Freemasonry 215 freemasonry and its hidden meaning

FREEMASONRY:
ITS
HIDDEN
MEANING
by George H. STEINMETZ
A spiritual interpretation of the esoteric work of the
Masonic lodge, analyzes the lectures and symbols of
the three degrees. ( 1948 )
This Book is not copyrighted according
The Library of Congress - US Copyrights Office , Washington DC,USA.

PREFACE
"The archetypal image of the wise man, the saviour or redeemer, lies buried and dormant in
man's unconscious since the dawn of culture; it is awakened whenever the times are out of joint
and a human society is committed to a serious error" *
In the present era, when indeed, "the times are of joint," Freemasonry should eagerly embrace
the sacred opportunity of awakening the torpid consciousness of the leaders of the masses to the
real truths of Masonic Wisdom. This is my prayer and my hope; and this desire has inspired me to
present in this treatise the illucidation of those Masonic truths as I have been given the light to
see them.
* C. G. Jung Modern Man in Search of a Soul. Harcourt, Brace & Co.
FOREWORD
"A younger Brother shall be instructed in working, to prevent spoiling the material, for want of
judgement, and for increasing and continuing of Brotherly Love."
A good man and true makes known to a friend his desire to become a Mason. He is given a
petition for the degrees of Masonry, which he fills out and presents to the Lodge. It is received; a
committee of investigation is appointed and functions, efficiently or otherwise, and if elected, the
degrees are conferred in due course. The newly-made Master Mason sits among the brethren, is
present at the conferring of a few degrees, becomes wearied of the same routine repeated over
and over again and soon fails to attend Lodge, except, perhaps, on some special occasion such
as a Past Master's night, a banquet, or possibly not at all.
Over twenty-five years of experience in Masonry has forced the conclusion that this lack of
interest of Masons in Masonry is largely due to failure on the part of the Lodge to teach the
science and philosophy of Masonry, especially to the younger members, at the time when their
curiosity is aroused and their interest is flaming. Masonry has been defined as a "system of
morals, veiled in allegory and illustrated by symbols." The ritual nowhere adequately explains
these symbols and allegories, and not only conceals the true explanations but also often actually
misleads. To transform rough ashlars into perfect ashlars, reading, study and instruction are
required. It should not be forgotten that only stones capable of being fashioned should be
admitted to our Venerable Institution, and that the INTERNAL QUALIFICATIONS should be
carefully scrutinized.
Masters of Lodges, officers and coaches are continually being asked questions by those of
inquiring minds which they are all too often unable to answer. The necessary information can be
obtained only from the continual and persistent study of the writings of those Masonic students
who have placed their thoughts and researches upon the written page, thus conforming to the
admonition to the "well informed brethren" to impart knowledge to the lesser informed.
In this book Brother Steinmetz has created an elementary textbook and guide for the study and
understanding of the esoteric meanings of Masonry. He is enanently well qualified to undertake
this task, being well versed in the Mysteries, a student of Hebrew, a clear, logical thinker,
realizing the necessity for continued Masonic education. Since it is intended for the use of the
beginner rather than for the advanced Masonic Scholar there are many quotations from the
monitorial work to facilitate its use. S ome students of Masonry may not agree entirely with the
interpretations herein set forth. Even these, however, will benefit as they will need arrive logically
at a better explanation, and in so doing advance themselves.

A careful study of this book will implement the student with proper and plausible explanations of
many of the symbols and allegories contained in the three degrees, and will stimulate him further
to pursue the study of the deeper esoteric meanings of our exceedingly rich ritual. It must not be
forgotten that although the Grand Lodge system dates from the year 1717, Masonry or the thing
called "Masonry" has existed from the beginning of man.
This instructive, thought-provoking book should be in the hands of every English speaking
Mason. The study and possession of the knowledge contained in it will bring about greater
understanding, fellowship and brotherhood among those who are privileged to be members of
this Honourable Institution.
HERBERT H. SCHULTZ MD., P.M., 32ø
"Most holy and glorious Lord God, the Great Architect of the Universe, giver of all good gifts and
graces; in Thy name we have assembled, and in Thy name we desire to proceed in all our
doings. Grant that the sublime principles of Masonry may so subdue every discordant passion
within us, so harmonize and enrich our hearts with Thine own love and goodness, that the Lodge
at this time may humbly reflect that order and beauty which reign for ever before Thy throne."
CHAPTER I
By Way of Introduction
"Myself when young did eagerly frequent Doctor and Saint, and heard great argument About it
and about: but evermore Came out by the same door wherein I went."
This quotation from the Rubaiyat of Omar Khayyam is "veiled in allegory," as is Freemasonry,
and is an excellent description of my mental state, when first I started meditating upon the deeper
aspects of life.
The quotation appealed to me, for, as the Poet, I too had eagerly frequented both "Doctor and
Saint." Doctor, learned in things material; Saint, supposedly learned in spiritual matters. Like
Khayyam, I "came out by the same door wherein I went" - not satisfied nor enlightened by the
answers given me.
It is inherent in man to seek a religious belief to which he can subscribe with wholehearted faith. I
was seeking such faith and was sincere in my desire to find a religious belief. But intellect
demanded it be consistent with such knowledge as I possessed of natural history and material
science.
In this search I studied every religion with which I came in contact. As a singer in various
churches, I was afforded opportunities to hear the creeds of the principal faiths expounded. I did
not exclude Roman Catholicism or Buddhism. Both contain much to commend, particularly the
latter in its esoteric form. The study was far from time wasted.
None of these creeds provided a satisfying meaning of life; the answer to "WHY AM I HERE?"
which, at some time, every individual asks from the depth of his being. The answer, to my entire
satisfaction, finally came with a fuller understanding of Freemasonry.
Most of the truly great Masonic writers have deplored the lack of esoteric Masonic knowledge
among the craft in general. Mackey speaks of the "Parrot Mason," describing him as: "One who

commits to memory questions and answers of the catechetical lectures, and the formulas of the
ritual, but pays no attention to the history and philosophy of the institution; called a Parrot Mason
because he repeats what he has learned without any conception of its true meaning." He also
ironically describes as "Bright Mason s" those who are letter-perfect in the ritual and continues:
"but the progress of Masonry as a science now requires something more than a mere knowledge
of the lectures to constitute a Masonic Scholar."
Long ago J. D. Buck stated: "In its ritualism and monitorial lessons Masonry teaches nothing in
morals, in science, in religion, or in any other department of human knowledge or human interest,
not taught elsewhere in current forms of thought, or by the sages of the past. In these directions it
has no secrets of any kind. It is in the ancient symbols of Freemasonry that its real secrets lie
concealed, and these are as densely veiled to the Mason as to any other, unless he has studied
the science of symbol ism in general, and Masonic symbols in particular. * * * THE MOST
PROFOUND SECRETS OF MASONRY ARE NOT REVEALED IN THE LODGE AT ALL. THEY
BELONG ONLY TO THE FEW."
Buck also made the statement, which is as true today as when he first uttered it, years ago:
"There was never a greater need than at the present time; never so great an opportunity as now
for Masonry to assume its true place among the institutions of man and force recognition by the
simple power of Brotherly Love, Relief, and Truth, based upon philosophy, as nowhere else exists
outside of its ancient symbols. If the majority of Masons do not realize the true significance and
value of their possessions ther e is all the more need for those who do to speak out, in the face of
discouragement and detraction, and do their utmost to demonstrate the truth."
Albert Pike writes in Morals and Dogma: "A few rudimentary lessons in architecture; a few
universally admitted maxims of morality; a few unimportant traditions whose real meaning is
unknown or misunderstood, will no longer satisfy the earnest inquirer after Masonic truth."
In Pike's Legend 4 o to 14 o Scottish Rite, he states: "In the United States, the Blue Degrees
teach morality only, refuse to intermeddle with questions political or religious, and require only a
belief in God, and, faintly, in the immortality of the soul; except so far as they declare the Holy
Bible to be the rule and guide of man's conduct, and the inspired word of God; which, if it were
not evaded in practice, by the admission of Hebrews, would make the Masonry of the United
States a strictly Christian association. In the early part of the 18th century, Freemasonry was, for
many of its initiates, the teaching of the Hermetic philosophy."
In one of his most vehement bursts of sarcasm, of which Pike was a master when he deemed the
occasion demanded, he refers to the Blue Lodge lectures in these words: "It has been objected to
us, that in our lectures we undervalue that which is absurdly called 'Symbolic Masonry,' as if any
Masonry could be not symbolic. It is quite true that we should not value it, if we saw nothing in the
symbols of the Blue Lodge beyond the imbecile pretences of interpretation of them contained in
the ordinary sterile instr uction which we owe to Webb and his predecessors."
There is truth in all these charges. The average Mason is lamentably ignorant of the real meaning
of Masonic Symbology and knows as little of its esoteric teaching. On the other hand one must
admit the existence of mitigating circumstances. This is a busy world and few are blessed with
the time, even though they have the inclination, to acquire such knowledge. There is no one
source where a general knowledge may be acquired, as most writers deal with specific phases of
Masonry. Frankly speaking, Pike, M ackey and even Waite, are too recondite for the average
Mason to gain much enlightenment from their writing. Unless he approaches their work with a
considerable background of metaphysical and philosophical knowledge, they will profit him little.
It is to place as much of this teaching AS IS SEEMINGLY ADVISABLE in a more accessible form
that this book has been undertaken. The writer has earnestly endeavoured to write as simply as

the profundity of the subject itself permits. The reader is asked to be mindful of the fact that in a
work of this nature there is included the no small handicap of being forced to allude but vaguely,
at times, to those things which cannot be committed to writing. I have taken the various printed
manuals as my precederic assuring no objection can be offered for printing herein such ritual as
the Grand Lodges have authorized to be printed in these manuals. Where it seems advantageous
I have therefore taken the liberty of quoting freely therefrom.
The only motive for this book is the fulfilment of the writer's obligations, both moral and Masonic,
to assist others to such light as he has been so generously allowed to attain. The reader is asked
to approach the subject matter with the words of Herbert Spencer as his guide: "There is a
principle which is a bar against all information and which cannot fail to keep a man in everlasting
ignorance. That principle is condemnation before investigation."
When I petitioned the Masonic Order I believed in a Supreme Being, therefore my application was
not a misrepresentation insofar as claiming a belief in a "one living and true God." My principal
reason for seeking admission was that many of my associates were members of the Order;
observation satisfied me that most of the better class of business men I contacted were Masons,
and my superior in the organization with which I was connected, and whom I greatly admitted,
was "high in the Order."
These, I confess, are not the most worthy of motives, but are probably on a level with those of
most persons seeking membership in the Masonic Lodge.
In retrospection I realize that at first I obtained very little benefit from Freemasonry; nor does one
become a swimmer after the first few times in the water. It takes constant practice to attain
proficiency in either art. Later I was requested to organize a lodge quartet and as a member
thereof I was called upon to attend and assist in initiations. Hearing the degrees repeatedly
conferred, many of the beautiful phrases of the ritual impressed themselves on my mind. It was
but natural that I should pon der over their meaning.
Because of an inquisitive disposition I attained whatever progress I have made in Masonry. The
first serious thinking I recall devoting to Masonry was stimulated by the instructions to the
candidate at a certain time to pray for himself, coupled with the reminder that previously the
Lodge had prayed for him. This appeared to be significant, as it was the first time the candidate
was not prompted to give a specific reply, or told precisely what to do.
The obvious answer occurring to one is that if prayer is to be most effective one should pray for
oneself, but that seemed too apparent and not entirely satisfying. The answer to this question is
the raison d'etre of Masonry. However, like all of Masonry's secret lessons the reason is so
concealed that only he who sincerely seeks will ever discover it.
When the truth of this lesson has been realized one discovers the most important facts of
existence itself; then, too, he learns that Masonry is religion as well.
CHAPTER II
Masonry - Religion
"Religion must be as graduated as evolution else it fails in its object. * * * If a religion does not
reach and master the intelligence, if it does not purify and inspire the emotions, it has failed in its
object, so far as the person addressed is concerned."
-Annie Besant

The order has at all times been careful to explain that Masonry is NOT a religion. It has denied
the fact over and over again, and insisted that it was a lodge or brotherhood, and in no way did,
nor was it intended to, take the place of the church in a man's life. It is claimed that Masonry is
universal, its tenets such that they can be subscribed to by Christian, Jew, Mohammedan and
Buddhist alike, and all may meet in brotherhood at its altars.
Has Masonry been too careful in its explanations? Too vehement in its denials? Has it so loudly
proclaimed it is not a religion that its followers have been misled into thinking it is not
RELIGIOUS? Has it been fearful of inadvertently stepping on the figurative toes of some creed,
mistaking a creed for religion?
A creed is defined as: "a formally phrased confession of faith; a brief authoritative summarizing
statement of religious belief." As such, certainly Masonry is not a "creed," but also a "creed" is not
"religion." What is religion? The dictionary defines it as: "The recognition of man's relation to a
divine superhuman power to whom obedience and reverence are due; the outward acts and
practices of life by which men indicate their recognition of such relationship; conformity to the
teachings of the Bible, ef fort of man to attain the goodness of God."
What is Freemasonry? The Masonic Manual of Missouri contains this definition: "Freemasonry is
a beautiful system of morals, veiled in allegory and illustrated by symbols. Its tenets are brotherly
love, relief and truth. Its Cardinal Virtues are Temperance, Fortitude, Prudence and Justice. Its
religion, if religion it may be called, is an unfeigned belief in the one living and true God."
In Morals and Dogma Pike offers the following definition: "Freemasonry is the subjugation of the
Human that is in man by the Divine; the conquest of the appetites and passions by the Moral
Sense and the Reason; a continual struggle, effort and warfare of the spiritual against the
material and sensual. That victory, when it has been achieved and secured, and the conqueror
may rest upon his shield and wear his well-earned laurels, is the true HOLY EMPIRE."
The time has arrived for Masonry to make its position clear, to not only admit, but rather to
declare, that it is religious, even though it may well explain it is NOT A RELIGION in the
commonly accepted misuse of the word "religion." An attitude to the contrary may have been
excusable in the past, as the vast majority of Masons, ignorant of the esoteric teachings, were
equally ignorant of the fact that those teachings constitute religion. This has never been true of
the Great Masonic Scholars of the past, all of whose writings show their recognition of the religion
in Masonry. What is religion? "Religion is the recognition of man's relation to a divine superhuman
power to whom obedience and reverence are due." The Masonic Manual states: "Freemasonry's
religion, if religion it may be called, is an unfeigned belief in the ONE LIVING AND TRUE GOD."
The definition of religion continues: "The outward acts and practices of life by which men indicate
their recognition of such relationship." Paralleling this the Masonic Manual continues:
"[Freemasonry's] tenets are brotherly love, relief and truth." How more can one's "outward acts
and practices" indicate recognition of the Supreme Architect of the Universe and the relationship
to Him, than by the practice of Brotherly Love, Relief and Truth? Recognition of Him as Father of
all necessitates the recognition of every fellow man as a brother, demanding brotherly love which
encompasses relief when needed, and above all else, truth.
"Conformity to the teaching of the Bible." Is there ever a time in the Masonic Lodge when the
Bible is ignored? Is it not constantly open on the altars of Freemasonry? Is not the attention of the
newest Apprentice immediately directed to it? Is he not told: "The Holy Bible is given us as the
rule and guide of our faith and practice"? Scripture is quoted in each degree, and the closing
prayer is: "and with reverence study and obey the laws which Thou hast given us in Thy Holy
Word." If "conformity to the tea chings of the Bible" is the criterion on which to decide whether or
not Masonry is religion, the case is already settled in the affirmative.

What of the last portion of the definition of religion: "Effort of man to attain the goodness of God."?
"Freemasonry is the subjugation of the Human that is in man by the Divine; the conquest of the
appetites and passions by the Moral Sense and the Reason." "Effort of man to attain the
goodness of God." Who knows the "goodness of God"? How can it be measured by finite mind? It
has been said, "man makes God in his own image." This is the utterance of the cynic, but
strangely, in a different sense than the or iginal remark was intended, it is true. The Book we are
admonished to study "with reverence" informs us that man is made in God's image. That likewise
is true. God first made man in His image and ever since, man has been making God in his own
image. If one sits between two mirrors he sees his image reflected in the one glass while the
other reflects the image of the image. Here the material analog must cease, for as man continues
to "make Go d in his own image," and grows SPIRITUALLY to that first liken ess to which he
aspires, his conception broadens and he immediately makes God in the image of himself at his
newly attained spiritual level, and so on ad infinitum. At each step the "goodness of God" comes
closer of attainment. Eventually man makes God in his image, and the image is indistinguishable
from the object. Which has made which? What matters? Only that the ultimate has been reached.
The Master, Jesus, was once asked a question intended to put him in an embarrassing position
with the Roman Authorities. "Is it lawful to give tribute to Caesar, or not? * * * Shew me the tribute
money. And they brought him a penny. And he saith unto them, whose image and superscription
is this? They say unto him Caesar's. Then saith he unto them, render unto Caesar the things
which are Caesar's and unto God the things which are God's." At the time it was the answer of a
shrewd psychologist putting his questioner "on the spot" intended for himself, but like all his
answers, it not only settled the question at the time but has come down through the ages, settling
the questions of future generations.
What is the significance of this incident to our problem? Call the material things of life "Caesar,"
and the spiritual "God." Turn back to the definition of Masonry and read: "Its Cardinal Virtues are
TEMPERANCE, FORTITUDE, PRUDENCE and JUSTICE." Jesus did not advise to disregard
Caesar, or the material, but to render unto it its just due, being careful to render unto God or the
spiritual its due as well.
"TEMPERANCE" - temperateness, not prohibition of material things, but judicious use of them,
restraint from over-indulgence. "Be ye temperate in ALL THINGS." Temperate in what you eat, as
well as what you drink. Temperate in your remarks and speech. Temperate in your judgment of
your fellow man, that "due restraint upon our appetites and passions which render the body tame
and governable, and frees the mind from the allurements of vices." Again quoting from Morals
and Dogma, temperance is the "conquest o f the appetites and the passions by the Moral Sense
and the Reason." It is also the circumscribing of our desires and the keeping of our passions
within due bounds, not with a brother Mason alone, but WITH ALL MANKIND.
"FORTITUDE" - is an attitude of soul. According to the dictionary it is "spiritual strength to endure
suffering and adversity with courage." But could one endure adversity without faith? The only
reason man manifests fortitude is his intuitive knowledge that fortitude is compensated on the
spiritual side of life.
"PRUDENCE" - "Teaches us to regulate our lives and actions agreeably to the dictates of reason,
and is that habit by which we wisely judge and discreetly determine on all things relative to our
present as well as future happiness."
"JUSTICE" - is the principle of dealing uprightly and fairly with others, regardless of the material
relationship which exists between us. Justice renders unto each man his due, regardless of his
station in life, without fear or favour. The just man is a righteous man, he cannot be otherwise.
The more he "prudently" envisages what real justice is, the better will be his actions. The just man
will be he to whom Buddha referred when he said: "He is the noble man who is himself what he

believes other men sh ould be." It is the ultimate of justice not to expect anything of others we are
not willing to do or BE ourselves.
By giving the material due consideration, and in justice rendering unto it the things which are the
material's but giving it no more, by properly keeping our desires and passions between the
extended points of the compasses, we have automatically rendered unto the spiritual the things
which are the spiritual's. Man is not a "division" but a "unity"- Body, Soul and Spirit - and when we
render its due to any undivided part we have served the whole. Is this not religion as described as
"an effort to attain t he goodness of God"?
Neither official denial nor confirmation can change facts. It is of small consequence whether or
not Masonry is acknowledged to be religion. The important thing is HOW IT IS PRACTISED.
Draw aside the veil of allegory from the "beautiful system of morals," thereby discovering the
deeper spiritual truths of its meaning, while at the same time following the material admonitions.
"Illustrated by symbols" each symbol points a moral lesson and is used as an example for the
material life, but there are always other interpretations which have reference to the spiritual. Until
one "seeks and finds that deeper meaning and applies it spiritually Masonry is NOT religion. It
becomes religion only to him who finds religion in it, to others it remains but ritual, and at best a
system of morals. Yet there remains the promise contained in the "rule and guide of our faith and
practice"-"SEEK, AND YE SHALL FIND."
CHAPTER III
Mental Science
"Be specific, be definite in your mental work. You are dealing with Intelligence, so deal with It
intelligently."
-Ernest Holmes
MENTAL SCIENCE asks no one to accept any statements made in its behalf that cannot be
proven. We should attempt to prove each statement as we build our premise, exactly as the
investigator in any other science would proceed to prove his findings.
While all Freemasons necessarily profess a belief in a "one living and true God," else they could
not be members of the Order, for the sake of consistency a scientific reason should be
established for that belief.
This seemingly is a world of opposites. Negatives at first glance appear to be truths, but on
analysis are not. Darkness, of itself, does not exist. It is merely the absence of light. Ignoring the
negative side of the question but turning to the affirmative, let us build up a rational belief in a
Supreme Being.
We exit The Universe exists. We are conscious of both our own existence and our surroundings.
Consciousness is a degree of intelligence. That same intelligence which makes us aware of our
own existence and the existence of the world in which we live forces us to admit the prior
existence of some creative force which caused both the universe and ourselves.
This is not an attempt to advance an argument to the individual who says "we just happened." In
fact he will not be reading these lines. Such a view is so inconsistent with nature that it requires
no answer from the thinking person. Nothing in nature "just happens." There is always a reason
for natural action if we but find it, and we cannot malign the Omni-present because the human

mind cannot grasp the reason for some particular thing and say "there is no reason, no cause."
We must ultimately come to th e conclusion that we and the Universe are the result of definite,
intelligent planning; in other words - THOUGHT.
The next step in an attempt to find a logical basis for belief is to ascertain HOW we were created.
Man the finite cannot comprehend the INFINITE and, therefore, unaided, realize infinity, yet he
must needs attempt that very thing. Fortunately, there is in every man that which impels him to
seek the infinite, and by means of it apprehend sufficient of the concept of infinity to pursue the
proper train of thought.
The universe is distinctly material and, being material, there must have been a time when it did
not exist. Hence the Biblical statement: "In the beginning God created the heavens and the
earth." This provides a good starting place, and, by applying the theory of negatives, can be
restated; "until created the EARTH WAS NOT." The Bible carefully states "CREATED, not
"BUILT." To "build" is to construct or rearrange out of existing material. To "create" is to
materialize something out of apparent nothing.
There is some question. as to the correctness of the translation of the foregoing passage, the
Hebrew word "ROSH" being involved. It is true that "rosh" may be translated "beginning" but the
best Hebrew authorities seem to prefer "the head." Thus we are told that "ROSH HASHANA"
means "the HEAD of the year." It is not phrased: "the BEGINNING of the year." In connection
with this distinction of meaning it should be noted that "the head" carries the inference of
knowledge or wisdom. It is the seat of wisdom. Thus this passage may well be translated: "IN
WISDOM God created the heavens and the earth."
Returning to the Bible we read: "In the beginning the earth was without form, and void." That
statement seems contradictory, for regardless of the SHAPE of a thing it cannot be without form.
If it exists as material, whether round, flat or square, that is its form. From this one can only
conclude that the earth did not exist as matter. How then did it exist, if in the beginning it was
without form and void? Only as thought, an idea, WITHOUT (MATERIAL) FORM, in the Universal
Mind.
The suggested translation lends itself to this line of reasoning. If we say "in wisdom" rather than
"in the beginning," we immediately predicate a "mental creation" preceding the material
manifestation in form and space. In another passage we read: "In the beginning was the Word,
and the Word was with God, etc." "All things were made by Him, and without Him was not
anything made that was made." Again we change not the sense, but give it actually more specific
meaning if we translate: "In WISDOM was the wo rd, etc."
Earth then, came into existence through the WISDOM of God and by the word of God. What is a
word, but the vocalization of a thought? A "word" must be "THOUGHT" before it can be spoken.
(We seek a "word," and the reason for our quest is that we, too, may create by means of this
word.) A "word" being a spoken thought, we may now change the initial statement of the Bible to
read: "In WISDOM God THOUGHT the world into being."
Everything in nature indicates the absolute consistency of the Great Universal Mind, hence we
reason when we see the operation of physical laws, that spiritual laws work on the same basis.
The Infinite Intelligence can arrive only at a perfect plan of operation, and that plan is absolute.
In studying nature's laws as a starting point in the "seen" we can conclude that the operation of
spiritual laws in the "unseen" is similar. Hence the conclusion can readily be reached that there is
but one set of laws, or one great universal law. It can be likened to that portion of a spar seen
above the water, because of which we know the portion under the water of necessity exists.

Wheat planted in the ground produces wheat, and wheat only. Cattle bred produce cattle, and
cattle of the same type and breed. Man produces an offspring of like form and intellect. If the
absolute immutability of this law could not be depended upon there could be no assurance of our
own continued existence, or of the continuance of the universe.
If, in the wisdom of Universal Intelligence, the operation of this law in the material world is
satisfactory, why not apply the same to the spiritual world? This is the dictate of reason, and we
may strengthen our conclusion by the precept of the Bible, which the Mason is admonished to
use as "the rule and guide of his faith and practice."
The Great Teacher suggests the law of like producing like by several questions he asks, as well
as by directly stating it to be so. "Do men gather grapes of thorns, or figs of thistles?" Also - "A
good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Again we
are specifically told: "And God said, let us make man in our own image, after our likeness." We
have definitely concluded God is not material, but spirit - Mind. He could not have referred to
man's physical body when he said "in our own image and likeness," so this can only mean
SPIRITUAL LIKENESS.
The Bible contains two separate and distinct accounts of the creation of man. One which may be
called the birth of the idea, or ideal, of man in the Infinite Mind; the real spiritual "thought creation"
as dearied in the twenty-sixth and twenty-seventh verses of the first chapter of Genesis. In the
second chapter of Genesis, seventh verse, is found the description of the physical creation, the
actual making of the material body.
William James, writing on the theory of the secondary or subliminal consciousness, says: "In
certain persons, at least, the total possible consciousness may be split into parts which coexist,
but mutually ignore each other." F. W. H. Myers suggests that the stream of consciousness in
which we habitually live is not our only one. According to Bramwell, from whose book, Hypnotism,
its History, Practice and Theory, we are here quoting, Myers termed the "self below the threshold
of ordinary consciousness the s ubliminal consciousness, and the empirical self of common
experience the supraliminal."
Psychology teaches that we have two minds, or one mind capable of two distinct functions. It is
immaterial for our present purpose which view we accept, but for the sake of clarity we will
henceforth speak of two minds: the objective, or Myers' supraliminal, and the subjective, which he
describes as the subliminal consciousness. The objective mind of man is the manifestation of the
Universal Mind, which is subjective upon the objective plane.
The objective mind of man, with its ability to reason inductively, make choices of its own and
distinguish between good and evil, is the highest work of all creation (in a material body) up to the
present time. By culminating in man, with his objective mind, evolution has at last produced
something which can go on of As own accord and volition.
While throughout the animal kingdom there is evidence of ability to reason, and particularly in the
higher animals does this approach more nearly what man terms reasoning, it is man alone who
has attained to the eminence of being a free moral agent; free to make his own decisions, draw
his own conclusions and have cognition of the existence of the very Universal Law which
underlies the attainment of this stage of his development
With the objective mind man makes his conscious decisions. It is the seat of the ability to choose.
HE HAS THE POWER OF CHOICE. It is the objective mind which recognizes the fact and says:
"I AM!"

The subjective mind is described as being impersonal, passive, directed by the objective mind
and having no will of its own. It faithfully follows the dictates of the objective mind. It is proven
beyond argument that it is also the controller of bodily functions, as may be recognized when it is
realized that we do not consciously, objectively, direct the heart beat or respiration. These other
functions are not material to the present study, so we particularly note the IMPERSONAL
QUALITY of the subjective mind for the present.
In a study of the characteristics of the subjective mind, its impersonal nature may be better
understood by observing its action in hypnotism. Hypnotism is the displacement of the subject's
objective mind by the objective mind of the hypnotist, in order that the hypnotist may directly
make suggestions to the subjective mind of the subject.
Mental science teaches that the, subjective mind is impersonal, and this is readily proven by
hypnotism. In Bramwell's book, previously quoted, he states relative to changes in personality:
"Here the subject [while under hypnotism] assumes the role suggested [by the hypnotist], and
speaks and acts in accordance with his conception of the part."
Another fact demonstrated through hypnotism is that the subjective mind reasons entirely
deductively, and is incapable of reasoning inductively. In inductive reasoning conclusions are
drawn from a number of known facts, whereas deductive reasoning assumes two or more facts to
be true, without actual verification; but, if correct, then further conclusions must of necessity be
true.
Given the initial suggestion by the hypnotist, the subject will follow through, DEDUCTIVELY even
to the most minute detail, arriving at the correct conclusion with a display of intelligence at times
far superior to the known ability of the objective mind of the individual. However, the hypnotized
subject will neither show any tendency, nor evince any ability, to establish inductively the
correctness of the original assumptions, no matter how false, or even ridiculous, they may appear
to the objective mind of an observer.
Mental Science informs us that this subjective mind is the individual's undivided part of the great
subjective mind of the universe, that creative force which brought us into being, and therefore we
are like our Creator. Science thus establishes that we are AS OUR CREATOR, and enlightens us
as to the real meaning of the Biblical statement that man is made in the image and likeness of
God.
So much for the present of Mental Science. However we hope to subsequently establish the fact
that Freemasonry and Mental Science are synonymous. Through its careful and secret teaching
Freemasonry has preserved knowledge of Mental Science through the dark ages of ignorance, so
that in our more enlightened day, when a man has the right to think for himself and express those
thoughts openly, the great storehouse of knowledge is found stocked with the fundamental ideas.
However, due to the necessity of secrecy in the past, this knowledge was concealed in allegory
and illustrated only by symbols. The full import was unknown, even to some of those who
zealously guarded it and were instrumental in its preservation. For this reason, even today, it is
not an "open book" which may be read with ease. The knowledge IS ALL THERE, but it is still
"veiled in allegory and illustrated by symbols," and is useless until laboriously dug out and
exposed to the view of the intellect.
This knowledge is ours for the asking. All we need do is knock at the door of this storehouse of
wisdom and "it will be opened unto us," but the door is not equipped with an electric eye which
will swing it open as we pass. It takes a "distinct knock," and patience to gain this important
privilege. It demands a well formed PERSONAL DESIRE to give the knock and patiently await a
due time. We have encountered in the spiritual world the law of the material world, and are

dealing with personal desire. We mu st first "form a favourable opinion" of this knowledge we
seek, then request admission. That request must be "unbiased by the improper solicitations of
friends, and uninfluenced by mercenary motives." It must be for a far more noble and glorious
reason: "a desire for knowledge and a sincere desire of being serviceable to your fellow
creatures." Finally, we must be able to truthfully answer: "it is," when asked: "Is this of your own
free will and accord?"
CHAPTER IV
Evolution
"Our starting point is that of a divinely ordained security from which we may quietly grow into that
higher evolution which is the fulfilment of the law of our own being." -Thomas Troward
WE ARE told that Masonry was originated by King Solomon at the building of his Temple.
However, it is a well established fact that Masonry is an ancient esoteric philosophy of life,
ancient even in King Solomon's day.
This philosophy has been traced back to the "Lost Continent of Atlantis." The Great Masters, the
"Noahs," of the time, warned of the impending doom of the continent, assembled the "worthy and
well qualified" of their followers and migrated to Africa. They took with them the truths of that
philosophy and re-established it in their new dwelling place. There we find their ruined temples
which, compared with our lodge rooms, have similar floor plans, the same "dark north," and many
of the same emblems.
In this connection the following quotation from James Churchward in Children of Mu may prove
very enlightening. "Many Egyptologists find enigmas concerning the two Egyptian religious cults.
These apparent enigmas are brushed aside when it is known in what way Egypt was first peopled
and by whom. * * * Egypt was first colonized by two sets of people, commencing at two separate
and distinct parts. One set coming to lower Egypt from the west, the other set coming to upper
Egypt from the east. * * * Eventual ly the upper Egyptians met the lower Egyptians on the valley
of the Nile. * * * A tablet found in Maycarne, Crete, by Schliemann says: 'The Egyptians
descended from Misar. Misar was the child of Thoth, the God of history. Thoth was the emigrated
son of a priest of Atlantis. He built the first temple at Sais and there taught the wisdom of his
native land'."
Also, in South and Central America have been found ruins of Masonic significance. Churchward
advances some strong, if unusual, arguments to support his claims that all these civilizations
emigrated from the continent of Mu in the Pacific Ocean.*
Modern archaeology has accomplished much in rediscovering the ruins of the ancient temples,
but as yet has not succeeded in bringing to light the philosophy of the Incas and Mayans to the
point where it can speak with authority. In Egypt more has been learned from the temple ruins
and hieroglyphics found on other monuments and on the walls of tombs.
* Those interested in an exhaustive study are referred to the Mu trilogy by Churchward: The Lost
Continent of Mu, The Children of Mu, The Sacred Symbols of Mu.
That knowledge has brought to light more Masonic allegory and symbolism, as evidenced in their
beliefs and practices. Unquestionably our third degree derives from the Mysteries of Osiris, or
from the still more ancient legend from which the Osirian myth itself originated. This
notwithstanding that some Masons see in the third degree the "enactment of a tragedy" which
occurred at a later date in history. It is of interest to note that some modern psychologists claim all
these "tragedy" legends stem from t he same ancient source. Historically true or false, it is a

psychological necessity, and had there been no Osiris, no Hiram, no Christ, man's mind would
have been compelled to fashion one.
He who does not wish to accept the "Atlantean" account will find himself on the threshold of an
even more wonderful exhibition of the universality of Freemasonry if he will analyze the facts. He
must seek elsewhere for an explanation: that at different places in the world temples of similar
plan, undoubtedly used for similar rites and decorated with similar and, in some instances,
identical emblems, were constructed. Why should these widely separated peoples, with no
means of communication, arrive at the same conclusions regarding their origin and status in the
universe? The only logical answer is contained in the teaching of Mental Science of an All
Intelligent Universal Subjective Mind to which all human minds have access. From it they
received the TRUTH, and there being only ONE TRUTH, necessarily, they arrived at the same
conclusions.
To quote Francis Grant: "If miracles exist - does not one lie in this, that men far removed, at times
simultaneously, should pronounce the same doctrine of Truth and the same path of human
liberation? Apparently all men - whatever their race or creed - may pluck the same flowers in the
Plane of High Heaven." *
This digression from the statement that Masonry is even older than Masonic tradition claims is for
the purpose of establishing more firmly in your minds the age and universality of its great
philosophy. Masonry contains within its teaching the whole purpose of man's existence, and the
method of attaining the end of Creative Spirit in personalizing Itself through man. Man being
created in the "Image of God" possesses within himself the potential possibilities of infinite
progress and evolution. Harmonizing the Biblical story of creation with the findings of modern
science, evolution, when carefully considered, is not in any way contradictory to the Bible.
Evolution strengthens our faith in the Bible's prophetic utter-
* Francis Grant in The Introduction to Oriental Philosophy.
ances as to man's glorious possibilities. Man's primitive beginnings, when compared with his
present attainment, give us renewed faith in the Divine purpose of the Creator for man to attain
even higher levels than he has already reached, by the attainment of MASTERSHIP!
Man is a complex being consisting of material, psychical, and spiritual nature, and material
science alone does not completely satisfy our investigation. Therefore we must direct our
attention to that element within him we call "spiritual," and it is found that man's "spiritual" nature
makes for his highest attainment. The quality whereby he attains that high evolution is the
POWER OF CHOICE!
The creative law of being, implanted in man by Divine Intelligence, gives man the "freedom of
choice," whether to spiritually retrograde or progress. The choice, however, lies between these
two; there is no standing still in this universe of motion. Natural evolution betters the entire race
without regard for the individual. SPIRITUAL EVOLUTION betters the INDIVIDUAL THROUGH
HIS OWN EFFORTS. The statement that: "previously the Lodge prayed for you" is, in effect,
advising that: "before the LAW OF EVOLUT ION ADVANCED YOU)); "NOW, You must (pray for)
advance YOURSELF!"
In bringing the candidate to that part in the initiation where he must pray for himself, the Lodge
has brought him to the same point as all others who have gone the way before him. From this
point (level) individual desire is necessary to make further progress. It is a PERSONAL
PROBLEM of "ASKING" - "SEEKING" "KNOCKING." This not only applies to that particular
moment in the Lodge room but to any further progress in Masonry. In fact it is not too inclusive to
add - ANY PROGRESS IN LIFE ITSELF!

Our quest is for the re-discovery of something lost. It is the knowledge of the two-fold principle in
nature and specifically, knowledge of the modus operandi of the Constructive Principle. The loss
of the knowledge of the Constructive Principle in nature brought into man's existence its opposite,
the Destructive Principle.
Light is the symbol of knowledge, and knowledge properly used leads to wisdom and power.
Therefore the Ancient High-Priest's breastplate had engraven thereon the two words: "URIM and
THUMMIM"
LIGHTS AND PERFECTIONS!
CHAPTER V
The Secret Doctrine
"FREEMASONRY is a beautiful system of morals veiled in allegory and illustrated by symbols. Its
tenets are Brotherly Love, Relief and Truth. Its Cardinal Virtues are TEMPERANCE,
FORTITUDE, PRUDENCE, and JUSTICE.
"Its religion, if religion it may be called, is an unfeigned belief in the one living and true GOD."
- Masonic Manual of Missouri
IN ADDITION to the definition of Freemasonry on the opposite page we repeat Pike's definition:
"Freemasonry is the subjugation of the human that is in man by the Divine; the conquest of the
appetites and the passions by the Moral Sense and the Reason; a continual effort, struggle, and
warfare of the Spiritual against the Material and Sensual. That victory, when it has been achieved
and secured, and the conqueror may rest upon his shield and wear his well-earned laurels, is the
true HOLY EMPIRE."
These two definitions of Freemasonry are apparently similar, yet there is a difference. The latter
informs us what Freemasonry is, and to a limited extent advises how to become a Master Mason
through "the conquest of the appetites and the passions by the Moral Sense and the Reason."
However, it contains thoughts different from those in the former definition and is more definite as
to the "morals."
The definition from the Blue Lodge Manual very distinctly states that "this system of morals" is
"veiled in allegory and illustrated by symbols." This statement will bear further investigation. If it is
correct, it may be assumed there is something underlying the explanations given in the various
lectures of the degrees. "Something" which is "veiled in allegory and illustrated by symbols." This
can be considered as an instruction where to look for further meaning. It is obvious that the "veil"
must be pa rted and the hidden meaning of the "allegory" discovered. It is equally obvious that
the usually accepted meaning of the symbols is not enough for our purpose, for then their
meaning would be immediately apparent and such is not the case. This "system" which they
"illustrate" then must be "illustrated" by a more recondite interpretation of their meaning than is
apparent on the surface to the casual observer.
Analysis of the actual words in the quotation reveal a subtle significance not ordinarily attributed
to them. MORALS - The common use is: "discrimination between right and wrong, chaste, just,
ethical." This word of Latin origin literally means "custom," but a shaded meaning states: "verified
by reason, logic or probability."

ALLEGORY - "Description of one thing under the image of another. A narrative in which a
teaching is conveyed symbolically. Presents a truth under the guise of fictitious narrative or
description."
SYMBOL - "Something that stands for, represents, or recalls something else, not by exact
resemblance, but by suggestion or associations in thought; especially an object that represents
something abstract, as an idea, quality or condition."
If the definition of Freemasonry is reconstructed in the light of the words used in the previous
definition it will read: "Freemasonry is a beautiful system of customs, or method of living, which, if
followed, results in one's discriminating between right and wrong, being chaste, just and ethical.
This custom is verified by reason and logic. However, it presents a truth under the guise of
fictitious narrative, and is in reality describing one thing under the image of another, using actual
objects to repre sent abstract ideas - "NOT BY EXACT RESEMBLANCE - BUT BY
SUGGESTIONS OR ASSOCIATIONS IN THOUGHT!" There is the answer. The symbols are not
used in the commonly accepted meaning. It is "NOT BY EXACT RESEMBLANCE"; there IS a
more recondite interpretation, as we suspected; it is one of "SUGGESTIONS OR
ASSOCIATIONS IN THOUGHT.))
There is a SECRET DOCTRINE in Freemasonry. That secret doctrine is concealed, rather than
revealed, by the very lectures which, we are told, offer a "rational explanation" of the ceremonies
of initiation. If we were to accept these "rational explanations" as final, and seek no further,
Freemasonry would be a farce. We should find ourselves on a "dead-end" street from which it
would be impossible to make any progress.
Here it is necessary to digress that we may lay the foundation for our super-structure (as any
Operative Mason would do) by inquiring into some of the actual history of Freemasonry, to
discover its beginning and evolution.
Historically, we trace Freemasonry to a number of Operative Lodges in England. Extant records
indicate that in the year 1717 four lodges in London established themselves under the
denomination of a Grand Lodge which they constituted at that time. One of the oldest documents
containing a written record of Operative Masonry is the Regius or Halliwell MS., circa 1390.
Many books have been written proposing various theories as to the origin of Freemasonry. The
generally accepted theory is that our present lodges are the outgrowth of the Operative Lodges,
or Guilds, of the Middle Ages. There is no inclination to question the fact that our modern lodge
AS AN ORGANIZATION, owes its origin to these Operative Lodges, but what of its esoteric
teaching?
Are we to believe that these craftsmen of the medieval guilds, most of whom were actually
illiterate, conceived an entire philosophy such as Freemasonry, and then, with consummate
cunning, concealed it beneath a complicated system of symbolism and allegory? For the rank and
file, the symbols were used, if at all, for ethical analogies, and they were as ignorant of the
underlying meanings, as are most Freemasons of today. They but served the purpose of being
the preservers of its mysteries. As the reincarn ating soul is said to choose the body and
environment best suited for its growth and evolution, so may it be that these Operative Lodges
were chosen to form the "body" for the spiritual teachings of the secret doctrine.
Let us investigate the term "free" as used in relation with "Mason." Some authorities advance the
theory that in ancient times "bonds-men" could not join the Operative Guilds, hence a Mason was
a "free man" and, perforce, a "Free Mason." Others attach significance to the word "free" in
connection with the request for admission, it being of the applicant's "free" will and accord. Both
theories find some support in the rituals of various Grand jurisdictions. In some jurisdictions the

candidate recites his q ualifications, at the door of the lodge room, as being of "lawful age, FREE-BORN
etc." Here is predicated the theory of being a "free" man. All ritual supports the theory of its
being of the candidate's "FREE-WILL" and accord. Enough theories have been advanced to fill
volumes on the specific subject. Herein it is not possible to even comment on all of them. One of
the more interesting is cited for the benefit of the reader, as it also co ntains the thought of the
antiquity of Masonry.
Robert Hewitt Brown writes: "Long before the building of the Temple of King Solomon, masons
were known as 'sons of light.' Masonry was practised by the ancients under the name of Lux
(light) or its equivalent, in various languages of antiquity. * * * We are informed by several
distinguished writers that it (the word masonry) is a corruption of the Greek word
'MESOURANEO' which signifies 'I am in the midst of heaven,' alluding to the sun, which, 'being in
the midst of heaven,' is the great source of light. Others derive it directly from the ancient
Egyptian 'PHRE,' the sun, and 'MAS, a child: 'PHRE MASSEN'- the children of the sun, or Sons
of Light."
Regardless of the origin of the modern lodge, or of the name "Freemasons" we can, after freeing
the symbolism of modern adaptations, discern in Freemasonry the outline of the teachings of the
ancient mysteries of Egypt. ONE SUPREME BEING - IMMORTALITY OF THE SOUL - THE
THREEFOLD COMPOSITION OF MAN, that is: body, soul, and spirit (more correctly expressed
as physical, psychical, and spiritual). Three planes of being dealt with in three "grades" or levels
of instruction.
Pythagoras said: "God formed two things in his own image: first the Universe itself, and second,
man." The Bible informs: "and God said, Let us make man in our own image, after our own
likeness." The ancients postulated the complete man as the triune man composed of body, soul,
and spirit. He was symbolized by the right angle triangle. The horizontal represents the physical
or material, the perpendicular represents the psychical or mental, and the hypotenuse the
spiritual. (The complete man symbolized by the right angle triangle should not be confused with
the perfect or spiritual man, whose emblem is the equilateral triangle.)
The purpose of the mysteries was to teach the candidate the secret of making of himself the
perfect man. Symbolically, it is the secret of progressing the right angle triangle to an equilateral
triangle. As no "whole" can be complete and perfect except its parts be complete and perfect,
their instructions were divided into three parts, or grades. The first dealt with the physical, the
second with the psychical, and the third with the spiritual.
The body is the vehicle of the mind and the spirit; and to make it a fit habitation for them the
Mysteries began their instruction with the purely physical aspect of man and his material relation
to the Universe. This teaching was that a strong and obedient body was requisite for the
development of a strong mind and, mind being the instrument of spirit, a strong and well
developed mind was essential to spiritual development. Theirs was a rigorous and dangerous
initiation, and a strong body was indispensab le to the candidate if he were to survive the physical
ordeals entailed by the actual initiation as well as the arduous studies necessary for his mental
development. This occurred before he was even introduced to the spiritual. Also, it was
necessary to understand the operation of material laws, for they subscribed to the ancient theory
that the material laws are but the extension into the manifest universe of the spiritual laws. "As
above, so below ."
The candidate was obliged to spend years, if necessary, in each of the grades preceding, before
he was permitted to proceed in spiritual instruction. Under such a system it is obvious that it was
highly essential to "make the necessary proficiency in the preceding (degrees) grades," before he
could be admitted to the next higher.

If Freemasonry is the actual descendant or, if one prefers the term, reincarnation of the
Mysteries, back of its "veil of allegory," then must be concealed a deeper truth than expounded in
the various lectures of the degrees. Therefore, we should be able to discover a similarity in its
degrees with these ancient grades. The first degree should concern itself with the physical or
material; the second should deal with the psychical or mental; the third degree wholly with the
spiritual. The ceremony of initi ation in each degree should reveal a more recondite teaching than
that which appears on the surface. It should be discovered that its symbology and allegory is as
useful to CONCEAL that teaching from those who do not seek it out as to REVEAL it to him who,
"of his own free will and accord," earnestly and prayerfully attempts to pierce the veil of mystery.
If the symbols can be consistently interpreted in this manner, throughout the three degrees, we
have confirmed Freemasonry to be the reincarnation of the Ancient Mysteries of Egypt; we have
rediscovered some part of the ancient teaching and have removed the veil of allegory from the
Great Truth of the Universe.
CHAPTER VI
Entered Apprentice
"Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the
precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went
down to the skirts of his garments;
"As the dew of Hermon, and as the dew that descended upon the mountains of Zion; for there the
Lord commanded the blessing, even life for ever more -One hundred thirty third Psalm
WHAT is the meaning of these words? It is not in a pedantic sense that I frequently refer to the
dictionary for exact word definition, but in the interest of that harmony of mind so necessary
between author and reader. Often, there is a subtle meaning in relation to some specific use
which gives an entirely different conception of the word from the commonly accepted meaning.
"ENTER": "to go into, as a room; to join, or become a member of; to begin or take up, as a
business; to gain admission for, as, to enter a pupil in a school; TO MAKE A BEGINNING."
"APPRENTICE": "One bound by agreement to serve another a certain number of years in return
FOR INSTRUCTION IN A TRADE OR CRAFT; a novice or one slightly versed in anything; ONE
PUT UNDER THE CARE OF A MASTER FOR INSTRUCTION in a trade or craft."
An "ENTERED APPRENTICE," more clearly understood, is "one who has just been admitted to
the order; WHO IS MAKING A BEGINNING, and is bound to the lodge BY AN OBLIGATION TO
PERFORM CERTAIN DUTIES, in return for which he is PUT UNDER THE CARE OF A MASTER
(THE MASTER?) FOR INSTRUCTION in Freemasonry."
Every psychical phenomenon has a physical basis, therefore, the first degree of necessity must
deal with the physical.
"Freemasonry regards no man for his worldly wealth or honours * * * it is the internal and not the
external qualifications of a man which recommend him to Freemasons." This statement in the
ritual is idealistic. I fear it is like St. Paul's definition of faith: "the substance of things hoped for,
the evidence of things not [yet] seen." In actual practice the man with no "material" standing in the
community would discover as much difficulty in obtaining admission into a Masonic Lodge as we
are informed a "r ich man" encounters gaining admission into heaven. Unfortunately for the

welfare of the order, far more concern is shown for the "external qualifications" than the "internal."
Masonry was never intended for the multitudes; it is not enough that an applicant be a "good
man," he should also possess the necessary, intellectual capacity to grasp more than the ethical
lessons of the craft. He should be capable of understanding its underlying philosophy.
The ritual intends to convey the thought that regardless of material station in life, social, business
or financial, all enter the Lodge on an equal basis. The quotation from the ritual is a spiritual
explanation of what is meant by being "worthy and well qualified." What then is the spiritual
meaning symbolized by the manner of being prepared? Even though "duly and truly prepared,"
none enter on an equal basis, for some are blessed by nature with better physiques than others.
The inner man, however, is n ot distinguished by raiment or body. All are Sons of God and equal,
POTENTIALLY. Here is the true explanation.
We are told to have patience for a far more important reason than the one offered at the time.
The real reason is to teach the method of operation of creative thought. Thought is creative.
Nothing has ever been created in the universe except by thought. God is not material; He creates
by thought; and man, in his image, must also create by thought. "The end of a work is in the
thought in the beginning." A great book, a beautiful composition of music, a lovely painting - all
are created in the mind of th e artist by thought, and thought alone. Man, within certain limitations,
creates conditions in the material world by his thinking. "As a man thinketh in his heart, so is he."
This truth holds good whether man thinks good or evil; he is "as he thinketh."
Are not evil actions the culmination of evil thoughts? Likewise, it is necessary to "think" good
deeds, acts of charity, kind services, ere they are effected; and thus it follows that, noting a man's
good deeds we call him good. The evil man is called vile because of his evil actions. In each case
is not the man then RECOGNIZED to be what he THOUGHT himself to be? This is direct working
of impersonal law. The choice is entirely with man; the Law works out the results - "as a man
thinketh" - CAUSE - "so i s he" - resultant condition or EFFECT.
Let us further examine this statement that "as a man thinketh, so is he." It appears that in one
respect we have no choice; we cannot change the Law of Creative Thought, but we can definitely
control what we shall be, for the answer to that is also in the statement. We shall be what we
THINK ourselves. Here we HAVE THE POWER OF CHOICE; we can choose what we THINK
ourselves to be, and by so doing control what we shall be, even though we cannot control the
law. You do not change the law, you change the app lication. It is the same in the material world.
The iron ship floats by the same law by which the piece of iron sinks. Again it is application.
It is not the universal law of mind that an individual may at once become "as he thinketh."
Spiritually, the effect is immediate, for on the spiritual plane there is no "time," and we are
immediately what we think ourselves to be; but even after thinking the proper creative thought we
have not complied with all the requirements. These are the same on the spiritual plane as on the
material plane; if they were not, our material lessons would be useless to us.
These requirements are, first: "it must be of our own free will and accord." We must have the
desire. That desire must be "unbiased by the improper solicitations of friends, " and it must be
"uninfluenced by mercenary motives." The only motive which will admit us is a "desire for
knowledge," and even that must be "unselfish." But all this is not sufficient. We discover we must
be "duly and truly prepared" as well as "worthy and well qualified." And we must ourselves give
the "knock." This is not done for us. Even when the knock is heard and the door mat opened we
are not immediately admitted. Other formalities are necessary within the lodge, and we are forced
to wait a time.
Here is where patience is essential. Patience is part of the preparation. Even those with pure
motives, "worthy and well qualified," must acquire patience as a virtue. Should the candidate at

the door of the lodge become impatient and refuse to wait until the proper action takes place
within the lodge, of which he has no knowledge, he would never gain admission. just so in the
spiritual realm. When we desire to materialize our thoughts into definite, specific action and
become impatient for its manifest ation in our material life it never happens. We have turned away
from the door before the affirmative answer has been returned. The analogy is exact, for the
candidate never fails to gain admission when the law, of the lodge is complied with. The same is
true on the spiritual plane. Comply with the LAW of Creative Thought and it will never fail to
respond in the affirmative.
There is a Universal Law of which we shall learn more as we advance, for Masonry is a
progressive science. This law is founded on universal principles, among which is a negative as
well as a positive result, not by action but rather by application. As an example, we have
transmission gears in an automobile. To reverse the car we do not change the direction of the
engine's rotation, but by applying the reverse gear we move the car backward with the same
engine rotation with which we propel it forward. Uni versal Law is the same. It moves in only one
direction, AFFIRMATIVELY. But, by mis-application, we do obtain negative results. This lesson
may be learned from a sharp instrument. It has the potentiality of becoming an instrument of
torture if so applied, but of itself it is impersonal, desiring neither to do good nor harm. The final
result is dependent on the reaction to it of the person whom it confronts.
The teaching that one's faith is well founded when his trust is in God is not new, but it is one of
the greatest lessons encountered in Masonry. And if the meaning is correctly understood, it gives
a firm foundation on which to build the spiritual explanation of the entire ceremony of initiation.
That theory can be applied without inconsistency to the entire Masonic structure. Thus
interpreted, Freemasonry is Mental Science, demonstrating that God, the Infinite, is in all, through
all, and IS all. This is the God in whom the Mason places his trust, the God to whom he kneels
and prays.
When one arises from a kneeling position he raises his body to a higher level. When the arising is
spiritual, or mental, he attains a higher level of consciousness. When this is applied to the mental
process, with a real trust in God, he rises to a higher level of awareness, and his "conductor,"
conscience, or "that still small voice," becomes a guide on whom he can truly rely "with
confidence." The higher the reach of this awareness, the more nearly in tune with the Infinite
does that inner guidance beco me. Therefore, with a well founded faith, a conductor upon whom
he can rely and who is able to "see man needs fear nothing. His consciousness is far above the
material plane where any acts of man can harm. The candidate is not kept in this condition for
long, neither is the individual whom he typifies. For when man attains the attitude of soul where
he can declare his trust is in God - can arise, spiritually, and follow his conductor - he is quickly
led from darkness into everlasting LIGHT.
"In the beginning God created the heaven and the earth. And the earth was without form, and
void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of
the waters. And God said, Let there be light; and there was light." This Divine Fiat does not refer
to the physical light of the heavenly bodies. In the story of creation it is definitely stated that they
were created at a later time. This light, commanded to be, was the Great Light of which the
ancients taught that th e Sun was but a representation and a reflection.
On the physical plane it is light through the reflection of the Sun; on the intellectual plane it is
enlightenment. Thus the candidate is first given material light in the ancient form practised in the
Lodge, then intellectual light by the interpretation of the symbols which he is enabled to behold by
the physical light given him. And as the Divine Fiat was the beginning of life in the Universe - the
Great Lodge - so the Master's command is the beginning of life for the candidate in the earthly
Lodge.

Just as the candidate's attention is directed to one group of lights which he is able to see with the
aid of the "REPRESENTATIVES" of another group, we will here direct attention to the fact that,
while there will be subsequent changes in the position of two of those of the first group, there will
be no change in the Holy Bible. Comment on the significance of these two sets of lights will be
reserved until later, when other subject matter better lends itself to their explanation. For the
present no space need be given to discussing the spiritual aspect of the Bible. While it is far
richer in its spiritual instruction, it also contains invaluable information for the living of a successful
life on the material plane. The Entered Apprentice degree being material, it is these material
admonitions which are of most interest to the Apprentice Mason.
Our next concern should be an investigation of the symbology of the Square and Compasses and
an understanding of the meaning of the Square being placed above the Compasses. There is
definite reason for this position.
We must not look with contempt upon the learning of the ancient world. The enlightened
individual of those times apparently knew as much, or more, about the unnerve as do we. The
popular conception, however was that the earth was flat and square, and the heavens enclosed
it, extending above in a mighty dome.
A Square is an instrument whereby planes and surfaces are measured; the Compasses is an
instrument for the measuring of spheres. Symbolically, the Square represents the earth, and the
Compasses the heavens. The next logical step was to use the Square to symbolize all material
things and, as the "heavens" and "spiritual" came to be used synonymously, it was but natural the
Compasses was used generally to symbolize whatever pertained to the spiritual.
The "cube" was emblematic of man because, when unfolded, it becomes a cross, representing
the physical body of man, standing erect with arms outstretched to the sides. As a "cube" viewed
from one side appears a square, and, as a square was the symbol of the material or physical, it at
times was also used to symbolize material man. The Compasses, symbolizing the spiritual, was
used to represent spiritual man, differentiated from the material man. (1)
With this explanation is the materiality of the first degree demonstrated. The Square is
emphasized by being placed above the Compasses," and the explanation of the use of the
Square is offered before that of the Compasses, despite the fact that Masonically the Compasses
is recognized as the more important symbol.
Both the Square and Compasses are symbolical of man. The Square, the material man, the
Compasses, the spiritual man. And, as the Square is placed above the Compasses, we are to
understand that in this degree the material dominates the spiritual. This could not be otherwise,
for the candidate as yet knows nothing of the Truth of Freemasonry, and has not learned to
circumscribe his desires and practice those virtues which will eventually enable the spiritual man
to control the life of the individual. Beca use of ignorance and false thinking, man has travelled far
from the spiritual, his starting point, and the material man has taken full possession. This is where
we now discover him, kneeling at the altar, admitting he is in the darkness of ignorance,
supplicating for guidance
(1) For a more extensive explanation of the symbology of the Square and Compasses see The
Royal Arch - Its Hidden Meaning, pages 86 and 122.
toward the light. He must retrace his steps from the material to the spiritual. He is but starting to
do so; he is an ENTERED APPRENTICE.
Just as do we, the ancients postulated an Infinite Creator. Being the "first" complete figure which
can geometrically be drawn - the triangle. We have come to regard the ancients as polytheists,

and this is correct as applied to the masses, but the learned were monotheists. They believed in
ONE Supreme Being with three aspects. As stated, a triangle was the logical symbol for such a
deity, it being the first geometrical figure which can be formed, thereby indicating "FIRST
CAUSE." It is endless as a desi gn, thereby signifying "that which has no beginning nor, ending"
the ETERNAL. It is composed of three sides, and in the equilateral triangle each is of equal
length, thus symbolizing the three equal attributes of God: The Creator, the Preserver , the
Destroyer - Brahma, Vishnu, Siva of the Hindu; the Father, the Son and the Holy Ghost, or Great
Three in One of Orthodox Christianity. Some confusion may develop in the mind of the reader
unfamiliar with symbology, and this may be an opportune time to offer a clarifying explanation
before we enter more fully into the subject. One great difficulty in the beginning of the study of
symbology is our expectation of discovering immutable meaning. Such is not the case. The
meaning of symbols, like words, is largely predicated by the specific use and association. If one
says: "The Scotch are a thrifty RACE," the word "race" is used in an entir ely different sense than
if he asks: "Which horse won the RACE?"
A right angle triangle is usually symbolic of the complete man (as referred to in the Bible,
composed of Body, Soul and Spirit). It may also have almost any spiritual reference desired,
dependent strictly on how used. An equilateral triangle with an angle pointing upward always
symbolizes the PERFECT (spiritual) man, not to be confused with the complete man. The same
equilateral triangle with an angle pointing downward is never symbolical of anything but Deity.
With this explanation we may continue with a clearer concept of meanings.
On page 64, in connection with the pillar of that name, is found an explanation of the meaning of
Boaz. In view of that explanation it is discovered that the word was not chosen at random, but has
a fitting and peculiar meaning. As used in this degree, it has reference to the STRENGTH of the
physical, in relation to the WISDOM of the psychical and the BEAUTY of the spiritual (this being
the material degree of Masonry). It likewise should be a reminder to the Apprentice that his start
in Freemasonry was s trictly of his own PERSONAL CHOICE. All things in symbolism have
meaning if we but discover the key. The best assurance of being on the right track is that our
interpretations be separately reasonable and collectively consistent. Again, referring to the
meaning of the names of the two columns, and applying that interpretation to a physical position
well known to the Apprentice, we discover "Boaz," the column on the LEFT, typifies "personal
choice." "Jachin," the column on the RIGHT, signifies "LAW." Thus it is disclosed that by
"personal ch oice" certain "symbols" are "supported," and are maintained in that position by
"Universal Law." To be more explicit would be a Masonic indiscretion. It is hoped the reader is
familiar enough with the ceremony of initiation to benefit by this explanation, vague as it
necessarily must be. A more material explanation is that one may grasp the great
"enlightenments" which, for the first time, are offered. Thereafter it is a reminder to one that he
grasped the essentials of Freemasonry, for thes e three parti cular symbols are the very
essentials of all Masonic teaching.
The flap of an apron turned up appears as a triangle surmounting a square, the square being the
lower portion of the apron, In this position it symbolizes the "two" men separated. The square
below is the material man with no spiritual part. The triangle above represents the spiritual,
hovering over, but not yet having entered the material. In evolution it depicts the "brute-man"
before the advent of the spiritual, which we term the dawn of conscience. The ancients' axiom:
"As above, so below" is recalle d. What is the counterpart "above" of this symbology? It is the
story of creation. The triangle, or flap, is the Spirit of God, hovering above the waters (the
material) from which He is about to manifest the material universe.
The working tools of an Entered Apprentice are: "The TWENTY-FOUR INCH GAUGE and the
COMMON GAVEL. They are thus used: The TWENTY-FOUR INCH GAUGE is an instrument
made use of by operative masons to measure and lay out their work; but we, as Free and
Accepted Masons are taught to make use of it for the more noble and glorious purpose of dividing
our time. Being divided into twenty-four equal parts, it is emblematic of the twenty-four hours of

the day, which we are taught to divide into three equal parts; wh ereby are found eight hours for
the service of God and a distressed worthy brother, eight for our usual vocations and eight for
refreshment and sleep." The first two services are coupled, and the inference is plain that in
assisting a worthy distressed brother we are serving God. This is in complete harmony with the
teaching of the Bible: "Inasmuch as ye have done it unto the least of these, ye have done it unto
me."
Another third of our time is to be devoted to "our usual vocations," while the remaining third is "for
refreshment and sleep." This is rendering unto Caesar, or the material, the things which are
Caesar's, and unto God, the spiritual, the things which are God's. We are to serve God and the
worthy brother, but we are also to "render" the proper time to our vocations or means of
livelihood, and "render" to the body its just due by attending to its needs, "refreshment and deep."
On careful analysis it is disc overed that to do the last two we also serve God, for again we are
reminded that one cannot benefit an undivided portion of a thing without promoting the interests
of the "whole." Despite the beauty of this ethical teaching there is a greater underlying spiritual
truth. Grasping the TWENTY-FOUR INCH GAUGE by the centre portion we see it to be a
horizontal, symbol of the material or physical. Turn the left-hand third upward, thereby forming a
ninety degree angle, and we have not only formed a square but we have raised a perpendicular,
symbol of the psychical, the soul with its intuitive "upward" aspirations. Move this third slightly to
the right, bringing the right hand third up to meet it, and an equilateral triangle has been formed
with an angle pointing upward, symbol of the PERFECT or DIVINE MAN. which the Apprentice
aspires to become - in fact, the symbol of the ONLY GOAL he should have had in view if his
original declarations were sincere. Here in this one instrument is the ENTIRE teaching of
Masonry: the progress from the material man to the PERFECT DIVINE MAN, made in God's own
image. Also, the method of achieving su ccess is symbolized: give equal attention to each level of
existence, the physical, psychical and spiritual, for each being one third, we are taught that each
is ,equally important to form the complete whole. "The COMMON GAVEL is an instrument made
use of by operative masons to break off the corners of rough stones, the better to fit them for the
builder's use; but we, as Free and Accepted Masons, are taught to make use of it for the more
noble and glorious purpose of divesting our hearts and consciences of all the vices and
superfluities of life, thereby fitting our minds as living stones, for that spiritual building, that house
not made with hands, eternal in the heavens."
This explanation involves a significant fact of mental science. We divest our HEARTS and
CONSCIENCES of all the vices and superfluities of life, but we do not fit them (our hearts and
consciences), to become anything. It is the MIND that we are told is being fitted to become a
living stone, because the MIND is the image of God. The body's only claim to consideration is the
fact that for the time being it is the house the MIND inhabits, while fitting itself for its greater
destiny. Masonry has but one mi ssion - to teach the truth of our being, which will fit the mind for
its destined place in the Universe.
Here is a bold and unreserved statement of fact - the symbolical illustration is evident. There is no
concealment behind a veil of allegory. Freed of poetic phrasing and expressed in every-day
English, it informs us that "our minds" are all the "WE" that exists. They are to be transformed into
stones of a building "not made with hands," hence not material. Separate stones in any building
retain their individuality even after being combined into one solid mass. Thus, the simile, carried
to its logical c onclusion, indicates the need of the Great Architect of the Universe for CERTAIN
STONES for SPECIFIC PLACES in the finished Temple. It also draws aside the veil for a fleeting
moment and hints at the continuing self consciousness of the individual ego.
That the mind takes its place in a "Temple eternal in the heavens" implies that it is eternally
evolving toward abiding perfection. Infinity is not composed of past or future, but only an
EVERLASTING PRESENT; it is an ETERNAL NOW!

Here is a real "being brought from darkness to light" - the discovery: "WHAT WE ARE," "WHY
WE ARE," "WHAT WE ARE TO BE." This discovery presents to doubting minds an intellectual
foundation for hope. It reveals a REASON to our "finite intelligence" for "Infinite Intelligence" to
have quarried us, as individuals, out of the unknown quarry of infinity. It furnishes a motive for the
present shaping of our lives.
A "material lesson" is exemplified by a certain request made of the candidate, which is explained
to him on that occasion. At one time it is said to have been the usage, after initiation in the first
degree, to ask the candidate to write all he remembered of what had occurred "that it might be
laid up in the archives of the Lodge, etc." If the candidate started to write the pen was struck from
his hand. This dramatization was the basis for a lecture on the proneness of man to lightly regard
his "solemn ob ligations." The incident was used to warn him that he must be constantly on guard
if he hoped to accomplish that "subjugation of the human" which is the objective of every Mason.
Each of these rites of initiation springs from the ancient Mysteries, but are confusions of the
original. The ancient philosophy taught four classifications of data:
"THINGS WE KNOW." These are only things known to us through personal experience. We
KNOW we exist. We KNOW other people exist. We KNOW steel is hard. We KNOW glass is
brittle and will break.
"THINGS WE ASSUME TO KNOW." The everyday facts we ASSUME to know, and by them
guide our actions. We ASSUME TO KNOW that a certain man is our father, a certain woman is
our mother, but we cannot KNOW, in terms of personal knowledge. We ASSUME TO KNOW the
earth is round, that it rotates on its axis, and revolves about the Sun, but few have demonstrated
this so they may state they KNOW from personal experience.
"THINGS WE BELIEVE." There are many things we believe, which we neither KNOW nor even
ASSUME TO KNOW. Followers of certain religions have BELIEVED in a god or gods. Christians
BELIEVE in Jesus Christ. It is claimed by many that they are inspired to believe, but none can
claim to KNOW from personal experience, nor can they ASSUME TO KNOW because of the
experience of others.
"THINGS OF WHICH WE ADMIT OUR IGNORANCE." These things we do not KNOW, ASSUME
TO KNOW, or profess to BELIEVE. Of the stars, we KNOW of their existence, we admit our
ignorance of the number of stars in the heavens. We would not even speculate on the number of
grains of sand on the sea shores, or where space begins and ends.
This is said to have been explained to the candidate in the Mysteries, and he was then requested
to write those things of which he could say "I KNOW." In those ancient days only the few were
learned, knew of the Mysteries, and were "prompted to solicit the privileges of the order by a
favourable opinion conceived of the institution." When a man who rightfully considered himself far
above the average intelligence, in knowledge, was brought face to face with the actual fact of
HOW LITTLE HE REALLY KNEW, he le arned a valuable lesson. The vast disparity between
what he REALLY KNEW and the tremendous store of knowledge yet to be acquired by him
revealed to him "his destitute condition."
If ever he entertained intellectual egotism, it turned to a deep sense of humility. If he were "worthy
and well qualified" a great and sincere desire was born for "more light," and thus, in humbleness
and truth, he took up his quest. It also taught him that should he ever meet a brother in like
destitute condition he should administer to his needs. We too often envision lack of worldly
possessions when we think of destitution. There is far worse poverty in which man finds himself; it
is that destitution of mind and spirit - IGNORANCE. What more lasting benefaction can one
confer upon a fellow man, "worthy and distressed" than en-LIGHT-enment?

It is the intention to discuss only those questions of the proficiency examination as will illuminate
the Secret Doctrine. Being mindful of the fact that many allusions to these questions and answers
must of themselves be veiled, the reader may gain more satisfaction from the following
explanations if he refreshes his mind on the examination before proceeding further.
Consider the first question asked the Entered Apprentice. The Bible describes man as made in
the image of God. Before his "temptation and fall," allegorically narrated in the story of the
Garden of Eden, he was perfect. It is to this original state of perfection the candidate alludes. It is
obvious the answer is not literal, so it can only be allegorical. To understand the allegory it is
necessary to understand the terminology used. The Bible refers to two "Jerusalems": one the
material city of that n ame, the other the symbolic "Holy City." The meaning of the Hebrew word
"Jerusalem," as generally translated, is given as a "place or city of perfect peace." But the last
syllables, "shalom," do not convey their true Hebrew meaning when translated "peace." They
imply far more: "wholeness" - "completeness in all parts" - "complete, inferring perfection"; thus,
"completeness of being."
"John" from the Hebrew "Jochonan" or "Yochonan," means "favored of God, or "favored by God."
"Lodge" is a very elastic word of many inferences. There is the "Masonic Lodge," embracing all
Masonry; the specific "Lodge," meaning a room; also the specific "Lodge," meaning a constituted
membership, irrespective of where they may be; "the Lodge on High," which refers, not to a
place, but to a state of existence. A "Lodge of Jerusalem," then, would be a i "state of existence,
in completeness of being, favored o f God." No reason is given why anyone should leave such a
state of existence. For that answer one must refer to the story of the Garden of Eden. Suffice for
our purposes that the answer indicates the candidate's familiarity with all these facts, and also a
knowledge of the means of remedying his condition. Psychically, he desires to LEARN. From a
material viewpoint, he wishes to subdue his passions. Spiritually, he desires to improve himself in
F reemasonry. What then is this Freemasonry in which he de sires to improve himself?
Elsewhere it has been defined as the "subjugation of the human that is in man by the Divine." It is
through this subjugation that he eventually REGAINS his lost estate, his Divinity.
Subtly, it is brought out in the next question and answer that he has not yet regained his Divinity,
even though he has attained to the degree of Entered Apprentice. In the question, which is in the
form of an inquisitive statement, the word "PRESUME" is prominent. The candidate replies with
no categorical statement, his answer concurs in the presumption.
Previously it was stated that the first degree dealt with the material, and this fact is emphasized
by the manner in which an Apprentice claims he may be known. The Fellow-craft lecture states:
"The five human senses are HEARING, SEEING, FEELING, SMELLING and TASTING; the first
three of which are deemed peculiarly essential among Freemasons." Added to these material
means are the perfect points of entrance.
"Perfect" is defined as: "Without defect, lacking nothing. Fully skilled and accomplished."
Therefore the "perfect," or "fully skilled and accomplished," entrance into Freemasonry is
illustrated by the four cardinal virtues of TEMPERANCE, FORTITUDE, PRUDENCE and
JUSTICE. Here is the instruction that the TRUE MASON may be known by HIS CONDUCT. This
is also one of the reasons why the statement is later made to the candidate that it is not known if
he will ever become a Mason. On serious consideration the reasonableness of this statement
becomes apparent. How can it be known if any individual will ever became a Master Mason, IN
FACT? It cannot be known whether he will guide his life by the constructive principles outlined in
Masonic teaching, and so conduct himself that he will reach his goal.
What makes a man a Mason? Is it the mere promise to "do certain things" and "refrain from doing
certain other things" which we term an "obligation"? More correctly, this but binds him to the
Fraternity, makes him a MEMBER of the material organization we call a "Lodge"; but it in nowise

makes him a Mason. That which makes him a Mason is "THAT OBLIGATION" each individual
owes to Deity.
Here we discover that all the truths of Freemasonry are not elucidated in exact chronological
order, but are found scattered and hidden throughout the ritual and actual workings of the Lodge.
In an unexpected place we discover more light on the nature of the "obligation." It is contained in
the prayer offered in the regular closing of the Lodge. The pertinent portion of that prayer is as
follows: "Pardon, we beseech Thee, whatever Thou hast seen amiss in us since we have been
together, and continue to us Thy presence, protection and blessing. MAKE US SENSIBLE OF
THE RENEWED OBLIGATIONS WE ARE UNDER TO LOVE THEE; and as we are about to
separate and return to our respective places of abode, wilt Thou be pleased so to influence our
hearts and minds that we may, each one of us, PRACTICE OUT OF THE LODGE THOSE
GREAT MORAL DUTIES WHICH ARE INCULCATED IN IT, and with reverence study and obey
the laws which Thou hast given us in Thy Holy Word."
Here is the "obligation" which makes a man a Mason: The "OBLIGATION WE ARE UNDER TO
LOVE THEE"; the "obligation" to PRACTICE OUT OF THE LODGE THOSE GREAT MORAL
DUTIES INCULCATED IN IT"; the "obligation" to "improve oneself in Freemasonry"; to grow from
the potential to the Ideal Man. This development may be attained by the practice of the cardinal
virtues and by conforming one's life to the plans of the Supreme Architect as it is given to
understand them. Thus the candidate discovers that, IN A SENSE, his "obligation" has made him
a Mason, not of itself, but through his recognition of his obligation.
A desire originating in the heart, in contradistinction to the cold logic of the objective mind, is an
intuitive desire for spiritual advancement. THE REAL DESIRE to become a Mason is a "desire for
knowledge," an unselfish desire, and it cannot be actuated by any other motives. When the
applicant sincerely subscribes to the lofty sentiment of his original declaration he may truthfully
claim the desire originates in his heart.
The fact that this degree is material has been pointed out in a number of instances, and there
remains further evidence of this thesis. One need but visualize the position of the candidate
described as that "due form," together with the symbolic import of the "square." A custom of
Operative Masonry will also substantiate this assertion.
In Operative Masonry it is customary to lay the cornerstone of a structure in the north-east corner.
A corner-stone laying is generally made an occasion of ceremony, and is symbolical of the
nominal starting point of the building. Thus, this custom of placing it in the north-east corner
indicates that at that particular point the first step toward the actual construction of the edifice was
commenced.
When thus placed, it is then and there that spiritual evolution begins; and that evolution is just as
definitely in harmony with Universal Law as is material evolution. Material evolution advances the
RACE to a relative level. ALL are placed in the north-east corner, upon the first step; ALL are
given an EQUAL opportunity. Thenceforward the individual must do for himself what evolution
(the Lodge) previously did for him, and his further advancement is strictly his INDIVIDUAL,
PERSONAL RESPONSIBILITY.
CHAPTER VII
Entered Apprentice Lecture
"There is no special law for anybody, but anybody can specialize the law by using it with a fuller
understanding of how much can be got out of it."

Freemasonry 215 freemasonry and its hidden meaning

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