No Iron at the Building of Your Temple

by Midnight Freemason Contributor

Bro. Erik Marks

The lesson in lecture that there was no sound of iron tools at the building of the temple has many implications in the application of masonry to everyday life. We are taught in our ritual from Deuteronomy 27:5 “and there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them (stones).” Taken literally, we understand there were no iron or metal tools used at the site where the temple was constructed. Though an amazing feat, as masons we seek and learn more from the symbolic interpretations.

Freemasonry is simultaneously a psychologically strengthening and disarming process. In truth, the two are always correlated; the stronger the psyche the greater the cognitive flexibility and less need for constant vigilance or a defensive/offensive stance. No, personal disarmament doesn’t have to do with amending the United States Constitution, nor the constitutions of Freemasonry. Perhaps a détente of sorts, this process is not militaristic, though fully about easing interpersonal and intra-psychic tensions.

As we are prepared, we recognize one another to be of equal value thereby being leveled with all others; we are disarmed, psychologically, and choose to make ourselves vulnerable—intentionally. Introduced to a new sense of safety, we find ourselves amongst other men, many of whom we have never before met. At first, this is a symbolic expression of an ideal: when light is revealed, the hoodwink removed, it is confirmed we are fully protected by others who care deeply about our wellbeing and development. We are given the concept through ritual, not so much didactically, as a lecture. As we return to lodge regularly, over time, we come to know one another and the ideal vision is made manifest through a trust we co-construct. Therefore, I understand in the description that no sounds of metal heard at the worksite has to do with the manner in which we address the brethren and ourselves. These, in turn, a training ground for how to be in the larger world.

In the symbolic edict, we could consider both tools and weapons made of iron specifically, but any weapon, generally. With this interpretation, we are told there were no weapons brought to the building of the temple. It would be in keeping with the idea that the building of a spiritual edifice would be wholly a reverent activity, not combative. At very least an expectation that the temple would be built in relative safety, far from the reach of enemies, combat, or the need for arms. This concept is extended in that one leaves weapons at the door of the temple, to be disarmed before the Divine, and others in its presence, to commune. We leave the protection of the lodge to the Tyler.

Consider the following quote:

Every stone which was touched by iron, even though it was not damaged, is disqualified [for use] in building the altar…, as it is stated (Shemot 20:25): "By lifting your sword against it, you will have profaned it." (Hilkhot Bet Ha-Bechira 1:14-15).[i]

When we consider the personal temple being constructed and each man a living stone of the larger societal temple, we could say this interpretation implies we must not take up a weapon against any stone in the construction of the spiritual temple. In this reading, stone could refer to the individual brother or brethren as a collective; and as the purpose of masonry is to shine light into the world, it refers, by extension, to our actions in every-day life. The literal meaning is to not be violent towards your brothers. In the course of coming to lodge with increasing regularity as we progress, we get to know one another more deeply and quite naturally drop our defenses. We speak our minds and bond over food and ritual. At times, we may disagree on matters and agitate one another. Here the call to harmony is literal and interpersonal/psychological: don’t act out, physically, relationally, internally. The craft trains us to be fully ourselves, open, and to work to remain non-reactive to each other when conflict happens.

A slightly more interpersonal reading might suggest we watch our words (tyler and inside sentinel are corollaries to psychic and interpersonal guards). We watch for our weaponized words. We guard against passive-aggressive forays into being “right,” thereby causing disharmony in the lodge building and the building of each inner temple. We could take this construction further still to be careful with our intentions towards our brothers: Do I harbor resentments? Am I secretly angry at a brother? What weapons do I prepare in the silence of my sanctum against him? Can I set my weapons down? Will I have sufficient strength to relent?

I’ve heard said, and have said it myself in the past, until I knew better: “the road to hell is paved with good intentions.” Though one interpretation of the seemingly clever “intentions” quip is that remaining in a planning phase leads to lack of action. However, the quip has the profound negative effect of causing men to devalue their intentionality and not take into account motives and urges we disavow or keep from our conscious selves. By repeating this phrase to self and others, we relinquish our willingness to accept responsibility for the root causes of our actions and all their outcomes, internally and in the world.

The antidote: catechism, our ritual. It is a systematic dialogue with oneself, initially introduced to each man in lodge through ritual. We are taught the procedure in each degree by our officers, who symbolically represent aspects of our psyches in a command relationship with the Divine[ii]. We observe the process with each entry, passage, and raising of a stone. Through personal experience, observation, rehearsal, and performance of the exchanges, the desired outcome is that each man has the opportunity to operationalize this internal procedure to question himself and his intentions, urges, motives in real-time through the tests and trials of daily life.

Not every mason shares this understanding of our work and may choose to not use the education in the intended manner. Some, who are not ready for this level of self-examination, may not engage self in this way because it is mildly to wildly uncomfortable to remain in this level of self-examination for any length of time. Practicing masonry at this depth can evoke a great deal of uncertainty and vulnerability, which is natural and expectable. It can feel aversive until we walk the winded stair repeatedly over years. Then, a broader familiarity with self allows for greater foundational stability and decreased reactivity.

Taking this interpretation to the lone builder, working day and night on this personal temple we would inquire as to what weapons does he point at himself to his own detriment? Is he rough (The intra-psychic ruffian) with his own mind and demand too much progress or secrets before he is fully prepared[iii]? Is he caught in a conflict between the psychological officers of his inner lodge? Is he at odds with himself? The iron as symbolic weapon takes the form of verbal and linguistic cruelty, meanness, harsh thoughts directed at his Self. Rather than building, the inner assaults tear down progress made. Instead of strengthening, morale and spirit diminish and the foundation deteriorates.

Do we believe that being harsh, mean, or cruel, towards ourselves, in our own minds makes us stronger? The idea is a lie. Our symbols and ritual have always held the antidotes to the lie in the alchemical blend of beauty (emotion, aesthetics, junior warden, plumb) and strength (rationality, containment, senior warden, level) to produce Wisdom (compassion, mediation, empathic intentionality, master of the lodge, gavel).

The idea that cruelty at self or other is strengthening is a lie on the universal level, because if everything manifest in the world is the divine’s attempt to understand or express itself, when one raises a sword against the stone as self through being cruel, harsh, or mean, one raises that sword at a reflection of the divine and is therefore committing a heinous act against that which one professes to revere most.

Many of us have had this lie installed from before we could talk. It was the air we breathed; handed down over generations or implied by criticism levied against us, often by one or both parents. It is in our collective conscious and unconscious. Like a virus, the lie is adapted to infect humans, and is pernicious in the psyche. It is self-reinforcing and challenging to extract: “If I’m not hard on myself, who will be?” The implication that only through punishment, cruelty, harshness, and aggression are we able to progress. Just because this virus is relatively ubiquitous does not mean it is right. I see it far too often in my practice, far more in men than women. It both communicates and hides a deep level of shame we keep from light. If we bring the light, we will see. If we see, we will feel the shame and its pain. However, in the process of coming to light, we heal the shame and pain.

As Mason’s, we have an opportunity to use the content and methods of the fraternity to increase the probability we might remove and keep the iron from the process of perfection; that on the deepest levels, perfection can only happen without using metal tools in the construction. In our craft, we are encouraged to offer relief and charity to brothers, their families, our communities. The high regard for self is inherent in the architect’s blueprints. We are of no use to others if we hollow out our own structure, psychologically. In the fields of psychotherapy and counseling, Self-compassion training has gained prominence in the past fifteen years for both people being treated and those treating them. Recent research shows that self-compassion training has wide ranging benefits for everyone[iv] [v], men[vi] and veterans[vii].

The lie damages the psyche and Self because harshness and cruelty never evoke enduring strength, resilience, or determination; it pulls for and builds fear, doubt, resentment, and self-hatred. These ineffectual tactics tear down the work of the temple and defile the inner altars constructed to the divine, like foes engaging us using PsyOps[viii] (Psychological Operations, employed by military to influence motivations or break the morale of an opponent). Further still, adept leaders know positively focused constructive criticism and inspiration—bringing spirit to others or self—are the most effective motivational tools.

As one experiences, then witnesses, and eventually performs the ritual, it works upon the psyche to elevate the idea of harmony, charity, and effective construction rather than using violent language in a vain attempt to move toward self-improvement. Moreover, as men progress through the line, becoming increasingly proficient in each officer’s tasks and their psychological corollaries, one has greater capacity to build with efficacy. The education inherent in our ritual and practices allows men to continue their development and move toward the possibility of a more mature masculinity[ix].

Now is the time to test your metaphoric and symbolic metal: leave literal and psychological iron at the door of the temple. Search out the ore of ill intent in heart, mind, and gut. Set down the swords and daggers, the cruelty and mean-spirited reactivity directed at Self and others. As you labor with these ideas, it is my assertion your ability to find and tolerate more exponentially expand. It may bring up a lot of discomfort, even painful memories. This is the sign you are onto something important, you are developing and growing.

As you endure, persist with compassion, and train your psyche not to attack itself, you might find yourself with more energy and ease for the tasks in your life; eventually you may have more patience and tolerance with people with whom you interact towards those you care (though initially, patience may decrease due to the taxing nature of this emotional labor). In what seem like a paradox, your inner officers may also begin to test you more diligently, giving you rougher edges to smooth and, alas, resulting in increased wages. When this task is elusive or challenging to accomplish, talk with your brother builder about it and consult the designs of the Architect.

~EAM

Brother Erik Marks is a clinical social worker whose usual vocation has been in the field of human services in a wide range of settings since 1990. He was raised in 2017 by his biologically younger Brother and then Worshipful Master in Alpha Lodge in Framingham, MA. You may contact brother Marks by email: erik@StrongGrip.org

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Citations:
[i] https://www.etzion.org.il/en/lecture-105-prohibition-using-iron-building-altar 

[ii] MacNulty, W. Kirk (2017). The way of the Craftsman.

[iii] Nagy, John S. (2009+). Uncommon Masonic Education series.

[iv] Germer, Chris (2009). The Mindful Path to Self-Compassion: Freeing yourself from destructive thoughts and emotions.

[v] Neff, Kristin (2015). Self-Compassion: The Proven Power of Being Kind to Yourself.

[vi] https://chrisgermer.com/msc-for-men/

[vii] Rabon, J.k., Hirsch, Kaniuka, et al. (2019). Self-compassion and suicide risk in veterans: when the going gets tough, do the tough benefit more from self-kindness? Mindfulness. ISSN 1868-8527 [multiple APA research articles produce similar conclusions, citations available upon request]

[viii] US Army (April 2005). FM3-05.301

[ix] Davis, Robert G. (2005). Understanding Manhood in America.

Freemasonry, Filling the Gap of Spirituality for the Modern Man

by Midnight Freemason Guest Contributor

Bro. Jack Aquilina

One of the greatest myths conveyed about Freemasonry is its apparent propensity to resemble that of a religious organization.

In fact, amongst the many myths and dispersions cast against our fraternity, the most difficult to coherently dispel has been those rumors that seek to depict the craft as a religious body. Many a Grand Lodge have sought to dispel this myth by outright denial of this accusation, pointing towards the crafts intolerance for religious discussion and the niche discrepancies between our practices and the dictionary definition of organized religion. Whilst it is true that every freemason must trust his faith in a belief of a supreme being, the instant ambiguity of that requirement in conjunction with its lack of prescriptive dogma, should indicate to an attentive reader, that freemasonry is inherently outside the scope and purpose of organized religion.

In his work The Lost Keys of Freemasonry, Manly P. Hall eloquently contended that “The true mason realizes… it is life which he considers when measuring the worth of a brother, It is to this life that he appeals for a recognition of spiritual unity”. This contention is even more plainly put in Mark E. Koltko-Rivera’s work entitled Freemasonry: An Introduction, where he argues that “whilst freemasonry focuses on moral behavior and spirituality, it itself is not a religion. Freemasonry uses many spiritual symbols, however Freemasonry offers no savior or plan for salvation, there is no priesthood or ministry, although it is not opposed to such things, but it does not have any of its own to offer”.

The distinction between spirituality and religion is understandably a difficult concept to differentiate and in many cases can become conflated in discussion. For what is spiritual to one person, may be insignificant to another and is very much embroiled in the individual character and perspective of the prospective participant.

Nonetheless it is the contention of this author, that the subjective spirituality of Freemasonry and its capacity to engage the moral and intrinsic questions about a mans individual character, is its greatest asset in a period where cultural skepticism is imbedded in the minds of our modern society. It is not unreasonable to observe, that a majority of modern men are less religious, more skeptical and far less tolerant of dogmatic interventions, that some have justly become to perceive as contrary to a modern instinct to question the status quo and to approach questions of life and existence from the perspective of individual reason. Individual morality, for many young men, is found more at home in a class of ethics rather than faith and less certainty is had about the role of ones spiritual dispositions in fostering a meaningful understanding of the world around us.

The late Christopher Hitchens literary work God is Not Great is arguably one of the 21st centuries most compelling personifications of this growing cultural skepticism. Hitchens, unafraid to tackle the biggest questions of faith and reason, ironically provides a fascinating insight about the ethos of modern society with his view of there being a “Need of a New Enlightenment”. This enlightenment he contends “will base itself on the proposition that the proper study of mankind is man and woman”. Hitchens continues that enlightenment “is within the compass of the average person… [through the] study of literature and poetry… the unfettered pursuit of scientific inquiry… [with the aim] to ‘know yourself’ as the Greeks, gently suggested in the consolations of philosophy”.

Whilst Hitchens himself was a profound antagonist of religion and a self professed servant to his own sense of infallible reason and logic, one cant help but to observe that perhaps the “enlightenment” he professes is in fact more at home with spirituality than one would first think to perceive. In fact, as many a Freemason may have identified, the Hitchens “enlightenment” resembles a great deal to that of the allegorical contemplations of the three degrees in craft Masonry. In the first degree of Freemasonry a brother is invited to consider the useful lessons of natural equality and mutual dependence. The allegory that as mortal beings we are but brought into this world in darkness for which we may only avail ourselves through an understanding of and respect of our fellow man, bears great similarity to Hitchens enlightenment. Further, the concept that true enlightenment is achieved through a strong pursuit in an education of nature, the liberal arts and science is a key lesson of the second degree. This degree gives encouragement for man to avail himself of the secrets of nature and science is presented as an important path to attaining intellectual truth. However, it is the third degree in freemasonry, with its focus on our inevitable mortality and a contemplation of our finite time on earth, that truly rounds off our capacity to truly “know yourself”.

However, unlike Hitchens, Freemasonry through its avid contemplation of these lessons, imbeds itself in its ultimate understanding, that whilst these lessons are founded in rationality, that it is through the spiritual contemplation of their greater meaning that they bear true attachment to our lives and characters. As eloquently put by Brother Owen Shieh in his publication Journey on the Level, “Regardless of the names assigned to truth (emblematical of the supreme being) the key point is that the candidate must believe that there is something more, something unknown and something beyond our limited understanding of the material world – something that relates to the underlying order or the universe and to the true nature of our consciousness”.

Freemasonry, unequivocally, has the capacity to provide for the modern man an opportunity to expand their understanding of their own intellectual, philosophical and ultimately spiritual perception of the world and their humanity. As has been demonstrated when deconstructing Hitchens “Enlightenment”, the quest for a rational understanding of the world has been grounded in the traditions of the craft for hundreds of years and underpinned in its significance by spirituality. Modern societies propensity towards cultural skepticism has been a true challenge to religion and its role in the lives of younger generations. However, as already indicated, Freemasonry is not a religion. Through freemasonry a modern man has the opportunity to confront and contemplate life’s most important questions and through the spirituality of allegorical contemplation can bridge the divides of diversity to better develop their subjective intellect and morality.

For the modern man, Freemasonry is free of dogmatic instruction, subject to individual reason and veiled in spirituality.

Freemasonry is truly most capable of filling the gap of spirituality felt and longed for by the modern man, who may find himself accustomed to a society of cultural skepticism.

~JA

Brother Jack Aquilina, is a Master Mason under the United Grand Lodge of Free and Accepted Masons of Victoria where he serves as Junior Deacon of Brunswick United Lodge No 924 and he is also Chaplain for Western Street United Lodge No 94. He is very active in the Blue Lounge Social Club which you can "like on Facebook by clicking over this text!