Troward:The Hidden Power - Part 3

by Midnight Freemason Guest Contributor

Bro. Mark St. Cyr

Please find Part 1 here: http://www.midnightfreemasons.org/2024/06/trowardthe-hidden-power-part-1.html

Please find Part 2 here: http://www.midnightfreemasons.org/2024/07/trowardthe-hidden-power-part-2.html

Section 3: **The Inner Workings of Spirit and Science

I've emphasized that the "innermost within" of all things is living Spirit. The  Science of Spirit differs from the Science of Matter because it considers Energy as a responsive intelligence, which is not covered by physical science. These two points are crucial if we want to understand Spirit clearly and avoid being misled by purely physical science arguments. The liveliness of the originating principle,  evident in all living things, shows intelligence and responsiveness, which are sometimes subtle but undeniable. 

It's hard to deny that an intelligent order runs throughout nature. The more deeply we investigate the world, the clearer it becomes that all science translates into words or symbols of a pre-existing order. The highest clarity of this existing order,  which our minds can understand, is the highest form of human intellect. This suggests a corresponding intelligence in the universe, creating a harmonious whole. Unless we dismiss the idea of a divine craftsman working outside himself,  we need to explain the phenomenon of nature's intricate design. This points to the  Living Spirit inherent in everything, giving it form, purpose, and definition. 

There is no randomness in nature. Every action and reaction in atoms, molecules,  tissues, organs, and individuals is guided by an intelligent force. At each stage, the collective intelligence surpasses the sum of individual parts. These observations can be proven by physical science and play a significant role in spiritual science,  showing how spirit adapts means to ends and harmonizes existence. This intelligence is inherent in Spirit, as there is no other source from which it could  come. Thus, Spirit is intelligent, and its actions are guided by this intelligence. 

Spirit is also responsive. We must recognize that while lower degrees of Spirit's intelligence don't match the intelligence of the complex whole, Spirit, in its entirety, is highly organized and intelligent. This higher organization shows a degree of Spirit that is superior and capable of exercising control over all aspects of life.

Being intelligent, Spirit knows and, in knowing, it is life itself. It recognizes higher powers, and through attraction, it is drawn to higher levels of itself. Spirit is intelligent and responsive, embodying personality. This suggests that Spirit in all its forms contains elements of personality, even if not always expressed individually. 

In essence, Spirit is always personal. When we reach a high degree of synthesis,  we recognize ourselves as manifestations of personality. Humanity represents this manifestation on every plane, and the spirit in us must originate from a high level of spiritual substance. 

We find that the highest expressions of Spirit in humanity reflect the personality that understands itself and organizes its purposes. Spirit in its various forms must act according to its own intelligent and responsive nature, creating order from itself. 

However, if we misuse Spirit's power for personal gain, we fall short. Spirit must be used for its creative purpose, leading us to higher potential. Following the law of Spirit, we advance toward greater fulfillment. The Spirit of Life is ultimately  summed up in "goodness." Spirit is Life, and every action aligns with benefiting the whole. This is Spirit's law, showing its intelligence and responsiveness to its  inherent character. 

The guiding principle of Spirit is "goodness." We must use the Spirit's power wisely,  aiming for universal benefit. This means acting in line with the core law of Spirit,  promoting growth, intelligence, and responsiveness for the greater good. 

Understanding Spirit as both intelligent and responsive allows us to see how it operates through the natural and spiritual realms. This dual approach shows that Spirit is the foundation of all existence, guiding us to live harmoniously with its laws and principles.

**Denotes a subtitle added for a more contemporary feel that was not included or used in the original work. 

Adapted from the original work: Troward, T. (1921). The Hidden Power, and other papers upon Mental science. Robert M. McBride & Company.  All Material Cited is Free Use within the Public Domain.

~MSC

The Hiramic Legend is not the Hero's Journey

by Midnight Freemason Contributor

Patrick Dey

In 1949 Joseph Campbell published his seminal work Hero with a Thousand Faces, in which he outlines a motif he noticed in many myths concerning heroes and heroic quests. This motif of the hero’s journey has become so prolific and disseminated so extensively that it now stands as its own archetype irrelevant to Campbell’s text, so much so that there are a surprising number of people who are totally ignorant that the hero’s journey was invented in the mid-20th century by a professor at Sarah Lawrence College.

Hero with a Thousand Faces is actually a brilliant work, and I would recommend it to anyone, though I have my disputes with Campbell. The text is a step-by-step guide through the motif of heroes and their quests by comparative method. But rather than iterate a bunch of myths in full and then point out where certain elements of the motif line up, he walks the reader through the motif, element by element, and then picks and pulls scenes from a vast variety of myths to demonstrate the motif. As the reader progresses through the text, Campbell builds more and more upon complex ideas and ideologies, so that the reader feels like they went on a quest and returned empowered by it.

However, one criticism I have of Campbell is rooted in his Jungian approach to mythology, namely taking the comparative method a little too far to an improper conclusion. Frequently where Campbell sees similarities between two things in content, he ignores the context, and concludes that they are rooted in the same unconscious archetype. Professor Elizabeth Vandiver makes a similar critique of Campbell. For instance, Vandiver points out that where Wonder Woman is an Amazonian woman, Campbell believes that the Amazonians of the DC Universe are mythologically the same as the Amazonians of ancient Greek mythos. This completely ignores the context in which the two Amazonians are being presented. The Greeks present the Amazons as wild, untamed, unruly feminine nature that needs marriage and men to calm them down and domesticate them; the DC Amazonians are just strong, powerful women of ancient heritage. They are not the same in context.

The Hiramic Legend is similar. At first glance, it does appear very similar to the hero’s journey motif, but there are some critical elements which remove Hiram Abif as any sort of hero. Firstly, and probably the most notable difference is that Hiram dies. This simply is not how the hero’s journey works. The hero must return, and not just return alive, but must bring back a boon to the world. That boon may be a physical object, such as Prometheus bringing fire to men, or it may be more of an understanding and wisdom to the benefit of others, such as Frodo and his three hobbit companions who return to save the Shire from Saruman. Hiram Abif does none of these things. He just dies and rots.

Campbell lays out a series of events that the hero will undertake during their adventure. Not all myths have these elements. The hero’s journey is not really a true mythological motif, but rather a “monomyth,” a sort of template in various myths and legends, and so it has a degree of flexibility. Campbell outlines seventeen elements that are central to the hero’s journey. Now, if the Hiramic Legend checked off the majority of these, then we might have reasonable grounds to say it is or nearly is a hero’s journey, but by my assessment, it checks off almost none of these, if any.

Firstly, there is the “call to adventure,” followed by a “refusal of the call.” Hiram does neither of these. He is accosted and harassed to give up the secrets of a Master Mason, but he refuses. However, this is not the same thing as a call and refusal to adventure. That would mean the call to adventure is to illicitly divulge the secrets of a Master Mason, which isn’t very virtuous, and in fact would defeat the entire point of the legend: the virtue of maintaining the secrets of our fraternity.

Next, the hero receives a helper. Odysseus has the aid of Athena, Luke Skywalker has Han Solo and C3PO et al (Star Wars was directly influenced by Campbell’s work), King Arthur has his knights, et cetera. But poor Hiram is alone. Then there is “the crossing of the threshold,” followed by a point of no return, or what Campbell calls “the Belly of the Whale.” Yeah… Hiram just dies and is dug up later and given a proper burial. Some have argued that Hiram’s death and the raising of his dead body from the grave is like Jesus rising from the dead, or Osiris being revived (briefly) and made king of the dead, and other gods of death and resurrection, but Hiram does not fit this motif (what is called a “vegetable god”). Hiram is not revived. He just dies and his body is exhumed. These are not the same thing.

I could keep going, but there really is no point, because we will repeatedly deal with elements of the hero’s journey that do not fit the Hiramic Legend (e.g. the “temptress woman”), and ultimately we must conclude that Hiram is not a hero in any conceivable way. He is simply a tragic character.

That said, just because the legend is not a hero’s journey, the Hiramic Drama does provide the apparatus for the candidate to experience a hero’s journey. That’s pedantic, but there is a difference between the Hiramic Legend and the Hiramic Drama. It is, first and foremost, a drama, and then later it is a legend. As a drama, it is an experience for the candidate. As a legend, it expounds upon esoteric values and interpretations a posteriori. For the candidate, the drama is a journey. You know you did not want to sit in the South. You knew something was up when you were called to the East. What a ride, and you come out the other end rectified. For me, I truly felt like a new man after the whole thing, and unlike poor Hirma, I was not dead. And you, as a newly raised Master Mason, are a boon to the Craft, because you have become another living stone for spreading Masonic light and growth of the fraternity.

It is pedantic, but it is important to distinguish between the Hiramic Legend and Drama. I personally feel that the scene of the death of Hiram Abif is far more powerful as a drama, because it is a transformative apparatus for each newly made Master Mason. As a legend, it just becomes a jumping-off point for esotery and elaborations (or confabulations) and the proliferation of new degrees. But as a drama, it stands as an experiential program. The drama may be modified, and it has changed over the decades, but the essence of the drama remains: a heroic journey of transformation for Masons.

~PD

Patrick M. Dey is a Past Master of Nevada Lodge No. 4 in the ghost town of Nevadaville, Colorado, and currently serves as their Secretary, and is also a Past Master of Research Lodge of Colorado. He is a Past High Priest of Keystone Chapter No. 8, Past Illustrious Master of Hiram Council No. 7, Past Commander of Flatirons Commandery No. 7. He currently serves as the Exponent (Suffragan) of Colorado College, SRICF of which he is VIII Grade (Magister). He is the Editor of the Rocky Mountain Mason magazine, serves on the Board of Directors of the Grand Lodge of Colorado’s Library and Museum Association, and is the Deputy Grand Bartender of the Grand Lodge of Colorado (an ad hoc, joke position he is very proud to hold). He holds a Masters of Architecture degree from the University of Colorado, Denver, and works in the field of architecture in Denver, where he resides with wife and son.

When Somebody Decides to Take Back Their Petition

by Midnight Freemason Emeritus Contributor

RWB:. Robert H. Johnson

Petitions for Masonic Lodges come in all the time. I can only imagine how many people in a month’s time hand in petitions that the Grand Lodge then has to work through-- especially a larger Grand Lodge like the Grand Lodge of Illinois, where we have over 400 Lodges around the state. 

States like Texas are undoubtedly even more inundated. Most of those petitions move through the process, and men join the Craft. Whether by traditional means or even one-day classes. But that’s not what this piece is about. You might be thinking, “He’s going to go on a diatribe about the “West Gate,” and how we should guard it--and you’d be a little bit right, but not completely.

Sometimes the “West Gate” guards itself. What do I mean by that? Well, every so often a petition comes in, and that person pays their fees to petition the Lodge. They turn everything in and think that their journey is well underway. To be fair, it usually is well underway. Usually, someone from the Lodge receives the petition, I ask them a few questions to ensure that this is something they want to do and tell them about the process of joining, and how long it might take. Such was the case about five years ago.

About five years ago, one of my Lodges received a petition. At this particular Lodge, we required a background check to be submitted with every petition. The background check is acquired by the petitioner and he then prints out the results and turns it in with his petition and fees.

Among other things on the petition, are the standard-type questions you might find. Our lodge in particular, however, has some extra pieces of information that we like to check over. Those pieces of information include all of the petitioner’s social media profiles. These are investigated to ensure that there is compatibility within the Masonic Fraternity and that nothing is out of the ordinary.

Back to our petitioner, he was very interested, he filled out his petition and had his money set aside, but when he received his investigation background report, he decided he would rather withdraw his petition than hand it in to us. I can’t tell you what was on that background report, but I can’t tell you, I suspect something he didn’t want us to know about was there and so, he withdrew his petition. Is that the end of the story? Not a chance!

About three years had passed by when this same man decided to petition our lodge again—or so he thought. He had reached out to our Lodge once more and mentioned that he had previously petitioned our Lodge, but for personal reasons, needed to withdrawal his petition. I informed him that I had remembered him and that if he wished to proceed, the process is the same as it was last time. Petition, fees, and a background check.

He never replied to me again.

Fast forward to the present day and to a different Lodge. This time, my Mother Lodge. Several weeks ago, a nice man started coming down to our Lodge and having dinner with us. He was getting to know the members and vice versa. All was on track for him to eventually petition our Lodge.

A couple of weeks ago, he decided it was time. He received his three recommendation signatures and had his fees in cash. (My mother Lodge doesn’t do background checks.) When he handed it in, I asked if I could ask him a few questions. He agreed and we retired to the library, where we spoke candidly, and I got a feel for who he was and why he wanted to join. Everything seemed to be fine.

One week later, he came down to the Lodge to meet and share fellowship and it was at this time, he perhaps experienced something that put him on edge. I couldn’t tell you what it was. Perhaps it was that Freemasonry’s Brotherhood “…goes to 11.” Maybe he wasn’t used to this kind of kindness? This kind of acceptance? This kind of real connection?

The result was that he rescinded his petition. It was strange, but it happened. Some who’ve heard this story ask why we didn’t press him on joining or changing his mind. The Lodge felt that this would be a mistake. If a man isn’t ready, well—then he just isn’t ready.

Yes, guarding the “West Gate” is important. It’s a primary concern. And it also bears mentioning that sometime…once in a blue moon, the West Gate, guards itself.

~RHJ

RWB Johnson is an Emeritus managing Editor of the Midnight Freemasons blog. He is a Freemason out of the 2nd N.E. District of Illinois. He currently serves as the Secretary of Spes Novum Lodge No. 1183. He is a Past Master of Waukegan Lodge 78 and a Past District Deputy Grand Master for the 1st N.E. District of Illinois. He is the current V:. Sovereign Grand Inspector for AMD in IL. Brother Johnson currently produces and hosts weekly Podcasts (internet radio programs) Whence Came You? & Masonic Radio Theatre which focuses on topics relating to Freemasonry. He is also a co-host of The Masonic Roundtable, a Masonic talk show. He is a husband and father of four, works full time in the executive medical industry. He is the co-author of "It's Business Time - Adapting a Corporate Path for Freemasonry", “The Master’s Word: A Short Treatise on the Word, the Light, and the Self – Annotated Edition” and author of "How to Charter a Lodge: A No-Nonsense, Unsanctioned Guide. More books are on the way

Craft Meets Clinician

by Midnight Freemason Guest Contributor

Bro.Steve Leapman

The following discussion originated at South Bend, IN’s Council Oak # 745 in DEC 2019. The compiler of this Lodge Education delivered ”On Yonder Book” at a Master Mason’s Raising. Parallels between themes revealed here and the work of Dr. Erik Erikson are distinct. Both psychoanalyst and Craft poetry address human growth phases from womb to tomb. The reader is directed to two sources as we commence:

https://counsellingtutor.com/eriksons-stages-of-human-development/   and

https://www.simplypsychology.org/erik-erikson.html (Dr. Saul McLeod)

Erikson delineates eight stages through which a healthy individual develops during life.

• Stage 1: Trust versus Mistrust

• Stage 2: Autonomy versus Shame and Doubt

• Stage 3: Initiative versus Guilt

• Stage 4: Industry versus Inferiority

• Stage 5: Ego Identity versus Role Confusion

• Stage 6: Intimacy versus Isolation

• Stage 7: Generativity versus Stagnation

• Stage 8: Ego Integrity versus Despair

Optional Charge for The Master Mason Degree:

1: 

In Mason’s Lodge with darkened eyes / With cable tow about me, I swore to hale all mysteries, / That Masons keep, and Masons prize, All brothers’ secrets whispered low, / All words they speak, all things they do, In Mystic manner taught me.

On yonder Book that Oath I took, / And will I break it? Never! But stand by this, and this, and this, / Forever and forever. (Giving D-G and S. on the step of E.A. Degree)

2:

I swore to answer and obey, / All summons sent me duly, By Brothers’ hand or Lodge array, / I swore that would never stray, From Ancient laws and rules that bound, / Freemasons in days renowned,            But would observe them truly. (On Yonder Book that Oath I took, etc. … as above and giving D-G and S. on the step of F.C. Degree)                                                                                  

3:

I swore to lead with generous care, / All those in sorrow hidden, A brother on the darkened square, / the mourners with disheveled hair,  The orphan doomed alas to stray, / Upon a rough and rugged way,           While tears gush forth unbidden. (On Yonder Book, etc. … giving D-G and S. on the step of M.M. Degree)

4:

The swore to deal in honesty, / With each true heart around me, That Honor … bright should ever be, / Unbroken bond ‘tween him and me, Nor wrong, nor guile, nor cruel fraud, / Should ever break the sacred cord, By which my vows have bound me.  (On Yonder Book, etc. … giving D-G of all three Degrees – one with each “this”)  

5: 

I swore the Portals close to guard, / Of the Masonic Temple, To rid the quarries of their dross, / To build each mystic wall across, With body perfect, upright heart, / And mind mature in moral art, In Precept and example.(On Yonder Book, etc. … pointing to Greater and Lesser Lights and letter “G” at each “this”)

6:

In swore the Chastity to guard, / Of woman, true and tender, Of Mason’s widow, wife or child, / His mother or sister, undefiled. To them I pledge a brother’s love, / By Him who rules the Lodge above,           To be a true defender.  (On Yonder Book, etc. …  giving Distress sign and one motion with each “this”)

7:

My Brother (or Brothers): / They are your Vows, be they your cares.  And may such aid be given, / In answer to your earnest prayer, That you may ever do and dare, / All that God’s gracious Laws enjoin.On yonder Book these Oaths we took, / And will we break them? Never! But stand by this, and this, and this, / Forever and forever. (Have candidates join with you in giving D-G and S on the step of all three degrees – one with each “this”) 

(Indiana Monitor and Freemason’s Guide, pp. 105-107)          

Life can often seem haphazard. Our limited perspective is illuminated by a concept in Christian scripture: "While we are on this side of the sun, we see dimly" (1 Corinthians 13:12). Perhaps one day we will expand our gaze beyond the limitations of the present. However, what we don't plan and what we don't expect may lead us precisely where we need to be. Action leads to clarity. Make a decision and take a step forward. Each day, diligently consult your personal "trestle board" - a list of tasks or goals. Labor is a form of prayer that reveals your true identity.

Floor work undeniably displays Masonic identity. As an eager Senior Steward at the time of these reflections, I sought guidance from an insightful Brother. "What could I do to support Lodge ritual?" I inquired. Council Oak Lodge #745 Past Master Mike Koziel directed me to "On Yonder Book."

My faith tells me such counsel was not a coincidence. Brother Mike is a serious man who cherishes Freemasonry. Did I know what was intended when I requested his advice? Of course not! But I am responsible for following such direction. Why else waste this good Brother's valuable time?

And so, I was given the honor of delivering "On Yonder Book." What lessons did this opportunity offer? I explored the verses and their imperatives. As a mental health professional, I was reminded of Erik Erikson's theory of psychosocial development, which maps stages of human growth along a "Level of Time." These stages are examined alongside Jewish liturgical passages. Prior to moving to Texas, I was an Indiana Mason and utilized the Indiana Ritual. I eagerly traversed Erikson's understandings applied through a fascinating Masonic lens and the insights of Dr. Saul McLeod.

Recall Stanza One. A new arrival encounters our Craft rather young in his Masonic journey. He faces "Trust vs. Mistrust." Here, child and candidate begin to develop and establish the ability to determine if they are safe or best be cautious. "Am I safe within myself and amongst others?"

As youngsters of age and Craft, we learn the ways and wiles of speech. Our focus is quite significant: "How shall we speak to others, more so, how do we speak to ourselves?" We recognize the tension and uncertainty beneath silence. Entered Apprentices have a new yet timely style of language to learn. Through delivery and acceptance of speech, we build community and hopefully, fraternal bonds as well. We move beyond self and self-absorption. The words of Arthur Schopenhauer resonate: "Everyman takes the limits of his own vision for the limits of the world." (Studies in Pessimism, Quotes by Arthur Schopenhauer)

According to Dr. McLeod's understanding, the child emerges from this stage with "Hope." This is what we intend for all new Brothers. Hope will inspire him to construct that unique Temple which is his best self. Likewise, the dutiful Mason claims a role in those domains which deserve and thus acquire his loyalty.

Stanza Two depicts tasks arising between candidate and Craft. We arrive at "Intimacy vs. Isolation." Civic consciousness is not a flaccid admission that others have needs. Civic accountability has no roots in mood nor its perpetuity maintained by opinion. Good men uphold citizenship as a duty. Obligations are avenues of opportunity. We embrace the world within. We discover zeal to participate in all that each sunrise reveals on a man's Trestle Board. Masons at Labor are Brothers at worship.

Freemasonry proclaims that to build within is to contribute outwardly. Chasidic Rabbis taught, "Human beings are God's language!" Divine Revelation may be as simply stated as honest professional duty buttressed by humane conduct.

While Speculatively Masonic by title and pronouncement, we possess an elaborate Operative heritage enshrining work as service and a way of life. One cannot be a Mason only in his head or his heart. Deeds are sacramental.

Through Dr. McLeod's insights, Erikson shapes authentic "Love" as a noun and verb. Masonry teaches that "Love" is not simply sentimentality. We are Brothers who gather through Divine injunctions expressed allegorically through Fellow Craft tools. We meet upon each Level. We act by every Plumb. We part upon our Square. Further, when the Lodge is dark, the Warden in the South keeps watch.                                   

Much in life appears haphazard. Our limited view is clarified by a notion in Christian Holy Writ for we read while this side of the sun we see but dimly. Perhaps one day we shall expand the gaze finitude restricts. However, what we do not plan and all we do not expect may lead us precisely where we need to be. Action leads to clarity. Make a decision and find a mirror. Duly search each day’s Trestle Board. Labor is prayer which discloses identity. 

Floor Work undeniably displays Masonic identity. As an eager Senior Steward at the time of these thoughts, I sought guidance of an insightful Brother, “What could I do to support Lodge Ritual?” Council Oak # 745 Past Master Mike Koziel directed me to “On Yonder Book.” 

My faith tells me such counsel was not happenstance. Brother Mike is a serious man who cherishes Masonry. Did I know what was intended when I requested his advice? Of course not! But I am response-able to such direction. Well else why waste this good Brother’s valuable time? 

And so, I was given the honor of delivering “On Yonder Book.” What lessons did this opportunity offer? I explored the verses and their imperatives. As a mental health professional, I was reminded Erikson plotted a trajectory of development along the Level of Time. These Stages are examined alongside Jewish liturgical passages. Prior to moving to Texas, I was a Hoosier Mason and drew upon Indiana Ritual. I eagerly traversed Erikson’s understandings applied through a fabulous Masonic reflection and the insights of Dr. Saul McLeod. 

Stanza Three confronts the inevitable: life's impermanence. Death is uncompromising; its arrival is certain. Masons model steadfastness in the face of this reality, honoring the fallen and supporting the bereaved. Erikson's "Integrity vs. Despair" challenges us to consider how our lives will be remembered.

Will our years intertwine like pillars supporting a grand structure? We hope wisdom characterizes our later decades. We strive to avoid the regret of wasted time. Erikson's "Generativity vs. Stagnation" prompts us to assess the meaningfulness of our actions. Have we lived with purpose or merely existed? This stage teaches the importance of care and compassion. By living fully, we avoid the bitterness of a life deemed insignificant.

"Care" and "Wisdom" echo Masonic and Biblical principles: support for widows and orphans. Selfishness is shortsighted. Egotism undermines true fulfillment. Wisdom, rooted in eternity, shapes character. It encourages selfless acts, transforming the rough edges of our being into a refined stone fitting within the eternal structure. The focus shifts from "me" to something greater.

Stanza Four emphasizes morality as society's binding force. The engaged Mason is no passive observer of others' behavior. Such a Mason shudders at indifference, recognizing it as a moral failing. He must actively participate in his community, a worthy member capable of offering a helping hand. To paraphrase a familiar Masonic saying, "Don't just talk about it; be about it!"

As young Masons, we learn that words have consequences. Our speech reflects our character and commitment to others. Can we truly trust those with whom we gather? Skillful rhetoric alone does not guarantee integrity. Actions, marked by decency, patience, and respect, are essential.

Erikson, as interpreted by Dr. McLeod, calls this "Fidelity." It arises from a conscious choice to live with integrity amidst life's challenges. Honor is Fidelity in action. Masonic life demands more than intellectual assent; it requires embodied practice. Stagnation occurs when we fail to translate thoughts into actions.

Meaningless years result from a lack of purpose and identity. Our response to adversity shapes our character and future actions. The Masonic principle "As Above, So Below" reminds us that our inner world reflects our outer life.

While often associated with adolescence, "Identity vs. Role Confusion" is a lifelong challenge for Masons. Honor is not a fleeting moment but a consistent choice. It requires commitment, maturity, and ethical behavior. Without honor, fidelity becomes mere pretense.

The military values of "Honor, Courage, and Commitment" align with Masonic ideals. These principles apply to all branches of the armed forces and their families. As Masons and citizens, we strive to embody fidelity as taught in the Entered Apprentice Degree. Through character and craft, we rise above our base instincts. 

Stanza Five tackles "Autonomy vs. Shame and Doubt." Shame loses its power when we embrace truth, regardless of age. Masonic autonomy is not anarchy. Our Book of Genesis depicts the triumph of order over chaos, the healing of a broken cosmos.

Our status as God's children is validated by using our compasses to restrain desires and channel passions. Through honest work, we become worthy citizens. We remove emotional hindrances that impede our growth and talents.

As Masons of faith, we acknowledge our Grand Benefactor and uphold freedom of conscience. Each Mason has the right and duty to deepen their connection with the divine. Neglecting this covenant weakens our skills and can harm others.

These abilities emerge under the guidance of our Grand Architect. Stanza Five emphasizes self-governance over mind and body. We hone our skills to navigate life's journey. We follow the admonition to walk uprightly through life's various stages.

Even in private struggles, our choices reveal the core of our character. Every Mason is obligated to build their own inner sanctum, a source of strength for themselves and those who rely on them. This duty applies to all roles we play, be it father, spouse, brother, businessman, coach, parishioner, or volunteer. We are constantly observed in these civic duties.

Our choices, big or small, point to our "Will." We harness this will to overcome hidden pain and face our inner demons. For the Mason, Freemasonry is more about self-reflection than social status or grandeur. "Worldly wealth and honors" do not reveal the essence of a soul.

Judaism's morning liturgy, Asher Yatzar, views the human body as architecture. As Masons bound by scripture, we can learn from how Jeremiah begins his writings: God shapes us, just as Freemasonry shapes character.

Before birth, each life is conceived with intention. We enter this world to contribute meaningful deeds and leave it a better place. We are heirs to Hiram Abiff, whose station in the Grand South represented beauty. We emulate him for our own spiritual benefit.

Our morning prayers express gratitude for health and acknowledge our civic responsibilities. One phrase suggests: without order and purpose, we wouldn't be able to stand before God. This translates to communal accountability and personal decency.

Physical well-being supports spiritual and emotional strength. We strive to be humble workers on projects that transcend our lifetimes. Though impermanent, our service has meaning. We don't need to know the ultimate outcome of serving a higher power.

Antigonus of Socho teaches us to serve not for reward, but out of a sense of duty and reverence. We are called to act, regardless of the outcome. We serve a boundless purpose. This is our "Will," our intention.

Modern culture often fails to cultivate the three human dimensions that Freemasonry emphasizes: Will, Intention, and Purpose. Trite distractions and entertainment can lead to complacency. As Masons, we seek meaning beyond fleeting amusement. This must be our unwavering commitment.

Scottish Rite terminology, with its "Lodge of Perfection," can be misleading to modern ears dulled by superficiality. How can a Lodge claim "perfection" yet require a pledge of fidelity?

Let's use history to move forward! Hebrew sheds light on the concept of "perfection." Unlike English, it allows for a more nuanced understanding. In older languages, "perfection" is closer to "wholeness" or "completion." As Masons, we strive to attract God's attention to our endeavors, inspired by the divine presence within each of us. Freemasonry upholds freedom of conscience in this pursuit.

These attributes – zeal of mind, body, and morality – combine in our service to God. We admire not the "perfect" ashlar, but the process of transforming a rough stone. Freemasonry values artisans who see their work not just as production, but as a transformative journey.

Stanza Six emphasizes truthfulness. Courage falters without honesty. Just as Pharaoh's heart hardened, so too can ours when we prioritize social acceptance over integrity. Empty popularity offers no true reward. Do we seek the approval of Caesar or Heaven? What does our Masonic level truly symbolize?

A life built on sacrificing self-respect for fleeting approval leads to regret. Temporary fame provides no lasting foundation for pride. While chivalry might seem outdated, it embodies essential virtues. Erikson's "Industry vs. Inferiority" challenges us to build a strong sense of self. Strong values guide our actions and lead to fulfilling work. Those who choose otherwise risk a life of mediocrity.

True manhood requires fortitude, not force. Masons are present and engaged, but sometimes silence is the best response. Circumstances may demand action over words. Authentic competence protects the dignity of all.

It is not enough to simply speak out against abuse; we must actively prevent it. Women deserve true brotherhood from all men, especially Masons. A good man upholds the principles of Stanza Six. I embrace this traditional ethos as essential.

Upright Masons experience courage as more than mere strength. It arises from overcoming self-centeredness and embracing intimacy. We prioritize the well-being of others. Our enemies are those who undermine democracy and oppress the innocent. Masonic love transcends mere physical attraction. It is a commitment to the sanctity of others.

This stanza's core is love, as taught by Erikson. We move beyond self-focus and dedicate ourselves to the well-being of others. Defending innocence may risk our reputation or even our lives, but true worth is measured by immortality, following the example of Hiram Abiff.

Stanza Seven highlights the importance of purpose. We gather to support our newly raised Brother, recognizing the significance of every life. Erikson's "Initiative vs. Guilt" encourages us to take action and contribute to worthy causes. Hesitation and inaction lead to regret and self-doubt.

The Master Mason degree marks a soul's journey toward fulfillment. While the newly raised Mason may not fully grasp this transformation, it occurs within the sacred space of the Lodge. We support this growth, witnessing a rebirth of sorts. The focus remains on the individual and their personal journey.

We may wonder about the ultimate outcome of our efforts, but self-centeredness hinders our progress. Hiram Abiff's legacy exemplifies the importance of character over fame. Our Masonic journey may not yield immediate recognition, but our actions lay the foundation for future generations.

Can our work impact those who come after us? Can our daily actions resonate through centuries? While these possibilities are inspiring, our primary focus is the work at hand. Serving for the sake of serving is its own reward. We must overcome childish impulses and climb the Masonic ladder, even when it is challenging.

Self-discovery emerges as we face life's challenges. Doubt and indecision may arise, but perseverance is key. Like our Grand Master, we may encounter setbacks, but we press forward. Our actions contribute to a better society and a stronger self. Freemasonry lifts the human spirit, regardless of external rewards. Our "secrets" protect the sacredness of our inner journey. True recognition comes from within and from a higher power.

Our Craft guides us toward a fulfilling life. We must act, not just think or feel. As builders, we use the tools provided to create a life of meaning and purpose. Our efforts may face challenges, but they ultimately lead to a richer existence. We are called to inspire noble deeds and greater achievements. So Mote It Be!

~SP

Steven M. Leapman was raised in 1996 at what was then Blackmer # 442 in San Diego, CA when serving as a Navy Chaplain. He sees himself as a “returned Mason” come home to active participation in Masonry through MW John R. Heisner Lodge #442. He joined Council Oak Lodge # 745 in South Bend, IN serving as Junior Warden when in 2021 he and his wife moved to San Antonio, TX. There he was warmly welcomed into the Masonic community once again and has become a member of Davy Crockett # 1225 where he serves as Lodge Chaplain. He also serves as Senior Deacon at Antonio’s Triune # 15. He is a member of Northern Masonic Jurisdiction and Southern Masonic Jurisdiction as a 32d Degree Mason. As a member of the San Antonio Scottish Rite community has served as Degree Master for Prince of The Tabernacle 24th Degree and supports the presentation of other degrees during Reunions. He actively attends monthly Continuing Masonic Education Zoom sessions and hopes to write deserving reflections on our beloved Craft. Brother Steve attended American University in Washington, DC in 1981 and 1984 earning degrees in Literature. He attended Hebrew Union College – Jewish Institute of Religion where in 1990 he graduated with a Master’s in Hebrew Letters (MHL) and was ordained a Rabbi in Cincinnati, OH in 1991. Brother Steve served in the US Navy/ USMC Chaplaincy from 1993-2000. Later he returned to the military community as a mental health professional with the Veterans Administration in Indiana and Texas. He graduated from Indiana University South Bend in 2008. He has been involved with Civilian and Military/Veterans’ Care since then.