PROFICIENTLY USING THE WORKING TOOLS AND HIEROGLYPHIC EMBLEMS PRESENTED/EXPLAINED IN THE DEGREES OF CRAFT MASONRY During the conferral of Masonic degrees, we are presented with certain working tools and hieroglyphic emblems, which we are to use proficiently for transforming ourselves from “rough” to “perfect ashlars” or for building up ourselves into spiritual temples fit for God to dwell in, so that we will be able to help effectively in erecting a sturdy Temple of Philippine Masonry, which will, in turn, contribute significantly to the great and glorious undertaking of constructing the long-dreamt-of Temple of the Brotherhood of Man under the Fatherhood of God. We proficiently use the working tools and hieroglyphic emblems presented or explained in the three degrees of Craft Masonry when we patiently and perseveringly practice the principles and virtues, as well as devotedly and disinterestedly discharge the duties, which those tools and emblems have been selected to illustrate. Let us take another close look at the working tools and hieroglyphic emblem presented or explained in the Master Mason degree in particular. We learn in the MM Monitor that a Master Mason’s working tools are all the implements of Masonry, but more especially the Trowel, by which we spread “the cement of brotherly love and affection – that cement which unites us into one sacred band, or society of friends and brothers, among whom no contention should ever exist but that noble contention, or rather emulation, of who best can work and best agree.” We are cautioned by the Masonic Service Association (MSA), however, that Brotherly Love itself has its source and seat in the soul, and that only when we live in the spiritual life and have our souls purged of selfishness is it possible for us to love other men above their sins, to cherish them in spite of their faults, forgive them in all sincerity, and to bear with them, and to forebear. We must ever remember, therefore, that we declared, upon our honor, that we had sought the fellowship of the Craft because we were desirous of freely and voluntarily offering ourselves as candidates for the mysteries of Masonry, and not because we were biased by friends or influenced by mercenary motives; that we solicited the privileges of Masonry because of a favorable opinion we had conceived of the Institution, a desire for knowledge, and a sincere wish to be of sincere and selfless service to our fellow creatures; and that we would conform with all our heart to all the ancient established usages and customs of the Fraternity. We must, moreover, be more determined than before not pay mere lip service to, but rather to faithfully and conscientiously fulfill, our declaration in open Lodge that we had come here to learn to subdue our passions, prejudices and selfish interests and improve ourselves in Masonry. We Master Masons must periodically renew, if not strengthen, our resolve to emulate the good example set by that celebrated artist whom we represented in the morning, afternoon, or evening of our raising. After calling the Craft at high twelve from labor to refreshment, the Grand Master Hiram Abiff (GMHA) went into the temple to view the work and see what improvement could be made either for strength or for ornament, and also to enter the Sanctum Sanctorum or Holy of Holies, there to offer up his devotions to the ever-living God and pray for wisdom necessary to enable him to draw designs upon the trestle board, whereby the Craft might pursue their labors. As the architect of the work during the seven-year construction of King Solomon’s Temple, the GMHA had to exhibit himself to the thousands of workmen under his immediate direction and inspection that he was a leader by example. He manifested to them, by his actions, that he was a man adorned with exalted and exemplary character, unfeigned piety to God, and inflexible fidelity to his trust. The daily custom of the GMHA described above strongly suggests that we should also enter into the innermost recesses of our souls, there to evaluate the progress of our project of building ourselves up into spiritual temples fit for the GAOTU to dwell in, and also to pray for wisdom necessary to enable us to make the best use of Nature and Revelation, the two great books that constitute our spiritual, moral, and Masonic trestle board, as well as for the strength we need to withstand the assaults of Satan and his ilk as we travel through the rough and rugged road of life. Like the GMHA, we must not give in to the pressure which “ruffians” exert upon us, but rather adamantly adhere to our convictions and principles. To be able to emulate the good example set by the GMHA, we must proficiently use the nine classes of emblems explained in the MM degree in particular. The Three Steps should constantly remind us that although each stage of a man’s life, namely, youth, manhood, and old age, is a unity in itself and therefore possesses its own duties and problems, as well as calls for its own philosophy, we must exert all-out effort to have a well-planned and goal-oriented youth; for this is the foundation of a well-directed and productive manhood, which in turn serves as the foundation of a happy, contented old age. For this purpose, we have to put the message of Ecclesiastes XII: 1-7 into meaningful action. (A verse-by-verse explication of the biblical passage is given below.) The Pot of Incense should serve as a reminder to us that, of all forms of worship, to be pure and blameless in our inner selves is much more acceptable to God than anything else, better than incense; for that which we really are by far more important than that which we appear to be. The Beehive should remind us to be very industrious and never to sit down contented while our fellow creatures around us are in want, especially when it is in our power to relieve their distresses or to soothe their afflictions without causing any inconvenience to ourselves and to our families. Specifically, we must, both individually and collectively, give due meaning and substance to our theme for this year, to wit, “Serbisyong Makatotohananan para sa Kapatiran at Mamamayan….” The Book of Constitutions, which is an emblem of law, should remind us of our charge to ground our moral and spiritual character in law and order as much as in government or nature, and to live so lawfully as to live satisfactorily. Correlativly, the Tyler’s Sword Guarding the Book of Constitutions should remind us to “set a guard over our thoughts, a watch to our lips, and post a sentinel over our actions; thereby preventing the approach of every unworthy thought, word and deed, and preserving our consciences void of offense toward God and man.” By the Sword Pointing to a Naked Heart we should be reminded of the Worshipful Master’s injunction for us to walk justly and uprightly in all our stations before God and man; by the All-Seeing Eye we, that we live and move and have our being in God,nand that we are constantly in His presence, wherever and whatever we are doing. By the Anchor and the Ark we are reminded that unless we develop a sense of security and stability of life grounded in truth and faith, we cannot, and will not, be happy By the Forty-Seventh Problem of Euclid, which is an emblem of the arts and sciences, we are, or should be, reminded that next to sinfulness, ignorance is the most dangerous enemy of life, and that, we should acquire more and more knowledge and enlightenment, which we are to use for improving ourselves and the world around us. In other words, it should remind us of the second part of our theme: “Masonry: A Path of Genuine Enlightenment and Service.” This part of our theme underscores the philosophy of servant leadership—a philosophy anchored on seeking more and more Light in Masonry by immersing ourselves in an honest-to-goodness Masonic education and study, and on using what we have learned for rendering genuine service to the brethren, to the Fraternity, and to the community, both local and national. By the same emblem we are, or should be, reminded that as Lodges, as Masonic Districts, and even as an entire Craft, we are committed to support the public school system, which our Masonic forebears established throughout the Philippine archipelago. By the Hour Glass, which is an emblem of the transitoriness of life, we are, or should be, reminded that no man lives forever in this world and that there is a set time for the work a man has to do. By the Scythe, likewise, we are, or should be, warned that passing time will bring an end to our lives as well as to our work, and that we must not delay if ever we are to become what we ought to be. By the Setting Maul, the Spade, and the Coffin, which are emblems of mortality, we are, or should be, reminded that our existence on earth is but ephemeral or short-lived, and that all earthly pleasures are vain, and that therefore we must use the Acacia, an emblem of immortality, for reminding us that while time and opportunity are offered to us by God, we should dedicate and devote ourselves to the all-important concern of preparing for eternal life with Him in the celestial Lodge above, where He reigns supreme. The Tragedy of the GMHA, furthermore, strongly suggests that if we reach the middle years without missing the undeniable truths embedded in the nine classes of emblems specified above, we would be happy. However, if we have ignored the fact that our lives are in God’s hand and neglected to take into account the swift passage of time, then we have made a wreck of our lives and find ourselves buried under the pile of rubbish. But, we are consoled by that, even in this case, there is yet hope that we will recover possession of our lives, and will be raised to a new manhood and lifted from the dead level of death to a living perpendicular; that we will be called back from a grave that is more terrible than the dissolution of the body; and that we will find the path to recovery. But that hope would not materialize unless we regain our faith in God and rely on the power of the Brotherhood. Indeed, if we permit ourselves to be buried under the rubbish heap of sins and passions, we can, with the help of God and the Brotherhood, rise again into a new life, either here or hereafter, provided we have learned the secret of the spiritual life. We recall, at this juncture, that many senior members of the Craft have expressed their sadness and concern – nay, alarm – that not a few among us persist in violating some provisions of Edicts that prohibit hazing or the infliction of harm on our candidates for Masonic degrees, especially the third. Hence, we reiterate that when we exemplify the Tragedy of the GMHA, we should be duly guided by the following good and timely suggestion or warning of the MSA: We should not treat the Tragedy of the Grand Master Hiram Abif (GMHA) as a mock tragedy or a serio-comedy because it is unlike the initiation ceremonies of savage people, who use these ceremonies as an ordeal to test the nerve and courage of their young men. Freemasonry is not juvenile; we should, therefore, exemplify the ritualistic drama as sincerely, solemnly, and earnestly as when we pray to God before the Altar. If we take the exemplification of the Tragedy trivially or with perverted humor, we betray a shallowness of soul which shows us unfit to be Masons…. Besides, we should remember that year in and year out, particularly during the installation of Lodge officers, we are reminded to serve as examples of discretion and propriety particularly in the exemplification of the degrees of Craft Masonry; for it is only by a due regard to our laws, rules, and regulations, as shown in our own conduct, that we can expect due obedience to them from others. We should also bear in mind that at all our assemblies we are obliged to strictly observe the solemnities of our ceremonies; to preserve the Fraternity’s ancient usages and customs sacred and inviolate; and therefore to induce others to keep them in due veneration, too. Brethren, let us do all this if we want to realize our vision, viz., that by 2008, Philippine Masonry should be known and recognized far and wide as a highly credible, very relevant, and much respected and esteemed fraternal organization in the community, both local and national. So mote it be. ---30---
Posted on: Sun, 30 Nov 2014 14:04:35 +0000
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