The Coaches Coach: Traveling Men - The Purposes Behind Memorizations

Traveling Man

So many Experience it; so few Understand the Experience.  Further Light facilitates Further Travel.

“Proficiency”, also known to most Brothers who have gone through them as “Catechism”, is a requirement in which many Brothers must participate to progress through the Blue Lodge Degrees, at least, within the majority of the Jurisdictions in the USA.  The Proficiency requirement does a multitude of things for both the Candidate and the Lodge.  Over the years, the Proficiency requirements exist within fewer and fewer Jurisdictions due to a host of reasons.  It is most unfortunate that those Jurisdictions eliminating it are not training these Brothers in one of the most important aspects of Masonic Travel. 

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Freemasonic Purposes

Given opportunity to explain, the average Brother would say that Proficiencies have important purposes for the Fraternity.  The most obvious response some Brothers provide is that it reveals how serious a Candidate is to participate in the Organization.  Another response you’ll readily receive is that it helps Brothers remember what they went through during the degree. 

Those Brothers who are savvy to the needs of the Lodge and the Organization as a whole shall immediately share that it installs a script within each Brother.  Such installation makes it easier for each of them to participate in Degree work when new Candidates come through to be Initiated, Passed or Raised. 

All are purposes that serve well the Organization of Freemasons.

Masonic Purposes

The purposes for Proficiencies are far more than what may seem to be obvious to Organizational support upon first glance.  One purpose that I have been sharing for years is that Proficiencies are in themselves Road Maps that Candidates can and follow to Better themselves.  These Road Maps, once recognized as such, contain specific directions and tasks that aid toward Making Good Men Better, when followed through upon. 

When Candidates Recognize them in this form, for what they truly are, and seek to Understand what these Road Maps direct them toward, they can then journey forth using them as guides toward Betterment.  It’s truly a shame that too few Proficiency Instructors do not point this out to Candidates before, during and after the Proficiencies are engaged in by them.  Candidates would benefit much more by Understanding the basis behind this effort and perhaps have more incentive to engage in them knowing the purposes that lay behind them.

Another underlying purpose has nothing to do with the Catechisms themselves.  It has to do with men getting to know one another.  In this sense, the Catechisms are there for Instructors to use as a tool and vehicle for Brotherly bonding.  The catechisms become a catalyst for each man to become familiar with and to learn about the other, by focusing upon a task that lessens the awkwardness sometimes experienced by men initially unfamiliar with each other.  

I’ve seen a lot of very good opportunities missed, deliberately skipped over and even lost because the activity focus was so strongly upon the Catechism that the men involved faded into the background. 

Doing Proficiencies provide ample time to get to know one another. This especially in a day and age where the mobility of people is almost certainly going to interfere with knowing each other much better, and certainly before having these Brothers Passed and Raised. 

 Should you be in the position of Instructing Candidates through these Proficiencies, you might want to step back and look at it as an opportunity to get to know the Candidates, and for them to get to know you and other members as well.  Other members?  Sure!  Use other members to explain things that come up during Proficiencies, especially when those other members know the topic well and might make for great friendships long term.  The more people a candidate gets to know and bond with during this time, the more likely he will have connectedness to Lodge members long term.

Ancient Purposes

There is an ancient purpose that is not often known that should be Understood by both Instructors and Candidates alike before they engage in these activities.  That ancient purpose has been described in a whole host of different sources over the years.  That purpose was to develop the Candidates’ ability to remember using an ancient technique referred to repeatedly by both Plato and his student Aristotle, among many others.   It is currently known by many names:  “Method of Loci[i]”, “The Roman Room” and “The Memory Palace”, are just a few. 

The Technique is truly simple.  It requires that you memorize the layout of a room, home, or even a well-traveled path.  Colors, shapes, sizes, textures and anything that is best suited to the individual’s method of experience[ii] should be taken into consideration.  Once you have created a location or path within your mind with which you are familiar, you can then Travel through it. 

You might say, “So what? What does that do for me?”   What it does for you is Establish a path that you can Build upon.  In other words, the cultivation of this technique within one’s mind brings about a structure for recall.  Doing so remaps the Parietal Lobes of the brain and interconnects it with the other lobes as well[iii].  Should you research this Further, you’ll find that the ancients knew a lot about using the brain more effectively than we might give them credit for today.

Once this internal path is Established, you then create specific stop points or loci along the way that you shall remember without fail.  As you Travel through this imaginary path at anytime thereafter, these stopping points shall allow you to place images that shall remind you of what it is that you want to recall.  

When I first heard this method explained, I thought to myself, “Yikes! That’s an awful lot of work to memorize something!  First I have to memorize a path, and then I have to memorize images that will trigger memories of what I want to remember!  There’s got to be an easier way.”  I reluctantly tried to use it but gave up because it seemed to not work quickly enough for me.  I resolved in those moments that I would not pursue it any further, no matter how great it might have worked for those who perfected it. 

Along the Road

I held that opinion for many years.  And there was nothing that seemed to budge me from it.  Even though I knew that it was a technique that was recommended for over 2400 years, I resisted Cultivating it.  My conclusion and choice kept me from Traveling down that Path. 

Then something changed for me.  I went through my first Degree as a Freemason and was told immediately afterward that I was required to memorize about six single spaced sheets of responses to questions and requests from a proficiency Instructor before I was allowed to advance to the next Degree.  I had no idea how I was going to accomplish that task.  I was encouraged by my Instructors.  I was told that I was not the only one faced with this overwhelming task and that many others faced it too and succeeded.   With the help of my Instructor I stepped up and started to memorize what was asked of me.

As you know from my status as a Master Mason, I was successful in memorizing what was required of me.  I did this three times over and was supported by my Brothers in doing so.  It wasn’t till years later that I became aware of what actually occurred for me through those memorization efforts.   

Locus Focus

I had a question put to me by a Brother.  The question was simple. 

What does memorizing all these Proficiencies do for a man?

 It was a bit too simple a question and I should have expected there would be another not so easy question fired at me very quickly after the first one was put forth.  And I was right.  That second question was not so simple. 

Wouldn’t a man be better off understanding what he went through rather than simply memorizing all those provided responses not knowing what they meant?

Over the years, I’ve responded to the second question with an unshakably energetic and confident, “Absolutely!”  That response went unchecked for a very long time.  That is, until I Recognized the underlying reason for the memorization.   Once I realized that the basis behind these memorizations was to install a Freemasonic version of a “Roman Room” in the form of a Masonic Lodge, it all clicked!

Yes!  It was very important to Understand what was being memorized.  And to get to the point where you can Understand what you are memorizing, you have to be able to recall it and do so without wasting a lot of time trying to remember it! 

This led to the following connection: The underlying purpose behind doing Proficiency is to both honor and engage in an ancient practice involving teaching Candidates how to remember using the “Method of Loci” used by humankind since time immemorial.

To be a “Traveling Man”, one must be capable of Traveling Masterfully within one’s mind, not only through “natural” occurring memory, but through what the Greeks referred to as “artificial” memory[iv].    Proficiencies help us toward this end, should we participate in doing them.  When you never have opportunity to Cultivate this important technique within yourself, your Travel shall be muted by many moments caused by memory roadblocks and stumbling points.  Those Jurisdictions that still require Mnemonic Cultivation are providing an invaluable supportive service that Builds Better Travelers, one mind at a time! 

Points to Perpend

1)  Does your Jurisdiction require “Method of Loci” training in the form of Proficiencies?
2)  Have you used this Training to remember
3)  How do you see such Training affecting your Travels?

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[i] plural of Latin locus for place or location

 

[ii] Depending upon a person’s internal “wiring” they might be tactile, visual, or auditory; smell and taste should not be left out since they are also modes of sensory input that some people are more sensitive to than others.

[iii] The parietal lobe integrates sensory information from different modalities, particularly determining spatial sense and navigation. For example, it comprises somato-sensory cortex and the dorsal stream of the visual system. This enables regions of the parietal cortex to map objects perceived visually into body coordinate positions. Several portions of the parietal lobe are important in language processing. Just posterior to the central sulcus lies the postcentral gyrus. This area of the cortex is responsible for somatosensation. [http://en.wikipedia.org/wiki/Parietal_lobe]

[iv] http://en.wikipedia.org/wiki/Mnemonic

For more information related to this and other works, please visit my website.

 

New Video! The Coaches Coach: Building Builders

Building Builders Video - 04/23/2011

Hello Fellow Travelers!

Brothers,

I have the distinct honor of being a featured presenter on the "Worldwide Exemplification of Freemasonry" project sponsored by the GL of Indiana (WEOFM.ORG). My part of this project will be released "into the wild" tonight --Saturday April 23, 2011 at 8PM (20:00 DST).

This presentation is called "The Coaches Coach: Building Builders." It is a 50 minute fast paced audio-visual production that is filled with many overlapping themes.

You will want to become well acquainted with your rewind button as the rapid fire unfolding of information will at many times have at least two or more directions presented at one time.

Enjoy!

 

Fraternally and Sincerely,

Bro. Coach N

ps - If you look carefully, this free public video contains at least two spelling errors and one grammar error, all corrected in the DVD edition found at Building Builders.

 

Testing Our Entered Apprentices and More

Building Boaz - 10/1/2010

Hello Fellow Travelers!

Here's something to Perpend in your in-between hours.  Most current methods used in the USA to test for Proficiency of Entered Apprentice Work rely upon Candidates showing that they have memorized something and can share what they have memorized to the satisfaction of those testing them. From a systems standpoint, such standardization might seem fair and predictable, but it doesn’t serve the purpose of making good men better.

Let me share with you a perspective that may not be common among Masons, but a perspective that should be – according to what Masonic Ritual espouses.

Masonry has far too many improperly Prepared Masons advancing from Entered Apprentice to Fellow Craft. How can I say this with any validity? Even better: How can anyone tell?

The proof is all around us. Improperly Prepared Fellow Craft Masons and above continuously show outward signs of Vices and Superfluities and equally show that Virtues are lacking.

What are the telltale signs? Here are just a few.

1) When a Mason has "Vice and Superfluity" issues:

1. He is Burdened unnecessarily.
2. These Burdens negatively affect his Resources (as in his overall “Strength”; and we are not talking about his “physical” strength).
3. These Burdens prevent him from maximizing the Return on his Investments, no matter what the direction that investment may take.
4. Furthermore, you will see signs that his Burdens cause harm to both himself and others.

2) When a Mason has "Virtue" issues:

1. He lacks temperance and hence doesn't limit himself when he rightfully should. Self-control is a must but he won’t show such control because he has yet to develop it fully.
2. He lacks prudence and hence doesn't make prudent choices. Far-sighted sensible care will not be one of his outward expressions as he makes life and business choices.
3. He lacks fortitude and hence doesn't endure things that men who have fortitude do without question. Lacks in resilient and purposeful courage prevent the necessary staying power that brings about long term results.
4. He lacks justice and hence lacks a foundation necessary for dealing fairly with others. His dealing with others shows that games are unfavorable tilted in his favor, no matter how he may involve himself.
5. He lacks faith and hence believes in probable things that can only be proved and refuses to invest in the possibilities things that will benefit most and are worthy of believing in. His beliefs shall be based solely upon that which is concrete and will lack any choice that cannot be backed up by indisputable fact.
6. He lacks hope and hence wanders as a boat without an anchor. He shall not invest in things that are worthwhile unless they are a sure thing.
7. He lacks love and hence invests not in things that are lovable. His manner will not show acceptance of others for who they are but will be based solely upon what they have to offer him.

What gets in the way of both the instruction and the proofing of Entered Apprentice Proficiency? Part of the problem is that most Fellow Craft Masons and above do not know how to clearly and succinctly state what a vice or superfluity is, how they are similar and how they differ. If Fellow Craft Masons and above don’t know this, how are they going to communicate this to Candidates who need to Work on them much less be able to spot them in candidates when they are clearly present? These same Masons have equal inability in clearly and succinctly stating what Virtues are, how they Strengthen men and how to go about integrating these Virtues within men’s daily habits.

If they did know and do this, they would realize “how” Masonry makes good men better! For one, Properly Prepared Entered Apprentice Masons are less inclined to judge inappropriately. If they did, they are more inclined to correct that mistake appropriately. They are also more likely to exhibit the qualities of a true Brother rather then someone who merely holds the title but lacks the Character such title should denote.

 

How do Masons move toward cultivating good men into better men? The answers lay not in what passes as acceptable catechism.

The answers lay in using catechism that is not standardized by a Jurisdiction.

This makes sense. Standardized Catechism is the result of a machine process that “punch presses out” candidates like Masonic widgets on a production line. What you get from this process are Masons who tend to the very Masonic Machines that created them as a result and not the Masonic Spirits it was intended to nurture.

What exactly is Catechism? Catechism is merely “opportunity” training for both the mentor and student. It affords them the opportunity to "venture off the assembly line" and to interact and discern if the student has truly applied the lessons of the Ritual. The Catechism is there so that such exploration occurs.

Far too many Brothers unfortunately focus on the task at hand – learning and teaching the "officially accepted" catechism – and not the true task at hand and loose the opportunity to do the true Work. What is the true Work? It’s using that Catechism time to explore the lessons of the First Degree and to determine what needs to be done to assure that the entrusted student has both learned these lessons and done this so well that he lives them.

The Official Catechism encouraged and even forces time to be invested between Brothers. Good instructors realize this and use this time prudently to discern the student's character development, not just his memorization of the catechism at hand.

Mentors who fail to use the time they spend with their students to assure such important activities occur, waste their time, fail their student and fail our Craft.

Perhaps a different system of training and evaluating our Masonic Mentors might help bring about some valuable change for our Fraternity as a whole. This might lead to Building Boaz for everyone!

Fraternally and Sincerely,

Bro. Coach N

Building Books Makes Scottish Rite Journal - ONCE AGAIN!

Building Series - 9/12/2010

Hello Fellow Travelers!

I receive quite a suprise today. After asking a recent book purchaser how he heard about my books, he replied:

I'm exploring freemasonry and James Tresner recommended your first

two books in his book reviews on the Scottish Rite Journal website.

I felt oddly confused reading this as I recall that Brother James Tresner had only written one review in the Scottish Rite Journal last year and that was on "Building Hiram" and not on my second book "Building Boaz."

Being curious, I did a quick search on the web and found that Brother Tresner had indeed written another review, made generous comment on both my books and it was in the most recent SRJ book review for the Oct. 2010 edition. He wrote the following:

General Masonic Education

Building Hiram: Uncommon Catechism for Uncommon Masonic Education and Building Boaz: Uncommon Catechism for Uncommon Masonic Education, Volume 2 by Dr. John S. Nagy (buildinghiram.blogspot.com) —

1. I find both these books especially helpful in Masonic education. [italics added]
2. Written in a Q & A format, these little books explore many of the ideas of the Blue Lodge Degrees.
3. They provide a lot of insight and more or less “trick” you into thinking more deeply about the symbols and structures of Freemasonry.
4. You can find them on the Internet.

I've already sent a quick "thankyou" note to Brother Tresner for assisting our Brothers in finding and obtaining Further Light.

For those of you who have come to this link to find out more, you can find these books at the following links:

Building Hiram / Building Boaz / Building Athens

Fraternally,

Brother Coach N

Tolerance Revisited

Building in General - 09/04/2010

Hello Fellow Travelers!

I’m posting something here that may go against the accepted grain of some Mason’s entrenched beliefs.

Tolerance is no more a virtue than Intolerance is a vice. Moreover, the opposite is true, too. Neither are a vice nor virtue in and of themselves.

Let me elaborate just a bit: By their nature, Virtues strengthen and support and Vices weaken and burden. Neither Tolerance nor Intolerance does either of these.

Therefore, you may query as to what “Tolerance” is and you would ask for good reason. So much of what Masons hear about it is lauded over the purpose it exists and to the point where it is truly unreasonably applied.

To hear Masons speak of Tolerance, one might assume that there are only two possibilities:

Intolerance --- Tolerance
...where “Tolerance” is an expected mode of behavior, specifically toward the religious beliefs of others and any “Intolerance” should not be “Tolerated.”

However, we all know that there are many more possibilities under the heavens than these two behavioral choices. Let me expand upon this further.

Tolerance is one of four words used to denote expressions or behaviors that occur when people are faced with something in which they must deal.

That group of four expressions covers a continuum that stretches from rejection through to acceptance. When adding resistance and tolerance to that continuum, we have four behaviors that people use to deal with situations.

Let me say this again: Tolerance is only a small part of a continuum of behavior based upon differing response/reaction choices. In a rudimentary continuum, Rejection, Resistance and Acceptance flank Tolerance.

This continuum appears like this:
Rejection --- Resistance --- Tolerance --- Acceptance
Which could be viewed as an expanded version of this:
Intolerance --- Tolerance

However, the later version of these last two isn’t the former version of the four, since “Intolerance” doesn’t capture the subtleties of “rejection or resistance” and “Tolerance” doesn’t capture the subtleties of “Acceptance.”

What was previously stated about Tolerance and Intolerance applies here too. Each one of these four expressions is not a virtue or vice either. They are simple behavioral choices that one may use in responses/reactions to life, and this includes those behaviors toward people with which one shares one’s life.

These four should also not be confused with Attitude, which in and of itself consists of seven key attributes*, of which only one is manifested by the aforementioned behaviors.

What though can be said of the virtues that support one’s choices to respond with any one of these four? My observations tell me that the Four Cardinal and Three Theological Virtues help guide one's choice to either reject, resist, tolerate and accept.

1. These Seven virtues may call a person to reject what is before them when it is wrong for all involved. Don’t these Virtues help to discern this?
2. They may as well call that same person to resist something forced upon him that is not right even if it is right for someone else. And, perhaps rightfully so!
3. Yet, if what is right for one is not right for another and it is not being forced upon the person whom it is not right for, these virtues may lead someone to express tolerance. Would this be considered relative?
4. Acceptance may unfold when what is at play is right for all involved and these virtues support this. Yet, without a firm foundation in the Seven virtues, could some things be accepted wrongfully?

These conditions outlined above are relative to whom is involved and the values that each involved hold as sacred for themselves and others. “Relative” because it is rare that any two people hold the same values much less agree upon how these values should be honored. The key though lay not in the choice of each of these four options…
 
Rejection --- Resistance --- Tolerance --- Acceptance   …but in how each is expressed. Each response/reaction is appropriate under the right conditions and inappropriate under the wrong conditions. Additionally, that key may never be inserted into the locks th at hold people apart because agreements upon honorable behavior are as varied as the faces of humanity.

Knowing this, I chose to accept that there will be disagreement and, when this occurs, I shall simply be open to better understand what others accept as honorable behavior or not. Once I think I understand, I may make effort to come to some amicable agreement, most of the time. Of course, I reserve the right to hold back on this if I believe it will work in everyone’s best interest when we don’t come to an amicable agreement. Sometimes this is appropriate too.

At one time, I defined “Tolerance” as the ability to withstand any amount of irritation, agitation or violation, perceived real or not, without responding or reacting in a devaluing or negative way toward the perceived source of that irritation, agitation or violation.


I should have expanded that definition to include all four possibilities and temper them with the Seven Virtues specified in the EA Ritual.

1. “Rejection” and “Resistance” are saying “no” and doing so in a valuing, honorable and respectful way toward all those involved.
2. “Tolerance” and “Acceptance” are saying “yes” and doing so in a valuing, honorable and respectful way toward all those involved.

People, Masons included, seem to focus upon the one behavior, Tolerance, though. It’s as if it is the sole option in this world of humans. It is not. It is but one of at least four that we as Masons should keep in mind as we navigate the minefield that is created by much misconception. This is where education helps -- more specifically "Masonic Education."

Throughout Masonic Education, “discrimination” is something that is a valuable and appreciated skill. Much of the first two Blue Lodge Degrees makes effort to cultivate this skill within Masons. As with all skill development, it is just as important to know when to apply it and when not to apply it. This too is something that is cultivated within the first degree of Blue Lodge Masonry.

So, when you see Masons who have done the Work that Ritual points to, you most likely see the entire continuum of behavior ranging from rejection through to acceptance played out before you in very righteous ways, all based upon their finely cultivated ability to discriminate appropriately depending upon the situation before them.

In addition, if you perceive that these same Brothers push the envelop of unacceptability in some situations where other Brothers are involved, you can almost guarantee that they’re simply messing with their heads and for all the right reasons.

I suggest that you play along. You may very well learn something new and valuable about yourself and your Brothers.

Fraternally,

Brother Coach N

(Source: Pages 140-146; Building Cement - Uncommonly Concrete Masonic Education)

* Values, Intents, Perceptions, Beliefs, Emotions, Actions (behaviors) and Results

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I'm proud to say that this article eventually became an appendix with my book, Building Cement.

Building Boaz Reviewed by Bro. Terence Satchell

Building Hiram - 10/23/09


Hello Fellow Travelers!

Here is a Building Boaz review from Brother Terence Satchell that was posted last evening in the review section of Masonic Central:

"Building Boaz facilitates the advancement of

Masonic comprehension for both the newly initiated Apprentice as well as the experienced Master. ...  I will personally be making Building Boaz required reading for all of my future Masonic proteges and encourage all Freemasons to read this book..."
-- Bro. Terence Satchell

Building Boaz
October 22, 2009 by The Euphrates

I have come to find that modern Masonic literature can be compared to the preparation of food. Some Masonic literature is too light to satisfy the appetite and too bland to excite the senses. Other works on the subject of the fraternity are too rich and overpowering to the palate and leave the reader with a case of indigestion as he struggles to comprehend the knowledge contained within them. It takes an expert chef—or in this case author—to find the right combination of ingredients so that the flavor is complex but not overwhelming and the reader is left full but not gorged.

Dr. John Nagy has found this balance again in Building Boaz, the second volume in his Uncommon Catechism for Uncommon Masonic Education series. Building Boaz focuses on the symbolism of the Entered Apprentice degree using the Inquiry-Response format of the time honored Masonic catechism. It examines the lessons taught to us in Entered Apprentice degree and expands upon these themes in order to unveil a deep, intertwined network of the order’s philosophical precepts.

Building Boaz facilitates the advancement of Masonic comprehension for both the newly initiated Apprentice as well as the experienced Master. The book challenges the reader to form a deeper understanding of the initiatic rituals throughout the book. Dr. Nagy finds a way to connect Masonic ritual with the Bible, the Nag Hammadi Scrolls, Greek mythology, classical literature, and other great sources of moral instruction without making the subject matter cumbersome to even the most novice student of Masonry. This makes Building Boaz a refreshing and insightful review of the first degree of Masonry.

Dr. Nagy’s efforts have created an educational product which fills a void in today’s Masonic literature. For hundreds of years, the Freemason’s catechism has formed the backbone of the institution’s moral instruction. The catechism has instilled the basic principles of the fraternity in the minds of it’s initiates and served as the gateway to further exploration of Freemasonry’s allegorical concepts. However, in modern Freemasonry we find that the catechism is often seen in one of two opposing viewpoints: archaic and out of date or as the be-all and end-all of Masonic instruction. Building Boaz, like Nagy’s previous work Building Hiram, restores the catechism to its rightful place in Masonic education as both the staple of the Mason’s instructional diet and the springboard to a higher understanding of Masonic teachings. Not only does this format make the information contained within the book easy to comprehend for the reader, but it also allows the book to be used in the lodge for Masonic education without any further digestion. This eliminates the intimidation which many modern Freemasons face when trying to develop an educational presentation for their assemblies.

I will personally be making Building Boaz required reading for all of my future Masonic proteges and encourage all Freemasons to read this book and address the questions that it will cultivate in their minds. I hope that Building Boaz may enhance your Masonic experience as much as it has enhanced mine.

You can purchase the book here.

----------------

Thank you Brother Satchell!

Faternally,

Brother Coach N.

Building Boaz Scavenger Hunt

Building Boaz - 10/4/09

Hello Fellow Travelers!

33 Questions for “Soon to Pass” Entered Apprentice Masons to Answer

(Based upon the book: Building Boaz – Uncommon Catechism for Uncommon Masonic Education – Volume 2 by Dr. John S. Nagy)

Before the Entered Apprentice Mason you are mentoring Passes to Fellow Craft, you might want to have them respond to these questions first. If you have Passed beyond Entered Apprentice, you might want to review them yourself to see if the mentoring you received was sufficient enough for you to answer them.

1) According to Ritual, what is the purpose to which Candidates Enter Masonry? (Chapter 6)

• Intention: Focus Entered Apprentice Masons upon the Entered Apprentice Work’s purpose.

2) How has Masonry been defined in the past and what is the central theme of the Work of Entered Apprentice Masons? (Introduction, Chapters 1, 2, 12)

• Intention: Focus Entered Apprentice Masons upon defining Masonry, understanding the Work they must do and what they are to accomplish.

3) To honor the purpose of Entry, what must Entered Apprentice Masons Work upon, what tasks must be completed and what results should be expected? (Introduction, Chapter 2)

• Intention: Focus Entered Apprentice Masons upon the object of the Work, the tasks and the outcome of that Work.

4) What is an Oblong Square and how does it point to the Work of Entered Apprentice Masons? (Chapter 6)

• Intention: Focus Entered Apprentice Masons upon symbols point toward the Work they must do and the meaning behind such symbols.

5) What side of the Oblong Square is shortest in the EA degree? (Chapter 6)

• Intention: Focus Entered Apprentice Masons upon how symbols can be read.

6) What was the name of the Mountain to which Masons must Build their Temples to the Lord, what does its name mean and what is its significance to Masonic Work? (Chapter 2)

• Intention: Focus Entered Apprentice Masons upon the symbol, the meaning behind it and upon what the Work is founded.

7) Based upon the history of the Masonic Temple Mount, what does the checkered pavement represent? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon the connection between the Foundation and the Work to be done.

8) What are Vices and Superfluities? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon understanding the significance of these two words in the Work they must do.

9) What is the common thread that both Vices and Superfluities have? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon what these two word have in common in helping them identify their significance in the Work they are to do.

10) What is the main difference between a Vice and a Superfluity? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon what distinguishes one from another.

11) How do Vices and Superfluities weaken Masons? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon the impact of these two upon Masons.

12) What are the names of the classical Vices? (Chapter 7)

• Intention: Focus Entered Apprentice Masons upon the classical Vices and their characteristics.

13) How do the agricultural terms “Threshing” and “Winnowing” relate to the foundation of the Masonic Temple and the Work Entered Apprentice Masons must do? (Chapter 2)

• Intention: Focus Entered Apprentice Masons upon the historic background of the Temple Mount location and its relevance to all Masonic Work.

14) What four biblical characters had significant events occur for them upon the Mountain where our first Masonic Temple resided, what were these significant events and what is their relationship to our Masonic Work? (Chapter 2)

• Intention: Focus Entered Apprentice Masons upon significance events surrounding four Biblical Characters and these events relationship to Masonic Work,

15) How do the Square and Compasses relate to Heaven and Earth? (Chapter 8)

• Intention: Focus Entered Apprentice Masons upon a symbolic relationship that is significant to Masonic Work.

16) How does Jacob’s dream relate to the Work that Masons must do to Strengthen themselves? (Chapters 2, 4, 8, 9, 10, 12)

• Intention: Focus Entered Apprentice Masons upon how Jacob’s dream relates to Entered Apprentice Strengthening Work.

17) What Work do the rungs or steps of Jacob’s Ladder relate to within Ritual? (Chapter 8)

• Intention: Focus Entered Apprentice Masons upon the significance of these rungs or steps to Entered Apprentice Work.

18) Whom do the Ladder’s two stingers relate to within Masonic Ritual? (Chapters 4, 8)

• Intention: Focus Entered Apprentice Masons upon how these two stringers symbolically support their Work.

19) What do the key and the five pedal rose signify to Masons? (Chapter 5)

• Intention: Focus Entered Apprentice Masons upon their symbolic significance to the Work Entered Apprentices must do.

20) How do the Key and Rose relate to Masonic Obligation? (Chapter 5)

• Intention: Focus Entered Apprentice Masons upon how these two symbols remind Masons of what actions they are obligated to honor.

21) What benefits will be visited upon Masons when honoring what the key or rose represent? (Chapter 5)

• Intention: Focus Entered Apprentice Masons upon the benefits they receive when they practice the discipline these two symbols represent.

22) When focused inward, what do the symbols of the key and rose ask Masons to seek? (Chapters 5, 11)

• Intention: Focus Entered Apprentice Masons upon the hidden responsibilities these two symbols require them to accept and complete.

23) What two phrases adorning the temple at Delphi best express the Work results of EA Masons? (Chapter 5, 11)

• Intention: Focus Entered Apprentice Masons upon how ancient the messages are that they are required to understand and heed in their Work.

24) What is the root of the word “Virtue” and how are Virtues spelled out in Entered Apprentice Ritual? (Chapters 6, 8, 9, 10)

• Intention: Focus Entered Apprentice Masons upon what Virtues represent and remembering and recalling what they are according to Ritual.

25) What are the names of the two groups of Virtues spoken of in Ritual? (Chapters 8, 9, 10)

• Intention: Focus Entered Apprentice Masons upon the two major groups these Virtues are divided into.

26) How do these two groups of Virtues differ from each other and what aspect of Masons do they support? (Chapter 4, 8)

• Intention: Focus Entered Apprentice Masons upon knowing how these two major groups differ from one another and what they Strengthen within the Masons who practice them.

27) What does practicing any Virtue do for Masons? (Chapters 8, 9, 10)

• Intention: Focus Entered Apprentice Masons upon what Virtues do for Masons who practice them.

28) What Fifth Perfect Point is implied by three Virtues, what are their common threads and how do these common threads help Masons determine if a Candidate should be let through the West Gate? (Chapter 10)

• Intention: Focus Entered Apprentice Masons upon an implied Fifth Perfect Point, the three Virtues associated with it, the common threads these Virtues have and the significance these threads have in discerning acceptability of Candidates.

29) What does the Thurnell represent for Entered Apprentice Masons and how does Broaching assist Entered Apprentice Masons in regard to the Work they must do? (Chapter 8)

• Intention: Focus Entered Apprentice Masons upon what the Thurnell represents in regard to the Work they need to do and how that Work can be assisted toward completion.

30) How is the flanked circle inculcated within Ritual? (Chapter 4)

• Intention: Focus Entered Apprentice Masons upon taking the symbol, looking for how that symbol is acted out in Lodge and the meaning behind it.

31) What Pillar signifies the end product of Entered Apprentice Masonic Work, whom does it represent, where is it symbolically inculcated within Ritual, how is it symbolically represented within the Lodge and where can it be found within the Volume of Sacred Law? (Chapter 4)

• Intention: Focus Entered Apprentice Masons upon a symbol which represents the end result of Entered Apprentice Work.

32) What does a ball or globe signify when atop a Pillar? (Chapter 4)

• Intention: Focus Entered Apprentice Masons upon symbolism that is not well known to modern day Masons.

33) What unique “Chamber,’ located outside the Lodge room, is widely used outside the United States of America but is not used in most Blue Lodge Masonry practiced within the United States and what Work does it emphasize. (Chapter 11)

• Intention: Focus Entered Apprentice Masons upon a tool that is used widely outside the United States in Entered Apprentice Rituals and its usefulness in the Work of all Masons.

Fraternally,

Brother Coach N.

Hiram's Baby Brother is Here!

Building Boaz - 09/26/09

Hello Fellow Travelers!

Building Boaz - Uncommon Catechism for Uncommon Masonic Education - Volume 2 is now in print! I shipped the first pre-print ordered copies out yesterday.

The focus of Building Boaz is Building Strength and hence the name. It has an identical format as its older Brother Hiram.

Here are some tidbits about Boaz:

1. There are approximately 1264 I/R (Inquiry/Response) pairs within the book.
2. There are an average of over 100 I/R pairs per chapter.
3. There are over 50 ciphers sprinkled throughout the book.
4. The ciphers are a bit easier this go around. (Most are kept at an EA level.)
5. There are over 180 pages this time. That's ~10% more than his Brother Hiram.
6. The book has the same dimensions as his Brother Hiram -- Pocket Size!(4"x6.5")
7. This book is kept strictly at an EA level.
8. Brothers can use it to further their Masonic education efforts OR assist their
Brothers with theirs.
9. There are 12 distinct chapters.
10. There are plenty of illustrations as distinct as the focus of the book.
11. I've added a nice "presented to / by / date" page so it can be "gifted" to
Brothers easily.
12. I'm getting very good feedback on it so far.

If you want to get a sneak peak inside Building Boaz click on the link.

Here is an interview as well!

Fraternally,

Brother Coach N.

The Threshing-Floor

Building Boaz - 09/01/09

Hello Fellow Travelers!

I've written an exciting and interesting article for the October publication of Florida Lodge of Research Magazine and the current Lodgeroom International Magazine. It's based upon the second chapter of my new book "Building Boaz - Uncommon Catechism for Uncommon Masonic Education - Volume 2" that I'll be publishing this month.

I hope you like it. It sure did create a firmer Foundation for my Masonic understanding. (Post-print sales are currently being accepted here.)

Fraternally,

Brother Coach N

—————

The Threshing-Floor

A House Built upon sand shall neither stand well nor stand long.(1)
— Dr. John S. Nagy

Summary: King Solomon’s choice of location to Build his Temple upon has many overlaying references that have much significance to Masons. Examining its rich history reveals Strong criteria for its selection. Masons would do well to understand the connections this Temple location has for any other Building they may conceive, design and eventually Build.
—————
Overview
Far too many Masons have grown up in cultures that do not give full credence to the rich metaphors that allow for instant understanding of the Masonic symbols before them. The Threshing-floor is one such metaphor of a special location for activity that all Masons should be prepared to engage in very early in their Masonic Journey.

On the Threshing-floor, the fruit of the harvest is laid out before them; further Work is put forth to separate the grain heads from the chaff that nurtured the grain to maturity. Winnowing efforts are put forth in this activity, forcing movement of the chaff away from the grain so desired.

Like threshers from any era, Masons must also learn how to separate that which is important from that which is not. Without this vital skill, further improvement in Masonry, a primary goal for Masons at any stage, will not occur. Masons should learn this skill early on as Entered Apprentice Masons and apply it at all times from then on.

This crucial skill though is not pointed out as a Foundation to which Masonry is Built upon. Archaic references to the Foundation are few and modern day Masons would be hard pressed to provide exact connections to the Foundation if they were limited to the Ritual references themselves.

Yet, if Masons took time to examine Ritual carefully and look into the history of King Solomon’s Temple, as provided by the Volume of Sacred Law and specifically the land in which it was Built upon, they would find a rich harvest of connections. Before them would be an abundance of lessons that would profit them and those they encounter. They would have examples of human desire focused in grand style to assure actions were honorable and respecting. They would discover deeper meaning and understanding that made for better choices in life. They would also create a clarity and continuity surrounding the Work that they endeavor to undertake as Masons in Masonry.

We each Build a Temple that is our own. The plans for that Temple are Masonic in origin and follow the prototype of that which was Built by King Solomon many years ago. That foundation is upon a mountain called “Moriah.” The significance of this name is important to all Masons. The significance of its history is just as important.

History
The name “Moriah” occurs first in our Volume of Sacred Law in the Book of Genesis. It is attributed to a mountain range that has a rich history that Masons would do well to know and learn from. Traditionally, Moriah is the location of a specific mountain but Rabbinical tradition often attributes many significant occurrences directly to Mount Moriah particularly; many of which Masons would benefit from by knowing how they support their Masonic Work.

Abraham
One such occurrence was the story of a man who is credited to be the father of three monotheistic religions. The Moriah mountain range was the location to which the Friend of God(2) also known as “Abraham,” intended to sacrifice his son Isaac to his Lord.(3)

As an interesting tangent to this, it is important to know what the word “sacrifice” originally meant many years ago; its meaning was “to make Holy.” It was believed at that time that gifts must be offered to that which was revered and worshiped. To do this, one must “make Holy” that gift in order for it to be acceptable. This often involved burning such offerings. This method of sacrificing is called “holocaust,” which is from a Greek root word meaning “burnt whole”; a practice which was believed to make that gift transcend into the spiritual domain. The unfortunate aspect of the word “sacrifice” today is that it has changed over the years from its original meaning. It has shifted semantically to mean “to give up” and hence “loose something;” usually for some greater good.

True sacrifice though involves no loss whatsoever. It only involves a willing act of glad-full giving. In this respect, to truly sacrifice, Masons must willingly and gladly offer up to “make Holy” that which they have been blessed with, giving only their best; no greater gift in sacrifice could be made.

As important as the act of sacrifice has been emphasized to us over the years, the Volume of Sacred Law tells us that sacrifice itself is not the most desirable actions to take. If fact, it tells us that “the performance of charity(4) and prudence(5) is more desirable to God than sacrifice.(6)” It also tells us that “Loving-kindness(7) I desire, not sacrifice, and the knowledge of God rather than burnt offerings.(8)”

As many Masons will admit outright, much of these sentiments are emphasized in Ritual throughout the degrees.

Jacob
The next event significant to Masonic Work came with travels of the next generation. It was Jacob, the grandson of Abraham, that subsequently had occasion to visit Moriah(9) and with grand significance to Masons. It was while he was upon Moriah , that he took its freestones and made a pillow to support him in his sleep. During his sleep that night, Jacob dreamt(10) of a connection between Heaven and Earth called a “Sullam.”(11) Sullam means “a graduated ramp, staircase or ladder.” It is the first and last time this word is used within the Volume of Sacred Law.

In that dream, Jacob saw God’s Angels ascending and descending this connection. Upon waking from his dream, Jacobs said, “Surely Jehovah is in this place; and I knew not. This is none other than the House of God, and this is the gate to heaven.” Jacob proceeded to rename the location “Bethal”, which means “House of God.” He also set up the first of two stone pillars to acknowledge this belief, saying, “This stone which I have set for a Pillar shall be God’s House.”

The Ladder of Jacob’s dream is most significant to Masons and their Work, especially at the EA level. The ladder represents the connection between Heaven and Earth. There are too few Masons that know the double significance of this. The Compasses and Square are symbolic of Heaven and Earth too. The connection dreamt of by Jacob also exists between these two. Masons associate the rungs of Jacob’s Ladder with the Seven Virtues that are spoken of in the EA Lecture. The message Masons should glean from these elements is that the connection between Heaven and Earth, and hence Masonry itself, is Strengthened through the practice of these Virtues, as symbolized by the ladder’s rungs.

Ornan
More Masonic significance occurred years later. Mount Moriah came under ownership of a Jebusite(12) ruler named “Ornan” and whose Hittite title was “Araunah.” Ornan used the location as a threshing –floor. In modern times, threshing-floors are not what many Masons might be exposed to much less have any experience with. In fact, a random survey of Brothers may turn up only a few who understand what the act of threshing is. For many of us with a passing interest, we would look up this word and find that threshing is the act of breaking off the grain heads from the chaff that it grew upon. Further investigation would reveal that this act was followed by something called “winnowing;” a divestment of the chaff from the desired grain it was once connected to. This was sometimes done by rigorously fanning the grain and chaff but was best accomplished in a well lit open space that had lots of wind. The wind was useful in that it carried the lighter chaff away from the heavier grain by merely throwing all of it up into the air. Ornan’s Threshing floor was on the top of Mount Moriah which had both aspects of light and wind in abundance.

Of course, Masons will recognize immediately the significance of the threshing-floor. It is a place where that which is important is separated from that which is unimportant; truth from falsehood; that which nurtures from that which doesn’t; the very actions that Masons must take upon themselves as they progress through their Masonic Work. Obviously the use of Light and a fair amount of directed Wind, in the form of Spiritual guidance, is very useful in this activity. This should start to occur immediately upon Entering upon the threshing-floor.

Of interest to note: The entrance of the threshing-floor is called the “threshold.” Masons will recognize immediately that the threshold is symbolic of the entrance or porch to which all Masons must Pass through to bring them to Light and Spirit; abundantly found upon the Masonic threshing-floor within any existing Masonic Temple.

Threshing and Winnowing are common metaphors for the exercising of judgment(13) and purification.(14) They are also vital skills that help Masons to Divest themselves from the Vices and Superfluities of life.(15) The threshing-floor also symbolizes blessings and abundance for Masons. As stated in the Volume of Sacred Law: And your contribution shall be counted to you as though it were the grain of the threshing floor, and as the fullness of the winepress.(16), The threshing floors will be filled with grain; the vats shall overflow with wine and oil.(17) and When ye have heaved the best thereof from it, then it shall be counted [to you] as the increase of the threshing-floor, and as produce of the winepress.(18)

This scripture echoes the sentiments often heard within the halls of Masonic discourse: You get from Masonry what you put in.

David
Yet further significance for Masons came into play when King David had reign over the people of this area in and around Mount Moriah. It was this very mountain location, Ornan’s Threshing-floor, that King David noticed an angel of the Lord.(19) When King David took notice, this angel was visiting a three day plague upon the surrounding communities as punishment to King David for taking a census of the war capable men within his kingdom. God didn’t like this and hence His angel was sent. When King David first noticed God’s messenger, it was about to visit that plague upon King David’s people in Jerusalem too. The angel held off though and the prophet Gad immediately instructed King David to Build an Altar to the Lord God to give thanks. King David complied immediately without any hesitation of mind in him whatsoever. The message of King David’s actions should be a clear and firm lesson to Masons: One must take action without hesitation when the instruction is sound and communicates Good Orderly Direction.

There was of course the formality of Building upon land that was not rightfully his. King David recognized this issue and made effort to purchase the threshing-floor from Ornan. Being subject to King David’s rule, Ornan offered up the land freely, along with an array of suitable sacrifices(20) for the intended Altar. King David would not hear of it however; he said to Ornan, "No, but I will buy it for the full price.”(21) His reasoning was straightforward. King David would neither take for his Lord what was someone else’s, nor offer burnt offerings which cost him nothing.(22)

His actions offered some other clear and firm lessons for all Masons to learn from. One lesson was to make sure that the Foundation one Builds upon and what was to be offered to be “made Holy” was procured fairly and equitably before proceeding. Another lesson provided was to treat others fairly and rightfully even if one may reign over them. Yet another lesson that is important for Masons to note is to deal in such a way that there is never any question of ownership.

Solomon
Mount Moriah’s significance to Masons doesn’t stop there. It is also the location where King David’s son, King Solomon, Built a Temple and dwelling place for the Most High. The Temple was Built upon what was originally Ornan’s Threshing-floor, and surrounded King David’s Altar, the eventual resting place of the Arc of the Covenant.

Masons use the Building of King Solomon’s Temple as a basis for many of the metaphors and symbols used within Masonry. One such symbol, the checkered pavement found upon the ground floor which occupies the very place where threshing once occurred, should remind Masons of the “Wheat and Chaff” that must be separated in their own lives once they are initiated into the fellowship; a skill that becomes more and more valuable as other Work is taken on in higher degrees.

Candidates arriving at this threshing-floor, approach it from “the lofty towers of Babel, where language was confounded and Masonry lost.” Coming upon this threshing-floor of Ornan the Jebusite, they find that language is restored and Masonry is found. Upon initiation, Masons come out of the profane world, filled with much darkness, ignorance and confusion, as there was at the tower of Babel, and that they approach a Masonic world, where there is Light, Understanding and Order, as at the Temple Built upon Ornan’s threshing-floor.

Review
Reviewing all these events should help bring things into prospective as to the overall significance of this Temple Mount location. The place where Abraham was willing to sacrifice his son Isaac; where Jacob dreamt of a heavenly connection and acknowledged God’s presence; where King Ornan threshed to separate the important from the unimportant; where King David Built an Altar in thanks to the Lord; where King Solomon built a Temple to House that Altar and the Lord; all occurred upon Moriah. As significant as all these events may now seem to Masonic readers, the meaning behind this specific location should bear far more significance.

For all of these events to unfold, specific aspects needed to be in place. A willingness to offer to “make Holy” blessings was one such aspect. A willingness to separate that which is important from that which is not is another. A willingness to acknowledge God’s presence and the connection between Heaven and Earth was a third and forth. A willingness to Build Sacred structures was a fifth aspect. Masons may ask themselves “what was the driving force behind all this willingness; what supported all this?” And they would not have far to look to find the answer.

Moriah means “God is my Teacher.” Strict interpretation of the word conveys that it specifically means "ordained/considered by Yahweh." Being the Foundation of so many events, it is clear that all of them were supported upon the Instruction of God.

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About the Article: This article is based on the Masonic writings, “The Threshing-floor” and “The Threshing-floor Catechism” written by Dr. John S. Nagy. They are found in the book “Building Boaz – Uncommon Catechism for Uncommon Masonic Education - Volume 2” by the same author. The book is published by PG Publishing.

About the Author: Dr. John S. Nagy is a Master Mason and member of Tampa Bay Lodge No. 252 in Tampa Bay Florida and also the Florida Lodge of Research. He is their Lodge Musician and occasional Masonic Education provider.

(1) Matthew 7:26-27
(2) Isaiah 41:8, 2 Chronicles 20:7
(3) Genesis 22:10
(4) tzedakah
(5) judgment
(6) Proverbs 21:3
(7) mercy
(8) Hosea 6:6
(9) Although the location of this event is clearly stated as not Moriah in the Volume of Sacred Law, Rabbinical tradition states that this location was indeed accepted as Mount Moriah.
(10) Genesis 28:12
(11) Those interested in the construct of Hebrew words would do well to investigate the significance of the Hebrew letters “SLM.”
(12) 1 Chronicles 21:15
(13) Daniel 2:35
(14) Matthew 3:12, Luke 3:17
(15) Hosea 13:3
(16) Numbers 18:27
(17) Joel 2:24
(18) Numbers 18:30
(19) 1 Chronicles 21:16
(20) 1 Chronicles 21:23
(21) 1 Chronicles 21:22
(22) 1 Chronicles 21:24