Masonic Influence on Brain Transformation

Building Athens - 09/30/2010

Hello Fellow Travelers!

Below is an article that appears in the October 2010 edition of "Further Light," a Masonic Education Magazine published by the Florida Lodge of Research, of which I am a Lifetime Member and contributing author. 

Enjoy!

Fraternally and Sincerely,

Bro. Coach N

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


Masonic Influence on Brain Transformation


Not many Masons know that the training of Entered Apprentices and Fellow Crafts is designed to transform their brains. Yeah, I know this might sound “pretty scary” but it’s true. What’s even scarier though is that I was a Masons who didn’t know this up until this year. What changed my understanding of this was asking a simple question. As a result on my asking this question, seeking an answer and knocking on whatever door I could find, a flood of information was opened up to me that bordered upon overwhelm.

Admittedly, it was an innocent enough question; one of many that seem to pop into my head from time to time when I’m involved in Masonic adventures. The focus of my adventure this time was the Fellow Craft degree. More specifically, the last Seven Steps of the Winding Staircase talked about in the Fellow Craft Lecture.

My question was simple: What does studying these seven topics do to the brains of people studying them? I had no idea where this question would lead me, but there was one thing for sure, I was ready, willing and able to go to any length to know the answer.

The Quest
Soon after I asked it, the question led me toward some information regarding brain function(1). It seems that some time over the last century, brain neuroscientists had mapped the function of the brain, specifically, the cerebral cortex. They discovered some very interesting aspects that fit very nicely into affirming what Masons have focused upon for some time. It appears that the functions associated with the lobes of the cerebral cortex are affected by studying the Seven Liberal Arts and Sciences. Let me explain.

Our brains(2) are created with natural affinities. Being natural, these affinities are already wired into our being. This means that our brains naturally will do what they have affinities toward. The problem though with those natural affinities is that what may come natural does not always get nurtured to maximize its potentials.

This is where specific study comes into play. By studying targeted subjects such as those comprising the Trivium and Quadrivium, precise areas of the brain are exposed to patterns that enhance the brain’s natural abilities in that region. Simply put, exposure to Light Orders the Chaos of that area.

Trivial Brain Function
Let me share an example of this. The back of the brain known as the Occipital Lobe is wired for sight. In that wiring are tendencies to recognize objects such as “horizontals, verticals and diagonals.” When this region is exposed to specific patterns, it “learns” to recognize these patterns and even associates them with what they mean.

When those who are instructed properly are exposed to visual numbers and letters, this region of their brain eventually imprints upon the shapes of those visual patterns and associates these patterns with numbers and letters. Of course, this recognition also works in conjunction with the sound of such letters and numbers, along with the words that they spell out and language memory.

The latter part of the brain is associated with the left Temporal lobe and this associated region stretches from the area from just in front of the ear, all the way back past the interface of that lobe and through to the left area of the Occipital lobe and the lower portion of the left side of the Parietal lobe. This whole region is associated with Grammar. When exposed to Grammatical training, the natural affinity of this brain region Orders itself to recognize Lexicon and the Rules that govern that Lexicon – Grammar!

Additionally, if we examine how exposure to Logic affects brain Ordering, we would find that the upper part of the Frontal lobe is affected. Logic training exposes this region to the Logical patterns which Order it toward recognizing when proper Logic occurs and when what is presented is obviously faulty or flawed.

Finally, training that exposes the brain to Rhetoric shows that this specific training accesses, integrates and further Orders these just mentioned regions, most all of which are left Brain activities. Furthermore, this activity includes the lower parts of the Frontal lobes along with the front parts of the Temporal lobes; some of which are right brain activities.

You might now ask yourself what these just mentioned regions have to do with Rhetoric and you’d be right in doing so. It is not enough to say that it accesses, integrates and further Orders these regions. One should know the basis of such claims. Let’s connect the dots.

Integrating the Entered Apprentice Work
The lower parts of the Frontal lobes are associated with we call “morality.” Their function controls whether we say and do or not say or do. This is but one of two areas that Rhetoric study access and helps integrate. The other areas are the two front parts of the Temporal lobes. These are the emotional memory areas of the brain. These, together with the lower portion of the Frontal lobes, control our morality.

Of course, study of the Seven Liberal Arts and Sciences only reinforces the functions of these just mentioned moral influence areas. These areas should have already been Ordered through the Work of the Entered Apprentice prior to being Passed.

You may quickly ask: What Entered Apprentice Work Orders the morality areas? And the answer may surprise you: All of it! Let’s review it quickly.

The recognition and divesting of Vices and Superfluities frees the Entered Apprentice from unnecessary and harmful Burdens. In conjunction with this divestiture, Strengthening takes place in the form of establishment of Virtue within the daily activities and choices of the Entered Apprentice. This takes discipline and such activities are continually recognized and affirmed by Fellow Crafts and above before Entered Apprentices are Passed. Should such Work not be completed, the Ordering of these area will not be completed either and the Brain of the Mason shall be Burdened and weaker than it should be while progressing through higher degrees. Such a condition is best exemplified by the Hebrew word “sibolet”, which means “burden.(3)”

Quadrivium Work
The follow up Fellow Craft studies that Order mostly the right side of their brains are Arithmetic, Geometry, Music and Astronomy. Arithmetic Orders the Right side of the Occipital lobe in conjunction with the back part of the Parietal lobes. It structures our understanding and recognition of numeric lexicon and the proper use of operators in dealing with them. Geometry Orders the back part of the Parietal lobe and Right Temporal lobes. It structures our understanding and recognition of numbers as they relate to space. Music Orders the right Temporal lobe. It structures our understanding and recognition of numbers as they relate to time.

Something that intrigued me was how the study of Astronomy acts like a capstone to all this study. The answer that was revealed was amazing. Astronomy integrates the left and right brain functions dealing with time and space and the manner to which we use language to convey our understanding of time and space discoveries. In doing this, Astronomy further Orders, accesses and integrates all lobes mentioned throughout this writing.

Integration
Aside from all the interesting and wonderful things that occur to the brain to transform it so that its natural affinities are honed to a sharp edge, there is an underlying reason such abilities are desired by Masons. If you examine history, you will find that the study of the Seven Liberal Arts and Sciences was required as preparation for higher learning targeted at Scholasticism – reconciling Theology and Philosophy. A person would not dare enter into such serious study without having a firm foundation in these Liberal Arts and Sciences. Such lacking would inevitably lead to problematic evaluation, translation, interpretation and conclusions. That understanding continues today. The primary reason for such specific Liberal Arts and Sciences study remains the same – to prepare for further, more serious study of Theology and Philosophy(4). Masons should keep this in mind should they attempt to dismiss the relevance of such studies.

Let me provide an example of how this works.

Example
The Jewish observance of Passover occurs upon the first full moon after the Spring Equinox. Sacred Lore is interpreted by some to reveal that the name “Passover” comes from the belief that the Lord “passed over” houses whose doorposts and lintels were sprinkled with the blood of a specific type of lamb. Study of the events and the timing of the celebration reveal many interesting aspects of the celebration that are not so obvious to those who do not have Liberal Arts and Sciences training.

The first fact of interest lay in the timing of the event. The Passover celebration always starts when the first full moon after the spring equinox. This is the 14th day of Nisan which begins on the night of a full moon after the vernal equinox.

In ancient times though, the start of spring was not always astronomically guided. There were more practical signs that needed to be considered. The tradition in ancient Israel held that the first day of Nisan would not start until the barley is ripe, being the test for the onset of spring.(5) Since at least the 12th century, knowledge of Astronomy and mathematics reveal that the spring equinox is the point in which the sun position above the rotating earth provides an equal amount of light during the day with the darkness in the night. Any day soon after this moment could be considered a day that showed the sun had “passed over” this equality point of day and night length. Knowing this, the question still remains as to why this observance comes during the first full moon and not immediately after that tipping point.

Upon further examination of the cultural records of the time it become clear that the reference to the lamb is also quite revealing. At the time this celebration was immortalized in the practice of the Jewish people, many tended flocks of animals as a matter of daily activity. Part of that activity was to make sure that these flocks were both fed and kept secure. When the season changed from winter to spring, the passing over of the sun was a sign to those tending their flocks that the feeding grounds to the North were about to be producing food. This meant that their flocks would have to be moved toward these pasture lands so they could feed on the new growth.

These moves were problematic if they were not planned for and executed properly. Two conditions that had to be considered deserve some reflection. The first condition was that all newborn animals would slow the flock’s progress to an unacceptable pace; this placed an unnecessary sibolet upon the entire flock. The second condition was that darkness created additional dangers involving terrain and predators. To move flocks during the darkened hours of night would place them in danger, especially if that movement were done under star light alone.

To minimize the possibility of newborns within the flock slowing them down, sacrifices would occur. This meant “spilling” blood. Such sacrifices were seen as necessary and were accepted without question to assure the safety of these flocks. Not doing so jeopardized the flock’s very survival.

To minimize nighttime threats, flocks were moved during those times when the moon’s brightest light lit the skies. This occurred on a regular bases and all that was required was a bit of Astronomical know-how to get the timing correct. Since the first full moon after the spring equinox proved the perfect time to move the flocks to the North, this became the day in which that activity occurred year after year.

As you can imagine, most people within the Jewish faith do not tend flocks any longer. There is no need to make journeys from one pasture to another and not minimize travel time by sacrificing those creatures who would slow that transit. It is clear though that the memory of such activities have been dutifully and faithfully carried forth year after year as sacred lore in honor of their ancestor’s diligent activities.

Masonry’s Beacon
To participate in serious Theological and Philosophical studies, one must have the capacity to decode the records of the past. Specific study provides a firm foundation for cultivating this capacity. Without such firm foundation, assumption about these records might lead one to conclude falsely what these records and events reveal.

It’s truly a marvel how specific studies transform the brain and bring Order to chaos. Masons might want to assure that those Masons who come up through the degrees do the Work that Ritual points to, otherwise men are Raised into positions that they are not properly prepared for.

—————
About this submission: This article is based upon the research behind the book “Building Athens – Uncommon Catechism for Uncommon Masonic Education - Volume 3” by Dr. John S. Nagy. The book was published in May 2010. (http://www.coach.net/BuildingAthens.htm)

About the Author: Dr. John S. Nagy is a Master Mason, a perpetual member of Tampa Bay Lodge No. 252 in Tampa Bay Florida and a Life Member of the Florida Lodge of Research. He is the Lodge Musician for both Lodges and occasional Masonic Education provider.

FOOTNOTES:
1 http://www.members.shaw.ca/hidden-talents/brain/113-maps.html

2 All reference contained herein are those of right-brained individuals. Left-brained maps are mirror images of those.
3 Ephraimites – The Encyclopedia of Freemasonry - Mackey
4 Trivium and Quadrivium - Wikipedia
5 The barley had to be "eared out" (ripe) in order to have a wave-sheaf offering of the first fruits according to the Law. Jones, Stephen (1996). Secrets of Time. This also presupposes that the cycle is based on the northern hemisphere seasons.

Iowa Mason Expores Ashlars

Building Elsewhere - 09/28/2010

Hello Fellow Travelers!

I came across a series of interesting posts on the topic of Ashlars by Brother Mike from Iowa that I found very interesting. You can find them here:

Symbolism of the Ashlars: Standard Interpretation
Albert Pike and Ashlar Symbolism
Bowling Alone?
The Simplistic View

Keep up the grand rendering Brother Mike. Your Work is invaluable and appreciated!

Faternally & Sincerely,

Brother 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

----

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

Building Athens - The Delivery!

Building Athens - 5/29/2010

Hellow Fellow Travelers!

The book shipment arrived yesterday at 3:00PM ET. I am the proud father of a Bouncing baby book. I'm very tempted to refer to the new arrival as a "she" since the name reflects "Athena." (Let me know your thoughts on this; as in, Hiram and Boaz have a baby sister...)

I spent the latter part of my evening hours yesterday signing (sometimes noting), packaging the pre-ordered books and addressing them to the various Brothers and others who supported me in getting this book to press.   As of this moment, I packed up a total of 88 books for shipment today.

I am whelmed looking at the support, encouragement and trust that my Brothers have invested in my direction.

I'm speechless, (so I write. )

Some things you might find interesting about the relationship between the "Uncommon Catachism for Uncommom Masonic Education" Family members:

Building Athens is focused upon the Work of the FC.

• It places special emphasis upon the benefits of this Work, the Work required to adjust the Perfect Ashlar to prepare it for Raising and how critical it is that Masons do it to help Raise them toward Mastery.
• It has 42,773 words with 65 illustrations and over 40 encryptions (in a variety of Forms...).
• This makes Building Athens19% more verbose than Building Boaz and 38% more verbose than Building Hiram.
• There were fewer illustrations this time due to the overwhelming amount of words. 
• There are 1438 I/R pairs in this book.  That's an average of 119 per chapter.

Building Boaz is focused upon the Work of the EA.

• It places special emphasis upon transforming the Rough Ashlar into the Perfect Ashlar.
• It has 35,825 words with 80 illustrations and quite a few (simpler) encryptions.
• This makes Building Boaz 38% more verbose than Building Hiram.
• There are 1267 I/R pairs in this book. That's an average of 106 per chapter.

Building Hiram is focused upon the connections between the three Blue Lodge Degrees.

• It places special emphasis upon Integrity and the benefits reaped for being true to one's Word.
• It has 31,077 words with 80 illustrations and quite a few (more complicated) encryptions.
• There's more but I want to make a run to the post office before it closes for the day.
• There are 1103 I/R pairs in this book. That's an average of 92 per chapter.

Thank you Brothers. Your encouragment helped make this effort possible.

Fraternally,

Brother Coach N

Building Athens - The Quickening

Building Athens - 5/24/2010


Hello Fellow Travelers!

I sent the corrected proof copy of Building Athens to the printer last evening.  This is it!  The button is now pressed and I'm told that the first print run will occur this week. 

That means Building Athens will be ready for shipping on Friday after 3pm.

The excitement is almost overwhelming!

Fraternally,

Brother Coach N

Building Athens - The Proof!

Building Athens - 5/22/2010

Hello Fellow Travelers!

I've just combing through the proof copy privided to me by my printer for what seems to be the 300th or so time and found a few extra question marks and period marks that appeared in wrong lines. ARG!  Perfecting comes at a price.

Here's an interesting statistic to share: I counted 1438 I:/R: pairs in this volume. That means that there is an average of about 119 or more I:/R: pairs per chapter. Yikes!
 
Fraternally,
 
Brother Coach N

Building Athens Scavenger Hunt and Symbolic Challenge

Building Hiram - 05/20/10

Hello Fellow Travelers!

33 Questions and Challenges for “Just Passed” Masons to Explore, Perpend and Respond to...

(Based upon the book: Building Athens – Uncommon Catechism for Uncommon Masonic Education – Volume 3 by Dr. John S. Nagy)

The Work of a Passed Mason does not end with his Passing and proficiency. If he did his Work well, he should be able to understand the source and purpose of that Work.

Below are questions designed to assist him toward that end.

1. Entered Apprentice Masons Work upon what type of Ashlar? Show this symbolically.
2. Fellow Craft Masons Work upon what type of Ashlar? Show this symbolically.
3. What should Fellow Craft Masons have developed prior to being Passed? Show this symbolically.
4. Where may the cradle of “Western Civilization” be found? Show this symbolically.
5. What Athenian writing discusses City-State Governance, who wrote it and how does it relate to Masonic development? Show this symbolically.
6. What training did “Guardians” and “Philosopher-Kings” receive and how do each relate to Masonic development? Show this symbolically.
7. Who is the Athenian Widow’s Son? Show this symbolically.
8. What is “the divided line” and how is it represented? Show this symbolically.
9. What Raises a Mason’s ability to Work with Symbols? Show this symbolically.
10. What one specific skill development do Fellow Craft Masons Work upon that Raises their ability to Work with Symbols? Show this symbolically.
11. What do the words “Trivium” and “Quadrivium” mean and to what do they refer? Show this symbolically.
12. What does the word “Scholasticism” mean and what was the primary reason for its use in medieval schooling? Show this symbolically.
13. Describe the difference between “Symbols” and “what they represent.” Show this symbolically.
14. Describe idolatry and its affect upon Symbol understanding, use and Work. Show this symbolically.
15. What well-known author warned others of specific types of “Idols?” Show this symbolically.
16. Describe the concept of “The Pass” as it relates to Masonic Development and how does it relate to the Checkered Pavement? Show this symbolically.
17. What Hebrew word symbolizes “plenty”, what Hebrew word symbolizes “burden” and how are these two words both related and dissimilar? Show this symbolically.
18. What brings Order to Chaos? Show this symbolically.
19. What areas of the brain are focused upon during Entered Apprentice Work? Show this symbolically.
20. What areas of the brain are focused upon during Fellow Craft Work? Show this symbolically.
21. Identify the specific areas of the brain that each Liberal Art and Science develops. Show this symbolically.
22. Studying Grammar develops what skills in Masons? Show this symbolically.
23. Traditionally, how are Logical statements constructed? Show this symbolically.
24. What do Masons have to be mindful of when dealing with Flawless Logic? Show this symbolically.
25. What are Rhetorical Stratagems and Canons and how do they support Rhetorical purpose?
26. What are the four fundamental operators of Arithmetic and how are they related functionally? Show this symbolically.
27. How are Rhetoric, Music and Geometry related and what is their collective primary goal? Create a symbolically analogy showing how each relates to the other.
28. How does the study of Rhetoric, Music and Geometry support understanding of Astronomy? Show this symbolically.
29. Once FC Masons study the Trivium, what should they be able to do? Show this symbolically.
30. Once FC Masons study the Quadrivium, what should they be able to do? Show this symbolically.
31. In traditional Guilds, what was another word used for “Fellow Craft” and what did this word mean? Show this symbolically.
32. Traditionally, what wages could Entered Apprentice Masons, Fellow Craft Masons and Master Masons expect? Show this symbolically.
33. In traditional Guilds, at what point in a Fellow Craft’s life would he be accepted into a Guild and be considered a Master? Show this symbolically.

Fraternally,

Brother Coach N.

Building Athens!

Building Hiram - 5/15/10

Hello Fellow Travelers!

Building Hiram and Building Boaz are awaiting the arrival of their sibling Building Athens.

Here's a look at the inside Table of Contents.

If there is further interest, please check out the link.

Faternally,

Brother Coach N.

The Attic

Building Hiram - 4/12/10

Hello Fellow Travelers!

The following was pubished in "Further Light" by the Florida Lodge of Research this month.

Faternally,

Brother Coach N.

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

The Attic[1]
Ask any Mason what significance Athens has to Masonry and there is a high probability that you’ll be met with a blank stare and a possible grunted “huh?” I would be tempted to say that this response is most unfortunate but reality tells me this is for the best. If the connection between Athens and Masonry became common knowledge, Masonry would transform before our very eyes. However, least I get ahead of myself in revealing too much too soon, let me first share with you some trivial background and set the stage for such a quick transformation.

Foundation
Classical Athens had a rich background and long record of accomplishment. It was a powerful city-state. Athens was a center for the arts, learning and philosophy. It was home to Plato's Academy and Aristotle's Lyceum. Classical Athens is currently referred to as “the cradle of Western civilization” since its cultural achievements laid the civil foundations of the West. It is also considered “the Birthplace of Democracy.” What’s more is Athens, as a city, has been continuously inhabited for at least 7000 years – a very long time in terms of human history.

In all these statements about Athens, there lay seeds of some important Masonic connections. One of these connections is the practice of Civility. Civility is the core of Civilization. Civilizations are complex societies or culture groups characterized by interdependence upon agriculture, long-distance trade, state form of government, occupational specialization, urbanism, and class stratification[2]. None of these can exist without Civility.

Another connection is Democracy. Democracy is either Direct or Representative. A Direct Democracy is a political government carried out by the people; a Representative Democracy is where the power to govern is granted to elected representatives. Interestingly, the word “Democracy” is derived from the Greek word “dēmokratía,” which means “the power to the people.” It was coined from “demos” which means "people" and “krátos” which means "power." The Athenian connection? The word “Democracy” was coined in the middle of the fifth century BCE to denote the political systems then existing in some Greek city-states, notably Athens following a popular uprising in 508 BCE.

There are two principles that characterize any form of Democracy: equality and freedom. They are most often reflected as all citizens being equal before the law, having equal access to power with freedom secured by legitimized rights and liberties. These are generally protected by a ratified Constitution.

It is useful right now for us to delve a bit into what constitutes a ratified Constitution. A Constitution is a set of rules for government—often codified as a written document—that enumerates the powers and functions of a political entity. Ratification occurs by the approval of the principal for an act of its agent where the agent originally lacked authority to legally bind the principal[3]. Simply put: To ratify is to legally empower others to act as agents to execute specific functions. Such ratification occurs of one’s own freewill and accord.

Constitutions are not a new idea. People were creating Constitutions very early on in recorded history. Excavations in Iraq around 1877 found evidence of the earliest known code of justice, issued by the Sumerian king Urukagina of Lagash around 2300 BCE that allowed for some citizen rights. Some of these rights provided tax relief for widows and orphans. Other rights protected the poor from the usury of the rich. Early on, Constitutions became entwined in civil support.

This leads us to a very important Constitution that occurred in Athens. In 621 BCE, a scribe named Draco wrote the laws of the city-state of Athens. Its codes had one unique prescribed solution – a death penalty for any offense. This was changed 27 years later when, in about 594 BCE, Solon, the ruler of Athens, created the new Solonian Constitution. The new Constitution eased worker Burden. It also made the ruling class wealth based and not birth based, as in a “Plutocracy” rather than an “Aristocracy.” About 508 BCE, Cleisthenes reformed the Athenian Constitution and set Athens on a Democratic footing as an ancient Participant Democracy. For this action, he is referred to as “the father of Athenian Democracy.”

Later on around 350 BCE, Aristotle, made a formal distinction between Ordinary Law and Constitutional Law. He established ideas of Constitution and Constitutionalism. He also attempted to classify different forms of Constitutional government. His efforts further clarified the relationships between men, their government and the world.

The clarification process within Athens continued for some time. All who lived within it stirred the pool of shared information. Ultimately, the foundation laid by Athenians has provided Masons with much to be grateful.

Tyranny
Gratitude though sometimes comes in mixed measures. There was another very important, albeit disturbing, heritage established in Athens to which Masons should take notice. It was the establishment of tyrannicide; the killing or assassination of tyrants for the common good. This began in Athens in 514 BCE. The group establishing this act was referred to as the “Athenian Tyrannicide Cult.” They showed outright contempt for tyranny.

Tyranny was not always looked at in disfavor though. At that time and before, tyranny simply meant anyone who obtained executive power in a polis by unconventional means. In fact, the word derives from the Latin word “tyrannus”, meaning "illegitimate ruler", and this word in turn came from the Greek “týrannos”, meaning "sovereign, master."

In Classical Athens tyranny occurred regularly. Support for tyrants came from the growing middle class and from peasants who had no land or were in debt to wealthy landowners. The populous preferred them to kings and aristocracy. Unfortunately tyrants once positioned, used mercenary soldiers from outside of their respective city-states to maintain their power. During the growth of the Athenian Democracy[4], the word “tyrant” took on its negative connotations. What has come to be known as “tyranny” is antithetical to Masonic practice. Masons should note how such tyrants come into being and how they maintain their power base.

Athena

There is further significance for Masons in knowing Athenian history. Athens was named after Athena, their city’s patron. She was known as the goddess of Wisdom, war, strategy, industry, Justice and skill, of which the metalwork of weapons fell under her patronage. Athena was also known as a shrewd companion of heroes and the goddess of heroic endeavors. Although known as a goddess of war, she disliked fighting without a purpose. Athena preferred using Wisdom to settle disputes, using war only as a last resort and for good and reasonable cause. Like all of Masonry and its symbol of Solomon, Athena’s underlying character is Wisdom based.

Interestingly enough, this focus on Wisdom is also echoed in the Volume of Sacred Law. One scripture: Wisdom had Built her house; she has set up in it Seven Pillars[5]; becomes even more important to Masons once some connections are known. Let’s review some now. The classic Symbolic interpretation of the word “Seven” denotes “completion or sufficiency.” The meaning is rooted in the phase changes of the moon where every seven days reveals a completed phase change. The classic Symbolic interpretation of the word “Pillar” denotes three possibilities — “a supportive structure,” “a commemoration of a significant event,” and when it is accompanied by an orb placed on top, it denotes “a person of importance.” When these two word meanings are placed within the context of Wisdom’s house, we see that it is always a significant event when an important person comes to support Wisdom’s house completely or sufficiently. Masons should know how this is immortalized in Ritual.

Those Seven Pillars have much to do with regard to Masonic endeavors. They provide a sound and firm understanding of what supports Masonic Wisdom. They represent the “complete or sufficient” study of Wisdom as provided by the Seven Liberal Arts and Sciences. The Masonic connection to these Liberal Arts and Sciences may not be clearly apparent at first. Let’s explore elsewhere a bit before I share this connection.

Properly Aimed Study
The term “Liberal Arts” derives from the Medieval Latin phrase “artes liberals.[6]” The root meaning of “artes” is “subjects of study,” and the root meaning of “liberals” is “proper to free persons.” Science is Knowledge supported by an integrated system of rational thought. The “Seven Liberal Arts and Sciences” are book studies that are proper and sufficient for persons who are free. Their aim is to properly prepare students for the serious pursuit of Science in the strict sense of the term. Students schooled in the Seven Liberal Arts and Sciences prepare themselves for serious study of Scholasticism, which is the combination of Philosophy and Theology.

“Scholasticism” is a word derived from the Latin word “scholasticus” which means “that which belongs to school.” It was a method or tool of learning taught by academics of medieval universities circa 1100 CE to 1500 CE. Originally, its purpose was to reconcile ancient classical Philosophy with medieval Christian Theology. By placing emphasis on Dialectical reasoning, it was believed that one could find answers and resolve contradictions.

This leads us back to the point of this communication. The foundation of the Seven Liberal Arts and Sciences was first established in Ancient Greece and more specifically Athens. Socrates, Plato and Aristotle were Athenians partially responsible for helping to establish the foundation for the study of subjects we now know as the Seven Liberal Arts and Sciences. Plato was a Classical Greek philosopher, mathematician, writer of philosophical dialogues, and founder of the Academy in Athens. The Academy was the first higher learning institution in the Western world. Academy teachers were known for laying the foundations of Science, Natural Philosophy, and Western Philosophy. Please keep in mind that Philosophy for ancient Greeks had a much broader connotation than what is applied to it today. Back then, it applied to all those domains of reality reflecting rational thought.

Philosophy
The story of Greek Philosophy starts sooner than Plato’s Academy though. It began in the seventh century BCE with an Ionian named Thales. He was one of the first recorded “thinkers” to reflect rationally on the makeup of the primary substance of the universe. Thales’ primary interests were Ethics, Metaphysics, Mathematics and Astronomy. Aristotle regarded him as the first Philosopher in the Greek tradition.

Other “thinkers” followed Thales’ example. They were Anaximenes, Heraclitus, Parmenides and Democritus – Philosophers all. Their collective method of reasoning was Dialectic and involved the use of Rhetorical thought and discourse. This method caught on fast. Within two centuries of introduction of this specific thought process, sophists were making money in Athens instructing young men in Rhetoric. Such instruction was considered at that time the art of persuading an audience.

The Sophist’s Philosophy though espoused a type of skepticism with respect to religious beliefs and philosophical knowledge. They embraced a relativistic approach to Ethics. Their view of the universe was summed up by the sophist Protagoras, who claimed that “man is the measure of all things.” Plato characterize sophists in his “Sophist” dialogue the following way: Sophistry is a productive art, human, of the imitation kind, copy-making, of the appearance-making kind, uninformed and insincere in the form of a contrary-speech-producing art.[7]

Plato’s mentor, Socrates, was a man who firmly and fiercely disagreed with sophist ideals and methods. He was an Athenian Citizen and Philosopher who lived between 469 BCE to 399 BCE. Socrates is sometimes referred to as the “Father of Philosophy.” The development and use of the “Socratic method” was his legacy to Philosophy. His method uses a series of Inquiries and Responses in the form of questions and answers to refute groundless opinions and to lay the foundation for the discovery of true Knowledge.

Socrates was known for many things, of which two facts about his life should stand out for Masons. The first fact was that his father, Sophroniscus, was a stonemason who is believed to have died by the year 424 BCE, before Socrates’ 46th year. The second was that Socrates’ execution, about his 70th year, profoundly changed ideas about what it meant to be heroic since he died only because this Widow’s Son steadfastly refused to abandon his principles.

City-state Governance

Plato was tremendously influenced by Socrates, along with Pythagoras, Aristophanes, Protagoras, Homer, Hesiod, Parmenides, Aesop, Heraclitus, and Orphism. He used the Socratic dialogues in his Academy. They were written by Plato as thirty-five dialogues and thirteen letters. These dialogues were used to teach a range of subjects, including but not limited to Philosophy, Logic, Rhetoric and Mathematics.

Plato though is best known for writing, the “Republic”, originally titled “Politeía.” The title “Politeía” literally means “the order or character of a political community” that is “its constitution or regime type” and is a guide to "city-state governance.” It has profoundly influenced Philosophy and political theory since its writing. In it, the characters discuss the meaning of Justice and examine whether the just man is happier than the unjust man. It accomplishes this by imagining a society ruled by Philosopher-Kings and supported by Guardians. The dialogues also discuss the role of the Philosopher, Plato's Theory of Forms, the place of poetry, and the immortality of the soul.[8]

The Guardians
Masons would do well to inform themselves about Guardians and their training. Guardians were those persons educated[9] to be gentle toward their own citizens and fierce toward their enemies. This education was accomplished by totally training each Guardian’s character toward producing a morally mature individual. It strived continuously to connect Ethics with Aesthetics, thus cultivating Guardians attracted to good and repulsed by evil. The training combined the proper balance of intellectual and physical training and cultivation so neither overrode the other. Part of the discipline required to do this was to discourage Guardians from questioning the accepted belief system, leaving this to those who have been properly schooled to do such things. What is most striking about Guardian education is the strict emphasis on all Guardian educational material reflecting good Morals, personal balance and encouraging development of Virtues. Masons should recognize this as the focus of education toward which the First Degree Ritual points us.

The Philosopher-Kings
This leads us toward the Masonic connection involving the Seven Liberal Arts and Sciences. Philosopher-Kings were those persons educated in what is now known as the Seven Liberal Arts and Sciences, with particular emphasis on Dialectic and the Quadrivium.[10] The study of Dialectic focused upon Logical discourse and it was supported by knowledge and proper practice of Grammar and Rhetoric. Masons recognize these as the Trivium.[11]

Education in the Trivium and Quadrivium have a profound effect upon those who study them. Plato had his concerns regarding improperly guided Dialectic though. He believed that without proper Philosophical guidance Dialectic could destroy a person’s belief in religious myths, its traditions and conventional norms. This very concern is characterized and conveyed in present day Masonic Ritual as “Irreligious Libertines and Stupid Atheists.[12]” They are two characters denoted in Masonry who destroy Faithful belief through irreverent use of Dialectic, usually because of their poorly guided study. Philosophers avoid cultivating these possibilities in their students by refocusing Dialectic toward the Eternal Forms and to the form of the Good. Masons must keep in mind though that myths represent forms of Good about as well as shadows represent the things that cast them.[13] This is why the Seven Liberal Arts and Sciences were studied. Studying them allowed future Philosopher-Kings to look through the illusions cast by myths and see clearly the truth behind them. The Masonic degree that best reviews and espouses the education of Philosopher-Kings is the Fellow Craft Degree.

Blueprint
Entered Apprentice and Fellow Craft Masons partake in a specific study as they travel Eastward. These studies echo the ones put forth in Plato’s Republic for those characters within called “Guardians” and “Philosopher-Kings” respectively. For Fellow Craft Masons, that study is best exemplified by what is now referred to as “The Seven Liberal Arts and Sciences.” The protagonist of Plato’s Republic is Socrates, the Widow’s Son and the “Father of Philosophy.” He is noted for inspiring new ideas as to how to go about thinking and what it is to be heroic. When men follow his example, their awareness, merits, rewards and contributions are profoundly Raised.

I’ll now delightfully revoke my earlier statement about Masonry transforming if the aforementioned connection were to become common knowledge. It wouldn’t transform, but you may. Let me now share with you no more trivial background. If I have done my job, your stage is now set for some cavernous contemplation, intense investigation and some titanic transformation.

Perpending Section:

1. Review the benefits reaped by Masonry through its connection with Classical Athens.
2. How does tyranny occur and continue and what was one Athenian solution to it?
3. Describe an undesired outcome that might occur when studying Dialectic and how to prevent it.
4. What is the significance behind the education of Guardians and Philosopher-Kings and its ramifications?
5. Explain the significance Socrates, Plato and Aristotle have to Masonry.
6. Identify and discuss both the overt and covert Masonic connections communicated herein.

----------

About the Article: This article is based on the unpublished Masonic writings, “The Attic” and “The Attic Catechism” written by Dr. John S. Nagy. They are found in the soon to be published book “Building Athens – Uncommon Catechism for Uncommon Masonic Education - Volume 3” by the same author. The book is scheduled to be published by PG Publishing in June 2010.

About the Author: Dr. John S. Nagy is a Master Mason, a perpetual member of Tampa Bay Lodge No. 252 in Tampa Bay Florida and a Life Member of the Florida Lodge of Research. He is the Lodge Musician for both Lodges and occasional Masonic Education provider.

[1]“Attic” refers to the plain of Attica, home of Athens; it also refers to the upper most story of a Building.
[2]Civilization, Wikipedia
[3]Ratification, Wikipedia
[4]Tyrant, Wikipedia
[5]Proverbs 9:1
[6]Counter to this educational focus was “artes illiberales”, which are pursued for economic purposes, the aim of which is to prepare the student for gaining a livelihood.
[7]Sophist (dialogue) - Plato, Wikipedia
[8]The Republic - Plato, Wikapedia
[9]Republic, Book 2 (375a-383d); Book 3 (386a-412b)
[10]Republic, Book 7 (521c-541b)
[11]Source of the word “Trivial”
[12]Libertines, Encyclopedia of Masonry; Charges of 1722
[13]Republic, Book 7 (514a-521b)

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 Hiram Scavenger Hunt

Building Hiram - 10/10/09

Hello Fellow Travelers!


33 Questions for “Just Raised” Masons to Explore and Answer

(Based upon the book: Building Hiram – Uncommon Catechism for Uncommon Masonic Education – Volume 1 by Dr. John S. Nagy)

The Work of a Raised Mason does not end with his Raising and proficiency. If he did his Work well, he is now responsible for reviewing all that has been handed him and making sense of it beyond the obvious. Below are questions designed to assist him in that Work.

1. What are Freestones, Bastard Ashlars and Perpend Ashlars and why are they called these names specifically? (Chapter 1)
2. How is the Height a Mason can climb determined? (Chapter 1)
3. What is Perfection? (Chapters 1, 4)
4. According to Ritual, what specific Work, Working tools and actions Perfect Ashlars and what specific qualities must a Rough Ashlar have for it to be accepted into Masonry? (Chapters 1, 2)
5. What are the Six Working tools stated within American Rite, what are the Nine Working Tools stated within English Rite, what other tools are there and what are all their speculative uses? (Chapter 2)
6. What are the Trivium and Quadrivium, what do they classically represent and what does a Mason prepare for by studying them? (Chapter 4)
7. What do each of the separate subjects of the Trivium and Quadrivium represent the Study of, respectively? (Chapter 4)
8. What do the Trivium and Quadrivium have to do with Raising Masons? (Chapter 4)
9. When joined, how are the Trivium and Quadrivium represented two and three dimensionally? (Chapter 4)
10. Besides the actual physical act, what actually Raises a Mason? (Chapter 4)
11. What two events should occur next for any Ashlar once it is Perfected and Raised; and what tool and material are involved in these two events? (Chapters 1, 4, 12)
12. What are the four specific Wages that a Master Mason can expect to receive for his Work? (Chapter 12)
13. What classical elements do each of these four Wages represent and why? (Chapter 12)
14. Where are the four Wages of Master Masons disclosed within the Volume of Sacred Law? (Chapter 12)
15. What historical significance does the fourth and final Wage of a Master Mason have in relationship to covenants, payment and preservation? (Chapter 12)
16. What are the names of the five Pillars stated within the five orders of architecture, whom do these Pillars represent within the Lodge and how do these five Pillars represent the Masonic Journey from Candidate through to Master Mason? (Chapter 3)
17. What number is assigned to the second flight of stairs in the FC lecture and what does this specific section of the flight of stairs represent symbolically for Master Masons? (Chapter 4)
18. How do the Square and Compasses relate to Heaven and Earth, what Hebrew words do they represent separately and what words do they represent when overlaid upon each other? (Chapters 1, 9)
19. Why is it said that the “Square is the offspring of the Compasses” and how is this proven geometrically? (Chapter 9)
20. Name the offices of the Lodge, their corresponding Jewels, and how each office functionally supports a Mason’s life outside the Lodge. (Chapter 10)
21. What other Working Tool is referred to by the Hebrew word symbolized by the Square? (Chapter 2)
22. How do the symbolic Penalties manifest in real life for anyone, Mason or profane, who does not honor his Word? (Chapter 6)
23. As represented by each of the penalties, explain what is physically, functionally and spiritually lost by a person who does not keep true to his Word. (Chapter 6)
24. What specific Working tool does each Due-guard represent and how does each relate to Heaven and Earth? (Chapter 11)
25. What do the first flight of Stairs in the Fellow Craft degree, the steps leading up to the Worshipful Master within the Lodge and the Three Ruffians in the second part of the Third Degree all have in common? (Chapter 4)
26. What evidence does Ritual show for the implied existence of a fourth Ruffian, what season does he represent, what is his name and what aspect of a Mason’s life does he characterize? (Chapter 5)
27. What symbolic demands were placed upon the central Character of the second part of the Third Degree and how did each test his Integrity? (Chapters 5, 6)
28. What is the Sacred Triad and how is it used as a measure the worth of a man’s Word when he gives it? (Chapter 8)
29. What Three Hebrew words are alluded to by the three principle elements of the Sacred Triad and when using only the first letter of these elements, what acronym does it Spell out? (Chapter 8)
30. What is "the fourth part of a circle," what classical element does it refer to and how does it apply to Masonic teachings? (Chapter 9)
31. What Working tools provide Masonic clues that explain the 3-4-5 triangle and which tool denotes which number and why? (Chapters 7, 8, 9)
32. What conditions must exist for the Lost Word to be revealed and why can it only be revealed but not spoken? (Chapters 8, 11)
33. What are the three primary Working tools of Master Masons, how can using only two of these Working tools reveal what would normally be required using the third Working tool and if one tool is Lost, how can it be revealed once again by using the remaining two? (Chapter 9)

Fraternally,

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.

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

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