These few months gone by have seen considerable and significant Masonic activity in all the four Regions, spurred by vibrancy and enthusiasm among the brethren. Such enthusiasm, commitment and dedication not only warms the cockles of one's heart, but is also an encouraging message that Freemasonry indeed has a future, and a bright one at that.

Unfortunately, this pleasant feeling was given a rude shock by the 'summons' from the Grand Lodge Above to our dear Brother Somesh Sen Gupta, the Regional Grand Master of Eastern India. Within 24 hours of parting of our ways at Daman, he was summoned from his earthly abode to the Grand Lodge Above.

This made me reflect on the frailty of our lives. At the same time it brought to fore the training Freemasonry gives to us to face this "inevitable destiny".

We have heard the story of the Pandavas' exile in the forest. As they were moving about in the forest, one day they felt very thirsty. One of the brothers, Sahadev, went to fetch some water from a lake which was at a distance. As he was about to drink the water, suddenly a Yaksha appeared and said that he would have to answer his questions and only if he answered them right he would be allowed to take water from the lake. If he did not answer correctly, he would fall dead. Sahadev did not pay any attention to him and tried to fill the pot with water. The moment he dipped the pot into the water, he fell dead. As he did not return for a long time, Nakula came searching for him. He also did not listen to the Yaksha and he too fell dead. Then followed Arjuna and Bhima. Finally, Yudhishtra came looking for them and when the Yaksha repeated what he had told the other four brothers, Yudhishtra agreed to answer his questions. One of the questions that the Yaksha put to Yudhishtra was, "Kim Ascaryam? What is the greatest wonder?" Yudhishtra replied, "Every day thousands of people are dying every moment and yet the ones who are left behind (those that are living) firmly believe that they shall never be dead. What is a greater wonder than this?"

Dr. Paul Brunton in his book "Quest of the over self" says, "Life has certainly created man, but the mysteries involved in his creation have by no means been revealed to him as yet. It is therefore not surprising that Nature's profoundest and more tantalising secret is also her most important one."
Freemasonry, in the ceremony of 'Raising' teaches us that death is a part of life. It is a natural culmination of life. That it is not a horror or a terror but should be used as a guide to restructure, to refashion our lives. It teaches us that life is measured by death.

It is said that there are four attitudes to death: (1) Fear, (2) Curiosity, (3) Bravado and the fourth which is and should be the correct attitude, is to regard it as the passage to Paradise. This is the object of the Ceremony of Raising and this is what is meant when it is said that all Master Masons are raised from a figurative death to a restoration at a higher plane.

R.W.Bro. Somesh Sen Gupta had indeed mastered the nuances of Masonic teachings and I am sure that he believed with conviction the Masonic precept that, "to the just and virtuous man, death has no terrors equal to the stain of falsehood and dishonour."

May his soul rest in peace!

Arun Chintopanth
Grand Master

Sometimes, some ideas or thoughts create a virtual storm in your mind; they clamour and pine for an outlet and unless it is not granted to them, you find yourself on tenterhooks, with peace and calm, miles and miles away from you. It is exactly what happened to me. While going through some prestigious masonic literature, I stumbled upon a fascinating story which left an everlasting impression on me and has since then been constantly impelling me to share it with you, for my own solace as well as for everybody's good. The story briefly runs as follows:

An actor virtually matchless in his field and of great repute, was invited to a dinner by his admirers. The reception was magnificent and anybody or everybody who mattered, was invited. After the dinner, the actor was requested to render a piece of noble literature. He agreed on the condition that a friend of his, a clergyman, should also do likewise.

The renowned actor in his matchless, perfect and magical style gave the rendition and the audience were simply left spellbound. The entire hall reverberated with the wild and spontaneous applause of the audience.

The actor then turned to his friend, the clergyman and said, "It is your turn now." The old clergyman, a man of God in true sense of the word, quietly, calmly and with full composure rendered the same Psalm - 'The Lord is my Shepherd'. When the rendition was over there was pin-drop silence. The time seemed to have stopped. The eyes were full of tears, which while rolling down the cheeks added heavenly glow to them. The entire atmosphere was soaked in heavenly bliss.

The actor then rose and said, half sobbingly "The difference is, that I know the Pslam; he knows the Shepherd."

Brethren, perhaps some of you might have read the story, but still I take the courage to share with you the message contained in it. It is so loud and clear, but still, permit me to say that whatever we do, we should do with complete dedication and devotion. As a mason, we must have a complete communion with the Freemasonry.

For instance, when we perform our rituals, the role assigned to us should be played with full fervour and feelings relevant to the situation. Words should not flow only from our lips, but from our heart. Our rendition should, in the most unambiguous way, reflect the mood of the situation, but it is not possible unless we ourselves get submerged in that mood. We must feel it and what comes from our heart spontaneously, goes and touches the hearts of others. And the noble feeling is only possible when there is complete dedication and full communion with the situation; when one totally submerges one's own self into the particular role.

So if we want to take masonry to the glorious heights (which we must), then we should put our heart and soul into it.

Brethren, now permit me to share with you the activities held during July and August 2004, under the dynamic leadership of our Most Worshipful the Grand Master, M.W.Bro. Arun Chintopanth, OSM.

On July 25, 2004 he consecrated Royal Ark Mariner Lodge Millennium No. 106, Chennai. On July 30, Nagpur Past Masters' Lodge No. 342 at Nagpur was consecrated. The dedication of Banner of Lodge Dronacharya No. 287 was held at New Delhi on August 31. August 14 witnessed the consecration of Mark Lodge Accountants No. 107 at New Delhi. Needless to say, that all these ceremonies were performed in full Masonic solemnity and grandeur. They were immaculately conducted with full precision and were attended by a very large number of brethren.

It is worth mentioning of the official visit of Most Worshipful the Grand Master to Lodge Vivekananda No. 254, Kanyakumari in connection with the presentation of LTS Jewel to W.Bro. K. Padmanabhan. It was a very splendid ceremony. W.Bro. Padmanabhan's services to Masonry has been exemplary and even today he is, as ever, full of zest, ebullience and enthusiasm to serve the fraterntiy. His 50 years of sincere dedication to Masonry is exemplary. We are proud of him and I take this opportunity to congratulate him on behalf of the entire fraternity. May he live long and happily!

Another significant event was the Area Meeting of Lodges of Nagpur, Amaravati, Jabalpur and Raipur at Nagpur on July 31, 2004. It was a resounding success. It was not a routine get-together but on the contrary it was held with a definite purpose for providing momentum to masonry in the Area. The Worshipful Masters from different Lodges came out with the reports of their activities, and also highlighted their achievements as well as aspirations. The academic in full democratic ambience was a treat to watch. Such interactions are fruitful in the sense that they help us in solving and removing doubts and solving practical problems faced by the Lodges at the ground level. No doubt the meeting was highly productive and fruitful and Most Worshipful the Grand Master, a visionary academic, deserves all the accolades for practical guidance. We also congratulate R.W.Bro. G.L. Shahu, R.W. the Regional Grand Master of the Regional Grand Lodge of Western India for holding such a productive and useful Area meeting.

With fraternal greetings,
Dr. Harish Gupta
Grand Secretary

One of the many things said about The Square and Compasses has been, that it is not visually appealing. A first step has been taken, by changing the Masthead of the Journal, in order to keep up with changing times. We have had many delays in bringing out the Journal and as the Sub-Editor in charge of the operation, please do accept my sincerest apologies for the delay. It shall be a sincere endeavour to ensure such delays do not recur. We have, however, had to club two issues and bring this one for the period from July to October, please be assured our November-December issue will also be on your table soon.

In order to have consistency in content, we have decided to bring out some of the Masonic books written by our brethren in the recent past and publish them in a multi-part series. Some of these books have gone out of circulation; this would provide a sure means of getting to read Masonic literature by contemporary brethren.

Only two responses from brethren have been received, since the time the last issue came out, and are both letters to the editor. The Square and Compasses is a Journal and would appreciate if the brethren participate in the various forum that were visualised for participation like, The Coffee Table, The Tavern, Joke Box, etc. It is for us to make our Journal livelier.

As always we continue to solicit original articles, which involve speculative masonry as a further contribution to our "Daily Advancement".

Orations delivered at various Masonic occasions are pieces of contemporary masonic literature, and the Chaplain or the Officer delivering it, has put in a lot of work and reasearch before delivering the same. We, therefore, have been carrying it as such, that the brethren reading The Square and Compasses will have the benefit of sharing the oration and thereby virtually participating in the proceedings.

Lastly, our thanks are due to Sri Design, a firm run by Mr. Srinivasa Rao Pattur, an alumnus of the National Institute of Design, Ahmedabad, who has despite not being a member of our fraternity worked on the Masthead and delivered it for us. The Square and Compasses also wishes to place on record the work of W.Bro. V.L. Narayanan on the printing front. The advantage of having an informed printer is that there will always be a critical editorial input and also a keen eye for detail in execution. W.Bro. Narayanan is an erudite mason and has monopolised quizzing and ritual working over many years-our thanks to him for being there.

Please do respond to us, on the following contact coordinates:

W.Bro. Vishwanathan Ganesan
B-106 Shantishikara Apartments
Raj Bhavan Road
Somajiguda
Hyderabad - 500 082.
Phones : 040 23398267 / 23398270
Fax : 040 23390980
Email : primetrust@satyam.net.in

Vishwanathan Ganesan
Sub-Editor

Dear Sir and W.Bro. Ganesan,

I had started to read with great interest, the message of our G.M. in the May-June 2004 issue of our magazine, when suddenly I came across a line which shocked me. Our G.M. writes, and I quote, "Most importantly, they have seen in generations to come a sense of belonging, that as free Indians we owe allegiance to an Independent and Sovereign Grand Lodge of India and none else." (My emphasis). Could I have read wrong? Could I have misunderstood the intent of the content? When the world is rife with division and bickering over what belongs to whom, when countries are at war over ambiguous and imaginary man-made boundaries, when man is pitted against man over man-made religious differences, does it not require us, as a more learned lot, to learn from history? Do we really need to reemphasize our differences, rather than accept our commonalities and learn to live with that Love and Harmony, that should at all times characterise a good Freemason?

I seriously thought that the incoming Grand Masters would learn from the follies of their predecessors and work towards reconciling our differences with our parent Grand Lodges. I (may be idealistically) hoped that our relations would once again be brought back to the times when there were no externally imposed boundaries to membership in any constitution. I seriously thought that the Grand Master had finally come down from his ivory tower to listen the voice of the grass roots mason. Oh, what a grand fool I have been all along! I would seriously like to question the validity of imposing these boundaries on the one hand, while going around tom-tomming to the world about "Universal Brotherhood". Hypocrisy seems to have somehow crept into our system and now has the pride of place as one of the tenets of Freemasonry.

For a very long time, I have been ashamed of being associated with the Grand Lodge of India, but had little choice in the matter, as my brethren from my mother lodge insisted that time would make things right. Things did indeed seem to be heading in the right direction for some time, and in their gracious spirit of parenthood, the three parent lodges did come around and reconcile with their wayward child. But it seems that the Grand Lodge of India, in its wisdom(?) seems to be wanting to keep alive this division and separation, for what purpose and to what end, one can only speculate! Indeed, one even wonders if this 'divide and rule' policy is borrowed from our illustrious politicians! Have we not seen first hand, the damage that such a move has made? Need we not learn for our past mistakes and take steps to, -even at this late juncture, -correct our ways? Please, wake up and smell the coffee. It is not yet too late. Believe me, this freedom is neither of immense value nor of great importance. If anything, it is going to make us all small narrow-minded dwarfs of humanity, and the giants who preceded us, will hang their heads in shame, at the mess we have made of the glorious institution they left behind for us to take care of and nurture. "Universal Brotherhood"?

Yours Fraternally(?),

-W.Bro. Jal Thanawala, Mumbai
CC: The Grand Secretary (with a request to forward this to M.W. the Grand Master); The Regional Grand Secretary of the RGL of WI.

Let me request brethren to use the forum of The Square and Compasses judiciously in the larger interests of Freemasonry and not take issues to a personal level. Let us practice what is told to us, in "Address to the Wardens" at the Ceremony of Installation and endeavour to "amend in ourselves what we may consider defective in others". I would further exhort the brethren to use their writing skills by penning interesting articles for the good of freemasonry. The Square and Compasses will be most willing to publish them.

-Sub-Editor

Dear Bro. Vishwanathan,

Read the issue of The Square and Compasses May-June 2004, especially the Sub-editor's note. First of all, I congratulate you and the editorial board for the initiative under the guidance of our MW the Grand Master to add new and interactive features in the magazine. I have few doubts and suggestions to make. "The Tavern" will be serving as a discussion forum for serious masonic speculation. This is something very good. My doubt is, suppose I put up a question in that forum, for how many issues will this question be put for discussion? As the issue is Bi-Monthly, one will have to wait for at least two months to get the answer and further two months to respond to it. I have been visiting various Masonic web-sites, and one very good and informative site is "Global Fraternal Network", you can use any search engine to go on that site. To become a member you have to respond to a question, once you have cleared that, you can log on using your User ID and PW. The site has a "Trestle Board" having various discussion forums, one of which is "Masonic education". Brethren from all over the globe put their questions and get the global response. My suggestion is, we are already having a web site of our Grand Lodge. We can create one such forum on it and have a very good discussion. From that discussion you can take out the matter and get published in The Square and Compasses.

-W.Bro. Dr. Aloke Kumar Gupta, Gorakhpur, UP

The Square and Compasses has the inherent limitation of being a bi-monthly publication. Certainly the wired world does make communication faster; however, within the scope of print media and to cater to the curiosity of the mason who is yet to be connected, we hope the forum will provide some food for thought. We are open about a Forum for discussion outside the Journal and can carry it in the Journal as excerpts as we go along; thanks for the lovely suggestion.

-Sub-Editor

R.W. the Regional Grand Master and my brethren. A good evening to all of you. I thank the Regional Grand Master, the Regional Grand Lodge of Southern India and the brethren of the Organising Committee for the hospitality and courtesies extended to me and the members of the Grand Lodge deputation. I also take this opportunity to thank the officers of the Grand Lodge of India for travelling long distances and giving me the honour of their presence in the deputation. We have the Deputy Grand Master who has travelled all the way from Kolkata; the Grand Secretary who has travelled from Delhi, we have an officer from Gorakhpur and many others who have travelled far and near. I thank all of them for this honour to the Grand Lodge of India. Brethren, it has almost been one year; ten months to be precise, since I have assumed office of the Grand Master of Grand Lodge of India and during this time I have had the occasion to visit many Masonic centres and I must tell you that it is reassuring to see Freemasonry not only alive and thriving in most of the centres, but very vibrant and palpable as well. And brethren this has been possible for one single reason - it is that commitment, that dedication, the labour, the involvement in active work of individual masons at all these centres. No doubt, each centre has its share of apathetic masons, but this is more than compensated for by the active masons, the masons at all these centres who have committed themselves to action; who have dedicated their lives to Freemasonry, who have been labouring for Freemasonry; And this evening we have seen how the brethren of Salem have come together, have laboured, have worked so hard that we may meet in such a fine fashion this evening.

I have wondered my brethren what is it that drives these brethren to such action? What is it that motivates the brethren into action? Into such commitment? Into such dedication? And it occurred to me that the entire fabric of freemasonry rests on this concept of action. If you recollect, when we came in as candidates to Freemasonry, one of the first questions that were directed at us implied that becoming Freemasons involved being more extensively serviceable to our fellow creatures.

And then the Working Tools of the first degree - the 24 inch gauge, the common gavel, the chisel all represented action in some form or the other. In other words my brethren, the entire ethos of freemasonry leans towards this concept of action. At every stage, be it determining the values of our lives or in discovering the knowledge of the self, the accent is on action. Freemasonry is not any armchair spiritual experience. It is a vibrant, palpable teacher, which gives us a "hands on" experience to action. Freemasonry believes, as Sir Walter Scott said, "One hour of life crowded to the full with the glorious action and filled with noble deeds is worth many years of petty observances of mean decorum".

In fact the cosmos my brethren, is in a state of action. The entire humanity is in a state of action. "There is nothing that needs to be done by me. There is nothing that I need to do Partha," said Krishna in the Gita. "There is nothing I need to attain. Yet, I mingle in action. I am always in a mode of action, because if I do not act, people will follow me and the world will lie in ruins". This is what Krishna tells Arjuna in the Gita. The cosmic Master himself is in a state of action; the entire cosmos is in a state of action. But action "per se" is not enough by itself, is not only inadequate but, may be dangerous as well. For every good action there can be a bad action; for every positive action there can be a negative action. There can be diabolical action; There can be dangerous action, there can be actions which make us boost our egos. Actions could be dangerous. Action by itself is not adequate, it needs to be combined with something else. Action to become noble must be combined with wisdom. And when action is combined with wisdom it becomes a noble action. Action or karma, as we say, when mingled with wisdom or gyana becomes karma yoga. And this is what Freemasons believes in. Not just in the action but in karma yoga.

Karma yoga is not just a synonym for hard work. Karma yoga means recognition of a state of mind at the time of action. Karma yoga means that we do not think of I, mine or myself. Karma yoga involves a bigger perspective, a bigger canvas, and a wider horizon. Karma yoga implies going into the mind and establishing a state of equilibrium. Like I mentioned, action can be dangerous, negative, positive, anything, But karma yoga has to be positive. All actions must be converted into karma yoga. When we are in our normal state, our vision has clarity but when we dive into water our vision becomes blurred. Similarly action by itself is blurred. To regain clarity of the action it should be converted into karma yoga.

Now, how convert karma or action into karma yoga? Again the mind comes into play. We need to go into the mind establish peace and then at each layer of mind go inside, deeper, deeper, and deeper inside until we have the core of the mind, the inner consciousness and establish equilibrium there. That is karma yoga. The outside body, the outside limbs are engaged in action, and engaged in interacting with the outside world but within itself, inside us, is equilibrium, a state of equilibrium and that is karma yoga. The result of any action can be anything; it can be negative, it can be positive, it can be good and it can be bad. But the result of karma yoga has to perforce be spectacular.

There was a wood carver in China called Ching and he used to make beautiful bell frames, exquisite bell frames and people who looked at it marvelled at the work and said it was the work of the spirits. Once the Governor of the state saw the beautiful bell frames, the exquisite bell frames made by Ching. He said what type of genius is that which has prepared this exquisite bell frame? Ching answered: "Sir I am not a genius. I am an ordinary worker. But I do one thing. When I do my work I meditate. After 3 days of meditation I forget about rewards. After 5 days of meditation I forget about praise or blame. After 7 days of meditation I forget the limbs, I forget the body, I forget the environment and the surroundings and only my skill remains and in that state I go to the forest. And as only skill remains, I am able to identify the perfect tree and I am able to visualize a perfect bell frame in that tree. And then my limbs go to work and since only my skill remains, nature meets nature and the result is a bell frame."

My brethren the result of karma yoga has to be spectacular. Karma yoga is to have a wider and broader perspective. To realize that I, me, myself is not everything. We must think of others also. John Gray in his bestseller, "How to get what you want and want what you have" writes of filling the ten love tanks; The eight and ninth tanks are about giving back to the community; assisting in making the world a better community. About doing voluntary work, to help others not related to us. This, as he writes correctly, enables us to broaden our horizon beyond the boundaries of our own community, race and culture.

A family was enjoying at the beach. The father and mother were on the deck chair relaxing and the children were playing in the water and sand. When they saw an old lady coming, a dishevelled figure, her hair rugged with torn tattered clothes and dirty looking and it appeared as if she was picking something from the sand and putting it into a bag and she kept walking. As she came near the children, the parents were a little concerned. So they called the children to protect them. The lady came near them, she greeted them, and she smiled at them. But, they were bit suspicious and did not return the greetings. And she went away. After a few days these people realized that this old lady had made it her lifelong crusade to pick up broken glass pieces, broken shells and stones from the beach so that the children who play there would not hurt their feet. My brethren that is karma yoga.

We have spoken of action as karma, action with wisdom or gyana as karma yoga. But there is another plane of action, another subtler plane of action and that is nishkama karma yoga, Nishkama karma yoga is simply not to be overtly anxious with the result of karma. Normally we are anxious of the results. The result of what we may get or the disappointment of what we may get and that, spoils the action that affects the action. Nishkama karma yoga teaches us not to be concerned with the results of the action but to go on with the action. Otherwise the quality of the action suffers and we become more and more miserable.

Mullah Naseeruddin was once travelling in the train. The Ticket collector came for the ticket. To his embarrassment Mullah Naseeruddin could not find the ticket. He searched all the crevices and pockets of his long overcoat and he still could not find it. He became embarrassed and he became miserable and he started sweating. But he would not check his right pocket. The ticket checker asked him, "Why don't you check your right pocket?" Mullah Naseeruddin replied "That is my last hope and if I do not find it there I will be more miserable, so I would rather not check it there."

My Brethren, when we are concerned with results of action, we lose out on the enjoyment, the elegance of the action, the beauty of the action is lost. "Karmanye Vadhikaraste Ma Phaleshu Kadachina," says Krishna. He says your business is to act, the action is your business not the result. He does not say there is no result. There is bound to be a result. Every action will have a result. But it is not our business to look for the result. Saakama Karma binds us, but Nishkama Karma gives us freedom. It liberates us. That is the concept of action. As humans, we are instinctive in nature. We tend to react. We do not act, we react. But the concept of Karma yoga and Nishkama Karma yoga teaches us not to react but to act. How to act? We go back to the process of where the reaction starts. Every act we do without being in a state a yoga is a state of reaction. A desire comes, we react; a thought comes, we react. But the concept of Nishkama karma or karma yoga is not to react but to act and the result of such action is bound to be spectacular. Not only it is going to be spectacular, not only it is going to give us satisfaction, not only it is going to uplift my spirits, it is going to uplift the spirits of others also. Hanuman was a great karma yogi. He had great prowess. And he crossed the ocean to meet Sita and there, he found her despondent and in despair and her spirits very low. And to raise her spirits he told her a very big lie. He told her "I am from Sugreeva's Army and Sugreeva has ten thousand monkeys in his Army. I am the weakest of the monkeys in his Army and he has chosen me to come as a messenger and if I have been able to cross the ocean and come here and meet you, think of the strength and prowess of the ten thousand other monkeys who are ten times more stronger than I am." This is Nishkama karma yoga. Through it you not only raise your spirits but you are able to raise the spirits of the entire society around you.

George Herbert, the great English poet was going to a concert. On the way he found a horse carriage that had fallen down. The horse unable to bear the weight had fallen down. He helped the horse to get up to its feet and put the load on his back and in the process his dress got spoiled. It became muddy, entire dress got soiled and he became dishevelled and in the same condition he went to the concert. When his friends saw him they were shocked. He explained to them what had happened. They said "Why did you ever condescend to do such a thing?" George Herbert replied "What I did was like music to me at midnight and if I had not done this there would have been a discord that note within me throughout my life."

We speak of pillars in Freemasonry. Of wisdom, of strength, of beauty as pillars. As parrots we go on saying: Wisdom, Strength and Beauty What is wisdom? Wisdom is gyana. What is Strength? Strength is karma/action, and the combination is karma yoga and the result of karma yoga is beauty. Wisdom and strength needs to be combined and the result is Beauty. That is Nishkama Karma. That is the result of Nishkama Karma.

Brethren there is one particular reason why I spoke to you this evening about Karma yoga and Nishkama karma. As Freemasons we all have to be karma yogis. We have in the midst of our fraternity, a Karma Yogi is who has served for more than 50 years and as a true Karma yogi without aspiring for any office, without aspiring for any reward who has truly gone in the concept of karma yoga without an attraction of the reward. It is said, my Brethren, that denial brings divinity to our doorsteps. A man is known not by what he owns but by what he gives up and this Brother of ours has given up many chances, many opportunities by which he could have held high offices; perhaps even the head of a Region for the last several years and yet he preferred to stay in the background to guide the fraternity, as Bhisma guided Hastinapura, without aspiring for any offices. This Brother has been a Bhisma for this fraternity and I thought that it would be in the fitness of things to recognize this Brother and honour him with the Order of Service to Masonry.

At this stage, the Citation and OSM was presented to R.W.Bro.V. Sarangapani. My brother it gives me the greatest pleasure to invest you with this Order of Service to Masonry.

I pray to the GAOTU to give you continued strength that you may guide the fraternity for years and years and years to come.

My brethren the expression "Saranga" has been said to mean as the one who ably directs his powers in purposeful achievement, as the one who aims his unerring bow Saaranga.

May this Saranga continue to direct his efforts for the welfare of our fraternity. May his disinterested and worthy Karma Yoga be a source of inspiration to generations of Freemasons to come. Brethren, I spoke of action. How the entire cosmos is in a state of action. How the entire creation is in a mode of action, of movement. And where there is action, there has to be change. The entire humanity, the entire cosmos is in a state of flux. And this is true of individuals and is true of Institutions as well. There has to be change. A constant change. As Heraclitus says, "You cannot step into the same river twice." And in our Institution in the Southern Region there has to be a change. A change in leadership when R.W.Bro. Biswakumar lays down his office.

And I thought I should make use of this opportunity of being with you to inform you that my choice of the new leader has fallen on our Bro. Gutha Krishnan Selvarajan. I am sure that being a Karma Yogi himself, with your cooperation, with your assistance, this Region will continue to flourish with prosperity and goodwill as did the kingdom of one of the greatest Karma Yogis - King Janaka.

Brethren, in conclusion, may I exhort you to go back to your Lodges, go back to your families, go back to your communities with this concept of Nishkama Karma Yoga. May all your actions not be directed towards individual rewards, individual names, individual glories but for the welfare of the community, for the welfare of society. May all our actions be a "Samarpan" to the sole proprietor of all of us - the GAOTU.

"Kayena Vaacha, Manasendraiwa
Vidyatmanama Prakriti Swabhava
Karomi Yat Yat Satakalam Paresmi
Narayanaete Samarpayami"

Thank you.

R.W.Bro. V. Sarangapani was born on September 3, 1928 at Palayamkottai, Ramnad District, Tamil Nadu. He was educated at Madurai and graduated in Mathematics from Madura College, Madurai. He took Law and passed out of Madras Law College, Madras in the year 1953. He set up independent practice as an Advocate in the year 1953 at Madurai and at present is a leading Senior Advocate in Madurai. He is also in the Faculty of many Colleges as a visiting Professor on various subjects of Law. He is associated with numerous Hindu, Christian and Muslim Religious Trusts and Organisations in South India as their legal advisor.

He saw the Light of Freemasonry on June 7, 1958 in Lodge Rock No. 260, E.C., Trichy and joined Lodge Pandian No. 49, Grand Lodge of India and after holding several Offices, adorned the Eastern Chair of Lodge Pandian in the year 1968. He is also a member of Lodge Kodaikanal No. 235 and Past Master of Madras Masters Lodge No. 103. He has held several Regional Grand Lodge Offices and Ranks including that of Deputy Regional Grand Master, President of the Board of General Purposes and the President of the panel of Judges for the Ritual Working Competition for several years.

R.W.Bro.V. Sarangapani has also been active in Royal Arch Chapter, Mark and Royal Ark Mariners Degrees. He is a member of Chapter Pandyan No. 24, Mark Lodge Kudal No. 17 and RAM Lodge Kudal No. 17. He is also a Founder Member of a number of Craft and Mark Lodges, Chapters and RAM Lodges in Southern India.

He has the distinction of being the Grand Representative of the Grand Lodge of Novascotia, Canada near to the Grand Lodge of India and Grand Representative of the Grand Chapter of West Virginia near to the Supreme Grand Chapter of India.

He has served the Grand Lodge of India in Craft, Mark, Chapter and R.A.M. Degrees as an Active Officer including that of Deputy Grand Master and Second Grand Principal and has served as a member of the Board of General Purposes for more than 15 years. He has the unique distinction of acting as Grand Chaplain and Third Principal in the Consecration of many Craft Lodges, Chapters, Mark and

R.A.M. Lodges and has presented numerous Orations and Masonic papers on various subjects of Masonry. R.W.Bro. Sarangapani's zeal and enthusiasm for Freemasonry, coupled with his vast administrative experience and charismatic personality, has contributed in no small measure to the development and advancement of Freemasonry, particularly in Southern Region. A very dedicated, humble and loving man, a person of humility and friendliness and a committed and devoted Freemason, he has, by his exemplary character and behaviour, motivated the brethren to practice and demonstrate the distinguished virtues of Freemasonry.

In recognition of his yeoman and meritorious services rendered to the cause of Freemasonry in general and to the Grand Lodge of India in particular, M.W. the Grand Master, M.W.Bro. Arun Chintopanth has been pleased to award him Most Worshipful the Grand Master's distinguished Order of Service to Masonry. On this occasion, the Grand Lodge is pleased to present this Citation at Salem on September 4, 2004. May the GAOTU grant him long life, happiness and prosperity.

Sd/-Sd/Grand
Secretary Grand Master
Salem
September 4, 2004

Freemasonry has been defined as a peculiar system of morality, veiled in allegory and illustrated by symbols. It has been described as a fraternal organization universal in scope and teaching through symbols the garnered wisdom of the ages. Symbols are primarily intended to moralise upon and Masonry exists only for the purpose of exciting moral reflections; and to a student of Masonry, moral teachings must stand foremost.

Two of the prominent symbols in Masonry are the Rough Ashlar and the Perfect Ashlar. The Rough Ashlar is a stone as hewed from the quarries, rough in surface, of irregular shape, unstable in any position and in every way not fitted to form part of the intended structure. From this rough stone, the skillful Craftsman prepares the Perfect Ashlar by chiseling away all superfluous knobs and excrescences. The Perfect Ashlar is a cube, a Regular Platonic Body with all the sides equal and all angles at the vertices equal and smooth requiring the minimum of mortar to bind it to the adjoining member. The most distinguishing characteristic of the Perfect Ashlar is its uprightness in whatever position it is placed; indeed even when it is thrown aside as rejected. This has an important lesson for us. Most of us possess a right side up and a right side out and too often, which it is, depends upon time and place. We present certain face and demeanour in one set of circumstances and when it changes, we execute an about turn. The Perfect Ashlar teaches us to present the same courtesy, the same equanimity and fortitude on all and every occasion whether of sorrow or joy. There is but one standard of right and wrong for every time and place. There is not one God for the hills and another for the plains; not one code of morals for the home circle and another where we are not known; one for business and another for pleasure.

Although our Ritual says that the Perfect Ashlar refers to the mature mind polished by education and experience, it is not appropriate to refer to anyone, however erudite and spiritually developed, as perfect, because it amounts to saying that in human affairs there is a point beyond which improvement is impossible, which is contrary to the laws of evolution. Man can only aim for perfection, at best approach it, but never wholly attain it. As the Holy Royal Arch Chapter teaches us "Perfection is not given to man on earth. Perfect Holiness belongeth only to the Lord." It is even more inappropriate to refer to newly admitted candidate as Rough Ashlar, as it is sometimes loosely done. We demand that the tongue of good report be heard in his favour, that his character and conduct be such, as to bring him credit and that he be reasonably well educated. The material admitted into the Temple is more nearly a cube than a rough unhewn block. This selection process or admission procedure is very important because any organisation can only develop the innate traits of a person. The Craft possesses no alchemy whereby it can transform base metal into Gold. All it can do is remove the tarnish from gold and make it shine. Our finished product will be a better Master Mason if we are sure that the material entering the West Gate is top grade.

Another important Masonic symbol is "a point within a circle". A Lodge of Master Masons is opened on the center, that being a point from which a Master Mason cannot err. While explaining the First Degree Tracing Board, the English Ritual states: "In all regular and well constituted Lodges, there is a point within a circle, which is bounded north and south by two parallel lines, one representing Moses and the other King Solomon. On the upper part of this circle rests the V.S.L, which supports the Jacob's ladder and the top of which reaches to the heaven. In going round this circle, we must necessarily touch on both these parallel lines and on the VSL and while a Mason keeps himself thus circumscribed, he cannot err." The point in the circle represents the Supreme Being, the circle indicates the annual path of the sun and the parallel lines mark out the solstices with which the circuit is limited. A Mason, by subjecting himself to due discipline in imitation of this glorious luminary of Nature, will not wander from the path of duty.

In the Tantra sastra, the Bindu is more than a mere point and has a technical meaning. The Point is one of the world's great religious symbols and is set in the centre of a . or double triangle or in the centre of a circular mandala or sphere. An 18th century mystical work says: "Before all things there was a point. In One was implicitly contained the many. There was Light and Darkness, Beginning and End, Being and Non-Being- SAT & ASAT. All is engendered from the central invisible point. At the
or Great Deluge, the extended world collapses into a Point."

He, in whom the parts are well established as spokes in the centre of the wheel, know him as the person to he known so that death may not afflict you. Every human individual must look upon himself as not living on the outer surface of things. There is a living depth in him. There is a centre, which persists, which abides whatever may be the change. In the rotating wheel of time, where all things are revolving, there is still a centre, which abides and it is that which constitutes the fountainhead of truth and wisdom and enlightens us. If we overlook that center, if we merely live on the surface of things and lead a mechanical life, we will soon get alienated from our true spirit.

Continuing with the theme of center, we find that Skirret, one of the working tools of the third degree, acts on a center pin whence a line is drawn to mark the foundation for the intended structure. In a symbolic sense, the line emanating from the center, which as seen before is an emblem of Godhead, points out the straight and undeviating line of conduct laid down for our pursuit in the Volumes of Sacred Law.

According to, the Good is one and the Pleasant - PREYAS - is another thing. These two, having different purpose, bind a man. Man has to choose one of the two, for from diversity of nature both cannot be obtained together.

Man hesitates between the call of the body and call of the spirit. The call of body seems clear, simple and natural. If a man listens to the call of the body, lie ceases to grow and slides back to slavery from which he is trying to liberate himself slowly. By yielding to his instincts, he lapses from the line of evolution. The destiny of man depends on his freewill to collaborate in the transcendental task. Let him remember that his own nobility as a human being must emerge from his own effort to liberate himself. Let him also remember the Divine Spark in him and that it is entirely up to him either to disregard it at his own peril or come closer to God by showing his eagerness to work with Him and for
Him. Hence the injunction in the:

The Good and the Pleasant approach a man; the wise man considers and distinguishes the two. Wisely docs lie prefer the Good to the Pleasant bill the foolish man chooses the Pleasant for its worldly good.

We thus see that Freemasonry does not reveal anything new, which is not already contained in the scriptures of all great religions- The words of Aristotle in describing the ancient Mystery Religions of Greece are equally applicable to Freemasonry.

The initiated do not learn anything so much as feel certain emotions and are put in a certain frame of mind." To achieve this salubrious effect the ceremony is to be performed in perfect orderliness and intense solemnity. We should ever bear in mind that perfect rendering of Rituals and a solemn Ceremony are only means to an end. They, by themselves, will not make a Freemason. Until the principles and ideals of Freemasonry are practised and demonstrated in every day life, we are nothing but Ritualists and not Masons at heart. In the words of the Upanishad; I know only the mantras and not the self.

We cannot avoid the idle criticism hurled by the ignorant against Masonry nor can we achieve perfection. It is, however, our profound duty to so live and act that nothing we do will reflect harm to our ancient and honourable fraternity. Nothing we can say to the non- masons will be more effective than the actual living of Masonry by the Freemasons.

M.W. The Grand Master and brethren, I am beholden to M.W. the Grand Master for affording me an opportunity, as officiating Grand Chaplain, to present this Oration on the nature and purpose of our Institution on the occasion of Consecration of Mark Lodge Accountants No.107.

At first I would like to give a brief account of the history of Mark Masonry in simple form, without going into the details of dates and names, so as to impress upon the minds of the petitioners in particular the historical background of their new Lodge and then would share with you my impressions of the lessons and teachings of this Order.

The Craft and the Mark Masonry are very close to each other in origin and nature and even in the form of Rituals as practiced today. Their histories are very intimately connected and one cannot be separated from the other, both having their origin in the building of King Solomon's Temple and forming part of practices of operative masons and changes that came about after the induction of non-operative masons.

The Mark Degree was instituted at the commencement of King Solomon's Temple, about 1000 years before the beginning of the Christian era, at the building of which an immense number of masons were employed and were divided into two classes of EA and FC, the FCs being more privileged than the EAs. They laid stone over stone, duly carved, shaped and chiselled with help of their working tools. Since the FCs were more skilled and their wages were to be paid according to the work done, it was felt necessary to allot a Mark and a number to them, by which their work could be identified and wages paid accordingly. Thus came into existence the Mark Degree among operative masons.

In middle ages, crusades for Jerusalem gave rise to a group named Templars, who undertook extensive building work. Having achieved great power and wealth, they had groups specializing in various fields including architecture and construction. They undertook building activities of many majestic structures like cathedrals and castles, etc. in Europe, thus employing a large number of mark masons as also non-operative masons for jobs other than actual building.

These operative masons formed their guilds or societies or lodges primarily to guard their trade secrets. Later, these operatives were dispersed over the whole of Europe and travelled from place to place, wherever their skills were needed for building purposes. To these operative lodges they later admitted non-operatives also and the Mark Degree was conferred on them too, thus ultimately giving rise to speculative Mark Degree.

Long before formation of any Grand Lodge, Craft, Mark and Chapters had flourished and existed specially in Europe and America. Each of the bodies worked independently: When the United Grand Lodge of England was formed, they declared that pure Antient Freemasonry consisted of only three degrees of Craft including the Supreme Order of Holy Royal Chapter and no more. Mark Degree was not included.

It was much later and only because inspite of this Mark masonry flourished in England, that they resolved that due recognition be given to Mark Degree also. Further, all the Mark Masons had to be members of Craft Lodges as well and most of them held high positions in the Grand Lodge. Disturbed by the above declaration of not recognizing Mark masonry, some of the enthusiastic Mark masons formed a separate Grand Lodge of Mark Master Masons. It was then generally felt that the two separate constitutions of Craft and Mark could very well work side by side.

After the formation of the Grand Lodge of India in 1961, it was thought desirable to have Grand Mark Lodge also, but the same was not formed together with the Grand Lodge but much later in l965 at Madras.

Thus we find that Mark Masonry is one of the oldest and most interesting grades of Freemasonry. In its present form it incorporates two degrees. The candidate is first acknowledged as a Mark Man and subsequently advanced as a Mark Master Mason in the same ceremony.

I would now like to share with you various aspects of teachings and messages of this Supreme Degree, which are conveyed to us through the legend and the importance of the Keystone.

The legend of Mark Degree revolves around the Keystone, which takes upon itself and distributes the load on other stones in the structure, symbolizing some men, who have developed themselves to take burden of humanity.

As the Keystone is required to complete the arch and if removed will cause the whole structure to collapse, so we, through this degree impress upon the mind of the candidate to prepare himself through learning and practice of Masonic virtues to become a responsible member of society and guide them to the service of the Great Overseer. As such a Keystone is first imagined and then prepared from an ordinary stone, it points out that initially we all are similar, look alike and have same affinity. It is only when one developes oneself and becomes unique, that he is ahead of all others to become the Keystone to support and lead the others. This reminds us that attaining spiritual progress and getting ahead of others leads to difficulties as well. Such a person does not get recognition from the common man, yet in the end is judged by the Master, who is the symbol of divinity. The Mark degree teaches us the necessity of circumspection and the value of honest industry - the NISHKAYAKARMA.

There are many examples in the world of such men, who could be called Keystones. They have been ahead of their times and often have been very cruelly treated. Socrates and Galileo are some just to name a few.

This unique and imaginative brother will be ahead of time and will become useful to society when the proper time, and only when the proper time comes.

As we all know Freemasonry is a peculiar system of morality, veiled in allegory and illustrated by symbols. This is true for Mark also, as besides being an allegory, the ceremony of advancement is a drama and, if performed well, gives an everlasting impression on candidates mind and imparts effectively the lessons of the degree.

In Mark Masonry we have many generally used illustrations of principles, emblems with particular significance or meaning and also characters. These are to symbolize and to remind us of the moral principles which relate to membership of the Order.

The original symbols found a place in our lodge and its work during the development period of speculative masonry, because our ancestors speculated on the principles they were trying to teach and they attempted to illustrate those principles in a simple manner. The true speculative mason, therefore, thinks about the order and meditates and contemplates on its meaning for him and for mankind. Those who call themselves Freemasons, like us here, are not operative masons but free and accepted or speculative. As speculative Freemasons, it should be our duty to make daily advancement in masonry i.e. pursuit of virtues, practice of justice, accurate elucidation of symbolic mysteries, which tend to beautify and adorn the human mind. Hence, masons have universally adopted the method of inculcating the tenets of their order by typical figures and allegorical emblems.

Thus, we learn that both the legend and the symbols have been employed also in Mark Masonry to point out to us that order, regularity, discipline etc. play an important part in life. The brother is taught to develop and make a mark in life. His work is as important in society as the Keystone in a building. It encourages us to complete our allotted task honestly and that even if our work be not appreciated, we should not despair, for the time will soon come when we will be required and will receive due recognition and appreciation.

A Mark Master Mason has to make the world strong and beautiful and while performing his duties sincerely and faithfully he should keep this maxim in mind:

LAPIS REPROBATUS CAPUTANGULI
(The stone which the builders disallowed, the same stone is made the head of the comer.)

And now brethren, 1 would like to draw your attention to some of the most beautiful and all encompassing lines of exhortation given at the end of the ceremony of advancement:

"... Do justice, love mercy, practice charity, maintain harmony and endevour to live in unity and brotherly love......."

"...,.. among Mark Master Masons you will ever find friends, who will administer relief to your distress and comfort in your afflictions......"

These lines, no doubt, are the essence of Freemasonry covering everything that a true Freemason should know and practice.

In conclusion, I once again thank M.W. the Grand Master, M.W.Bro. Arun Chintopanth for this opportunity and would like to wish this latest addition to the family of Mark Lodges centuries of successful Masonic activities and to its members to develop themselves into such living stones as to form part of that spiritual edifice, that house not made with hands, eternal in the heavens.

Thank you all !!

M.W. the Grand Master, R.W. Brethren, V.W. Brethren, W. Brethren and Brethren all, I am grateful to the Grand Master, for having called upon me to act as the Grand Chaplain, on the occasion of the Consecration of this R.A.M. Lodge Raisina and to deliver an Oration on the nature and purpose of our institution.

The precise origins of the Royal Ark Mariner Degree are unknown. The earliest confirmed record of such a degree being specifically worked is said to be in 1790 at Bath in England, although the existence of Noachite traditions within the body of English Freemasonry is suggested as early as 1726.

I was browsing the Internet for collecting some material for this Oration, when I came across an article, which stated that many Freemasons, who have taken this degree, see it simply as a quaint short little ceremony, about Noah's flood, whose members wear rainbow coloured aprons. The article also added that the degree is often dismissed as being of very little ritual significance. In India, too, perhaps this degree is not taken seriously enough. It is also, so to say somewhat of a stand-alone degree, without much links with the Craft, the Chapter and the Mark.

However, traditionally, R.A.M. Lodges are "moored" to mark Lodges. This appears to be more so, because of historical reasons, because, after the union of the 'Ancients' and the 'Moderns', as they were known in England, into one Grand Lodge in 1813, R.A.M. degree, which was considered as part of the 'Ancients', lost its importance and was brought back into circulation only in 1870. Thereafter, the relatively new - and unique - Grand Lodge of Mark Master Masons took the R.A.M. Order under its 'protection' in 1871.

In India too traditionally, R.A.M. is linked with the Mark degree. If we examine the Mark and the R.A.M. degrees, there is not much of a close link between the two, though, only a Mark Master Mason can join an RAM Lodge and when at the beginning of the Elevation ceremony, the Worshipful Commander enquires, whether there was any one willing to join the R.A.M. Lodge, a Mark Master Mason is admitted, as a candidate, after he is proved as such, that too outside the Lodge. Further, as we are well aware, a Mark

Master Mason is associated with the stone quarries, whereas Royal Ark Mariners have nothing to do with this trade.

Be it as it may, I would like to share with you all, some further interesting information I gathered from the Internet. Some Masonic Historians and Researchers have, I found held the view that there was as much of a Noachedic Legend associated with Freemasonry, as the Hiramic Legend. There is also some belief amongst Masonic scholars that it was the Noachedic legend, which existed earlier, but that in due course, it was replaced by the Hiramic Legend and further that, some important elements of the former stand incorporated in the latter legend as adopted by the Craft. In fact, according to some Masonic historians, though Hiram being associated with King Solomon is recorded, there is no record of either his death, or the manner of his death, as adopted in the third degree of the Craft.

Some of these historians have identified the following common threads between the two legends:

1. The dedication and skill of Noah as a builder in his construction of an edifice as the Ark, is as unique and as comparable with that of King Solomon's Temple.

2. Tubalcain, the first artificer in metals, was Noah's half brother

3. The search by the sons of the deceased Noah for his secret, the manner of his 'raising' and the substituted secret.

This is said to be based on one of the earliest surviving Masonic documents known as the Graham Manuscript, apparently dated October 24, 1726, which explicitly refers to the sons of Noah, seeking the secret, which their dead father had possessed, in a manner similar to, part of the Traditional history of the Third Degree. I am quoting below the modernized version of the relevant passage as mentioned by the historians, which is said to have not altered its basic integrity:

"We have it by tradition and reference to scripture that Shem, Ham and Japhet went to their father Noah's grave to try and find the veritable secret he possessed.

The three men had already agreed that if they did not find the secret itself, that the first thing that they found was to be to then a secret.

They came to the grave, finding nothing, save the dead body, almost consumed. On taking a grip at a finger, it came away from joint to joint, so too the wrist, so too the elbow.

So they reared up the dead body and supported it setting foot-to-foot, knee-to-knee, breast-to-breast, cheek-to-cheek and hand-to-back. They cried out 'Help Oh Father', as if they had said 'Oh Father in Heaven help us now for our earthly father cannot.'

Not knowing what to do, they lay the dead body down again. One said 'There is still marrow in this bone.' The second said 'It is but a dry bone,' and the third said 'It stinketh.' They agreed to give it a name as is known to Freemasonry to this day."

In other words, having found no real secrets, they substituted one: 'Marrow in the Bone.' This is confirmed as early as 1725, as a metaphor for concealing the secret of Freemasonry, that is, as marrow is hidden in the bone, so also should the fellowship of Masonry, be hidden within the Mason.

As for its connection with the craft it is stated that the words whispered on raising a brother, which sounds similar, is derived from this phrase- Marrow in the Bone!

4. The dove and the olive branch.

The reference here is to Noah sending forth a dove, which returns, with an olive branch. Attention is invited in this connection to the fact that the deacons' wands in the craft and their badge of office is a dove, for which there is no other explanation or connection is available.

5. The two pillars.

A reference in this connection is invited to the Charge given to the incoming Worshipful Commander Noah, on the occasion of his installation. We don't have it in our ritual, but following is a quotation:

"We read in the V.S.L. that God commanded Noah to make an Ark of gopher wood, instructing him how to fashion it.

Noah took 100 years to build it. He was 500 years old when he commenced the work, and consequently was 600 years old when it was finished.

When he entered into the Ark he took with him his wife, his three sons and their wives, and two and two of all flesh wherein is the breath of life, as God had commanded him.

His father Lamed having died a short time before at the age of 777 years, there were no other ancient Patriarchs at the time of the flood with the exception of Methuselah, who attained the age of 969 years, and as no mention is made in Holy Writ of his death, he is supposed to have perished in the flood. Enoch, the son of Jared, the sixth in descent from Adam, who had been instructed in the history of Mankind since the Creation and also in the Arts and Sciences, as known at that time, perceiving that that knowledge was likely to be lost in the general destruction foretold by Adam, and being desirous of preserving that knowledge for future generations, made two pillars, one of brass, and the other of brick, and wrote thereon in hieroglyphics, a description thereof.

Tradition informs that this knowledge thus preserved and transmitted, was afterwards providentially discovered and applied to the benefit of mankind."

A point has been made that these two pillars could well have been "borrowed" from the Noachedic legend and used in the present Hiramic Legend as the two pillars at the entrance of King Solomon's temple!

6. The Seven Noahchedic Laws

In regard to this it is said that Seven Noahchedic Laws have been traced to The Book of Jubilees, copies of which were said to have been found among the corpus of manuscripts discovered in the Dead Sea Caves, one of which enumerates the Laws given by the Deity to Noah as follows:

To observe righteousness; to cover the shame of their flesh; to bless then-Creator; to honour parents; to love their neighbour and guard against fornication, uncleanness and all iniquity. As an aside it is also mentioned that the U.S. President, George Bush had signed a historic resolution of both Congressional Houses, recognizing the Noachide Laws as the "bedrock of society from the dawn of civilization" and had urged the United States to take a lead in "returning the world to the ethical values contained in the Seven Noahchide Laws".

It is then stated that these Laws are the same moral Laws that today we as Freemasons are charged to obey!

7. The Seven Liberal Arts and Sciences.

The explanation here is too involved and the connection between the Noahchide Legend and the Hiramic Legend doesn't seem to be well established. However, it seems legend has it that Mercury, after some unsuccessful attempts to secure a suitable wife, consulted Apollo, who advised him to marry Philology, an astonishingly erudite young lady. The suggestion met with the approval of both parties, and Philology, after considerable preparation and instruction, was wafted to the upper heavens, where her marriage was to take place before a Senate consisting of gods, demigods, and philosophers. The connection between the setting and the seven liberal arts becomes clear when an elderly but attractive lady named Grammar, one of the seven learned sisters, is introduced to present her discipline first to the assembled wedding guests. The seven sisters, personifications of the seven disciplines, have commonly been referred to as bridesmaids. What they actually were are handmaids presented by Mercury to his bride. The marriage of Mercury and Philology has been taken, both early and late, to symbolize the union of eloquence and learning.

It is therefore surmised that the Seven Liberal Arts and Sciences in the current Hiramic Legend have been appropriated from the Noachedic Legend!

It has been concluded from the above somewhat tenuous arguments that the Royal Ark Mariner degree is of great relevance in the overall scheme of Freemasonry, as we know it today.

It is said that Freemasonry has 33 degrees. In India we don't go by such numbers, but we have the Craft, consisting of three degrees, the Royal Arch Chapter, the Mark, the Royal Ark Mariners and of course the Conclave, though it is not part of the Grand Lodge of India. There is also the Cryptic Council. The point I am trying to make is that we are made to realize in all these degrees, the Omnipotence, the Omnipresence and the Omniscience of God, through various manifestations viz. the Great Architect of the Universe, the Grand Geometrician of the Universe, the Most High, the True and Living God Most High, the Great Overseer of the Universe and then in the Conclave, the Supreme Ruler.

In the R.A.M. Lodge, which we are consecrating today, He is known as the Supreme Commander. In R.A.M. Lodge we commemorate the deliverance of Noah and his family from the wrath of God. We are made aware of Noah's skillful and beautiful workmanship in building the Ark, which is described as the Ark of Safety. Freemasonry in the other degrees mainly centers round Stone Masons and a reference to Tubelcain also connects it with those who work with metals. The Ark Mariners degree is more to do with wood workers or carpenters, whose working tools indeed have a special significance, in this degree. It also emphasizes the role of wood workers, in 'building'.

The admission of the candidate in this degree in the habiliments of a distressed mason has a marked similarity of the helpless indigence of the candidate, at the time of initiation. However, in this degree on his restoration to light, he is given a branch of olive, which is said to be an emblem of hope. Therefore it can be said of Royal Ark Masonry that it is a further development of the idea that is the keynote of initiation; the making of a new beginning, or the adoption of a new outlook on life, with hope.

This degree also establishes a different type of bond amongst its members as indeed would be noticed from the partaking of salt by all and taking a vow of fidelity to Royal Ark Masonry. This degree also teaches us, the futility of relying on any human endeavor or expedient, to escape divine justice, without the direct intervention and instruction of the Almighty and that obedience to the Deity is not to be avoided, but is to be embraced. The most interesting aspect of this degree is its emphasis on 'Beauty', 'Strength' and 'Wisdom' all of which while being related to Noah and his legend, links them to God's Beauty, God's Strength and God's Wisdom. Further, we are made to realize that God has made a Covenant with man, which is such a promise, that we may confidently meet our brethren in Ark Masonry, for comfort, in trouble, cheer in the hour-of death and to make us happy for all eternity. We are also informed that no weapon that is formed against us shall prosper and that every tongue that shall rise against us shall be condemned.

What better assurance need we have in life! Later in the Junior Warden's lecture, we are told, so beautifully, the manner in which it becomes the duty of every Ark Mariner, to come to the aid of the distressed brother. We are also told beautifully, as to how the Axe, the Saw and the Auger served Noah to skillfully build the Ark, and that we may also by perseverance in Faith, Hope and Love attain a similar Ark of Safety. We are also suddenly reminded of the significance of the multi- hued Rainbow, so that whenever we see it, we are reminded of His Covenant. The significance of the incomplete half Ark and how a brother in difficulties can seek the help of another brother, by completing the Ark, is also explained to us. We are also informed that irrespective of our station in life, all or us have a part to play, for it says: 'Those in the highest sphere of life have the largest province wherein to do good, but those of an inferior degree will be as eminently distinguished, if they move regularly and prove useful members of society.

The highest is he who performs his part best, not who tills the most exalted position, for the Moon, although borrowing her light from the Sun, evidently sets forth the glory of God, and the flowers of the field declare His power equally with the Stars of the firmament". Apart from this, the crux of this degree is the explanation of the Nine Steps, where the significance of "Wisdom", "Strength" and "Beauty", as also the five cardinal virtues of "Watchfulness", "Discretion", "Brotherly Love", "Truth" and "Charity" are explained to us. Obviously therefore this degree too has its symbolism and moral lessons and its importance cannot be diluted. In fact the very opening of this degree kindles our curiosity, since it is said to have its origin when the sacred writings were not in existence.

I apologise for this somewhat of a lengthy oration, but since we seldom get an opportunity to delve deep into such aspects, I hope I will be excused. I thank you all for your patient hearing.

Many a brethren these days keep talking about growth of Freemasonry. It becomes a matter of more concern, having known that this ancient institution of Freemasonry is one of the oldest institutions, older than any other body of men, except the religious institutions. The question arises, as to why then, the stagnation in this institution, while others are growing quite rapidly? We are hardly 6.5 lakh brethren, all Constitutions put together, other than those in America, of which we in India are only about 18,000. Could we attribute it to the following?

1. The peculiar system of membership approval, which we call secret balloting, which ends up with only two black balls for rejection of a new proposal?

2. The system of maintaining secrecy about Freemasonry, probably misunderstood by many of us, causing a misconception among the onlookers.

3. Not organizing frequently, some of the programs like Divine Service, Open Sessions through which we could introduce to the onlookers the preamble on which our Institution rests.

4. Increasing unintended internal personality conflicts, disturbing our brotherhood we obligated on the VSL, and our commitment to maintain the five points of fellowship.

Let us analyze them one by one.

1. The peculiar system of Membership approval.

Two black balls required for disapproval of a new proposal, was in vogue for years. Quite a stringent control, wasn't it? Could this control have been the real reason for such a low membership? It seems so, because presently negative balloting by one third of the members present for the meeting is being followed. Or should we think that in such a vast society of ours we have only these many people on whom we can lay our trust, call them true brethren and there are none others who are worthy of being invited to join our fold?

We shall first examine whether this change, which has already been given the constitutional effect about 6 years back, has been accepted whole-heartedly. If yes, has it been done with an intention of growth of our Institution? If yes, then will we not be increasing the number of variances three to five folds? If yes, then will it really fulfill the intentions of both qualitative and quantitative increase? If not, then why is this change effected? It is a question to be pondered over.

Brethren, if after years of performing the rituals inside the Temple, we still tend to control the memberships on negative votings only, and that too with an increased negativity, does it not defy the fact that the rituals have done any good to change our mindset? Does it not also prove that we who call ourselves as true and worthy people have increased our negativity through years, quite contrary to what the rituals preach? If after so many years we ask ourselves, have we really understood what freemasonry is, I would bluntly say, no we have not; for, if we had, we would not have adapted to lower scales for approval of new proposals, one would not have disbelieved one's own brother Mason and black balled his proposal. We would not have had differences among ourselves, and so on.

How very rightly it has been expressed that Charity in Freemasonry, when considered in a much broader perspective, is not only giving away some alms, but is "Sacrifices", and "Charity of Thoughts" too; one of which may be to overlook the drawbacks or weaknesses of men in society. With this broader view, invite them to our institution if they so desire and leave the rest for the rituals to take care. This we call brotherhood in Freemasonry.

Does it then not suggest that we should think of some different approach like no negative voting at all? We all being the creatures of the same Creator, why then do we wish to exercise our controls on new proposals? Keeping this fact in mind let us with that love and reverence to our Creator allow many more people to share their virtues and wisdom, and they in turn obtain benefit from this Institution and also receive the pleasure of sharing Brotherly love with the fellow brethren. In turn we will be fulfilling our goal of sharing, and spreading our philosophy among the other men in society, by a healthy growth and in a way add to the betterment of it too.

How do we go about it then?

• First of all, we all have to make it a point to change our mindset with a positive attitude.
  
  
• Secondly, let us commit and make it a habit to put into practice the tenets we have learnt through our rituals.
  
  
• Thirdly, let us all believe that in this flowing stream of people there are many more worthy men besides us who are Unsullied, Just, Upright and Matured. Just like us, they are also under the ever-observing eye of the Great Architect of the Universe.
  
  
• Finally consider us as more fortunate than these people, to have been initiated before them, accepted by other brethren with whatever drawbacks we have in us. If we do just this, I am confident the further process will easily take its own course.
  
  
• One will definitely view the proposals considering the innumerable positive attitudes in him, keeping in mind that none of us are perfect ourselves.
  
  
• Every individual brother will strictly follow the principles to propose only a fit and proper person not considering one's friendship or personal relations only as its criteria.
  
  
• It will imply that every other brother will willingly honor the proposal and respect the brother proposer. The Brethren might all feel, that it is only an idealistic view. May be it is at the first sight, but it definitely is not an impossible thought or unachievable. I am convinced that this idealistic view only will justify:
  
  
• Our being Freemasons for long, and that the ritual workings have made us better people.
  
  
• Our True brotherhood and love towards other brethren and men in society.
  
  
• Our affability towards new initiates and equals; respect and regard for our seniors.
  
  
• Our appreciation of the values of Freemasonry, which have imprinted on our hearts the sacred dictates of Truth, of Honor and of Virtue. It is also a fact that Implementing Idealistic Thoughts only have brought the true changes in the society through ages. The Truth lies in accepting this fact. Then, why not we freemasons become the ideals and set the trend!

This I am boldly expressing, because I have a great confidence that if we Brethren mean it, we are capable of bringing that change, in the society and among us.

2. The system of maintaining secrecy about Freemasonry, probably misunderstood by many of us, creating a misconception among the onlookers. It has been observed that many of us really do not explain to others what freemasonry is all about.

Probably with an intention of maintaining the secrecy since we have obligated. But brethren, let us understand that it is only the ceremonial methods of instructions and the mode of determining who should be its members is to be kept a secret, and not the Virtues and Wisdom which our Institution advocates. It is this misconception of what is to be kept a secret and what is not about Masonry from the society, which is keeping many a people away from this wonderful institution.

3. Not organizing some of the programs like Divine Service, or Open Sessions frequently, through which we can introduce to the onlookers the preamble on which our institution rests. Let us first endeavour to understand what Divine Service is. It means by actually performing some of our selected rituals, we demonstrate to the people the Morality, which Freemasonry preaches and calls upon all Freemasons to practice, which is the kernel of the finest ethical teachings, found in the sacred volumes of all religions. By this means we do convey the message and the philosophy of our institution. Open Sessions for selected invitees is yet another way to inform them more about our institution through a question and answer session.

By organizing programs like those mentioned above say once in two years, will definitely give enough information about freemasonry and clear the misconception about our institution, and in turn will infuse in some like minded invitees the wish of joining.

4. Increasing unintended internal personality conflicts, blemishing our brotherhood we obligated for on the VSL, and promised to maintain the five points of fellowship. It is much difficult to explain this point; because the moment one refers to it, it creates a biased opinion and we all tend to become more conscious about self, trying to protect our opinions, and prove ourselves right. But the fact still remains that our egos, whims and fancies to keep off some proposals for personal reasons, and in turn others doing the same as a reaction to it, with exceptions excepted/ accepted, do dominate. If we all really keep our egos and false prestiges away we will definitely enjoy a harmonious relation and experience True Happiness.

Trying to prove who is right invariably has ended up in an argument and distressed state of mind; but trying to prove what is right has always lead to a harmonious discussion and has invariably ended up with positive results and definite solutions. By this article, I intend to express my personal opinion and I feel that all of us do give a closer thought towards the points mentioned above, and I pray to the almighty to enlighten and enrich our minds to pursue the path laid by the unerring standards of truth and justice, and let justice guide us in all our decisions and actions.

Brief CV of W.Bro. Anil Gudi

W.Bro. Anil Gudi, born in 1949, was initiated as a Lewis by late W.Bro. R.P. Gudi in 1988. He was WM in 2002, the Sesquicentennial (150th) year of Lodge Victoria No. 9. He is PRG Stwd in the RGL of SI. He is an engineer, running a engineering industry. He was the Dist. Chief Commissioner of Bharat Scouts and Guides, Belgaum, for 6 years. He is the founder chairman of the Forum of Entrepreneurs, Belgaum. He also is the Secretary of The Belgaum Beacons, a unique group. He has been a Rotarian for 15 years.

Let me at the outset thank the RW the RGM for giving me an opportunity to address this august gathering. Indeed, I consider it a great privilege and a unique honour. The task given to me is to explain the relevance of the Mark and Royal Arch Degrees to the Craft. Therefore my talk will be mainly directed to those MM's who have not yet progressed to the, so called, higher degrees and would request the senior brethren to bear with me.

The preamble to the Constitution of the GL of England says, "Pure Ancient Masonry consists of the three degrees and no more, namely those of the EA, FC and MM including the Supreme Order of the Holy Royal Arch". So, in England, at least, the RA is considered an integral part of Craft Masonry being the completion of the MM Degree. The situation is slightly different in Scotland. The Constitution of the GL of Scotland defines the three degrees of Masonry as those of the EA, Fellow-of-Craft (including the Mark) and the MM. In Scotland it is the Mark Degree that is considered as an essential part of Craft Masonry, it being the second part of the FC Degree.

This reflects the actual position that existed in Freemasonry in England during the 18th century. The Ancients GL recognized the Mark & RA as integral parts of Ancient Freemasonry and their Warrants authorised the daughter lodges to work the Mark and RA Degrees in Craft Lodges. The position was similar in Scotland and Ireland where Craft Lodges regularly worked the Mark and RA although these degrees were not formally recognized by the GLs. It was only the Moderns GL that had reservations about the RA and the other side degrees, but the records show that Modems Lodges unofficially worked them and many Modems Masons were exalted into the RA and advanced to the Mark Degree.

The significance of this is that at an important phase in the history of Freemasonry when operative Masonry was undergoing transformation to speculative masonry; when the Hiramic Degrees like the MM Degree, the Installation Ceremony, the Royal Arch and the Mark Degrees, were developed and incorporated into the body of Freemasonry; when our symbols and philosophy were being embedded into the rituals; when the transition from a mainly lecture type of working to the modern ritual type working was taking place, the Mark and the Royal Arch were an integral part of the Craft System. These degrees evolved and developed together and there arose narrative, thematic and symbolic links between them and the Craft Degrees.

However, at the beginning of the 19th century, for various political and historic reasons, which I do not want to go into the three Grand Lodges in England decided to restrict Craft Masonry to the three Degrees. The Mark and the Royal Arch were "removed to separate Grand Bodies. In Scotland and Ireland the Mark and the Royal Arch came under the jurisdiction of Supreme Grand Chapters. In England at the time of Union, although the Royal Arch was accommodated in Grand Chapter, the Mark was ignored and it was only in 1856 that the Grand Lodge of Mark Master Masons was formed to control this degree. This resulted in the Mark and Royal Arch being viewed as separate and distinct degrees. The Mark was now deemed the 4th degree in Masonry and was conferred only on MMs. Even when the Grand Lodge of Scotland resumed jurisdiction over the Mark Degree in I860, there was an agreement with the Supreme Grand Chapter of Scotland, that the Mark Degree will only be conferred on MMs. However since the Mark and the Royal Arch were part of the Craft system during the formative period, the many narrative, symbolic and thematic links between them survived the separation. There are parts of the Craft Degrees that can only be understood if one has knowledge of the Mark and the Royal Arch Degrees. It is this aspect that I now wish to elaborate.

Let us first of all take the link between the Craft and the Royal Arch Degree. The narrative link between them is the secrets lost in the Third Degree were recovered in the Royal Arch. Therefore the Royal Arch is, in a sense, the completion of the MM Degree. However there are other thematic or symbolic links between the third degree and the RA. Let us take an example. When the WM raises the Candidate from the grave he tells him, "it is thus all MMs are raised from a figurative death to a reunion with the former Companions of their toils". If the raising is as per the narrative given in the Traditional History the WM should be raising the dead body of our Master Hiram from the temporary grave to be re-interred near the sanctum sanctorum. If this is the case then the words of the WM has no meaning or significance. Therefore the raising must be symbolic. To understand the symbolic significance of the raising one must look at the larger symbolism of the Third Degree. The theme of the degree is old age and death. The first degree deals with infancy and youth, the second with growing into adulthood and acquiring skills and knowledge and the third degree deals with old age and death. That is the reason when the candidate enters the Lodge in the third degree it is in darkness and this darkness represents the darkness of death. In the darkened lodge he is instructed to take seven steps, "the first three as if stepping over a grave and the other four ordinary walking steps". These steps are symbolic. The first part represents the passing through the death experience, going from this world to the next. After passing through the death experience the candidate is told to take four normal walking steps. The only time that the Candidate takes normal walking steps in any of the degrees in the Craft is after going through the death experience. This is to teach him that one attains one's true self, one's real self not in this world but in the next. After taking the steps, the Candidate is shown the Three Great Lights and he finds that both points of the C's that represents the soul or the spirit are now liberated from the S-which represents the body. This symbolizes the liberation of the soul from the body on death and gives us a clue to the symbolical meaning of the WM's action when he raises the Candidate from the grave - he is raising the eternal soul from the dead body. When we perceive the raising in this light the words that the WM speaks assume significance. The first part - 'it is thus all MM's are raised from a figurative death', indicates that death is 'figurative': only the physical body has perished but the "vital and immortal principle" the eternal soul or spirit is now liberated from the body on death. The second part - "to a reunion with the former companions of their toils". The use of the word 'companion' here is very significant. It is a nomenclature used in the Royal Arch for members and its use in the Craft indicates that the soul on liberation from the body will now start on a journey into the Royal Arch where it will reunite with other souls of predeceased brethren. It is significant to note that the Candidate on admission to the Royal Arch continues to take normal walking steps that he first took in the Third Degree. These steps link the Craft and the Royal Arch. The Royal Arch depicts the journey of the soul liberated from the body on death as narrated in the Third Degree Therefore the Royal Arch can be seen as the completion of the Master Masons' experience.

Let us now consider the links between the Craft and the Mark Degrees. The Mark Degree was once considered as a second part of the Fellow Craft and therefore, was a qualifying degree for the MM. To understand many parts of the MM's Degree requires some knowledge of the Mark Degree. Let us take an example. It is commonly believed that it was FCs, who conspired to extort the secrets from HA. This is not correct. It was not the FCs, but a different category. Our ritual states - "Fifteen PC's of that superior class appointed to preside over the rest, finding that the work was nearly completed but that they were not in possession of the secrets of the third degree, conspired etc. etc..." So it is 'fifteen FC's of that superior class appointed to preside over the rest' who conspired to extort the secrets. Therefore, we see that a new class of supervisors is being created to preside over the FCs. The ritual goes on to give their names, "the Menatschins or Prefects or more familiarly speaking the Overseers" This category of supervisors were called Menatschins or Overseers. Besides this, no further information is available in me Craft about the role or function of this category of supervisors. To know about the different category of workers employed at the building of KS Temple, one must look to the Mark Degree that deals in great detail of how the work was organized. Let me now quote from the Mark Lecture. "At the building of KS's Temple ..... there were 80,000 operatives employed, part of whom were hewers in the quarries of Zaradatha, and part builders of the Temple besides these there was a levy of 30/ 000 in the forests of Lebanon" There were 110000 workers employed every day at the building of the Temple. It was an immense undertaking. In order to ensure an efficient administration and to prevent confusion and waste, HA divided this immense number into 1100 lodges of EAs and FCs. The FCs were the skilled artisans and EA's the helpers. Over each Lodge he appointed three supervisors called Menatschins, Overseers or Mark Masters. So there were 3300 of these Menatschins, Overseers or Mark Masters. They had their own organization. They were divided 100 lodges with 33 in each.

It was tills category of Supervisors - Menatschins, Overseers or Mark Masters that interacted with the top Management - with KS and HA, the Chief architect. The Mark Lectures states, "once every sixth working day it was the custom for the Mark Masters to wait on the acting GM HA to receive the working plans, as well as the instructions for carrying on the work". This indicates that there were weekly meetings between the chief architect and the supervisors, where the progress of the project would be reviewed-and the necessary instructions and plans for the next weeks' work given out. The supervisors would pass on these instructions and plans to the workmen under their charge in the Lodges and set them to work. They would supervise the work and check the quality of the job. It should be noted that it was from this category of Menatschins, Overseers or Mark Masters that promotion to the rank of Master or MM was given. And it was some disgruntled elements of this category that conspired to extort the secrets from HA, which resulted in his death.

It is significant to note that when the absence of Hiram is reported to KS, he "selected fifteen trusty PC's and ordered them to make a diligent search after the person of our Master". He 'selected fifteen trusty PC's'. He did not select any one from the category of supervisors because he not sure how many of them were involved in the conspiracy to extort of secrets; to what extent the conspiracy had pervaded the category of superiors. He therefore selected a different category of workers, the PC's to search for the body of our Master and apprehend the culprits.

Let us take a final example. When the three ruffians demanded the secrets of a MM from HA, he told them "those secrets were known but to three in the world and without the consent and co-operation of the other two, he neither could nor would divulge them." When the death of HA is reported to KS he says, "by his untimely death the genuine secrets of a MM were lost". A question now arises; if the secrets were known to three how does the death of one cause the loss of the secrets. I am sure this is a doubt that would have crossed the minds of many brethren at one time or the other. No answer to this is found in the MM degree or in the Craft. One must look to the Mark Degree for an answer.

The Mark Degree deals with the building of an underground secret vault and the Key Stone of the Arch of the vault. In this secret vault HA secreted or concealed the genuine secrets. Only the three GMs knew the access to this secret vault. They individually did not have the access but had to act jointly or 'co-operate' with each other, as the ritual says, in order to find the access. It was like the safe in some banks that have two keys - one with the Manager and the other with the cashier. Both will have to use their individual keys before the safe can be opened. Similarly the three GMs had to coordinate and co-operate with each other to get the access to the secret vault. So the death of one will cause the loss of access to the secret vault and thereby the secrets.

It is significant that when the substituted secrets are given we are told "they should designate all MMs throughout the universe until time or circumstances should restore the genuine" This implies that the genuine secrets are not permanently or irrevocably lost. They are only temporarily lost. They exist in the secret vault but the access to it is lost. If, in future, someone by chance or luck is able to find the secret vault, then the secrets will be recovered. This is precisely what happens in the RA. Three Sojourners or workmen employed to dig the foundations of the second temple accidentally find the secret vault. They break into the vault by removing the keystone, which plays such an important role in the Mark Degree, and recover the secrets.

The secret vault and the Key Stone link the Mark to the RA. Thus the Craft, Mark and Royal Arch are all linked together to form one comprehensive whole. Unless one has knowledge of all these degrees one can neither fully understand the principles, philosophy or the teachings of masonry nor perceive the effulgent beauty that resides in Freemasonry.

Thank you.

Brief CV of W.Bro. T.T. Kuruvilla

W.Bro. T.T. Kuruvilla, PGIG, PARGM, is an initiate of Lodge Heather No. 928 SC in 1980. He joined Lodge Anamallai No.106 in 1982 and was installed as WM of that Lodge in 1988. He was the Founder Member of Lodge Kottayam No. 245. He is a also a member of Madras Masters Lodge No.103 and Kerala Masters' Lodge No. 309. He is a Founder Member and Past 1st Principal of Chapter Kottayam No. 90 and a Founder Member and PM of Mark Lodge V.O. Abraham No. 96 and Founder Member and current WCN in R.A.M. Lodge V.O. Abraham No. 96. He is a member of Dakshin Principals' Chapter No. 300. He currently holds the Rank of PGIG in GLI and PARGM in RGL SI. Has been the Editor of 'Landmarks' Journal of Kerala Masters Lodge No. 309 for the last three years.

A Retired Company Executive, he has settled down at Kottayam where he works as a Consultant. He is married to Prema and has 3 children all working in various professions.

He has delivered several lectures on Freemasonry and is held in great veneration. This lecture was delivered at the half yearly meeting of the Regional Grand Lodge held at Salem on September 4, 2004 in the immediate distinguished presence of the M.W. the Grand Master of the Grand Lodge of India and a packed hall with more than 850 brethren in attendance. This brilliant and well-researched lecture, which held the audience spell-bound, won the appreciation of every brother present.

Definition

There is no universally recognised definition of freemasonry. Many definitions have been offered. A simple, direct and classical definition described freemasonry as a beautiful system of morality, veiled in allegory and illustrated by symbols.

A famous brother has described freemasonry as an organised society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building. This specially distinguished our fraternity from all other organisations, which teach a system of morality. It has also been described as a fraternal organisation, religious in character based on the fatherhood of god and the brotherhood of men, which does charitable work in the community and among its members and through its teaching and ceremonial seeks to make good men better and thereby make the world a better place to live.

All this freemasonry seeks to do by means of symbols, because in early days books were rare and available only to a few and it was considered that to record knowledge in a series of appropriate and suggestive actions made a more powerful appeal to a man's mind and established that knowledge better in his memory than to read it from a book.

Freemasonry means many things to many people and is not amenable of any precise definition. Albeit it is a grand and universal science which embodies all others, a perfect code of morality teaching us our duties to God, our neighbour and ourselves. It is founded on the purest principles of piety and virtue and enjoins its members to practice every domestic as well as social virtue.

After his initiation the candidate is told "Let Prudence direct you, Temperance chasten you, Fortitude support you and Justice be the guide of all your actions". He is further told to maintain in their fullest splendour the truly Masonic ornaments - Benevolence and Charity. Above all he is exhorted to dedicate himself to such pursuits as will at once enable him to be respectable in life, useful to mankind so that when anyone is said to be a freemason the world may know that he is one to whom the burdened heart may pour forth its sorrow, distressed prefer their suit, whose hand is guided by justice and whose heart is expanded by benevolence.

The most fundamental tenet of freemasonry is belief in God, not the god of any organised or devotional religion, but the great architect of the universe - a supreme being. Following from this is another tenet, brotherhood of man. And as a result of both these tenets flow the three grand principles on which the order is founded brotherly love, relief and truth. By brotherly love we refer to a brother placing on another man the "highest possible valuation as a friend, a companion or a fellow. For him the brother so willing to sacrifice and consider it a privilege humbly to be with. The relationship is itself the reward. Freemasonry provides opportunities for such fellowship.

Relief is one of the forms of charity. However the freemason's concept of charity does not only include the act of giving alms. It is extended to overlook the fault of a brother, a freemason takes for granted that however industrious or frugal a brother may be he may suddenly through misfortune find himself temporarily in need of funds. To extend to him such assistance is not considered by the freemason charity is the sense of helping a pauper but as one of the natural and inevitable act of brotherhood. The relief is a true test to a freemason.

Truth is necessary to the very existence of true brotherhood. It is accepted by a freemason without question. A freemason must be truthful in character dependable and a man of honour and honesty. Besides a freemason is ever seeking more and more light. The search for truth is unending. These are the tenets of the freemasonry as they are tenets of successful human life.

Thus a freemason is supposed to lead a life of virtue honour and truth to act on the square with all men. Render to each every kind office which justice and mercy may require to relieve their necessities, sooth their afflictions and to do unto them as in similar circumstances, he would wish they should to him.

Freemasonry believes in the Fatherhood of God and Brotherhood of Man. It does not distinguish between man and man on grounds of race, creed, colour or class. It emphasises that we are descendants from the same stock, are partakers of the same nature and share the same lives and although, distinctions among men are necessary to provide due subordination and to reward merit and ability, yet there is no eminence of station which should make us forget that we are all brethren. It is democratic, it is free of corruption, profession and practice. Whatever our position outside the lodge may be, in freemasonry are all on the same level. I shall mention, but two instances.

When, Theodore Roosevelt was President, he took his equally great secretary of State, Flihu Root to Dister Bay for a short rest. Walking through the gardens he turned and asked. "Flihu, how long is it, since you went to the lodge"? "Not for a long time Theodore" replied the secretary. "Then, let us you and I go to lodge tonight". The gardener of my neighbour is the master and they say he is the good one". Mr. Root agreed and that night the humble gardener sat as Master and presided over the assembly, while the President and Secretary of the State of the United States, as the side line members.

The second story relates to King George VI, when he was made Grand Master Mason of Scotland. As his majesty had been initiated in an English lodge, it became necessary for him to be affiliated to a Scottish lodge before he could be installed as the Grand Master mason, he could have joined any of the many well known lodges in Scotland. But this he did not do. He joined the little lodge in Glamis of which his father-in-law had been a member. When his majesty took his obligation, it might have been administered, by a Prince of a royal blood, the most worshipful grand master mason or a senior member of a grand lodge. Not at all, when the then heir to the throne of the British empire knelt, it was before the local postman.

Freemasons are bound together by the deep and abiding knowledge that each member during the ceremonies of the degrees he has accepted, certain high ethical standards of conduct. These standards insured a bond of faith and confidence between freemasons. Yet its charity is the largest of all fraternal organisations. These charities are solely for those having been in good circumstance have been overturned by misfortune and adversity.

V. It is not a social club, but, it maintains social inter-course among its members.It may well be asked what is the object of Freemasonry.

2. What is the object of Masonry?
To make men better and happier more honourable and trust worthy to encourage the practice of the moral virtue, temperance, fortitude, prudence and justice and the observance of laws of our country as well as obedience to God. The object of Masonry is well defined by the tenet, it is "to raise the week, restrain the strong, to chase the tear from sorrower's eye, to aid the right, to check the wrong, to bid weary cease to sigh, to sooth the orphan mournful cry. A brother help wherever he be, to love all men beneath the sky. This is the bond of Masonry."

Freemasonry being what it is, It is hardly surprising to find that it is very particular in selecting candidates to join the fraternity and enjoy its privileges which are indeed great and invaluable. Only just upright and free men of mature age and strict morals are fit and proper persons to be made Freemasons.

We have seen what Freemasonry is. However, in order to further understand and appreciate its true nature by value, we shall now see what it is not.

What Freemasonry is not?

i. It is not a religious fraternity within the restricted interpretation that would mean it to be exclusively identified with any one particular creed, sect or denomination. It teaches and maintains a high sense of respect for, and tolerance towards all religions. Masonry ever strives to bring its members into closer harmony with the human being and counsels them to observe reverence and humility, which ought always to be felt by the creature towards his Creator. ii. It is not a political party or an ally of any political party. Moral obligations bind its member to respect and uphold, not to subvert, established authority and order, and while remembering with filial affection the land of birth, to remain loyal to the law of the land which, at least for the time being, extends the courtesy and privileges of residence and citizenship. A Freemason's Lodge is a place of peace and harmony and nothing can be allowed to disturb that harmony.

iii. It is not a secret society. There are a few signs, modes of recognition and obligations that is not revealed to outsiders, but the purposes and principles of Freemasonry are well known. Neither does Freemasonry conceal the time and place of its meetings nor does a Brother hide the fact of his membership in the Craft. iv. Freemasonry has certain charities, but it is not in any sense a benefit society, nor is it based upon calculations which would render this possible. It has however, to be observed that though Masonry is not a benevolent society.
3. How does Masonry get its Members ?
One of the fundamental concepts of Masonry is that application for membership must be wholly a voluntary act. A man must seek for himself, of his own free will and accord. Freemasonry is bigger than any man. The man must seek its blessings; it never seeks the man. All Masons know and understand that inviting or soliciting a man to petition for the Mysteries of Freemasonry is not only un-Masonic, but it is absolutely forbidden. A petitioner must be of good moral character and believe in the existence of Almighty God and the Immortality of the soul. The belief in the Supreme Being is essential and admits of no compromise. It does not matter by what name he calls Him or what faith he professes. His trust must be in God. No atheist can become a Freemanson. Freemasonry has attracted many men of high standing socially and intellectually. For example monarchs of the British Empire, 15 Presidents of the U.S.A. from President George Washington to President Freeman, Bryon, Burns, Dickens, Kipling, Mozart and Napoleon were Freemasons.

In order to understand and appreciate what attracted each men to join the brotherhood we shall have to briefly trace the history of Freemasonry. The earlier part of History is traditional and the later authentic.

The origin of Freemasonry dates back into antiquity. No one really knows how old it is. It can however be traced to what is called Egyptian mysteries. In all ages and in all lands higher and esoteric knowledge was the privilege of the few. That knowledge was communicated only to a chosen initiate who was selected after long trial, discipline and serve tests. This knowledge has been called ancient mysteries. In all lands and in all ages men forced themselves into secret societies for the purposes using initiations, symbols allegories and secret means of recognition of their members. These secret societies were similar in many respects to Freemasonry although designated differently. These ancient mysteries extended back in time over a period in four thousand years and more before Christ and were to be found in Egypt, India, Assyria, and in later times in Greece, Persia, Rome and Britain.

C.W. Lead beater the celebrated theosophist who belonged to English Co- Masonry and is the author of many works including Glimpses of Masonic History has in his work "The Hidden Life in Freemasonry", observed. The origins of Freemasonry are lost in the mists of antiquity last century there were many who thought that it could be traced no further back that the mediaeval guilds of operative masons, though some regarded these in turn as relics of the Roman Collegia. There may still be some who know no better than that but all students of the Ancient Mysteries who are also Freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the more operative mason, though when examined by the light of the knowledge received in the Mysteries it is seen to be pregnant with learning".

By painstaking researches he has found many points that similarity between the ancient Egyptian mysteries and the ceremonies, signs and symbols of the Freemasonry which he has collected from wall pictures and vignettes on various papyri chiefly from the Book of the Deed. This is neither the time nor the occasion to deal with the matter in details. However, it shall list a few of similarity noted by the learned author.

1. The two pillars and their separate and conjoint significations. There used to be two pillars at the entrance of the Egyptian temple. They were pillars of Horus and set but their names were subsequently changed to Taat and Tattu. Their respective meanings, were the same as we assign to our pillars, and represented stability. They were surmounted in squares representing the earth and heaven.

2. The candidate was prepared and conducted in to the lodge in much the same way as in the present day ceremony of initiation.

3. There is in the temple of Khnumu in the Island of Elephantive just off Assovan has relief which shows two figures standing in an attitude strongly suggestive of the posture adopted in communicating the secrets of the third degree and he has reproduced the picture in his book and on the cover.

4. The penalties for the violation of the obligations were much the same as our traditional penalties.

5. The blazing star and some of the working tools were similar.

6. In the engravings of vignettes in the book of the deed he has found some people worshipping the setting sun in the familiar sign of a fellow craft.

7. When Osiris died, Isis and Nephthys successively tried to raise him but it proved a failure. Then Anubis attempted it and succeeded and Osiris returned to the world with the sheets of Amentas' significant statement which has to suggest that the secrets we possess are closely connected with the nether world and the life after death.
The mystery teaching of Egypt was very closely guarded and it was only with great difficulty and order special conditions that anyone not an Egyptian born could be allowed to receive it. Still it was given to various distinguished foreigners and amongst others to Moses who was brought up by an Egyptian princess. Of Moses it is said in the Biblical story that he was learned in all the wisdom of the Egyptians. He passed on his knowledge to the Jewish priestly line and thus it survived in a more or less effective form till the time of David and Solomon.

When king Solomon built his temple he erected it on Masonic lines and made it a centre of Masonic symbolism and work. He did not, however fully succeed because such of the tradition had been lost or it would be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved the clue to the meaning of it all was no longer known until, that time initiates in the Jewish mysteries and their attention directed to the House of Light in Egypt. But King Solomon resolved to keep their thoughts and feelings strictly focused upon the building which he had himself erected and therefore, instead of speaking to them of the symbolical death and resurrection of Osiris, he invented the original form of our present traditional history to take its place. In fact he judaised the entire ritual substituting Hebrew words for the original Egyptian though preserving the original meaning.

These rites and symbols must have been preserved in Roman and Greek times. C.W. Leadbeater records that one Albanus a man of noble Roman family who was born in the town of Verulam in England had gone to Rome and joined the army there. It was there that he was initiated into Freemasonry. He then returned to England as Master of Works and imperial Pay Master and introduced Freemasonry in England in about 300 A.D. He was later known as St. Albans and the great Abbey of St. Albans was built over him remains. The next record is of one assemblage of Freemasons by King Ahelstan in York in 926 A.D.

These rites and symbols were somehow preserved and we find them worded by the operative masons in middle ages, in those days all the great cathedrals and many marvellous structures were built all across Europe. The work on building like that lasted several years, Masons who were employed for such work formed themselves into a guild or what the Romans called Collegia. The guilds regulated the affairs of the particular crafts such as wages hours of works and methods and particularly the recruitment of new crafts men to make up for the loss by old age, sickness and death. They inherited their own men by ceremonies which they had imprinted from the distant past. This operative Masonry of the middle ages was a secret and exclusively society or guild of architects and builders formed with a view to shield the secret processes of their art from all who were not workmen with them. Because of the requirements of their secret fraternity as well as of their work, they were exceedingly carefully in their choice of new members.

A number of Freemasons, working together on a building over a period of years, organised themselves into a Lodge. They met in one of the rooms of the incomplete structure or in a temporary building. The Lodge was governed by a Master who was assisted by Wardens. It also had a Secretary to keep its books and a Treasurer to look after and dispense its funds. A charity chest was kept from which relief was dispensed to the members in case of accident, sickness or distress as well as to the widows and orphans of Master Masons. The members were admitted by initiation. In short, this organisation was in essence what a Freemasons' Lodge is today. The beginner was called an Apprentice. After his period of training and passing his tests satisfactorily, he was "admitted as a full member of the Craft. He was then called a "Fellow" and stood on an equal footing with all the others with regard to his rights, duties and privileges.

Emergence of the Speculative Freemason

The advent of the Reformation and the decline in the Gothic style of architecture led to an ebb in the Craft. Freemasons began to accept non-operative members who were received as "Accepted Masons". These increased in numbers and became more influential than the Operatives by the seventeenth century. In the course of time, there was a total severance of these two types of members - the operative and the speculative. At the beginning of the eighteenth century several Lodges existed in England. However, there had been no meeting of a great assembly for a long time. On St. John the Baptist's Day, June 24, 1717, four Lodges existing in London received Freemasonry by establishing the Grand Lodge of England, This was effected through the influence and exertions of non-operative or speculative Freemasons. Since then, the Institution has preserved that character.

Formerly, England had four Grand Lodges. The oldest and he strongest was the one founded in1717 which traced its origin to an assemblage of Freemasons by King Atheltance at York in 926 A.D. The two Grand Lodges, which ultimately remained, united on December 27, 1813, and constituted the United Grand Lodge of Antient Freemasons of England and now styled as the United Grand Lodge of Antient Free and Accepted Masons of England.

Thus Freemasonry of to-day is a philosophic or speculative science derived from, and issuing out of, an operative art. It is a science of symbolism founded on the purest principles of piety and virtue advocating Brotherly love, Relief and Truth.

Universality of Freemasonry

The Masonic Fraternity is a single, individual fellowship. It is not affected by local or national boundaries. Freemasons differ as men from one country to another, from one language to another, believing in different religions. Yet these differences have nothing to do with Freemasonry which is everywhere the same with a single membership with its only boundary the boundaries of the world.

In the world there are over 100 Grand Lodges which direct, govern and control the Craft within their areas of jurisdiction. Yet they are united as they accord recognition to one another and their respective members.

The Craft proper consists of only three degrees. They symbolically represent birth, life and growth, and death & after life. The first degree is the symbolical representation of the birth of man in this world ignorant helpless and penniless. It inculcates the principles of moral truth and teaches the aspirant by means of moral and virtuous life and perfect submission to the will of God to purge his heart of baneful and malignant passions in order to make it fit for the reception of truth and wisdom. Then in the second degree the candidate is taught the principles of intellectual truth and to seek the knowledge of the mysteries of nature and science and the intellectual perception of the Supreme Being. In the third Degree he is taught to realise that knowledge and perception spirituality for which his moral and virtuous life and the intellectual knowledge has prepared him. He is taught by symbolical demonstration that life is eternal and the soul is mortal and indeed one with Supreme Being. This is Freemasonry.

Brief CV of W.Bro. J.M. Pandya

Late Shri J.M. Pandya was born on December 4, 1902 at Rajkot. Early childhood was spent at Morvi, a princely State, as his father was special legal advisor to erstwhile King of the Morvi state. In 1904 Shri J.M. Pandya lost his father at a very young age. He, with his widowed mother and a younger brother, came back to Rajkot after finishing Primary education.

He resumed his schooling at Alfred High School, where his late father had once taught Mahatma Gandhi as a student. Shri J.M. Pandya was a brilliant student and went on to earn awards and scholarships.

For college education he went to Bombay and joined The Wilson College. For legal education he shifted to Poona for reasons of health. He thereafter cleared Original Side exam of Bombay High Court. It was a very tough exam, on clearance of which he would be at par with Barristers at London and could appear and argue before the Court in all matters.

Due to family as well as health reasons, he returned to Rajkot and started his legal practice. At the request of King of Morvi State he joined service as a Magistrate and a Judge. Later on shifted to Rajkot where he rose to become a Sessions Judge and finally made to the highest post of Diwan of Rajkot Princely State. After that he shifted to Junagadh State. There he eventually became the Chief Secretary of the Princely State of Junagadh and played a key role in merger of that state with The Indian Union. It may be recalled that the Nawab had acceded to Pakistan.

On merger J.M. Pandya was absorbed as Dy. Secretary Law in the state of Saurashtra end ended up as the Registrar of the High Court of Saurashtra, because of his legal studies background. On retirement, he resumed practice till he breathed his last on August 4, 1977. He was the first Notary Public of the entire Saurashtra region.

He was initiated in Lodge Kathiawar No. 59 and had occupied the Eastern Chair for 4 years. This is how a fatherless child reared up in a conservative and a ritualistic background, keeping a tuft of hair and strictly following the code of "Sacred Thread" evolved into a humane, liberal, large-hearted and noble person. He was a scholar of Sanskrit and English and was blessed with phenomenal memory.

God has created all of us to be fruitful and to multiply, so that the future progeny of ours is good and they also become fruitful and it goes on multiplying perpetually. Being fruitful is like the trees giving fruits, without expecting anything in return, and that should be our work culture i.e., a real Karmayogi. If the lodge or state or country is formed of such people, it would be a wonderful place to live in, as each one works in his own field without expecting, and at the same time being fruitful, giving happily to the society and be able to multiply his progeny, with such good members or family of masons.

The same is said in Bible.

Be fruitful and multiply: Verse 1 Chapter 9 of Genesis, which is said in our scriptures also.

"Bhogartham sristiranyate kridartham iti chapare
Devasyawa swabhawoham atmakamasch ka spriah."

Mandukya Upanishad. I.9

Others think that the world is being created for the purpose of GOD'S enjoyment, while still others attribute it to mere play of the LORD. But it is the very nature of Effulgent Being, the Atman, for what desire is possible for HIM, whose desires are always in a state of perfect fulfillment. Desire for a thing is felt only when the absence is felt by the entity. Desirelessness is the state of perfection and it is a manifestation of GOD. For all of us who always desire something or other, to reach this state of perfection is to be in union with GOD.

Who is God is defined in this stanza, the internal way of telling the presence of God.

"Gatir bhartra prabhu sakshi niwas sharanam suhrata.
Prabhava pralya sthanam nidhanam beejamavyam."

Geeta Chapter IX. 18

I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Shelter, the Friend, the Origin, the Dissolution, the Foundation, the Treasure house, and the Seed Imperishable.

Analogy is a poor substitute for expressing the Inexpressible. Hence, it could only be illustrated with an example.

The Supreme Commander of the universe is all the live, stock, and barrel of this monstrous looking life. i.e., HE permeates every thing.

The Dissolution or Deluge of everyday. When you go to bed there is deluge, dissolution, and you get up in the morning there is origin. If God is not there inside you, it will be a permanent dissolution, and then you won't get up at all. So the R.A.M. Lodge is just showing your own personal life with the presence of the LORD in you and one and all of us. i.e. OMNIPRESENT. When the deluge takes place, Noah with good people gets into the Ark, and when the water abates, comes to the land and as per God's wish multiplies and being fruitful, so all these people make a wonderful life on earth by loving each other. May he love the Brotherhood unfeignedly well knowing that love is the fulfilling of the law as said so beautifully in the prayer.

"Sarva bhutani kounteya prakritim yanti mamikam
kalpakhsye punasthani kalpado visrijamyamahm"

Geeta Chapter IX .7.

All beings, o Kaunteya (Arjuna), go into my Nature (prakriti) at the end of a Aeon (Kalpa). I send them forth again at the beginning of the next aeon (Kalpa).

Each day is a aeon (kalpa) for us, which can be explained better if one considers the following two verses from the scriptures.

"avyktad vyaaktayah sarvah prabhavanty aharagame
ratragame praliyante tatraiva vyktasamjnake"

Geeta Chapter 8.19

"bhutagramah sah eva yam bhutva bhutva praliyate
ratryagame avasah partha prabhavanty aharagame"

Geeta Chapter 8.20

From the unmanifested (avytka) all the manifested (vykta) proceed at the coming of the day: at the coming of the night they dissolve verily in that alone which is called the unmanifested (avytka).

This same multitude of beings is being born again and again and is dissolved into the unmanifested (avykta) helplessly, O, Partha, at the coming of night, and it comes forth again at the coming of the day.

Manifested is what is obvious to everyone and unmanifested is in the seed form, like seed is the unmanifested form of the tree and tree is the manifested form of the seed. With this understanding the explanation becomes easy.

When we go to bed at night, all the things in a way vanish or a temporary death from us and when we get up in the morning, everything gets up and visible to us in the whole world. Who gets up in the morning? There are two of us in each of us. The external body which is perishable is designated as small i, the ego or ahankara, and the internal spirit which is vibrant and never dies, and not perishable is depicted as big I: i.e., Mr. i the ego (Ahankar), the manifested, and his mind starts dancing and the whole world is projected. The same Mr. i goes to sleep and the whole world goes into a state of dissolution with him, into the unmanifested (avykta) state. All this takes place because Mr. I (SELF), the unmanifested (avykta), the one who gives enlightenment to the mind and intellect is present in all of us. If HE is not there we will go asleep forever and don't get up at all, that becomes the permanent sleep. So the deluge, and origin of the life takes place by the presence of the Supreme Commander in us, which we have to realize in Freemasonry with the help of the spiritual books, which are not needed in R.A.M. as by the time one reaches to this degree one is well conversant with the spiritual books, hence they (Books) are not there.

"Grantham abhyasya medhavi jnanvijnantatparah
Palalmiva dhanyarthi tyajet grantham ashesatah."

Amrit bindu Upanishad. No. 18

An ardent student of spirituality (FREEMASON) who studies the books, to get knowledge and its practical utility, later discards the books, like a person eating rice discards the covering husk: that is, once one has gained the knowledge, books are not necessary for such a realized soul. That is why scriptures are not there in the R.A.M. Lodge.

Analogy is a poor substitute of expressing the INEXPRESSIBLE. To take an example of daily life: A doctor, a devotee, a dacoit, a politician and an advocate are all sleeping in a guest house. All of them when fast asleep, look all the same, and no one can distinguish them as belonging to a particular type of profession unless one has seen them early. All of them get up in the morning.

A doctor goes to hospital, sees patients and operates.

A devote goes to temple does prayers, etc.

A dacoit goes to bus stand, railway station and robs people.

A politician goes to the assembly and helps to enact laws.

An advocate goes to the court, argues the case. Is this not all the world that has been projected by all these people, the Reality, Vitality, Spark of life, Inner administrator call HIM by any name is one and the same in all of them, HE being one. Now, alter this state a little and see what happens.

a doctor goes to hospital, operates unnecessarily gets money

a devotee does unwanted worships and saying prayers the meanings of which he does not understand, leave aside being able to explain the inner meaning of it to the devotee, and gets money from the devotees.

a dacoit goes to bus stand, railway station and robs and distributes it to an orphanage and poor people.

an advocate evaluates a case and loses the case and gets money from the plaintiff and also the opponent.

a politician goes to assembly only to take money for his utilization but does not help the electorate.

Is this also not seen in the society, that is projected by the mind in the world. It is all our own projection and all these five people sleep in the night time, all are one and same without their profession being attached to them so this is a story of origin and dissolution of R.A.M. Lodge, consisting of good people like Japeth and Shem and bad people like Ham, who was not taken into the Ark, even though he was his third son, showing the good qualities of Noah, that he did not favour his own son, because of the curse pronounced on his posterity.

Analogy is a poor substitute of expressing the INEXPRESSIBLES. The ancient people, when thrown into difficulty, tried to go against the wish of GOD by fighting against each other like demons. To achieve something high in life (like politicians whom we see now in daily life to achieve the top irrespective of the principles) at which places they feel they are happy, even though it is temporary happiness, against HIS justice who is always sending destruction and pleasure, which are to be taken as bad feelings to the gross body and not the grace or fall of the LORD, which we have produced ourselves due to our ignorance and these are token of distress.

HE does not pour destruction or happiness as when under a street light a funeral party or a marriage party goes, and the light is in no way affected but the party of the funeral procession feels the destruction and the party of the marriage feel happiness and each party is feeling destruction or happiness as per their mindset and they feel it is from HIM where as they are not from HIM but a state of mind of the persons involved in either the funeral or the marriage party. HE is not affected by either of these parties but remains silent as a witnessing consciousness.

"sukha dukhe same krtva labha labhau jayajayu
tato yudhaya yujysva naivam papam avapsyasi"

Geeta Chapter II Verse 38

Having made pleasure and pain, gain and loss, victory and defeat the same, you engage in battle for the sake of battle. Thus you shall win and not incur sin. For such an individual all these dualities of life are one and the same. But in our mind due to happiness or displeasure we feel that happiness and destruction has come, which has been explained beautifully in the working tools.

The axe felled the trees and they being cut down were emblematic of the fall of the old world. In the changing world, yesterday is old world and today onwards is the new world. In this changing world, there is one changeless entity and that is GOD, the Supreme Commander of the Universe. The yesterday and all the events of the past have to be cut down and a new world and a new life of spirituality has to be started. It is not possible to start a spiritual life, unless you cut down the previous chaotic old world. The life is like the tree, and with an axe of detachment you have to cut the tree i.e. the old world, and you have to start the new world, and for cutting this attachment an axe or sword is needed. That is why a sword is kept for the R.G.M. and the M.W. G.M. so that one does not have attachment to the honour and position that comes to the high offices, but a way to teach the younger brethren that position and honour are not important to reach the divine status, which is also said in the last paragraph of the working tools. The highest is he who performs his part best and not he who fulfills the most exalted position, for although the moon borrowing her light from the sun evidently sets forth the glory of GOD, and the flowers of the field shall declare HIS POWER EQUALLY with the stars of the firmament. Firmament is nothing but the space, the abode of GOD. The divine power is equal in all of us and is one and the same but because of our body attachment and the resulting ignorance (MAYA), one does not realize the divinity in us, which so beautifully is brought out in R.A.M. Lodge. Man in his ignorance (MAYA) at the commencement of his pilgrimage, believes himself to be secure and strays away from the true course and incurs the risk of being overwhelmed by the waters.

The saw dividing the timber into planks is emblematic of the separation of Noah and his family from the rest of the mankind by the LORD. The saw is to divide the good from the bad people, the good ones, like Noah, Japeth, Shem are to be separated from the bad people like Ham. These can be separated only by devotional practices (satsanga) that is a place of positive people which our lodge really is, a meditation hall, in which no bad elements like Ham should enter. The augur making holes in the planks, teaches us the use of affliction, in producing self-abasement and searching of the heart.

Affliction is pain of the body and mind, i.e., one has to take lot of pains to lead a spiritual life. Initially it is painful, but later it becomes happy state. Otherwise, normally one wants to become happy initially to get pains later on. With such a mindset ready to take pains and leading a spiritual life initially, one becomes humble, compassionate (Abasement) and you are to search your heart, the space of mind, intellect and not the anatomical heart, wherein the Lord is situated, who is an embodiment of happiness and in order to find that happiness we have to take lot of pains i.e. affliction. Truth, Knowledge, and Unboundedness, which are also the same as Omnipotent, Omniscient, and Omnipresent (satyam, gnyanam, anantam).

As the ark was built by these tools, we are shown that by perseverance in Faith, hope and love, we may be shut in the ark of safety, where the elements shall melt with fervent heat, and the whole Earth shall be dissolved.

We need perseverance in Faith and Hope, and Love, by these three good qualities we enter the ark, and shut ourselves and not exposed to outside world, i.e. meditation wherein we enjoy total bliss, and at that stage, the elements that is parts of which we are formed like the five great elements space, air, fire, water, earth, which represent the five senses also shall melt by the fervent heat that is the unwanted elements in the mind like Lobha, kama, krodha, mada, moha, matsar-greed, desire, anger, pride, attachment, jealously i.e. the sense organs responsible for these negative thoughts have to dissolve, which can happen only during meditation, where the mind is stable, quiet and remains steady in its own natural state i.e. Sat Chit Anand and the earth shall be dissolved, meaning we are not aware of the earth and the whole world which has been projected by us as discussed earlier and now gets dissolved, where we are totally lost and merge with Lord, that is dissolution, the deluge which also happens when we sleep in the night time. But it should be a blissful state as happens in a state of meditation. When we get up, Mr. i gets up and he Mr. i works because of Mr. I who is the Lord found everywhere, called also as SELF, Reality, Divine, Omnipresent GOD also called as S.C.O.T.U.

The three points of the triangle are Wisdom, Strength, Beauty which are synonymous with the three characteristics of the LORD- SATYAM, GNYANAM, ANATAM.

The five steps taken Watchfulness, Discretion, Brotherly love, Truth, Charity. Charity is not just giving something as alms, and to part with what you have, but all the while we are feeling that we are the body and that body consciousness has to part from us to realize me inner spirit and that is the real charity, and then we will realize the S.C.O.T.U. who is in and around us and everywhere, i.e. Omnipresent. In that state the saying that "It will comfort you in trouble, cheer you in the hour of death and make you happy for eternity" will be a true saying How can you be cheerful in the hour of death; only by a realized person who is not aware of his body consciousness, but is aware of only the Inner Divine Spirit of him. For such a person death is really cheerful, because during life itself he has cast of his body consciousness. With the three steps, of Beauty, Strength, Wisdom he enters the middle of the triangle the place of

S.C.O.U.T.U and then if he practices.
Watchfullness:
Watch all his daily actions.

Discretion:

To discriminate his actions which are towards God and to fulfill them and not to do actions which are not conducive and take us away from HIM.

Brotherly Love: Loving all brethren who have the same SELF in me and all of the rest of the world.

Truth:

What remains the same in all the three phases of life i.e., Past, Present, and Future which is nothing but God.

Charity:

As explained earlier Charity is not just giving away something, which no doubt a laudable event, but giving up the of body consciousness i.e., that is I am a mass of bliss, which is limitless but not the external body which has a limit of space, and time and causation.

If this is understood and practiced R.A.M. Degree is the most excellent degree and it is a Royal degree, and a mason practicing these will he a liberated soul, which should be the goal of life.

When King Solomon saw the marvellous creation of the Masons and his Master Architect Hiram Abiff, he was overwhelmed with the flawless edifice, which stood before him, he exclaimed 'O Worthy Masons'. It was King Solomon who created the first Grand Lodge and daughter Lodges, though at that time, these organizations consisted of Operative Masons. His Grand Lodge had Three Grand Masters - King Solomon of Israel, King Hiram of Tyre and Hiram Abiff, the Chief Architect. The Three Grand Masters sealed the Secrets of Masonry in a chamber beneath the Holy of Holies or the Sanctum Sanctorum of the temple. A secret passageway from King Solomon's bedchamber connected to this chamber. This Secret Chamber was surrounded by nine arches and in the innermost or the ninth arch was where King Solomon held meetings with the two other Grand Masters. In this very chamber was a seal on which Hiram Abiff himself had inscribed the WORD of the Master Mason's degree. Above this chamber was the Sanctum Sanctorum. This was where the Three Grand Masters bequeathed the WORD of the Master Mason's degree. After the assassination of Hiram Abiff, King Solomon appointed Adoniram, son of Abda, the Head of the Board of Architects. After the completion of the Temple, King Solomon held the installation of Adoniram as the Third Grand Master, which lay vacant due to the untimely death of Hiram Abiff. King Solomon held the installation of Adoniram in the Chamber of Designs, "when the sun had just set and the evening star had appeared".

After the death of King Solomon in 938 B.C. the Jewish empire began to disintegrate. Israel promptly proclaimed its independence, leaving Judah with its capital Jerusalem. King Nebuchadnezzar of Babylon attacked and demolished Israel and Judah itself was annexed to the Babylonian Empire. After the devastation of King Solomon's temple, Nebuchadnezzar enslaved the Masons till his grandson King Cyrus freed them. The most eminent among those captive Masons, Zerubbabel, a prince of Judah demanded freedom for his brethren from King Cyrus. King Cyrus demanded the secrets of the Orders of Freemasonry from Zerubbabel in return for their freedom. Zerubbabel defiantly denied the King's order and said such freedom was not worth having. Hearing this, King Cyrus exclaimed, "I admire your zeal and courage. Generals, Knights, this worthy Prince merits liberty for his fidelity to his engagements. Zerubbabel, I grant your request, and consent to your being set at liberty. You are free." The King ordered his guards to strike off the chains, which bound Zerubbabel saying, "May these emblems of slavery never again disgrace the hands of a Mason." He declared the masons to be "Free Men" i.e. they would always be free and nothing or no one would ever enslave them. Those were operative masons and their secrets were the secrets of the art and science of building the Temple of Solomon. Operative Freemasons (free men) were later free to travel through any country and even cross-battlefields as long as they had a summons calling them to labor. The "Free" in Freemasonry has several meanings, and represents several parts of life. Being a Freemason you are free to travel to foreign lands, free to better your position in life, free to know the secrets of the craft, work in stone freely (able to make art out of stone). You may freely meet with other Masons and have them assist you in your work. As a Speculative (not builders of buildings but of character) you are a freethinking person.

In the 15th and 16th centuries, members of Royalty and Noblemen revived Freemasonry in England. Therein, they formed powerful congregations of Masons and it was an extremely exclusive society of men who were admitted into the Craft. Inevitably, personality clashes and regional biases led to formation of at least 3 Grand Lodges in England during that time and each was at loggerheads with the other in the way of 'unhealthy competition'. In the beginning of the 18th Century, more emphasis was laid on 'Speculative' Masonry. Freemasonry moved towards a more Speculative Order and the requirement of being an Operative mason was removed. It wasn't till 1717 when the Grand Lodge of London was founded, and the subsequent consecrations of the Grand Lodge of Ireland in 1725 and the Grand Lodge of Scotland in 1736, that an effort was made to unify Freemasons and the Craft was given the character of being 'purely speculative' and not operative masonry. It was much later in 1813 that the United Grand Lodge of England was founded.

With the spread of the British Empire, Freemasonry spread throughout the globe. Freemasonry even had an indelible impression on Europe, which is evident by the spread of lodges and grand lodges throughout the continent. Even European Empire-builders like France, Portugal and the Netherlands furthered the cause of Masonry in their colonies. For example, in India we had the British, Dutch, Portuguese and French colonies. The Dutch set up a colony in Chinsurah (West Bengal), the Portuguese in Goa (Western India) and the French in Chandanagore (West Bengal). In all these colonies we find evidence of lodges being formed and regular meetings being conducted. Proof of this is that at one point of time, India had 6 District Grand Lodges viz: District Grand Lodge of England, District Grand Lodge of Ireland, District Grand Lodge of Scotland, District Grand Lodge of Portugal, District Grand Lodge of France and the District Grand Lodge of Holland. Now of course, we are left with District Grand Lodges of England, Scotland and Ireland apart from the Grand Lodge of India. Thus we find, a 'regionalisation' of Freemasonry as it were. Sometimes this gets further classified into categories in the formation of lodges like lodges meant only for doctors, lawyers, chartered accountants, naval officers, etc. Thus, we see lodges being formed for the sake of furthering bonds of fellowship but with a single aim of making good men better.

Today, Freemasons no longer build spectacular material edifices, but occupy themselves in spiritual ones for these are men who are untouched by the upheavals of life and unperturbed by terror of death. Temperance, fortitude prudence, justice and above all Brotherly Love, Relief and Truth sustain their works.

Sources: The Masonic Testament - Brothers Knight & Lomas; University of Bradford - Web of Hiram; The Book of Constitutions of the Grand Lodge of London, 1738 by James Anderson; Lodge Bridgeport No. 181 F & AM by W.Bro William. R. Fischer.

Masonic tradition derives our Lodges from King Solomon and the great builders of Old Testament times. While we may not be able to trace that derivation through the ages, there is, I believe, little doubt that our Lodges, and what is known as Speculative Masonry in general, are closely linked to and in fact derived from, Operative Masonry and its traditions and practices, perhaps through many lands and times. As the term implies, we now generally use the phrase Operative Masonry to refer to the activity, and period, when Lodges consisted entirely of Masons engaged in the practice of building and the activities of the Lodge were related to that profession, entirely or predominantly. By contrast, the term Speculative is generally used to refer to Lodges whose members are predominantly not builders, and whose activities are not related to building, except symbolically. We shall revert to this somewhat later.

First developments in Europe

In pre-Christian days, there were several centres of building activity, whether great buildings or urban conglomerates, in the "Cradle of Western civilization", the Semitic and Graeco-Roman worlds. The early civilizations of the Mesopotamian region, Ur, Nineveh, Babylon, and the urban centres of that region had many great buildings and well-planned cities which are witness to the practice of Architecture of no mean order, though no record of names of Architects have survived. There were also great constructions in Egypt, and in fact evidence of other technological activity as well; names have also survived in Egyptian records of several architects, though in many cases the rulers may have been commemorated instead! There were many flourishing architects in Greece going back to the 6th C. B.C., as borne out by the buildings and other literature of that time. Many names have come down, including Callimachus, who is famous for having designed the Corinthian capital, inspired by a basket of acanthus! Ctesiphon and Metagenes, who built the temple of Diana at Ephesus, are said to have used many "mechanical contrivances" to aid them in the construction. Tarchesius and Argelius are said to have written books on their art; over two dozen names seem to have come down to us, going back to the 6th Century B.C.

The three great Orders of Architecture, the Ionic, Doric and Corinthian are of Greek origin but were adopted by the Romans too, who also added two more, the ones we know as the Tuscan and the Composite. We have little evidence about Greek organization, training and teaching practices in Architecture, but that situation is better in the Roman epoch. There were indeed several architects in the days of the Roman empire, whose names have come down in history, including the famous Vitruvius of the time of Augustus; Apollodorus was a very reputed Architect, born ca. 60 A.D. The Emperor Hadrian, born about 76 A.D., was himself considered a noted Architect.

Vitruvius refers to several earlier Architects in Rome, some of whom, he believes, should have written books. Throughout these eras, Architecture was considered a learned profession.

By contrast, the growth of such notable building in Europe, outside the Classical World, was primarily a post-Christian phenomenon. Charlemagne (d.814 A.D.) is said to be responsible for sparking the building industry in Europe. As Christianity was promoted by him, Irish missionaries came into Europe and brought the science of building with them, especially church building! However, there were also earlier traditions; the Longobards (that is, the Lombards) from the Baltic coast, east of the Elbe, colonized northern Italy ca. 568 A.D., absorbed the high civilization and transmitted it to the Nordic world! In Europe too, St.Columbanus went in the 6th C. to Burgundy and Germany, and St.Boniface, with King Pepin1 , built Fulda (7th C A.D.?). The Benedictines were also noted for their great monastery buildings. By the 11th C., lay brotherhoods were introduced, and apparently employed on building; it is, however, stated that these were, likely, only fraternities and not Lodges! In 1080 A.D., William, Count Palatine of Scheuren, was elected/ chosen Abbot of Hirschau (Nagold, Black Forest, Wurtemburg). He admitted lay brothers, taught them the science and rebuilt the monastery around 1091 A.D.! It is possible he supplied skilled craftsmen to other places.

Early British traditions & Records

There are traditions of Freemasonry in Great Britain going back to early days. There is a tradition of a Grand Lodge held in 943 A.D. at York, under the Saxon King, Athelstane; (the date is also cited as 925 A.D., and Prince Edwin is said to have been the Grand Master on that occasion). This meeting has been held to be legendary by many Masonic scholars. However, we must note that construction work in England, especially of great palaces or churches goes back several centuries. The earliest church buildings in Britain are of the 7th C.; eg., Canterbury ca. 600, Rochester ca. 602, St. Paul's in 604 and Westminster in 605 were notable beginnings.

There are claims of very early beginnings of Freemasonry in Scotland, and the Master of Roslyn as well as the St. Clairs have been mentioned as Grand Masters. Robert the Bruce2 is said to have constituted a Grand Lodge of Heredom, in 1314, with a hereditary Grand Master, the Master of Roslyn; but it is

1 There were three Pepins in the line of Charlemagne; Pepin the Short, d.768 A.D., father of Charlemagne; Pepin the Younger, d.741(?), grandfather of Pepin the Short, and his grandfather Pepin the Elder, d.639 A.D. Of this line, Charlemagne was the first to be styled King of the Franks; the rest were all known as Mayors.

2 Ruled as Robert the First of Scotland from about 1307 to 1329, whenhe died and was succeeded by his son.

also stated, by other writers, that there is very little evidence in this respect.

The tradition of the Lodge at Melrose is apparently better founded. In the construction of Melrose Abbey, begun in 1136, John Moron, from France, was the Architect and Master Mason. Lodges of Masons were employed and Moron is said to have presided over them as Grand Master! However, it has been suggested that Moron was Superintendent of the Abbey, and thus had the supervision of the work of the Masons. Inscriptions suggest that it may have been from the 14th C. that the Lodge was formed at Melrose. It may well be that the Constitutions or Charges issued at Melrose predate many other charges and documents!

William Schaw was Master of Works to King James VI around 1600, and the first statutes issued by him for Masons date to 1598. These appear to have been the first established documents, and are related to records of Kilwinning as well as Edinburgh, that is Lodges No. 0 and No. 1 of the Scottish Lodges. (A later set of statutes seems to have been issued in 1628, but apparently covers many trades). From this time on, we have well documented records of Masonry in Scotland, though it has been averred that the Charges in the various Scottish Lodge records are clearly derived from the English records and manuscripts, which we shall presently discuss.

In Great Britain, authentic records of Freemasonry go back to 1599, for Lodge Edinburgh No.1 SC has preserved its records to that date. "Mother Kilwinning", known as Lodge No. 0, SC, have their books from 1642, but claim to go back to 1140 AD!

On the other hand, in England there are several early manuscripts on Masonry, preserved by various County families, going back to the 14th Century.

We have, firstly, the Regius Ms (1390?, also known as the Haliwell Poem) and the Cooke manuscript of ca.1400, followed by the Lansdowne of the 16th C, and Grand Lodge No.1 of 1583; the Tew and the Buchanan of the 16th C; the Roberts and the Sloane (of the 17th C.) and the Spenser of 1726/34; there are several such manuscripts, not a few dating to the 18th C. These are all believed to have been copied from some earlier sources; so while the manuscripts may be dated, the content cannot so easily be traced to a definite period. There are also some printed copies of the Old Charges and Constitutions, of the 18th C., whose sources are unknown. These various documents, between them, contain the body of Freemasonry, substantially as it was in England, when Speculative Masonry had its beginnings.

Traditional History

The traditional history of the Craft, as recorded in these documents, goes back to Old Testament origins, back to Adam's immediate descendants, Cain and Enoch, Lamech, Jabal, Jubal and Tubal Cain3 , their recording of the liberal Arts & Sciences on the marble and "lacerus" pillars4 to preserve them in the threatened calamity of fire or flood; after the Flood, Nimrod and Ascher5 and the builders of Nineveh; Abraham's sojourn in Egypt and his teaching of Geometry to Euclid to help save the

3 These are of the line of Cain, Enoch being his son, known as a builder; Lamech was his descendant in the seventh generation from Adam, the last three being the sons of Lamech; Jabal was the progenitor of "such as live in tents, and such as handle cattle"; Jubal, of "all such as handle the harp and the organ"; the third, we are familiar with and his skill with metals.

4 This refers to the legend that all the knowledge of the time was thus preserved by these brothers on or in pillars, one which would not be destroyed by fire, and the other to float in water!

crops on the banks of the Nile, and, later, Euclid's teaching of Masonry to the sons of the Egyptian nobility6 ; the Israelites taking the knowledge of the craft with them out of Egypt, the support of King David to the Craft and later of King Solomon who is said to have employed 80,000 Masons, the assistance of a close friend, Hiram7 , who supplied timber to King Solomon, and a son(!) of Hiram said to have been Master of King Solomon's masons; the eventual spread of Masonic knowledge, through one Naiman Graecus, to France, to Charles II (Charles Martel8 ?), who patronised the craft in France, and the eventual arrival through one St. Adhabelle9 to Britain who is said to have taught it to St. Alban. The Grand Lodge said to have been called by St. Alban in the 4th C.10 and the later Grand Lodge of Athelstan at York in the 10th C are recorded. The Charges said to have been then delivered to the Masons to regulate the Craft are also included. This is substantially the traditional legend about the origins of Freemasonry, which must have been current in early medieval times, as we shall see later.

Ms studies

The Cooke, generally dated to the early 15th C., is the earliest manuscript to contain this detailed record. The earlier Regius Ms (also known as the Haliwell poem), gives a much briefer version of the history, dealing with the seven liberal arts and sciences and the role of Euclid, but gives the legend of the Four Crowned Martyrs, and gives also the Old Charges and rules of etiquette. The Regius gives fifteen Charges to the Masters and fifteen points for the Craftsmen, while the Cooke gives nine Charges and nine points! The other Mss. referred to above, and others of a similar nature, all of about the same period, the 16th/17th Centuries, contain substantially the same body of information as in the two earliest, with some variations. For example, some give Charges for Apprentices! The Roberts Ms gives five New Charges, assigned to a meeting of 8th December 1663, and the charges for Apprentices as well. These documents have been extensively studied by several Masonic scholars in pursuit of knowledge on the origins of Masonry.

According to one such scholar11 , the Cooke bears definite signs of the copyist rewriting parts of it, namely the early History, much more elaborately than the original; for after the entire historical narrative, there follows a terse restatement of the history in a style much more in consonance with the following

5 Noah was of the line of Seth, the third son of Adam, and was tenth in the line from Adam; Nimrod was his great-grandson, being the son of Cush, and the grandson of Ham, Noah's second son. Nimrod and his line built many cities, Babylon and Nineveh among them.

6 The Bible version of Abraham's stay in Egypt does not appear to support this, though it is known that Euclid did work in Egypt.

7 Possibly or almost certainly a reference to the King of Tyre.

8 D.741,Grandfather of Charlemagne; Charlemagne (d.814) himself was a renowned patron of learning and promoter of schools, reigned 768-814, Holy Roman Emperor 800-814.

9 Considered apocryphal by 19th C. scholars; his name apparently does not figure in any known list of Saints. An alternative version talks of St.Amphibalus as the link to St.Alban, both of whom were martyred in the 4th C. A recent study has pointed out that the Latin word for cloak could have been misconstrued and converted into a proper name, leading to the entire confusion!

10 There is an anachronism here, Charles Martel could not have been the nodal point in the Continent if St.Alban was the springboard for Freemasonry in England or Britain! On the other hand, there was already a lot of Roman building in Britain and one is left wondering if any further "introduction" was needed!

11 G.W. Speth, cited in Reference 1 (article in AQC, v.2)

matter on the Old Charges! Thus, the scholar's opinion is that the copyist accurately copied the original text faithfully and in its entirety, but being himself a Masonic Scholar, and dissatisfied with the brevity of the history, prefixed a more elaborate version of the history composed by himself, for the benefit of his readers. At first glance, it does seem curious that right at the beginning of the 15th Century the copyist of that Ms. should have been a Masonic Scholar, familiar with several texts relating to the Old Testament period. However, on reconsideration, it is perhaps not altogether surprising. Many of these manuscripts were found in the possession of old families, or recovered from old family houses when they were being dismantled or renovated. These manuscripts were thus evidently copies or transcripts of old documents, commissioned or obtained by those families because of their interest in Freemasonry, either Operative or Speculative; their copyists could well have been scholars12. That combination of circumstances would naturally lead to an emphasis on different aspects, either in the selection of the sources or the editing of the transcripts.

Operative Masonry

The link between Operative and Speculative Masonry is very close and is considered to be one of the Antient Landmarks13. These Ms Constitutions, as evidenced by the Charges and regulations, were originally related to the organisation of Operative Masonry, but, as indicated above, were apparently taken over into speculative Masonry as well.

The Foundations

There is, I believe, little doubt that Operative Masonic Lodges were Craft Guilds, like the various trade or craft guilds of medieval times. Predominantly, the guilds were city or town based, and flourished there, in the urban centres, for historical and sociological reasons, linked to the Feudal system. It must be remembered that the Feudal system denied freedom to a large segment of the rural population, and the vast majority of workers on the lands and households of the wealthy were held in bondage or serfdom. There was, however, an early custom that a serf or bondman, taking refuge in a town for one year and one day, became free! This became general law in the 12th C. everywhere, and in Britain even a century earlier, with the Norman Conquest (1066). Thus the Guilds had apparently a steady source of recruits, and also developed a vested interest in dealing with feudal lords.

With the urbanisation of society, the guilds developed in the cities, as the feudal lords did in the country; and quite often, the ruling monarchs found it expedient to deal with the guilds as power centres in the cities, as with the feudal Barons in the country. Various facts support the view that Masonic Lodges, though not necessarily or generally located in the cities, were part of the social/urban scene, like the other guilds. For example, they feature in the lists of guilds compiled under local authorities

12 At that time copying was the only method of reproduction of any written matter, and the scrivener's was a common trade, for which only penmanship was requisite, not scholarship, thus many copyists of those days may have been literate but not educated!

13 Antient Landmarks are hallowed elements in Speculative Masonry, but there is nowhere an authoritative enumeration. Many scholars have given different lists; the consensus on this issue appears to be that the Landmarks are immutable characteristics of Freemasonry, "universal customs - essential to the preservation and integrity of the institution", handed down by Masonic authority at so remote a period that their origins are obscure, and are to be considered of time-immemorial character. A recent article in the Bhagyanagar Bulletin gives some more information.

in Britain in the first millennium. On 12th November 1388, Richard II issued orders on returns from Guilds. The Haliwell Ms is dated shortly thereafter, and one author believes that this was a copy of a 10th C. Saxon document. There is mention of such Lodges, like the Steinmauerei in Germany, and similar references elsewhere.

In Europe, the guilds prospered exceedingly and became so powerful in the towns that in April 1232, Emperor Frederick II dissolved all guilds! This was on complaints by the Bishops in the Diet of Worms in 1231; this action had apparently no success and Emperor Rudolph Hapsburg restored all guilds in 1275! Apparently the guilds evolved, initially, along two lines, namely, Burgher or Patrician guilds and the Craft guilds. The former, as the name implies, aimed to protect the vested interests of the powerful families in the towns and had little to do with trade or professional interests. The inevitable consequence was the fall of the patrician guilds, and the triumph of the craft guilds; this was complete by the 14th C, though in effect much earlier, for all practical purposes.

By this time (beginning in the 12th C or so) the stonemasons in the Continent had evidently left the clerical establishments and united with the other masons to form the Steinmetzen. The first known Constitutions of that Order date to 1459. These were issued in 1459, 1464 and 1472. (They were published in 1879). These Constitutions are of great interest for they throw considerable light on the attention paid to the quality of work and of training in the building industry in those days, as well as the organization of the Lodges. Appendix III reviews one of these documents. Strasbourg was acknowledged as the principal centre of the industry, and the Master at Strasbourg was designated Chief Judge in the first Constitutions. Later Cologne and Vienna were added as centres; Berne was subsequently added to cover the Swiss region, but seems to have been replaced by Zurich in the Constitutions issued in 1563. Apparently, even in the 16th century, the building industry came under a uniform system of regulation in quite a big area of Europe.

There were apparently such bodies even in the Roman Empire, by the name of Comacines or Collegia, for the Romans were also great builders. They undertook many building works (both buildings of various types, circuses, temples, palaces and so forth, as well as other great works like roads, aqueducts and bridges, walls and fortifications), not only throughout Italy, but also in all the countries they had conquered, from France through to Britain. There is a view that these Comacines form an essential link in the development of Freemasonry, but this is denied by several scholars, some holding that they are totally fictitious14 ! There certainly were training institutions or facilities of some form in the 1st millennium in the Roman Empire. Further, we do know that the first book on architecture that has survived to the medieval period is the ten-volume treatise by Marcus Vitruvius Pollio, dated to the 1st C. This remarkable work includes in its sweep, astronomy, musical theory, hydraulics, machinery, etc., in addition to building materials, proportions of columns, theories on planning and proportion and so forth! (This work was translated and made generally available to English builders in the mid-16th C.) Vitruvius was apparently the dominant figure in European building for many centuries. In fact, the next great figure in Architecture was Palladio of the 16th C. who had a profound influence on building for several centuries after, even

14 This is surely an extreme view, for it is known that centres for the training of Architects existed in the Roman empire, but they may not have played any role in the development of Freemasonry and Lodges.till the last century!

Finally, there is said to have been a letter issued from the Byzantine empire, possibly Emperor Theodore, authorising groups of Masons to go forth to various lands to undertake construction works, enjoining them to abide by the laws of the land where they were engaged in dealing with the authorities or people of that country, but empowering them to deal within the Lodge, that is, with their own members, in accordance with their own regulations, established customs and practices!

We also note the spread of ecclesiastical construction in Europe in the Carolingian renaissance, referred to above, as well as the Papal Bull said to have been issued in the 13th Century apparently authorizing such building and calling on local authorities to render aid to the builders.

A review of the various facts established in connection with building activity in the period under review, i.e. approximately 500-1500 A.D. leads to three broad conclusions. Firstly, the building industry was organised around Lodges, which performed about the same functions as Trade or Craft Guilds. Secondly, these Lodges paid great attention to training of their Apprentices, ensuring a high standard of education and professional attainments. Thirdly, from early times there was apparently a felt need for maintaining a level of confidentiality to safeguard the skills and practices evolved as professional requirements. Various items of information suggest that Masons and their Lodges were treated on a different plane from the other craft guilds. 15 This was doubtless because these Lodges had perforce to travel and work in different countries or states to undertake building works and yet preserve their own cohesion and discipline to maintain their efficiency.

Building Activity

Building was certainly a difficult and demanding activity in those days, perhaps the only activity resembling the large multidisciplinary projects of today. Viewed from this perspective, building activity of the medieval period reveals some very interesting features. The principal buildings were the great churches and cathedrals, palaces and fortresses, and could only have been undertaken by large groups of highly trained men. For, just consider even the large number of stones to be cut to fit, and to be laid in the predetermined order to ensure a satisfactory structure of each part of the building! Then there was the manoeuvring and handling of large and heavy structural components, such as great beams or columns, with no handling machinery but the simplest of mechanical devices, which had to be handled with skill and high coordination by large teams of men16 . And there was the great variety of material and components that surely were necessitated by some projects. Each building was thus a complex and tightly integrated programme, and the close coordination of a large body of skilled men was essential to complete such projects successfully. They could best be undertaken successfully by tightly-knit groups of workers, who surely travelled as groups from project site to project site, as they finished one task and undertook the next17 . This was exactly the service the Lodges provided, with their regulation and organisation providing the discipline, the knowledge and the skills required for the tasks on hand, whatever their variety or complexity.

The great variety in their projects had different implications

15 For example, there is a statement by an English antiquary that during the reign of Henry III in England, 1216-90, Papal Bulls were issued authorising groups of Masons to travel and build in different countries in Europe.

for the planning of a new project and design of the building - a different level of activity, and a qualitatively different set of problems. For from one building to the next, and one project site to the next, everything could be different, technologically! Of course, the need itself would differ from one client to the next, thus involving a new plan. The specific site conditions had their own impact on the design, the orientation or arrangement of the building or its parts being often dictated by strategic considerations or weather conditions. The demands on the designer were further aggravated by the impact of the site on the detailed structural design18 ; and the combination of site conditions and the details of the building had their own consequences on the handling problems for the project. Finally, the materials available for construction could be different from project to project, with different strength properties and technical requirements in their working.

Building as Hi-Tech

Thus, the building industry had problems faced by no other contemporary trade. A smith, a sword smith, an armourer or a jeweller could work with the same selected materials, develop his own processes for treating them to a desired standard, make his wares to a design perfected by him, for customer after customer, with little difficulty in meeting varying needs. He could live and work in one town, training his apprentices and developing his wares in his own way, as an established Master rarely needed to shift. He could function quite successfully with an empirically established body of knowledge, and did not need a base of scientific/theoretical analysis for his normal operation. This does not imply that that degree of knowledge and analysis did not exist in some of the Master Craftsmen in other trades; that it, in fact, did is evidenced by various ingenious as well as important developments in technology19 down the ages.

The Master builder, on the other hand, with the wide variation in conditions, materials and requirements, and the consequent non-repeatability of specific designs, needed a sound theoretical base for his work. In addition, some empirical data would have had to be collected and used, for example, when the material available was novel. The design of the building required a basic knowledge of the strength of materials, the ability to calculate dimensions such as spans or depths, the capability to layout the building geometrically and compute different dimensions, to suit the needs and the site conditions. They needed to be able to assess the properties of the locally available materials, and build this information into their design.

There is also evidence, in the history of building, that some experts did visit and spend some time in other cities where great buildings were in progress, having been invited, probably an early example of consultancy! In a word, we must recognize that at the period we are considering, building technology was indeed Hi-tech, the highest technology known at the time!

16 We have an example of this in our country, in the teams from Kerala who work all over India, specializing in the erection of large steel structures, using very simple devices, literally Simple Machines! They are also very highly coordinated and tightly knit teams.

17There has been speculation to this effect, and also about the use of the term Lodge; there is, however, no hard evidence of such travel, by a Lodge or similar body, though Masons are recorded to have travelled and worked in different cities as well as countries.

18Till comparatively recent times, structural design was part of the architect's responsibility.

19Most Inventions, historically, have been credited to Master Craftsmen, unlike Scientific Discovery, which has more often been the preserve of scientists and scholars.

Therefore, with correspondingly greater demands-witness the broad sweep of Vitruvius's work mentioned above!-on the technical ability and training of its practitioners, the Masons, it was also likely to attract the best minds! This had a consequent sociological impact on the institutions involved.

Operative Lodges - Main features

Thus, the demanding nature of the industry called for some very definite and characteristic features in organisations of builders, that is the Lodges of Operative Masons. First of all, there was a need for a commitment to high levels of professional attainment, involving not only manual skills but also intellectual abilities of a high order. Secondly, there was a need for maintaining a state of training in all concerned, and a concurrent need to experiment with new techniques or materials. There was a crying need for a high degree of coordination and absolute reliance on each other, to be maintained in adversity as well, and a great desire to preserve their hard-won talents and skills against adversity and erosion through misfortune. As a corollary, they early felt a need to guard themselves against exploitation20 by strangers or imposters, untrained or unskilled, who sought to gain personal benefit at the expense of the genuine and to the detriment of the Craft and its unsullied practitioners.

These several issues are reflected in the various charges and constitutions that have come down to us, the old Ms charges, the Strasbourg Constitutions, the Schaw statutes, and other such documents. These were the broad considerations at the basis of the organisation of the Operative Lodges, and which prompted, in particular, the secrecy and security practices adopted by Lodges from early days. These considerations were the genesis of the various old charges and regulations, and they ultimately led to the values of Brotherly Love, Relief and Truth being ensconced as the grand principles of the Order.

Speculative Masonry & its Rise

Early Lodges thus consisted, for several centuries, practically entirely of building professionals, generally styled Masons, and were directly related to the building industry and profession. As we shall see, in course of time, Lodges admitted members who were not professional builders but were attracted to them for various reasons; in due course, and as this number increased, new interests were created in these Lodges, which were linked to building more symbolically than actively! The name Speculative Lodges is given to such Lodges, and this evolved version of the Science is known as Speculative Masonry. This is, of course, our principal concern in this volume, and we shall now consider this transition from the Operative to the Speculative.

Transition phase

At that period, particularly in Europe, education and schooling were centered in the Church. Knowledge of the liberal arts and sciences was available in the clerical establishments, and was taught by them to students of different streams. There were some clerics, in particular those with a greater responsibility or greater mastery of the arts and sciences, who took keen interest in building programmes of the church, and a close interaction with the builder ensued, to their mutual advantage. Since the clerics were the teachers of those times, where contacts with the local lords were active and friendly, clerics may well have taken an interest in lay building, and equally, some of the local gentry cultivated an interest in the sciences involved.

20 It appears from other general literature that this problem was felt by other guilds as well, and was not unique to the building industry.

(Probably, especially so in Britain, with its rich matrix of variegated socio-cultural groups and traditions of social mobility in those days). Thus, the conditions existed for scholars to have been closely associated with Lodges of Operative Masons, for Masons were far from the rude unlettered hewers of stone21 of later popular misconception. Hence the persistent reports of one or the other gentleman or scholar or churchman being associated with the Lodges, that is, being "Accepted" Masons.

While it was the intellectual content of Masonic practice that possibly first attracted men of learning to the Lodges of Freemasons, the growth of Speculative Masonry was surely sparked by the perception of the deep symbolic significance of the practices in operative Masonry and the rich allegory in Masonic legend. With the change in character of membership noted above, activity in many Lodges moved towards Speculative Masonry, and the allegoric aspect of Masonic practice gained importance, leading to a greater emphasis on ritual and symbolism in the working in those Lodges. These Lodges had naturally already adopted all the organisational and functional features of the Operative Lodges; future Lodges, started as Speculative Lodges from the outset, were to adopt the same established practices, including the existing ritual.

Three Strands of Speculative Masonry

This development of Speculative Masonry in England, and Britain, generally, appears to have resulted from the convergence of three distinct strands of the developing social matrix. The intellectual attraction of masonry to the scholar is one, which we have already noted.

The period we are considering saw a considerable increase in scholarship among a relatively large section of society, a development of independent thinking, linked to the increasing study of Natural Philosophy, and the rise of the Freethinker before the end of the period. The organisation of the Operative Lodges was marked by several characteristic features, developed over centuries to ensure success in a (then) high technology industry making extreme demands on both skills and labour. Firstly, the need to preserve the Craft led to the evolution of a strong sense of discipline, a high degree of independence and a deep-seated spirit of mutual cooperation and support. The ever-present necessity to meet varying professional challenges promoted the spirit of enquiry, learning and practice, and, apart from the development of operating systems, gave rise to established practices of systematic training and testing. The need to protect themselves, collectively or individually, against unqualified competition and unscrupulous attack led to a strong commitment to secrecy, and the evolution of strict security and secrecy practices22. These features, independence, openmindedness and resolution, had a great attraction for the scholar and gentry of the time, particularly in England, where the thrust to intellectual freedom, and the rise of the Freethinker was probably more marked than elsewhere.

The third great strand in the development of Speculative Masonry, was the very great and significant surge in the interest of the intellectual in symbolism and allegory. (That interest had apparently been there throughout the ages, though it had at various times been discouraged by different organised religions.)

21 Lodges were traditionally selective in their admission and certain classes of building operatives seem to have been excluded! Also various versions of the constitutions or charges detail a fairly high standard of training for apprentices, for example, there are specific references to the Apprentice having to be taught to work from plans. Ref, App III.

Allegory has long been employed to convey several lessons and truths by many Teachers down the ages, and symbolism has been somehow associated with religious teaching and with human thought in several ways. The 16th and 17th centuries saw a resurgence of interest in symbolism and allegory in Britain. This was partly due to the variety of discoveries and studies being made by antiquarians, and partly to the decrease in influence of the Roman church. The relative independence of thought in this period was also a factor in this resurgence. (This interest was also manifested by the rise of some quasi-Masonic institutions, like some of the so-called Chivalric Orders in Scotland, which were almost entirely of a symbolic nature.) The allegorical element in Masonic working and the fascination of the inquiry into such matters must have been a strong attraction for the early Speculatives, who were doubtless keenly interested in the symbolism of Masonic practice in the operative Lodges. As they entered the Lodges, their influence was expressed in a directed evolution of allegory in Masonic ritual, and a conscious exploration of symbolism in Masonry.

Transition from the Operative to the Speculative

Thus, the Scholar, the Freethinker and the Contemplative were all attracted to Masonry, and contributed in strong measure to the promotion of Speculative Lodges in Britain. The influence of the Accepted Masons in the Lodges thus helped to retain their structure and bye-laws, preserved the teaching practices and training methods as well as the secrecy, security, discipline and social customs of the Operative Lodges, and greatly promoted the symbolic element of Masonic practice. The study of the liberal arts and sciences, a commitment to the three grand principles of Brotherly Love, Relief and Truth and a Faith in the Great Architect continued as the basis for Speculative Masonry; and the various Lodge practices (i.e., of the operative) were apparently well adapted to the needs of Speculative Masonry.

That transition from the Operative to the Symbolic could not have come about suddenly nor without hiccups. The operative as well as the speculative streams are bound to have had reservations, and the exigencies of the industry as also the changing political climate, the rise and fall of kings and families, would all have affected progress. However, we can identify two centuries of interest, in the context of this transition. The first is the 12th C. to which time the legends of Mother Kilwinning as well as the Grand Lodge at York are linked. The other is the 16th C/17th C, around which time many families in the English counties seem to have manifested their interest in Freemasonry, in different ways. This is indicated by the number of manuscripts23 dated to this time, which have been discovered later. There is some evidence that, even early in this period, some gentlemen who were not Operative Masons were inducted into some of the Lodges in Scotland. (Appendix II contains some information on this aspect.) Towards the end of this period, there were certainly several lodges of Speculative Masons in various parts of Britain. It is thus a very attractive proposition that this period of four centuries or so saw the gradual transition from Operative to Speculative Masonry in Britain.

22 All the features of operative masonry are attested to by various old charges and constitutions available, originating in Britain as well as in Germany (see also the appendices 3, 4 & 5).

23 Reference has been made earlier to these manuscripts, in connection with the studies on the history of Masonry. One list, by Hughan, details over 45 Manuscripts, of which at least half seem to date to the first half of the 17th C or earlier, or were apparently later transcripts of such documents.

Early Speculative Masonry

Thereafter, from the 16th C onwards in England, and may be a century or so earlier in Scotland, we have many records of scholars and men of distinction being made Masons, though they were not Operative Masons. Sir Robert Moray, the first President of the Royal Society, was made a Freemason in 1641, and Elias Ashmole, scholar and antiquary, whose personal collection later formed the basis of the Ashmolean Museum at Oxford, was initiated in 1646. He seems to have been initiated in a country Lodge, where his brother-in-law, a Baronet, was a member, and in which there were not many operative masons!

There were many Fellows of the Royal Society who were initiated during this Century24 and the next, as also scholars, members of the nobility, Officers of the Army, and of the Navy, and various other professions. This was of course in addition to the distinguished builders who were Masons, such as Inigo Jones, Grand Master in 1607, and Sir Christopher Wren, Grand Master early in the18th century. (It has been stated that by the time Wren became Grand Master he had also ceased to be an active builder and architect.) It seems a fair conclusion that the emergence of Speculative Masonry was complete by the end of the 17th century, and what followed was consolidation and refinement.

At this point, a small digression may be in order. There has been a trend, apparently, to date the beginning of Speculative Masonry to 1717, which year saw the formation of the United Grand Lodge in England, as described in the next section of this paper. This is surprising and can only be explained if one were looking at the matter in an intensely legalistic manner. It seems to me that even the birth of that Grand Lodge and the events following can only be explained by the presence of a considerable body of Speculative Masons in various Lodges both in London and the countryside.

This will be clear from the events narrated in the following section, but for the present, we may merely note that even in the 17th C. there were a considerable number of speculative masons in several Lodges. The development of Speculative Masonry saw a directed evolution of Allegory in Masonic ritual and a conscious exploration of symbolism in Masonry. With the steady increase in Speculative masonry, there was a development of Ritual practices in Lodges, reflecting the growing understanding of allegory in Masonic practice and the intense desire of Masonic Scholars to lead the mason to an appreciation of the rich and wonderful symbolism in Masonry.

This process resulted in the organization of Speculative Masonry at various centres in Britain, during the next two centuries, and culminated in the wide-ranging evolution25 of Masonic practice and Ritual, in the 18th and early 19th Centuries26, to, substantially, the forms in which it is now known.

These developments spread to many lands and finally resulted in the magnificent structure of Freemasonry that we delight in, and which has benefitted humanity all over the globe! The greatest lessons of Freemasonry were traditionally conveyed through Allegory and Symbol, as has so often been the case with great Religion and Philosophy.

(to be continued in the next issue)

24 One author states that all the founder members of the Royal Societywere Freemasons, but other writers do not support this.

25 Names like Preston, Oliver, Dermott and Anderson are among thekey figures of this period.

26 This is surveyed in the next chapter.

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