Clausen s Commentaries on Morals and Dogma

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CLAUSENS COMMENTARIES

ON

MORALS AND DOGMA

Henry

Sovereign

by

C. Clausen, 330Grand Commander

THE SUPREME CoUNCIL, 330, ANCiENT AND ACCEPTED SCOTTISH RITE

OF FREEMASONRY

SOUTHERN JURISDICTION, U.S.A

/0 MEup~jQUE

1976


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U

First Edition, October 1974, 100,000 copies

Second Edition, July 1976, 50,000 copies

Second Printing, August 1977, 40,000 copies

Copyright 1974, 1976 by The Supreme Council (Mother Council of the World) oftheInspectors GeneralKnights Commander ofthe House oftheTemple ofSolomon oftheThirty- third Degree of the Ancient and Accepted Scottish Rite of Freemasonry of the

Southern Jurisdiction ofthe United States of America Printed at Neyenesch Printers,Inc ,2750 1 < ettner Boulevard, San Diego, Cahfornia 92112 AU rights reserved No part ofthis publication may be translated in any other language, or reproduced, stored in aretrieval system, or transmitted, in any form orby any means, electromc, mechanical,photocopying, recording or otherwise, without the prior written permission of the

publisher

Library ofCongress Catalog Card Number 74-81092

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THE HOUSE OF THE TEMPLE OF THE SUPREME COUNCIL OF

THE THIRTY-THIRD ANDLAST DEGREE OF THE ANCIENT AND

ACCEPTED SCOTTISH RITE OF FREEMASONRY OF THESOUTHERN JURISDICTION OF THE UNITED STATES OF

AMERICA, ERECTED TO GOD AND DEDICATED TO THE

SERVICE OF HUMANITY.

SALVE FRATER!

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DEDICATION

With gratitude to my wife, Virginia, who

has so devotedly helped me in all my

Masonic endeavors, this book is lovinglydedicated.

Henry C. Clausen

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HENRY C. CLAUSEN, 330

Sovereign Grand Commander ofThe Supreme Council, 330(Mother Supreme Council of the World)

Sovereign Grand Inspector General in Cahforrua

Past Grand Master ofMasons in California

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These things shall be ! A loftier race

Than eer the world hath known shall rise,

With flame offreedom in their souls,

And light ofknowledge in their eyes.

John Addington Symonds

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TABLE OF CONTENTS

Introduction xvii

What Is the Scottish Rite? 1

Our His Iorical Roots 9

Secret MasterFourth Degree 19

Perfect MasterFifth Degree 25

Intimate SecretarySixth Degree 31

Provost and JudgeSeventh Degree 39

Inlendant of the BuildingEighth Degree 45Elu of the NineNinth Degree 51

Elu of the FifteenTenth Degree 57

Elu of the TwelveEleventh Degree 63

Master ArchitectTwelfth Degree 69

Royal Arch of SolomonThirteenth Degree 75

Perfect Elu Fourteenth Degree 81

Knight of the East, of the Sword orof the EagleFifteenth Degree 89

Prince of JerusalemSixteenth Degree 95

Knight of the East and WestSeventeenth Degree . . .101

Knight Rose CroixEighteenth Degree 107

I

PontiffNineteenth Degree 11 5

Master of the Symbolic LodgeTwentieth Degree .. .121

Noachite, or Prussian KnightTwenty-first Degree . .127

Knight Royal Axe, Prince of Libanus

Twenty-second Degree 133

Chief of the Tabernacle Twenty-third Degree 139

Prince of the TabernacleTwenty-fourth Degree 145

Knight of the Brazen SerpentTwenty-fifth Degree. .151

Prince of MercyTwenty-sixth Degree 15 9

Knight Commander ofthe Temple

Twenty-seventh Degree 165Knight of the Sun, AdeptTwenty-eighth Degree.. 17 1

Scottish Knight of Saint AndrewTwenty-ninth Degree 177

Knight Kadosh or Knight of the White andBlack EagleThirtieth Degree 183

Inspector InquisitorThirty-first Degree 195

Master of the Royal SecretThirty-second Degree .. .203

About the Author 213

Bibliography 217

Appendix 219

Index 251

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ILLUSTRATIONS

House of the Temple

Henry C Clausen, 330

Sovereign Grand Commander

Map ofEarly Days

Fourth Degree

Fifth Degree

Sixth Degree

Seventh Degree

Eighth Degree

Ninth Degree

Tenth Degree

Eleventh Degree

Twelfth Degree

Thirteenth Degree

Fourteenth Degree

Fifteenth Degree

Sixteenth Degree

Seventeenth Degree

V

Symbol, Collar, Apron..Plate.

Symbol, Collar, Apron

Plate

Symbol, Cordon, ApronPlate


Plate


Plate



Syixibol, Cordon, Apron

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Symbol, Cordon, Apron

P l a t e . . .,.

Symbol, Collar, ApronPlate

Symbol, Collar, ApronPlate ... ,

Symbol, Collar, Apron, Girdle.

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Symbol, Cordon, Apron

Plate

Symbol, Cordons, Apron

Plate

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19, 2321

25, 29

27

31, 35

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57, 61

59

63, 67

65

.69, 73

71

75, 7977

81, 8583

89, 93

91

.95, 9997

101, 105

103

Eighteenth Degree

Nineteenth Degree

Twentieth Degree

Twenty-first Degree

Twenty-second Degree

Twenty-third Degree

Twenty-fourth Degree

Twenty-fifth Degree

Twenty-snth Degree

Twenty-seventh Degree

Twenty-eighth Degree

Twenty-ninth Degree

Thirtieth Degree

Thirty-first Degree

Thirty-second Degree

Symbol, Collars, Aprons.. 107,

Plate

Symbol, Cordon, Apron, etc

Plate



P l a t e


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Symbol, Belt, Apron

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Symbol, Cordon, Apron, etc

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Symbol, Cordon, Apron 151,

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Symbol, Cordon, Apron, Girdle,

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110, 111

109

115, 119

117

121, 125

123

127, 131

129

133, 137

135

139, 143

.141

145, 149

147

154, 155

153

.159, 163

161

165, 169

167

171, 175

173

177, 181

179

183, 187

185

195, 199197

203, 207, 208, 209

205

Illustrations for the Commentaries were conceived and designed by

Brother Robert E Bartlett, 330

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INTRODUCTION

There is need for a more modern discussion of the

actions and thoughts of Sovereign Grand Commander Al-bert Pikes Morals and Dogma and for a concise interpreta-

tion of its significance. The monumental work was pub-lished in 1871, over 100 years ago. It was an inspired and

classical compilation of Pikes own research and the writ-ings of others, but that now should be related to our lan-

guage and styleand setting intime. The changes since 1871have beenprodigious. Heraclilus was ever socorrect whenhe wrote some 500 years before Christ that nothing is

permanent except change.

Mankind has progressed or retrogressed to our cur-rent and critical problems. These involve the things withwhich the Scottish Rite dealshuman behavior. For ex-

ample, howcan we contain our population explosion, end

the threats ofwar and nuclear holocausts, Forefend againstworld famine, control the misery of physical disease andmental sickness, stop pollution of our bodies and

environment, improve the lot of our poor in home andpurse?

There is also the problemofwhether civilization, evenwith knowledge, wilLact to save itself. Walter Lipmannwrote perceptively that not only is the supreme questionbefore mankind howour culture can saveitself from catas-

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trophe but also that we must do more than find the ans-wers. We must discover also how men can make them-

selves willing to save themselves.

Truly, ways must be found to motivate men to be notonly able, but willing. We must activate the knowledge.Even if there are at hand the physical, biological and be-havioral technologies adequate for the purpose, people

still must be persuaded to use them. In other words, howdowe induce members ofour culture to workforsurvival?

Physical and biological technology has not suppliedthe answers. The problems with which we are now con-fronted so demonstrate. Religions have moved from

threats of hellfire to an emphasis on Gods love. Govern-ments have turned away from compulsions to induce-ments. Where, then, shall we look?

The answer to this question will be found, I think, in

the remarkable discovery ofWilliam James, father ofmod-ern American psychological science. He was at one timeprofessor ofanatomy, psychology and philosophy at Har-vard University combining body, mind and soulone ofthis countrys most profound thinkers. He gave us a greatguide in these words: The greatest discovery ofmy gener-ation is that we have learned we can alter our lives byaltering our attitudes of mind.

The answer, therefore, is not more miracles of science

and technology but an inspired application of Masonicteachings that will alter our lives for the better. This is theworld-of-tomorrow potential breakthrough. We must re-

turn to a faith in man himselfto the concept that he haswithin himself the requisite corrective capacities.

Russell Conwell (1843-1925), founder of Temple Uni-versity, gave the most popular lecture ever delivered in theUnited States, Acres of Diamonds, over 5,000 times. Itproduced over $6 million forcharitable purposes. The sim-

ple lesson overflows with human interest and inspirespeople topractice the principle ofself-reliance. It tells howour weary search through the highways and byways ofthe

world for fame and fortune brings us back finally to asurprising discovery in our own backyards.

How, then, can Masonry release mans innercapacities? This volume attempts to give a glimpse ofwhere the answers can be found. It is designed as a valu-able teaching tool that will heighten perception andawareness toward living in Socrates famous phrase, the

examined life. Morals and Dogma, combined with our ritu-als, provides Initiates, members and students with

spiritual lessons oftremendous value, philosophies of theages and down-to-earth basic truths that can enrich andactivate human behavior.

Therefore, I have summarized into short, capsuleforms the successive chapters of Morals and Dogma andthen I have authored my own commentary thereon. Thesesummaries and commentaries are designed to increase theparticipation and input of our membersnot to supplant

Morals and Dogmabut to stimulate its research as a sourceofknowledge and inspiration. They are intended as a sup-plementary aid in a completely new approach and, like

concept teaching, present in numerical sequence the basicsof each degree structured for self- study, group discussionand lectures. Participants may relate the information totheir own personalized experiences. The commentaryprogram thereby lends itself to persons and groups of all

ages and backgrounds. It is not intended as a substitute forthe degrees nor as a revelation of cabalisticor esoteric hintsand allusions, but it does make more explicit the funda-

mentals. Only serious study and participation in a por-trayal of our degrees can reveal how we reshape humanbehavior.

Moreover, in the classic phrase, Masonry cannotteach; it can onlyhelp us learn. This is done in the course ofseveral developmental stages. But iF the Initiates becomelocked or lost in the progress, Masonry can help thembreak loose and start forward again on the correct path.

The earnest and perceptive Scottish Rite seeker of

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truth can learn from our degrees, for example, the futilityof dependence either upon persons or things, or upon

approval or disapproval. Independence leads to self-

reliance. The truly self-reliant is not subject to adversemanipulation or undue influence. He is in control of him-

selfand enjoys freedom and dignity. This induces, in turn,more effective moral and modern behavior.

In keepingwith our view that manhas inner capacitiesthat can supply answers to our problems, we use a self-

help approach founded upon an intuitive feeling that wecan reach the inner self. We will find there a refuge fromexternal evils, just as peace and quiet are found at the eye ofa hurricane. There the sun shines and birds fly. Put yourtrust in your own inherent capacities.

Emerson, in his Essay on Self-Reliance, points theway:

A manshould learn to watch thatgleam oflight

whichflashes across his mind from within, more thanthe lustre of the firmament of bards andsages.

After Buddha attained hisownenlightenment, he saidto his followers:

B e a lamp untoyourown feet; do not seekoutside

yourself.

Jesus expressed the same opinion and said:

Neithershall they say, Lo here! or, lo there!for,

behold, the kingdom of God is within you.

What is needed first, therefore, is an increase of self-understandinga discovery of your inner selves and ofyour own essential natures. Where better can this belearned than through your Scottish Rite? Youlearnthereisno need to lean upon others. You are first-rate, frontrankin the forefront, not second-string. The Scottish RiteDegrees develop full trust in your own innate capacities sothat you are never overwhelmed, nor overcome by help-

lessness, nor the desperate victim of despair. When man

has faith in himself he learns to reject unreality. Like AliceinThrough the Looking Glass, the mirror reflects competitive

unreality in front; but behind is found realitythe folly ofcompetitive success and failure, approval and disapproval.

You can learn to be self-reliant, to stand upon your ownfeetnot dependent leaners upon persons or things out-

side yourselves. Then, in essence, you shall be free and

possess initiative and confidence and live in the present.Sir William Osler (1849-1919), the great philosopher-

physician, when a young man in medical school inMontreal, became sadly discouraged about his future

career. Then one day he accidentally read a few words by

Carlyle that transformed his life. They struck home like arevelation turning point. NJumerous times he repeatedthem to himself, wrote them down in notebooks and

quoted them to his friends. He felt they changed his at-titude towardlife and were responsible forwhat turned out

to be a most successful and happy career. He becamedevoted to science and professed a profound religiousfaith. His tangible achievements included diagnosticwizardry and brilliant research, writing and teaching.When he died in 1919 the Journal of the American Medical

Association said: The years have added to his glory. No

one has in any way taken his place as the Worlds bestdoctor.

The words of Carlyle that had such great influence inOslers life were these:

Our main business in life is not to se e what lies

dimly at a distance, butto do what lies clearly athand.

Later, those words were the inspiration for Oslersencouraging talks to students when he taught that weshould live in day-tight compartments, not worryingabout yesterdays nor tomorrows happenings.

Our degrees drive home with dramatic impact theteaching of great truths. There you will find your owndirective approach and the satisfactions and benefits and

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enrichments you will enjoy as a self-reliant human being.As such, your life also will show to the world the be-havioral solutions that can cure the ills of our day.

Hence, you are asked to use your mind to the fullest.Think through the meanings of each degree as suggestedin these summaries and commentaries. Apply them toyourself. Supplement your studies with further research.

Let your actions then bespeak that you are in fact as well asin name a Scottish Rite Mason. Thus, you will discover thetrue secrets.

Andnow, To work, my brethren, yonder sounds thegong!

Sovereign Grand Commander

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What Is the Scottish Rite?

You mayaskat the outset, what is the Scottish Rite of

Freemasonry? [am constrained to reply, like the wit, that itis impossible to thinkabout when you come to think about

it! I can tell you first what it is not. It is not the formalorganization. Nor is it our magnificent temples. Nor is it a

severely secret society. Nor is it merely ritual. Perhaps weshould content ourselves with the standard definition ofMasonry that it is a peculiar system ofmorality, veiled in

allegory, and illustrated by symbols.

Our overall mission can be summarized thus;

To seekthat which is the most worthin theworld;To exalt the dignity of every person, the human

side of our daily activities and the maximum

service to humanity;To aid mankinds search in Gods Universe for

identity, for development, and for destiny;

Andthereby achieve better menin a better world,happier menin a happier world, and wisermenin a wiser world.

Our ultimate goal, simply stated, is mankinds moraland spiritual and intellectual development.

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Historically, the Scottish Rite of Freemasonry as weknowit evolvedas theRite ofPerfection over 200 years agoon the Continent of Europe under the Constitutions of1762. Later, the Grand Constitutions of 1786 were enactedand became the creative and derivative laws for us and allour descendant Supreme Councils ofthe Ancient and Ac-cepted Scottish Rite. Our Supreme Council was organized

at Charleston, South Carolina, in 1801 as the Mother Su-preme Council of the World, and hence all regular andrecognized Supreme Councils throughout the world must

trace their pedigree to us.But the actual roots of the Scottish Rite go far deeper.

Tracing them is aromantic and exciting quest foradventure

in the realm ofthe mindand the spirit. Itis a superb story ofsuccessmore intriguing than the storied search for theHoly Grail and more rewarding than a successful probe for

the philosophers stone.Our teachings and symbols preceded our formal or-

ganization by thousands of years. They go deep into an-cient ages. The signs, symbols and inscriptions come to us

from across long, drifting centuries and will be found in thetombs and temples ofIndia to those of Njubia, through theValley ofthe Nile in Egypt down to its Delta, as well as in

what was thenknown as Chaldea, Assyria~ Persia, Greece,

Rome and even in Mexico and Yucatan. The Scottish Rite,therefore, is a treasure house in which there is stored theageless essence of immutable laws, the accumulation ofthousands of years of Masonic experience.

We learn our mission in a system of progressive de-grees of instruction. We teach our members the highest

ethics, the wise expositions of philosophy and religion, theblessings of charity. Our code of personal conduct stems

from the precepts of chivalry, the Ten Commandmentsand the Golden Rule. We reveal truly the wisdom of theLesser and the Greater Mysteries and their symbols ofwords and phrases long considered lost. These were thetruths that Plato, Pythagoras, Socrates, Homer and other

2

I intellects of the ages held in high esteem, that have reap-peared in later religions, and that never were disclosed

until after timely preparation and purification of selectedand trusted Initiates.

Our degrees represent the study and reflection ofmany men during many years and at heavy cost, the cull-

ing of hundreds of volumes for effective portrayals and

illustrations, and more labor than the accumulated en-deavors of a lifetime engaged in efforts to attain eminence

or riches. Our members therefore receive a gift of thegreatest value. They gain a comprehensive knowledge ofour heritage of history, philosophy, religion, morality,freedom and toleration, and of their relationship to theirCreator, their country, their family and themselves. Thesewellmay lead also to that understanding ofidentity, clarity

of mind and energy of will that propel toward personal

success in life.

We carry out our mission in a series ofspiritual, chari-table and moralprograms. We make living, breathing, vitalparts of our activities the recovery and maintenance ofmoral standards and spiritual values, the pride of pa-triotism and love of flag and country, the dispensing of

charity without regard to race, color or creed. Our ScottishRite Hospital for Crippled Children at Atlanta was the

forerunner of the vast chain of Shrine hospitals across theNation.

We stand for positive programs but fight with moral

courage and enthusiasm every force or power that would

seekto destroy freedom, including spiritual despotism andpolitical tyranny. We believe and teach that sovereignty ofthe state resides in control by the people themselves andnot in some self-appointed dictator or despotic totalitarian.We therefore advocate complete separation of church andstate, absolute freedom and protection of religion3 press

and assembly, and the dignity of every individual. Thosewe consider vital for the ultimate liberties and indepen-dence of our people.

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Ours, therefore, has been a strong voice for humandignity, political justice, moral values and civic responsibil-

ity. Through our teachings millions of men and womenhave discovered an opportunity to lead more rewardinglives. The example of our actions has been as stirring andinspiring as that of our collective commitment to truehuman progress.

Today our Mother Jurisdiction, of which I amSovereign Grand Commander, includes 35 of our United

States and all our Territories and Possessions abroad.Of the four million Masons in the United States, there

are over a million Scottish Rite members. Our Mother

Jurisdiction comprises more than 635,000 members whobelong to so-called Valleys in 214 cities. We have clubs inmany more. They meet frequently for executive, adminis-

trative and evangelistic purposes as provided by our Sta-tutes. Their control and management is under elected of-ficers who, in turn, are supervised by our Inspectors Gen-

eral or Deputies. The Inspectors General of our MotherJurisdiction, now numbering 31, meet as our Supreme

Council every two years in a Session over which I preside.When it is not in session [ discharge the functions of ourSupreme Council, in pursuance of our Statutes,

Our House of the Temple in Washington, an awe

inspiring, monumental structure, is the nerve center ofourorganization. We also have at our Headquarters the De-partment Heads, administrative branches and staff. Theseinclude our world-famed Grand Secretary, Director of

Education, and Managing Editor of The New Age. ourmonthly magazine.

I should say a word also as to membership in our

Order. We welcome and initiate inquiries from MasterMasons of regular and recognized Lodges. Thereby we

grow and expand the light. Our Officers and committeesdevote long hours in evaluating and deciding upon thosewe feel should progress beyond the screening process and

become entitled topass through the mystic gate ofScottish

4

Rite Masonry. All who seek entry are commended for theirinterest and vision. Sponsorship and standards of charac-ter, morality and training are required, ofcourse, but everycandidate will receive serious consideration. Thus we as-

sure compliance with our time-tested standards andselec-

tion process.A new member is made welcome and invited to par-

ticipate in our activities.Andso, to end as we started when we sought a defini-

tion:

To me, the Scottish Rite can be likened to a tree ofsparklingsymbolic jewels, surmounted with the Blazing Star ofTruth that displays the dazzling splendor of the MysticDoctrine of the Universe, and the reflected glory of theDeity.

Hence1 inspired by our accomplishments of the past

and encouragedby our endeavors ofthe present, we go onto even more monumental achievements in the greattomorrow toward our greater Scottish Rite destiny.

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OurHistorical Roots

While winging my wayto Puerto Rico with our Grand

Secretary Generalfor an official workshop and visitation inFebruary 1973, I felt the spur of my own admonition thathistory is the heritage and patrimony of mankind in its

lessons ofthe past that give us priceless inspiration for thefuture. As we search for such inspiration there is need forScottish Rite historical explorations and, as new dis-coveries are made, for corrections and additions to our

literature. So, after Puerto Rico we flew to Jamaica and

researched in those fertile cradle sources ofAmerican Scot-tish Rite origins. These are my findings on the early days ofthe Rite.

Ecossais (Scottish) Masonry bubbled to the surface insome form at various times and places in Scotland, Eng-

landand

France.It

seems impossible to trace the originalwellspring but we know now that a confluence oftributarystreams flowed into a reservoir at Bordeaux, France. Thisdeveloped into regular units there known as the Rite ofPerfection that Stephen (Etienne) Morn was empowered.

in 1761 to bring into the Western Hemisphere. The label ofEcossais or Scottish put upon these developments didnot refer to Scotland but gave them the status of an estab-

lished brand. Through Morns first appointment about

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1765 in the West Indies of Henry Andrew Francken asDeputy Grand Inspector General, and the successive de-scendant appointments, there finally was established atCharleston, South Carolina, in 1801 the first Thirty-thirdDegree Supreme Council of the Ancient and AcceptedScottish Rite of Freemasonry. Today all the regular andrecognized Supreme Councils that exist in the world stem

from this source.Bordeaux apparently was the oldest provincial

Masonic center in Europe and it was the home ofMorin. Hewas made a Mason there in Loge Francaise, which hadbeen created December 13, 1740 and later was named La

Francaise Elue Ecossaise. This was the eldest ofmore thanfifty daughter Lodges of Loge LAnglaise, a Lodge that

British Masons founded at Bordeaux in 1732. These daugh-ter Lodges gave birth to a proliferation of degrees thatresulted in the progenitors of our Scottish Rite.

The original reason for the organization of separate

Lodges to confer these higher degrees may have been adesire to limit the membership to those of the Christianfaith. Andersons Constitutions of1723 had widened the field

of Masonry to men of all denominations that believed inthe Deity andin the hope ofimmortality. In this connectionit should be observed the ultimate Scottish Rite

Constitutions of 1786 similarly opened the doors to men ofall religions and provide that only four of the governingnine need profess the prevailing religion.

These Lodges also may have been set up as a refuge

and bypass from cruel operations under the famous PapalBull In Eminenti of1738 that decreed a ban and punish-ment on Masons and Masonry andanywho helped them.Morn was a Roman Catholic, as were most of these early

French Masons.Later, these Lodges flourjshed and blossomed in the

fertile fields ofMasonry for more important reasons. They

became repositories forrevelations through sequential de-

grees ofgreat truths derived from the arcane wisdom ofthe

ages, including discoveries original Freemasonry con-cealed in the secret knowledge, symbology and Lesser andGreater Mysteries that came down across drifting cen-turies, even longbefore the riddle ofthe Mystic Sphinx firstpuzzled mens minds.

Ancient French manuscripts contemporary to theperiod prove that since about 1740 Bordeaux was the

mother and controller of these Scottish Degrees and hadwarranted daughter organizations under various regula-

dons. These descendants included the following: Paris1747; Cap, San Domingo 1748; St. Pierre, San Domingo

1750; Port La Paix, San Domingo 1752; St. Marc, SanDomingo 1753; Les Caye de Fond LIsle a Vaches, SanDomingo 1757; Periguewc, France 1759; New Orleans,U.S.A. 1763 (pursuant to request of 1756).

Morin presided over Loge Parfaite Harmonie, which

was an offshoot ofLoge Francaise and believed to be thefirst to confer degrees as high as Perfection. This actually

was a Lodge of Perfection working the additional degreesonly. Itwas not related to the Grand Lodge ofFrance since

at that time none ofthe Bordeaux Lodges was a constituentof that Grand Body. In natural sequence, Morin becameactive in a Sovereign Grand Consistory of Princes of the

Royal Secret (Twenty-fifth Degree).As a traveling representative for the Sevres porcelain

factories and the distributor of a religious publication,Morin had made several trips to the French West Indies.

Being poised for departure again in 1761, the Grand and

Sovereign Lodge of St. John of Jerusalem, in conjunctionwith the Council of the Emperors of the East and West,founded at Bordeaux, issued to Morn a now celebratedPatent with broad discretionary powers. This createdhim aGrand Inspector General and conferred upon him the

powers of propagation of Bodies and Lodges and the ap-pointment ofDeputies, with the rightto confer the degreesof the Rite of Perfection.

Morn left Bordeaux as planned, but the voyage was

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interrupted when the British captured his ship. Taken toLondon, as a private citizen he was allowed freedom. Heattended Lodges in England and Scotland and met EarlFerrest (Ferres), Englands Grand Master, who endorsedN4orins Patent. Finally, he sailed again and this time ar-

rived safely at Jacmel, San Domingo, in 1763.From his fertile Patent, Morin commenced planting

the seeds of the Scottish Rite in the West Indies like averitable Johnny Appleseed. This he did with inspira-

tional zeal and venture. About 1765 and in virtue of hispowers he created as his first Deputy Henry AndrewFrancken, who held a number ofpublic offices in Kingston,Jamaica. The title Morin gave him was Deputy Grand In-spector General. As such, Francken went to North

America in 1766 or 1767 and promoted Scottish Rite ac-tivities at New York and Albany. He communicated thedegrees to Moses M. Hayes. The Minutes of the Albany

Lodge which Francken founded in 1767 show him to haveVisited it also in 1768. Significantly, in proofoF an alliance

with Berlin and Frederick the Great, the Albany LodgeMinutes of a September 3, 1770 meeting read, in part: Br.Stringer Depy. Inspr. acquainted the body that he hadreceived an order from the Founder to transmit the Min-utes of the Lodge and the state thereof, tobe forwarded toBerlin .

In his later days, Stephen Morns fortunes changed

for the worse. He experienced some difficult times beforehe died. John Gillieron, his foremost creditor, was granted

Letters ofAdministration on January 23, 1772, two monthsafter Morns death. Morin was buried on November 17 ,1771 at Kingston. Jamaica, in the Anglican Parish Churchor burial yard.

By special dispensation of Francken, on January 2,1768, Lieutenant Augustin Prevost of the 60th Royal

American Regiment was Initiated into the Rite ofPerfectionat Albany. In February 1774, at Kingston, Francken ap-pointed the same Augustin Prevost, now Colonel of the

4

Regiment, a Deputy Grand Inspector General. It was Pre-

yost whoappointed newDeputies and made the organized

Rite available to Scotland and England.Later, in 1781 at Charleston, South Carolina, Francken

communicated degrees to Barend M. Spitzer of Georgia.These Deputy Grand Inspectors General met in 1794 for aSublime Council at Philadelphia and in 1795 conferred the

degrees on Moses Cohen. He, in turn, communicatedthem to Hyman L. Long in 1795. It was Long who, asDeputy Grand Inspector General, granted Letters Patentto the Comte Auguste de Grasse-Tilly and on the same

date, acting for the Princes of Masonry at Kingston,granted a Patent to de Grasses father-in-law, Jean Del-

ahogue, authorizing the establishment of a Body at Char-leston. This was organized on January 3, 1797. Comte

Auguste de Grasse-TIlly was the son of the French Ad-miral, Comte Francois de Grasse, Marquis de Tilly, Comtede Provence, Prince dAntibes, who commanded the

French fleet, defeated by the English Admiral, Lord Rod-ney, at the Battle of the Saints, but who contributed to

the final and decisive American victory at Yorktown.Young de Grasse went to Saint Domingue to claim and

supervise a sugar plantation he had inherited from hisfather.

Fleeing native uprisings in San Domingo and finding

refuge in Charleston, South Carolina, de Grasse and Del-ahogue helped to found a Council ofPrinces of the RoyalSecret there in 1797. Returning to Saint Domingue in 1798

or 1799, de Grasse served as a soldier under GeneralHedouville. After being taken prisoner and then released

because he had become an American citizen, de Grassereturned to Charleston.

While at Charleston, de Grasse and Delahogue in allprobability helped organize our Supreme C ouncil as theMother Supreme C ouncil of the World. We have in ourArchives a manuscript that Delahogue wrote in 1798 and1799, authenticated by de Grasse, setting forth a copy of

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the Constitutions of1762. This document is supposed tobe acopy of that which Morin delivered to Francken in 1768.Morin either took a draft copy with him when he left forAmerica in 1761 or he received a copy of the Constitutionsafter hisarrival in 1763. The Commissioners who compiledthe 1762 Constitutions also drafted and promised to sendMorin a copy of the Secret Constitutions ofAugust 27, 1761,

which was the date of Morins Patent. These Secret Con-stitutions were expanded into the Constitutions of 1762.

On April 2, 1795 Barend M. Spitzer, as Deputy Grand

Inspector General, granted to John Mitchell a Patent asDeputy Grand Inspector General. Mitchell was Justice ofthe Quorum and a NotaryPublic inSouth Carolina andlateColonel and Deputy Quartermaster General of the UnitedStates Army. On May 25, 1801 Mitchell, as Deputy GrandInspector General, granted to Frederick Dalcho a Patent as

Deputy Grand Inspector General.

Mitchelland

Dalcho then organizedand

opened atCharleston, South Carolina, on May 31, 1801, the first andMother Supreme Council of the Ancient and AcceptedScottish Rite. On December 4, 1802 this Supreme Councilissued acircular that announced its completed organization

and gave the Grand Constitutions of 1786 as the law of itsexistence and the source ofits powers. From this there arederived all regular and recognized Supreme Councils in

the World.The development and expansion ofdegrees into those

ofour Ancient and Accepted Scottish Rite thus evolved out

of Bordeauxs Rite of Perfection, out of Paris aristocraticChapter of Clermont that the Chevalier de Bonneville

founded at the College of the Jesuits in 1754, out of theCouncil of Emperors of the East and West, and out ofseveral other tributary systems. Later, my predecessor, therenowned Sovereign Grand Commander and classical

scholar, Albert Pike, brought order out ofchaos and edited

or rewrote the rituals for these degrees.On February 21, 1802 the Charleston Supreme Council

14

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granted to de Grasse a Patent as Sovereign Grand Inspec-

tor General and declared that he was Grand Commanderfor life of the Supreme Council ofthe French West IndianIslands with power to establish other Scottish Rite organi-

zations under the Grand Constitutions.In 1802 de Grasse returned to Saint Domingue

serving as a Captain of Cavalry under General Leclerc,

Napoleons brother-in-law, and later under the Comte deRochambeau and it was from there that a year later a

British blockader took him as a prisoner to Jamaica.After spending about seven months at Kingston,

Jamaica, he established a Supreme Council of the Wind-ward and Leeward Islands at Port-au-Prince in 1803. Re-turning to France in 1804, he went to Bordeau~c and estab-lished the Supreme Council of France in the same year, ofItaly in 1805, of Spain in 1809, and of Belgium in 1817.

From the foregoing it follows that the activities and

energies of Francken during some fifteen years as the

Senior Deputy Grand Inspector General primarily wereresponsible for planting the Scottish Rite firmly upon

North American shores. He carefully selected his descen-dant Deputy Grand Inspectors General. Earlier in Jamaica

he had been appraiser, marshal and Sergeant-at-Mace inthe Admiralty Court. After he returned to Kingston fromNorth America in 1769, personal losses, sickness and the

subsequent hurricanes of 1784 and 1785 caused him someups and downs, but later he was appointed Customs In-

spector, Master of Revels, Assistant Judge of the Court ofthe Common Pleas for Port Royal, and Supreme Court

Commissioner. He died at Kingston on May 20, 1795.In view ofthe labors, leadership and promotional suc-

cesses of Morin and Francken, I felt they deserved lastingtribute and recognition and hence caused a plaque to be

erected to their memory in the Anglican Parish Church,Kingston, Jamaica. For, their zealous endeavors over so

many years furnished a springboard that truly launchedthe Scottish Rite into a creative and developing orbit, first

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in the United States and then around the world. Withprophetic vision they aroused in key men a dynamic im-pulse for an expanding Scottish Rite. They carried into thedarkness and passed into other hands a living flame thatcontinues to illuminate Scottish Rite Freemasonry with

ever-increasing brilliance. This led to the outstandingachievements we enjoy and for which we are so grateful

today, just as though we were inheritors of great wealthunder a will. Our Scottish Rite ofthe MotherJurisdiction isnow the fastest-growing and most dynamic Masonic sys-tern encircling the globe.

LODGE OF PERFECTION

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SECRET MASTER

FOURTH DEGREE

Summary:

You now take your first step into our sanctuary insearch oftruth and knowledge, the most genuine and realofhuman treasures. You are reminded that your progressdepends upon your secrecy, obedience and fidelity; se-crecy for the security ofobligations, duties, oaths, com-

munications; obedience for the laws that reflect the willand judgment and benefit ofthe people, not the edicts ofthe tyrant or those that are contrary to God and nature;fidelity for the faith and to promises plighted family,friends, country and Masonry. Thereby you will avoid thediverting allurements ofpleasure and indolence and per-mit the mandates ofyour obligations to be fulfilled. Youmust seek, read, study, reflect, digest and discriminate.The light of knowledge develops the soul of man and

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assures the reward of his aspirations for continuance after

death. In the faithful pursuit of these ideals you will serveyourself1 your fellow members, country and mankind.

Commentary:

The first division of our Degrees, from the Fourth tothe Fourteenth, includes those known as the Ineffable De-grees.

The appointments and furniture of the Lodge in theFourth Degree form a setting ofdeep mourning, symboliz-ing grief and tears for the loss of the Grand Master. Thestory is retold of the criminal interruption in the labors ofbuilding the Temple of Solomon. The one gigantic mind

was murdered and Ihe word was lost. King Solomon,confronted with suspension ofthe work, starts in Masonicprogressive fashion toward the burial of his brother, thento completion ofthe Temple, and finally to mete out justiceto Ihe assassins. -

The presiding officers are a Master representing King

Solomon and an Inspector representing Adoniram, In-

spector of the workmen and the first Secret Master. Thecandidate, finally shown the Holy ofHolies behind closedgates, is told the mystic meaning ofits sacred elements. He

may infer that while at this time he is barred from entry,there may come a time when the gates will be opened untohim.

This Degree presents a powerful lesson in teachingfidelity to duty even at the risk of death, and the sudden

cessation of life when death arrives without warning.While able to do so, we should review our personal

philosophy and define our lifetime obligations to our-

selves, our families, our country and our God. We should

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The P i ~ l e d e s c r i b e s t h e r o o m c a l l e d t h e N 4 o s t Holy P l a c e . i n t heoracle h e made tw o c h e r u b i m s eac h t e n c u b i t s ( f i f t e e n f e e t ) h i g h . .And he ~ett h e cherubims (winged sphinxes) within the inner house:

t h e w i n g o f th e on e t o u c h e d t h e one w a l l an d t h e w i n g o f t h e o t h e r

. . t o u c h e d t h e o t h e r w a l l ; an d t h e i r wings t o u c h e d on e a n o t h e r i n t hemi d s t o f th e house. And h e o v e r l a i d th e c h e r u b i m s w i t h g o l d . ( 1

Kings 6 : 2 3 , 2 7 , 2 8 . )And t h e p r i e s t s b r o u gh t t h e a r k o f t h e covenant o f t h e L o r d . . , t o t h e

I1ate-,-5ecre~ Master, ~ourthDegree


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travel with assurance toward a form of immortality and asubmission to Divine judgment foracts and omissions of

our lives.Sir William Osler, to whom reference a[ready has been

made, possessed such a personal philosophy and deepreligious faith. His son had been killed in action during

World War 1 . When Osler himself was hospitalized in 1919fora severe, final illness, he knewbetter than the attending

physicians howitwould end. Yet, he faced death serenely.After he died there was found among his effects a slip ofpaper upon which he had written these words:

The Harbor almost reached after a splendid

voyage, andwithsuch companions all the way, andmy

boy awaiting me.

Ask yourselves, do you agree thatyou exist? Ifyou do,must there not have been a Creator called God? Is not yourcreation itse[f the bestproof? Or are youthe merevestige ofan accident, or a machine, or a beast, or greater than a

Creator? Or are you the poor victim of a cruel, blind,evolutionary process, coming from nowhere, a nothing,doomed to eternal extinction?

No! You are a towering example of mans ability toburst out of an aninialistic state. You are an ensouledimmortal, imprisoned for a time within an ensouled body,but rejoicing in a God-given dignity, traveling bravely

upon an ever-ascending, happier, spiritual plane.

FOURTH DEGREE

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PERFECT MASTER

FIFTH DEGREE

Summary:

Industry and honesty are homely virtues that become

a Perfect Master. Life is far too short and fleeting to wastetime in idleness, follies or dissipation. To learn and to do

combine and develop the potential human soul with inher-ent force and power. Satan finds mischieffor idle hands.

Honesty sti[l is the best policy andan honest man still is thenoblest work of God. This virtue should be reflected in

contracts, business dealings, payment for services and ac-

ceptance of an honest days pay only for an honest dayswork. So live and deal and act that when you go beforeGod no man was poorer because you were richer; no manhad less rank, influence, reputation or affection because

you had more.

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Commentary:

In this Degree we witness solemn preparations for amore decent interment of the Grand Master. King Sol-omon ordered the remains brought to the Temple and asuitable tomb erected as befitted the eminent virtues oftheGrandMaster. Funeral orations ofKing Solomon and KingHiram of Tyre expressed grateful tributes to the departed

as a man of great abilities in many fields and the central

character of the Hiramic Legend. His life also symbolizedthe virtues of industry, honesty, charity, freedom and

spiritual power.

Examples of the Lost Symbol abound in unselfish,vital contributions to humanity. Consider the mother who

became lost in a blizzard while carrying her baby over thehills of South Wales. A search party found her frozen to

death beneath the snow. Surprisingly, she had on no outergarments. They soon discovered why. She had wrappedthese around her baby. When theyunwrapped the child hewas alive and well. He grew up to become Prime Minister

ofGreat Britain during World War I, one ofEnglands greatstatesmen. His mother had given her life to save DavidLloyd George.

Another woman also had the key to the Masters

Word. Dressed in rags, she was passing along the streets ofa French town, holding by the hand herbarefoot ]ittle boy.Suddenly she stooped to pick up an object from theground, tucking it quickly within the folds of her raggedgarments. In so doing she aroused the suspidons of anearby policeman. He rudely demanded that she showhim what she had concealed. The poor, frightened womancast down her eyes and revealed a lagged fragment of abroken bottle. She said, I was thinking only of thebarefoot children.

The setting and symbolic color for this Degree remind

us that while we die in sin we may revive in virtue. We

therefore always should act with regard to justice, equity,honesty and integrity and reaffirm our abiding beliefinthe

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Eat~ect~Mast~ ~Ifth~Degr~&,

f l - i ~ h v o ings leact tl4processionto the new t o m b , o f w o r k e r s f r o m th e v i c i n i t y o f th eT ~ e r n j ~ 1 e Solomon ( h a d ) ... 1 , 4 0 0 c h a r i o t s . ( 2

Chron. 1 , . 1 4 . ) Modds. f o r t h i s p a i n t i n g w e r e a n a n c i e n t c h a r i o t an dharness unearthed i n ~ E g y p t .

Hiram c a s t t he p i l l a r s J a c h i n and B o a z [34/i feet high land ten bases ofb r a s s w i t h whe eI ~ . ( 1 K i ngs 7 : 1 5 , 1 6 , 2 1 , 2 7 , 3 0 . ) He s c u l p t u r e d an d c a s t

i n b r a s s an a l t a r a n d ~ 1 2 o x e n u p h o l d i ng a n i m m e n s e b r a s s b a s i n

~iz; cldf0O00~g46ipof w a t e r . 1 ( 2 C h r o n . 4 : 3 , 4 . ):7,,w


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immortality of the soul. Thus, we symbolically raise the

departed from the coffin and place himatthe holy altar as aPerfect Master.

A glance upward at the stars in the heavens maystrengthen our faith. As Longfellow tells us inEvangeline:

Silently, one by one, In the infinite meadows ofheaven,

Blossomed the lovely stars,The forget-me-nots of the angels.

The universe is creating continually. As we participate

in the process we partake of the Creatorthe Divine ofGod. This participation as co-Creator is itself a form of

mans immortality regardless of whether, as we believe,his spirit survives the body. We exist and create. Beinggreater than self is mans true destiny, dignity and gran-deur.

Mans will to believe in something greater than self is

the springboard from which we cantouch the Divine. Talkwith men of faith. Read the books that tell of spiritualachievements. Meditate as you gaze at the stars of the first

magnitude. Then you, too, may attain that conclusivespiritual revelation which is the highest human develop-ment.

So, also, should we conduct ourselves on the assump-tion oflife after death. The folly ofnot preparing is told inthe tale ofa king whosent his beloved jester, Wamba, on a

journey. Go abroad, he said, and see all that there is to

be seen. Take with youthis goldenwand, and ifyou meet a

greater fool than yourself, present it to him. On his re-tum, Wamba found the king in his last illness. I, too, amgoing on a long journey, said the king, an even longerone than yours. Are all your preparations made? askedWamba. No, answered the king, I have made no prep-arations. Then, surely, saidWamba, it is to youI must

give the golden wand.

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INTIMATE SECRETARY

SIXTH DEGREE

Summary:

In this Degree we learn to reject the worldly, the

covetous and the sensual, the severe, the censorious andthe injurious in favor of duty, charity andtoleration. In ourpersonal lives we should practice those virtues and theGolden Rule, with peace and loving kindness toward ourparents, children, friends, neighbors, employees and bus-

iness associates, not for popular acclaim but for our own

inner satisfaction. Organizations should reflect harmonyas the strength and support of all societies, especially ofours. Ideally, we thus should witness the elimination ofdissensions, disputes and quarrels and a world without

war. Thoughts should be focused upon that which is goodand healthy. In short, we are told howwe can reshape ourthinking into joyful channels of charity, self-control and

success.

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Commentary:

This Degree demonstrates that wrong thinking leads

to wrong results. King Solomon promised to Hiram, KingofTyre, certain towns in Galilee. The latter, on inspectingthem and not knowing that it was Solomons intention toimprove them first, was displeased with their barrencharacteristics. Coming to Jerusalem for the funeral of theGrand Master and viewing en route the desolate state ofthe towns, Hiram angrily assumed that Solomon had de-frauded him. Seeing him thus enraged, a Captain oftheGuards fearedforSolomon and so stationed himself that insecret he could observe the Audience Chamber. Hiramdiscovered this and, in a rage, remonstrated to Solomon,who denied the surveillance. But Hiram revealed the spy-ing Captain and, about to kill him, was prevented fromdoing so when Solomon promised a fair trial for the offen-der and also related his plans for rehabilitating the sub-standard towns. Hiram then begged Solomons forgive-ness and asked that the Captain be forgiven, since actually

he deserved commendationforhis loyalty. WhereupontheCaptain was appointed Confidential Secretary to the twokings in replacement ofthat office which the murderedGrand Master had held.

The quintessence of our Scottish Rite teachings ishealthy thinking. These words are usedin a sense ofsigni-fying a state ofmind that is harmonious with a philosophicbelief from which there flows a confident approach to life.

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We can attain that condition of confident living throughapplication in our daily affairs of those secure patternsof behavior that are disclosed in our degrees.

Application means more than merely wishing. Anysuccess-starvedperson can do that. Instead, it requires anactive response to the urge forsomething beyond the sell.From this foundation there are specific steps that can betaken. For example, we can talk with those people who

maysuggest out oftheir experience and wisdom the pathsbest suited to us. We can use the powerful tools given usinour Scottish Rite rituals, lessons that impart the highestlevels ofthought. We can commune in silent meditationand seekreserves ofpsychic strength. Through consciouseffort we can strengthen our positive approaches towardlifes instinctive fears and doubts. In short, we can thinkour way to success.

The opposite is also true. You can assume such acritical role that destructive ill health results. Amid athousand pleasant scents such a person singles out onesolitary smell forcomplaint. Once Churchill wasbuilding awall and put a critic in his place. When told that the wallwas crooked, Churchill gave this stinging reply: Any foolcan see whats wrong. But can you see whats right?

Lack ofgiving is another unhealthy attribute. It vio-lates the great secret oflife that to get we must give, andgive without the slightest expectation of receiving. Theungiving person so often denies articulation to the mostbasic ofal l human needs: a cravingforlove. Closelyalliedistheperson who is stingywith praise or compliments. They

forget that while actions speaklouder than words, a lack ofboth can be devastating. Approval and appreciationshould be verbalized.

Then, too, he who merely eats and breathes andsleeps, and who strives always to satisfy only his ownneeds, is afflicted with an unhealthy greed. He is in aruthless quest for gratification. The selfish man seekingpublic office, or climbing over unfortunate victims for

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SIXTH DEGREE

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he would regard every worthy ambition as within his


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money, or striving unfairly for status, or existing solely forpersonal pleasure, will awake in the end to a realization ofself-defeating futility. Regardless of how natural and alltoo human this may be as part of our psyche, we cancontrol the situation through inhibitionsimply say noto the unhealthy impulse.

Especially, therefore, in this world of questioning ofauthority, of morals, of institutions, of values and of lifepurpose, we should pursue the healthy mind. It givesmore meaning to life thanbigger production, higher sales,more take-home pay. It will exemplify in our daily be-havior the workable philosophy of the Scottish Rite inrelation to our present-day knowledge.

There is a creative approach to Masonic self-helpways in which we can multiply our personal develop-ment. We can work on ourselves through systematic per-sonal effort. It leads to the spiritual side ofthe Scottish Ritemiraculous way. This is derived from a source of limit-

less energy, a phenomenon that can be explained only ascoming from a Supreme Power, amply demonstrated indocumented records of inspirational transformations.

Consider a scientist who up to his fiftieth year was anunhappy, ineffective man. Unimportant, unknown, livingin a world ofgloom and failure, he was afflicted also withpainful, blinding headaches. He took stock and realizedthat something was seriously wrong. Lie reread thosewords of William James: We might have to give up ourphilosophy of evil, but what is that in comparison with

gaining a life of goodness?The scientist determined to put this doctrine to the

proof. Forone month he would make a careful andhonestexperiment. During that time he would control histhoughts. He would think only of the happy, pleasing,bright incidents and days ofhis past. In thinking of thepresent, he would attend only to the desirable elements ofhis home, his work and his opportunities. For the future,

36

he would regard every worthy ambition as within hisgrasp.

At the end ofonly eight days offaithful application~ he

felt a tingling transformationanexpectation ofimportantdiscoveries. He knew then the experiment of healthythinking was succeeding. Even his headaches disap-peared. He felt happy and contented, and he made othershappy with his more attractive personality. The outward

transformationofhis life from his changes ofthought sur-prised him even more than the inward improvements.Eminent scientists recognized his merits; his works werepublished. He was elected to the presidency of a greatscientific society. He demonstrated that great unseenforces can work for man, even as Paul revealed in hisperceptive saying: All things work together for good tothem that love God.

Truly, this was an experiment worthy of emulation.

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PROVOST AND JUDGE

SEVENTH DEGREE

Summary:From this Degree we learn that impartial justice protects

persons, property, happiness and reputation. It involvespunishment and

thepossibility also of

retributionand re-

pentance for wrong done and evil perpetrated. Every cnm-inal, every tellerofidle words, and every doerofevil deedsstands revealed in his naked guilt before God. There isdivine as well as man-madejustice. Whathasbeen done oromitted never can be obliterated. It is a momentous truththat wrong and injustice once done or omitted cannot beundone. The consequences are eternal. Wrong containsitsown retributivepenalty. Reparation or remorsemayresultin forgiveness, but the deed or omission is never erased.N4asonry endeavors to restrain men from injustice, wrong

and outrage, and when this restraint fails, seeks for thefallen the type of justice that is tempered with mercyandpity. We should not look with scorn upon the disgracedoffender; rather, there should be concern asto howhe maybe reclaimed. Remember that you, too, someday may ap-pear before the bar ofjustice if you have not already doneso; or perhaps you have escaped apprehension! Thoseinvested with the power of judging, whether asjudge or

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jury, should act patiently, uprightly and impartial]y, devoid ofprejudice, preconception and personal considera-tions, and carefully weigh the facts and arguments beforeproceeding to decision. Our great goal is finding the mosteffectual means ofpreventing and dealing with wrong andinjustice, and ofenforcing the laws of God and man.

Commentary:

The murdered Grand Master had been supervising avast number ofcraftsmen engaged in construction of KingSolomons Temple and, in so doing, hadsettled theirquar-rels and disputes andhad administered justice. Followinghis death, King Solomon appointedProvosts and Judges to

perform thesefunctions. Meetings wereheld in theMiddleChamber of the Temple. They, in effect, held court andapplied to Phoenician and Hebrew alike the same law andendeavored to do equaljustice to all. They kept their rec-ords in a box ofebony, the key to which the Chief Provostand Judge held.

As we all act as judges from time to time, we shouldendeavor to do justice in decisions, in judgments, and inourintercourse and dealings with otherpeople. Since whatis done or omittedin assessinganddeterminingjustice cannever be undone, we must always act with deliberation

and impartiality, and decide with a single eye on equity.The consequences ofwhat we say and do here are eternalin character. Punishment is not the execution ofa sentence;rather, it is the culmination of a cause the offenders them-selves have set in motion.

Our moral and mental character as formed in life de-termines what our fate will be in the domain of eternal

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justice A mans thought word or deedwill return accord SEVENTH DEGREE


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justice. A mans thought, word or deedwill return accord-ing to the law of cause and effect. He has made his ownrecord for good or evil. This is beyond recall. We sow theseed and this inexorably brings to harvest our own crop.Therefore, he whohurts another only harms himself. Ret-ribution is a self-inflictedpenalty. As Schoepenhauer put itin his figure, manis a wild beast whofastens his fangs into

his own flesh.

There is, however, the inspiring assurance that we cancontrol the remedy for evil and the increase for goodthrough the curative powers ofpurity and love and reason,and striving for spiritual realization. In that sense, we ofthe Scottish Rite believe that Man is the master ofhis owndestiny.

We are singularly fortunate in that we can fight forjustice in this life and achieve memorable victories, draw-ing lessons from our Scottish Rite teachings as guideposts.The perceptive student will see that behind the clash ofarmies and ideologies there lies a struggle against injustice.We in this life can pursue the never-ending and exhilarat-ing quest forhumanjustice. Its meaningmayinvolve manyingredients when we behold the traditional symbolic fig-ure with familiar scales that are in balance. There is a

deeper meaning in this than the mere symbolic, as you willlearn later. The concept is crucial for there must be har-mony and balance, and equilibrium ofequality and peace.

Whatwecalljusticecannot be defined withany simplystated ideals. It is far from static. Our present standards

have been developed over the ages and through the

agonies of experience. The Roman praetor transformedcrude customs into a consistent legal system. Merchants

even in ancient times made far-reaching contributionsthrough their customs and binding contracts. St. Paul,bound with thongs, on being brought into the castle forexamination by scourging, asked the Centurion, Isit law-ful for you to scourge a man that is a Roman, and uncon-demned? Thus, he gained the benefit oflaws that were

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SEVENTH DEGREE

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s i m i l a r f o r a l l Roman citizens everywhere. When Justiniantook the throne in A.D. 527, he commissioned a workwhich became the bible ofWestern law, it being his hopethereby to restorethe grandeurof Rome and ofRoman law.After the fall of the Roman Empire, and the passage ofcenturies, the private citizens themselves, like the vig-ilantes of a later day, administered law.

The Lords ofEngland similarly aroused themselves in

defense oftheirrights, and on June15, 1215 went upon therolling meadows of Runnymede and forced King Johnunwillingly to affix his seal to the Magna Carta. Fourhundred years later the courts, like the Lords ofEngland,spoke courageously to James I, the King, in defense oftheEnglish common law. Summoned to his presence, he ac-cused them of impertinence and demanded that in thefuture they obey his orders rather than the edicts of thecourts. All but one fell to their knees and so promised.Standing alone, the fearless Sir Edward Coke, toweringover his prostrate colleagues, replied, When the casehappens, I shall do that which shall befit forajudge to do.

Our American Colonies initiated legal reforms in thecourse ofwhich John Peter Zenger fought for freedom ofthe press, although attacks were aimed at despised Britishofficials. Andrew Hamiltons ringing eloquence won theday. On the same spot where Zenger had stood trial 54years earlier, James Madison on May 4, 1789 proposed theBill of Rights to our Constitution. This Bill had its forerun-ner, Englands Magna Carta, but ours is unique in that it iswritten asthe first ten amendments into the Constitution

of the United States.More importantthan the list ofrights themselves is theconcept of mans inalienable, God-given rights that thefundamental laws of a nation must protect.

Thus, we also can put into practice in our daily livesour devotion tojustice, which has forits heart a reverencefor the brotherhood of the individual man, a Masonicteaching for the conditions of human life.

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INTENDANT OF THE BUILDING

EIGHTH DEGREE

Summary:

Masonry reduces to practice the great principles ofGodsinherent love, charity, morality and kindness. But manytimes the symbols and the ceremonies deliberately havemultiple meanings. The truth then is concealed in hintsand allusions that are designed for discovery only in stagesand through organized and systematic reflection andstudy. It is futile to advance unless we learn the lessonsalready given in work and ceremonies and communica-tions and the related jurisprudence. Thus, we proceedtoward our ultimate goal of Perfection, the name ofour first

fourteen degrees. But the Scottish Rite is practical. Theworld itself is Gods handiwork and hence essentiallygood. In t r u t h , i t is the beginning of heaven and part ofimmortality. We should weigh the worlds evil against thegood; the misanthropy, the melancholy and the despair asopposed to the contentment, the blessings and the happi-ness. Compare our afflictions with those of theywho are

less fortunate. Our faults are more truly reflected in the

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11 Pmirror of enemies than that uiuieiiu~ We have ntgn duties


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11 Pmirror of enemies than that uiuieiiu~. We have ntgn dutiesto perform and an inspiring destiny to fulfill upon this

earth as a noble field of action.

Commentary:

This Degree portrays, as do others, the problem of

resuming the duties which the murdered Grand Masterhadbeen performing. Among these were those ofsuperin-tendent of construction, or Intendant of the Building. Insearching for a replacement, King Solomon interviewedthe five favorite craftsmen among the workmen of the

Grand Master. The selection fell to Adoniram, who hadtaken advantage ofopportunities presented to gain knowl-edge, wisdom, ecperience and fairness to employees.Thus he was ready to assume further and higher respon-

sibilities for completion of the great work of the deadGrand Master.

We learn that work must be organized and sys-

tematized, and that progression must proceed by stages.This is but a truism that has been reflected in mans prog-ress upon the earth. It is now said that manhas lived heremany, many millions of years. During that time, he has

progressed as a nomad, a food collector, a hunter and thena builder. He first fashioned crude tools and utensils ofstone, bone and wood; next he molded clay and loam; thenhe discovered the casting of bronze and copper and, fi-nally, iron. Along the line, he learned to till the soil andreap the harvest, to capture and domesticate wild animals,

to build dwellings and villages and cities. He has survived

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p

~APA

Ptate Degree

King Solomon d f i v e c r af ts me n an d c hos e A d o n i r a m

s ~ . 4 ~ r i n t e n d e n t k ofcompletion o f t h e T e m p l e .

four ice ages and three warmer interglacial periods The EIGHTH DEGREE


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four ice ages and three warmer interglacial periods. Thelast ice age ended about 8000 B.C.

All the splendor andall the mystery of this miraculousstory of man is deeply imbedded in youlives on inyouas in a seedbed. We all have experienced unexpect-

edly, unexplainably, rooted deep in the past, a feeling ofkinship with places and persons. There is within you

destined to endure foreverthe wisdom of the Delphic

Oracle, the truth of Atlantis, the thousands uponthousands of legacies that you have inherited from yourancestors during their existence upon this earth. Withinthe span of your own lifetime, thus extended, you mayhave followed in the footsteps of your primeval ancestorsas they walked the walls ofJericho, so ancient that eventhepatriarchs Abraham, Isaac and Jacob knew not its origins.

You may have stood on top of its tower, four thousandyears older than the first pyramid. Youmay have workedwith yourancestors inan intense desert heat as theystokedthe firesinthe smelting ovensofKing Solomon, or built thetowers of Sardis in the bronze age of 800 B.C. Today youcan view in southern France the mysterious and fascinat-ing caverns where your ancestors over 25,000 years agopainted, colored and carved upon walls of their cavehomes the pictures and designs of buffalo, deer, horsesand symbols. This creative artistry, motivated by areligio-magical impulse, holds excitement for us since,aside from antiquity, it marks the end ofthe Cro-Magnonmans period as a mere toolmaker. It is mute evidence of

his entry into the era of true humanity.

And so we plan and progress. Your brain is a greatercomputer than could ever be built. A group of experts inthe field of computer design were asked what sciencewould have to devise as equivalent equipment to competewith one human brain. They figured that, in a lifetime, ifparts were as miniaturized as those used in a rocket to themoon, the machine would be as big as the United Nationsbuilding in New York, with a cooling system that had an

48

P

- p

EIGHTH DEGREE

49

It

output equal to Niagara Falls, and a power source of elec-


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p q g , ptricity sufficent to suppiy the homes and industries of theentire state of California.

By an intelligent application of your energy, you can

plan, progress and achieve. This will bring you rich re-

wards.You can organize and increase your efficiency by a

simple formula that will help develop and elevate your

potential and the quality of your life. The great indus-trialist, Charles Schwab, once said the simple technique ofplanning a daily schedule helped make him $100 million.

He learned the technique from a mannamed Ivy Lee, who

was a pioneer in public relations. Schwab said to him, Ifyou can give me something to alert me to the things Ialready know I ought to do, then I will gladly listen to youandpayyou anything you ask. Lee answered, I can give

you something in 20 minutes that will step up your action50 percent. Lee handed Schwab a blank piece of paperandsaid, Write on this paper the six most important tasks

you have to do tomorrow. Number them in the order oftheir importance. Now put thispaper in your pocket and

the first thing tomorrow morning look at Item One and

work on it until it is finished. Then tackle Item Two in thesame way, thenItem Three andso on. Do this until quittingtime. Dont be concerned ifyou have finished only one ortwo. Work on the more important ones. The others canwait. Try this as long as you wish, and then send me acheck for what you think it is worth. Schwab severalweeks later sent Lee a check for $25 thousand. Andin theaccompanying letter Schwab told Lee that this simple les-

son in planning was the most profitable he ever hadlearned.

50

FLU OF THE NINE

NINTH DEGREE

Summary:

The Scottish Rite reaches into the heart ofFreemasonry forits homely virtues and principles of truth, candor andgenerosity. We learn we should follow these practical and

active rules that shape and control our conduct. Yet, far toooften, menare guilty of the very faults they findin others,

talking like hypocrites of virtue, charity and honor butliving a life of wickedness, vice or indulgence. Certainlythere ~slittle opportunity inside a Lodge itself to practiceFreemasonry. Masonry belongs more importantly in theworld of competition and disputes, of temptations and ofunlawful pleasures. True Masonry is active, not inert,

especially when our country, our Brethren or mankind callon us for help. It is the apostle of Liberty, Equality andFraternity but engages in no plots or conspiracies againstcivil government. It retains the same calm and simple dig-nity under every government and apart from any sect or

creed. A Masonlearns to set his foot upon political tyrannyand spiritual despotism and to condemn the cruelty andwanton disregard of the rights of humanity, the disgraceand ruin of his country, the depravity and barbarity ofmankind. He therefore resists the usurpation ofperversionof power that belongs to the people. He exerts himself indefense of his love of liberty and equal justice under the

51

law, and in supporting education of the people, makingthe honor of his country co-equal with his heroic own


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the honor of his country co-equal with his heroic own.There he seizes a sword and, when assailed, wields it aloftwithGods strength. In contests ofthe mind against super-stitions, fears and prejudice, the true Mason conquers andemerges victorious and unites with his Brethren in thepatriotic labors of peace

Commentary:This Degree details t[ie punishment thatjustice is con-

strained to demand for the crimes t[ie villainous traitorscommitted just before completion of the Temple. KingSolomon desired to capture the assassins alive and selectedfrom among the craftsmen nine to make the attempt. Oneof the criminals, however, was killed in a cave where hehad been hiding. On seeing the evidence of this, KingSolomon angrily assumed that his order had been dis-obeyed. But on learning the circumstances, he concededhis judgment was overly [tasty andbased upon inadequate

evidence.The criminals, of course, had been motivated by am-

bitious greed. That type of ambition should bedenounced. There is another ambition which is laudable.

The late Brother J. C. Penney, one of our Thirty-thirdDegree members, said on one occasion, rapping his deskfor emphasis, Any young man can be a success in busi-ness today ifhe has ambition; its the same as it was in myday. Brother Penney climbed the ladder of success thehard way, reaching a crest wit[i many stores throughoutour land and a worldwide organization. He struggledthrough some 70 years in the highly competitive world ofAmerican business, insisting that a man needs three

things to succeed in business: he must be patient, he mustlikepeople andhe must be able to make a good impression.The Golden Rule has beenmore thana trademark forme; it

has been aprinciple to live up to. Youmust givegood value

52

and good service. I cant conceive ofaman succeeding who

I

NINTH DEGREE


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hasnt been honest. Ive profited from my experience bylearning not to make the same mistake twice. Thesehomely virtues, of course, are what we are taught in ourScottish Rite to practice.

We also know that there are times when the demandsof justice require corrective action. Then we must beequally firm. Our colonial Masons were. They molded and

riveted down Masonic concepts and a Masonic organiza-tional pattern into our Declaration of Independence, theConstitution of the United States and the Bill of Rights.Actually, therefore, they created what I call Masonic-minded Americanism. The very term Americanismwas coined by one of these patriots, John Witherspoon,oneofthe Masons who signed the Declaration ofIndepen-dence.

Fundamentally, Masonic-minded Americanism issimply mans burning desire for freedom ofwhich the poet

sang:

Let man be free!

The mighty words they spoke were not their own.The spirit ofthe highestmovedtheir mortal lips alone.

You can understand, therefore, why our SupremeCouncil ofthe Scottish Rite has been a strong exponent ofpatriotism and freedom. We know that Masonry can exist

onlyin that kind ofa climate. Surely, where there is no law,there is no freedom. That is why Masons in the mainMasonic minds directing Masonic handswrote intobasic documents those which add up our concept of a free

America, amoral America, a law-abiding America. Masonshave aninherent stake in the security, the survival and theperpetuity of what we call the American Way of Life. Wesay with our Brother, Theodore Roosevelt, We here inAmerica holdinour hands the future ofthe world, the faithofthe coming years, and shame and disgrace will be ours ifin our eyes the light ofhigh resolve be dimmed or ifwe trailin the dust the golden hopes of men.

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4

ELU OF THE FIFTEEN

TENTH DEGREE

Summary:

Toleration is the dominant theme of this Degree. History

records a bloody trail ofpersecution when men arrogate tothemselves the right to punish others for contrary opin-ions. This type of bigotry is behind condemnations of

Masonry. We feel that every person has a right to religiousand political views of his or her own, and that no human

being can validly say that he or she alone knows the truth.Whatever a person sincerely believes is to himor her truth,and he or she knows only education and en[ightenment

can conquer intolerance and fanaticism. Masonry, whilereligious, is not a religion, but within its precepts andprofessions there are contained the truths and the univer-

sal morality of all recognized creeds and religions. Theseinclude those our members must sharea beliefin the one

God, in animmortal soul, and in amoral andvirtuous life.

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L


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. 4

Commentary:

This Degree develops a continuation and conclusionof the punishment inflicted upon the two remaining

traitors for their atrocious crimes. King Solomon added sixmore craftsmen to the nine already elected and these fif-teen then set forth in a search which succeeded in captur-

ing the remaining two murderers, who were found work-ing in a quarry. They were taken to Jerusalem for trial,

where they pleaded guilty and were hanged and be-headed. Symbolically, they represent the enemies of free-dom, namely, unbridled emotionout of which tyrannyand despotism is bornand fanaticism, from which

emerges intolerance and persecution. The third and mostguilty criminal signified the ignorance of the masses,which permits ambition and fanaticism. An enlightenedpeople cannot be enslaved and an ignorant people cannot

be set free.

We of the Scottish Rite are tolerant of all creeds andreligions. We do not fasten any dogma upon our members,

nor do we seektopurge any dogmathat confounds scienceor confutes history. Myth and story may be a phase ofmans eternal search for God. So, we say:

Let pridish priests do battle with creeds,

That church is mine that does most godlike deeds.

Yet we are not so soft as to confuse tolerance with

58

~4 tS~4

-Elu-of he~ffe~n,~Te~iDegiee

craftsmen apprehend and capture the remaining two murdererswno had been working in a quarry in the mountainous country nearGath.

license when it comes to our Masonic and national sur- TENTH DEGREEi l R b th ld f i


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vival. Remember the old refrain:Those who cry Appease! Appease! Appease!

Are hanged by those they sought to please.

Let there be no mistake. There are today vindictiveand relentless foes ofFreemasonry. They are motivated byignorance, bigotry and intolerance, mental and spiritual

slavery. Hence, theycollide with Masonic concepts ofcon-

stitutional freedoms, enlightened living and inherentrights of the people. The princip[e of freedom rejects therule ofthe priesthood over those heldin ignorance. There-

fore, some of the priesthood are bitter foes of those whowould enlighten and educate the citizenry of a nationthrough free, tax-supported public schools, a free press,

freedom of thought and religion.Freemasonry neither fears nor hates any sect or soci-

ety, but stands on guard to protect humanity from intoler-ance, tyranny, fanaticism and ignorant brutality. Some-times the more timorous among us, in a head in the

sands attitude, claim that our Supreme Council policies,programs and practices may offend the sensibilities ofthose who are not members of our organization. It is con-tended on occasions, for example, that our warnings ofchurch-state violations are anti in nature. The hope iseven expressed that we should refrain from any activitythat may impede the ecumenical professions of the priest-

hood.But if we were to succumb to these blandishments of

misguided, albeit well-meaning men or Brethren, we

would fall into the abyss of oblivion. It would be Masonicsuicide.Recall that our basic reaction against attacks upon the

wall of separation between church and state has beenstrictly defensive. We are defending against aggressions.The leaders of some churches have initiated the demandsand the campaigns for illegal state violations andsubsidies.

60 - 61

That, to us, is the kind of tyranny the perceptive de Toc-queville warned against when he said, The tyranny of the

ELU OF THE TWELVE


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queville warned against when he said, The tyranny ofthelegislature is really the danger most to be feared. Whenchurch leaders apply clerical duress upon susceptible legis-lators to violate our traditional church-state separation,they are guilty of that type of tyranny.

There is need, therefore, to defend against such legis-lative tyranny, to support our courts, and to defend ourconstitutional freedoms. In so doing, we are not anti

anyone or anything. We are pro the American principlesof freedom and justice, ~~pro our public schools. This isnot to contend that public schools are above criticism.

Quite the contrary. We realize there is room for improve-ment and that we must participate in the structure of our

schools and work for improvements. Despite the obviousfaults, let us never throw out the baby with the washwater.

Ifimproved relations with ecumenical-minded church

leaders are going to result in the loss of our American

freedoms or imperil the welfareand safety ofFreemasonry,then the price is far too high! We take our stand with ourpatriotic MasonicFounders! We say, lets defend our liber-ties! We proclaim with Prophet Mohammed of old:

Though t h e su n o n my r i g h t h and

And t h e moon o n my l e f t

Say silence,

Still will Ispeak!

ELU OF THE TWELVE

ELEVENTH DEGREE

Summary:

A distinguishing characteristic of every true Mason is the

key word of this Degreesympathy. He should manifest

this not only toward his Brethren, but toward all mankind.For, he sees the human race as one great family to which

God has connected and forged him with invisible linksthrough a mighty network of circumstance. Especiallyupon entry into our Fraternity does he feel sympathy to

serve his fellow man, cease any prior isolation, and wel-come opportunities to put into practice unselfish duties ofservice he has assumed toward his Brethren in Masonry.He knows then how essential it is to be earnest, true,reliable and sincere; to protect the people against illegal

impositions and to contend for their betterment; and how

the safety offree government depends upon the integrityof the common people. A nation that claims greatnessthrough tyranny over prostrate states, heavy and unjusttaxation, and alliances more crafty than wholesome, isactually impoverished and tottering toward ruin.

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Commentary:

Complaints hadbeenmade to King Solomon ofabusesin the Oriental custom offarming out the collections oftaxes. Turning for advice to King Fliram of Tyre, Solomonchanged the system so that his representatives would per-sonally superintend collections. He desired to rewardthose ofthe Twelve Tribes ofIsrael who had exhibited zealand fidelity in the capture and punishment of the crimi-nals, so he chose twelve from among the Elu ofthe Fifteento constitute a new order and gave them command oftheTwelve Tribes. Those tribes that were at work on the Tem-ple thereafter reported daily through the twelve to KingSolomon and received their wages.

The deadly analogies of excesses in taxation runthroughout civilization. For example, Edward Gibbon inhis classic, The Decline andFall of the Roman Empire, pointed

out that similar abuses and the decay ofreligion andmoralsamong the people ofRome were the fundamental causes ofits weakness and eventual ruin.

Gibbon had in mind, of course, the rise of Rome thatbegan about 500 B.C. when the Romans drove out theTarquin tyrant invaders from Etruria. The victors thenbrined a republic which became the hard rockfoundationfor a mighty empire that would stretch over the civilizedworld and last some four and one-half centuries. Theirgovernment included a system of checks and balances

64

PI~teEIu ofthe T~oelve. Elereoth Degree ~ 2.

King Solomons Porch ofJudgment. Upon the advice of his friend,King Hiram ofTyre, King Solomon chose twelve men to serve asgovernors or vice regents over the Twelve Tribes ofIsrael.

Isimilar to those we find today in our Constitution, andthusavoided a concentration ofpersonal authority. Small won-

ELEVENTH DEGREE


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avo ded a co ce t at o o p y S a woder that a Bishop ofLyons wrote in the second century ofRomes glory: The world is at peace, and we walk on thehighways without fear, and sail where we will.

But this security and magnificence began to fade and

there was heard adeath rattle when the Gracchus Brothersdisguised themselves as heroic champions of the peoples

rights. Actually they were malignant political dema-gogues. They manipulated the masses, overrode theSenate and subverted the constitutional safeguards. They

did this through land distribution, free grain for the urbanpopulation, and make-work programs. Thereby they won

votes and enriched their henchmen As always, this cor-ruption was not a sudden circumstance, but came aboutgradually. First, a little corn and oil for the wret

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Clausen s Commentaries on Morals and Dogma

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