THE CRAFT JOURNEY

A Discussion of some of its Finger-posts and Milestones,
by
W.Bro.J.R. CLELAND, M.A., D.D., P.P.A.G.Chap. (Kent).

Part 5. "THE CEREMONY OF RAISING."

" Strange that men should be content to grovel and be men, when
they might rise to the rank of gods!

"HYPATIA" - Charles Kingsley.

"The boasted strength of the personal self is really its weakness;
true strength lies in that which lies behind the personal
strength."
Paul Brunton.

"Repose is called the Law of Return.
The Law of Return is called Eternity:
To know Eternity is called Illumination.
To ignore Eternity is to draw misfortune upon oneself.  
To know Eternity is to be Great of Soul."

The Book of the Inner Life in Action. TAO TEH KING.

"When I was a little boy, I had but little wit; 
It is some time ago, and I have no more yet; 
Nor ever shall I have, until that I shall die: 
The longer that I live, the more the fool am I."

Old Nursery Rhyme (Various versions).

"So when this corruptible shall have put on incorruption, and this
mortal shall have put on immortality, then shall be brought to pass
the saying that is written, Death is swallowed up in victory. O
death, where is thy sting? O grave, where is thy victory?"

I Corinthians, XV.,  54-55.

"Behold bless ye the Lord, all ye servants of the Lord, which by
night stand in the house of the Lord.  Lift up your hands in the
Sanctuary and bless the Lord.  The Lord that made Heaven and Earth
bless thee out of Zion."

Psalm CXXXIV. A Song of degrees.

We come today to the consideration of that truly sublime degree, in
which, as its title shows, the Aspirant is sublimated, in which in
symbol he completes the subjugation of the Personality.  Herein,
also, that darkness, in which, mistaking it for light, he has
revelled for so long, becomes visible to him and, for the first
time, he knows it for the darkness which it really is.

As I have indicated in previous papers, this is not a degree of
complete resurrection, but only of the conscious realisation of the
ultimate certainty of resurrection.

Before he presents himself as a candidate for the degree, the
Aspirant should have made himself perfectly conversant with, and be
able to perform, at a moment's notice, each and every floor office
in the E.A. and F.C. degrees.  This, as before, is the
responsibility of his sponsors.

With the preliminaries of his preparation we have dealt in Part II
of this paper, and now we see him as he " Comes p.p. to be r. to
the s.d. of a M.M.," having passed the tests of his efficiency as
a F.C., and having been entrusted with the g. of Cancer, the Crab,
and the p.w., T.C., of which the name of the lame god, Vulcan, is
a corruption.  The Aspirant has passed safely, as Candidate,
through the Ways of Purgation and Illumination, and should now be
sufficiently developed to enter upon the Way of Union. The Light
gained upon the Way of Illumination only serves to give emphasis
and expression to "that gloom which rests upon the prospect of
futurity."

He seeks admission by the use of the knocks which indicate the
stage he has now reached as a F.C. These knocks are at once
interpreted within the Lodge as an Alarm, for it is now open in the
3rd degree.  The F.C. Aspirant has passed far beyond the stage of
"humbly soliciting" to be admitted, and he no longer merely "hopes
that his progress will recommend him for further promotion. He has
now more confidence in himself and "hopes that his further progress
will entitle him to be admitted" to the stage of sublimation.

As always, his hope and confidence is based upon his assurance of
the "help of God," and he adds to the aid given by the basic sq.
the further aid of the c's.  We find this instrument added, in the
glyph of the degree, to the picture which we have built up from the
basic tools.  In the E.A. degree, we found the I.G. using a
combination of I. & p.r. for purposes of admission; in the F.C.
degree, the sq. is used and is added to the Glyph, and we traced
the corresponding growth of the Calvary symbol.  But you will
remember that we noticed that the symbol was incomplete.  Today we
add the C's to complete the symbolic trowel, and, in the Calvary,
the symbolic representation is completed by the addition of the
Spear on the one side and the reed and sponge on the other, so
placed that together they occupy the same relative position as our
c's.  You might like to note also the peculiar parallel between
these two instruments and the p.w's. used to lead to F.C. and M.M.

Th Glyph still remains essentially incomplete, for the figure has
yet to appear in the centre of the diamond.  It is the Calvary in
intent, although the Aspirant is not yet proven to be ready to
undergo "that last and greatest trial," wherein he must tread the
"Way of the Cross," that the Personality may be transcended, and
the real man pass on to that sublime state of consciousness which
shall place him beyond the necessity for entering into that state
of death and limitation which we call "life on earth," or
"incarnation."

The p.w. is normally in possession of the Aspirant.  It is a fact
that in some workings, the Irish for instance, the p.w. and p.g.
are not communicated to him until later in the ceremony, but his
Conductor has them and has oven them for him, which achieves the
same object.  The ritual interpretation of T.C. as W.P.'s. is
interesting. Actually C. is Possessions and T. apparently implies
Production, and T.C. is applied mainly to Production of Weapons. 
It is a highly significant fact that the Age of Vulcan in which we
have been wallowing, is, in the throes of its passing, turning the
whole of our humanity, in one way or another, into
Munition-workers, engaged in the "Production of Weapons." This is
itself an indication that the race, as a whole, is ready to undergo
"that last and greatest trial" of war and destruction through which
they must struggle, if they are to survive.  Survival is, in
eternity, certain, but its form may be other than the average man
has been led to hope for or to expect.

Again we must note that a physical defect is stressed, for, as we
have seen, Hephaistos, Vulcan and T.C. are one and the same "lame
god." In the passing on to the plane of the E.A. a defect was found
in Vision, the passing from E.A. to F.C. stressed a defect in
Speech or Aspiration, and now we find a defect in Locomotion.

The Bull-calf of the first p.g. representing P. is now moulded by
the f.a. in m's. into the Golden Calf which has been and still is,
so commonly worshipped in the guise of W.P's.  Actually it pertains
to the gross Personality, the lower nature of man himself.  No
wonder the old god, Vulcan, is in eruption!!

Admission to the Lodge is on the C's., and both points should be
applied to the b's. which are exposed for the purpose.  It is
significant of the coming balance of the thinking principles.

The two triangles, the upward pointing,fiery triangle of Spirit,
which represents the Individuality, and the downward pointing,
watery triangle of Matter, which represents the Personality, have
now approached and the two divisions of mind - the lower mind of
form and the higher, formless mind - represented by the bases, have
come together and have coalesced to make the clear diamond of the
perfected and unified mind, which we find represented in our basic
trowel-blade.  Upon this diamond has been based the whole of our
symbolism of the Sq. & C's., which we watch as it grows with the
growth of the Candidate, and see completed with the appearance of
the second point at a later stage in this degree.  With this we
have already dealt very folly.  The trowel is sometimes worn as a
badge of office by the Tyler, for, although we have seen that he
represents the dense physical body, yet he also shows forth the
latent potentiality of full Mastership.  Indeed, it is advisable
that the Tyler should, wherever possible, be an experienced P.M.

In the admission on the C's. there are again no words required, for
the aspirant is fully conscious of all that is happening.

On admission, he is received by the D's., acting in consort, so
that the three-fold Personality now attains a stage wherein it
ceases to manifest only temporarily, and is able to persist as a
unity.

The incarnate, physical man, led by his emotional and rational
faculties, in perfect balance, proceeds upon his way.  The three
should now always proceed in line, the Can. between the D's.

The three-fold Personality bends its Physical Vehicle in prayer,
and is thus presented to the M.H., in one of the most moving and
significant prayers in Freemasonry, carrying, as it does, the
necessary warning of the solemnity of the Ceremonial Path which is
now opening before him in the Way of Union.

As usual, the whole journey previously traversed must be passed in
review, the Aspirant being permitted to Pass on his way only after
due trial and strict examination. Speaking for myself, again, I
like to hear the full tests applied by each Warden in turn, but I
will not press the point.

The Ceremony proceeds as before, the Intuition breaking in to
advise the Brn. in the N.E.S.&W. of the approach of the Candidate,
who, in combined charge of his mental and emotional faculties,
perambulates the Lodge to show that he is the Can. p.p. to be r. to
the s.d. of a M.M. He undergoes the required pass-tests on his way
and thus returns to the Spiritual Principle, ATMA, by whom he is
presented to the Intuition, BUDDHI, and from whom, in consequence,
comes the instruction, from which his conductors receive the
impetus which causes the complete personality to set out, as a
unity, upon this Path of Union.  This path should lead to the final
coalescence of the three-fold Personality with the three-fold
Individuality, for the conscious use of the Ultimate Ego.

The Candidate now learns the method of advance to the E. which, as
we have seen elsewhere (see Trans. No. 8), is of great
significance.  It is the "passing through the Valley of the Shadow
of Death," the "Way of the Cross," the entry upon the first
realisation of the fact of Four-dimensional Space.  Starting in the
W. it carries him to S., to N, and to E. by three oblique journeys
of the Way of Transgression - which, by the by, is not always as
bad as our modern use of the term would have us believe, although
it always remains "hard," even harder than appears at first sight. 
The four b. or m. sps. which follow point out the passage into the
fourth dimension.  Just as the F.C. treads underfoot the goat or
Ram, so the M.M. sacrifices the Golden Calf, in complete
self-denudation.  To carry on the symbol of staircase-building,
which we used in the last part of this paper, the Aspirant has now
passed into the towelling temple and is on ground-level.  In the
language of another symbolism, he has
"ascended into a mountain to pray" and has reached that summit
which has been called Golgotha, the place of the Skull.  Remember
that all these symbolic stories and pictures are attempts to depict
in word and gesture, for the benefit of the spirit of man
imprisoned in the flesh, reminders of the facts of the spiritual
world, with which the real man, freed from the trammels of the
flesh, is already well acquainted.  They also remind him of ordeals
which he knows that he must freely undergo.  On the path to the
Place of the Skull he must pass along the VIA DOLOROSA, the
sorrowful path of self-immolation and sacrifice, the voluntary
treading of which, to the uninitiated and materially-minded man, is
the last word in foolishness.  He, in his blindness, sees only the
present suffering, and has no conception of the goal to which it
leads.  He sees, as it were, the blade of a sword stretching into
darkness over a great gulf, and he fears even to step upon the
cross-hilt.  He has only scorn for the aspirant who attempts the
passage of the abyss upon such a razor-edge.  Truly the path is
narrow and hard, which leads from Transgression to bold advance
towards full-filment.  I must return to this later when I come to
deal with the tomb, the very name of which bears out what I have
been saying.

The position during the Ob. is now, at last, truly balanced, as is
necessary if the Aspirant is to open up the direct channel of
SUSHUMNA, as he stands between the pillars of the channels, IDA and
PINGALA.

In the Ob. itself there are a few significant points upon which we
must touch in passing.  The wording links up closely with the F.P.
of F., of which the Candidate learns at a later stage, but perhaps
the most surprising thing, and that which has caused most comment,
is that clause which is generally known as the - "Chastity Clause."
It is often a matter for wonder, among those who are not yet in
touch with the laws of the higher life, that this clause should not
come earlier in our rituals, if it is to be included at all.  Still
more often is it a matter for wonder and comment that it should be
thought necessary to have such a clause. Actually, its inclusion at
this point marks a very significant change in the relationship of
the Aspirant to his Brn. in Freemasonry.

This change can, perhaps, be best illustrated by the change which
takes place when a CHELA, or Pupil in the Spiritual Science, is
accepted by his GURU, or teacher, into that close relationship
which is called sometimes "Son of the Master," when he has made
such progress that he can actually enter into the consciousness of
his Master, and lay his own thought alongside that of his Master
for comparison, merging himself momentarily, at least, in the
Master.  How close then must become the relationship of Pupil and
Master, and how close the relationship between any two pupils of
the same Master.  The stage of chastity and utter purity necessary
to be reached at this point is almost beyond the comprehension of
the average man of today.  Two men having such relationship will
have everything in common - thoughts, emotions, experiences - to
such an extent that even a hint of unchaste thought directed
towards a relative of his brother-pupil would have the most
far-reaching consequences.  It is extremely difficult for us,
living the normal life of the world, to grasp this utter oneness of
the relationship which our founders have endeavoured to depict for
us in the F.P. of F. The Christian Master is quoted by St. John
(Ch. XIV verse 20) as saying, "At that day ye shall know that I am
in my Father and ye in me and I in you," in another attempt to
express this relationship.

In the earlier Obs. we have found three out of the four basic
elements incorporated in the p.......ies.  Now we have the fourth
and last, the element of Fire.  It is related to the Centre of the
body, the navel, behind which lies the Solar Plexus.  It will be
found that the navel is the centre of a circle which can be drawn
to touch the fingers and toes of a human figure with arms and legs
extended upon the diagonals of a square, or, alternatively upon a
St. Andrew's Cross of the dimensions which we met in the Greek
Rtter Chi, as found upon the Labarum the banner of Constantine. 
Here the alternate angles are respectively of 72 and 108 degrees. 
I have touched upon this before and need not repeat myself here. 
The s . . n connected with the p......... y, which the Can. learns
later, crosses this centre of force.

The Ob. being duly sealed, the Candidate has his attention drawn to
the growth of the mental symbol, as already mentioned, and is then
brought to his feet by the G. of LEO, the Lion, and is now ready to
enter upon the culminating events of the degree.

We have seen him pass the stage of "humbly soliciting," beyond the
hope that his progress will recommend him," and now he goes on
beyond the "hope that his further progress will entitle him" to
pass on, for he is now in a position to "demand" to undergo that -
"last and greatest trial, by which alone he can be admitted to a
participation" in the secrets and mysteries of this Sublime Degree.

The "retrospect" to which his attention is called is but a pale,
shadowy explanation of the stages of the journey, yet, by careful
and assiduous meditation upon its clauses, it can be made to yield
a harvest of great value.  The veils are heavy and hang closely,
but due perseverance leads to their becoming, if not quite
transparent, at least less opaque.  This retrospect leads up
gradually, and with strong vibratory action, to that point whereat
the Personality retires into the background, giving place to the
Individuality.  Then, in the closest and most intimate union with
the Intuitive faculty, the Aspirant reaches out, as did Samson in
his blindness, and draws down upon himself the two pillars which he
studied so closely in the F.C. degree. I want you particularly to
note the relationship and significance of the basic tools in
relation to the pillars. The Aspirant first meets the two tools
only when the s.i., which represents them in combination, is held
in the hand of the I.G. at his admission to seek Initiation.  As an
E.A., his attention is drawn to them as being the distinctive
emblems of the principal officers in the W. and S. and then they
are associated with the third tool, the emblem worn by the occupant
of the Eastern station.  The three taken together are the Negative
Aspects of the three-fold Individuality and are carried by the
three representatives of its Positive Aspects.  In the F.C. degree
they are taken over by the Candidate, as a three-fold Personality,
as the W.T's. with which he can shape himself during his unfolding
of the inner realisation of himself as Individuality.  Now, wielded
by the same aspects of that Individuality, the same tools turn
against the Personality to destroy it; but - please note this point
particularly - the Sq. is again dissociated, and its place is taken
by something which is, apparently, quite a new conception, the H.M.
This H.M. is, however, a direct development of the Square - not, on
this occasion, the gallows square but the T-square, into which it
has developed.  The gallows square becomes the T-square, which
then, by rotation, develops three-dimensionality.  The H.M. is the
type of three-dimensional square which one would expect to find in
use if one were living consciously in a four-dimensional continuum. 
But this is just the stage of consciousness to which we have found
that the Candidate aspires, and now, for the moment, he enters into
it, if only in symbol.  The wielder of this instrument is the
Intuition, which, from the first, has been solely responsible for
the conduct of that "retrospect" to which we have already referred.
The Philistines of the Samson story are those multitudinous
modifications of the lower nature which we have referred to as the
"golden calf." Here our Samson, with Strength renewed, reaches out
and embraces the twin pillars IDA and PINGALA, of TAT and TATTU, of
B. and J.- call them what you like - and, in the extreme effort of
self-sacrifice, grasps the I.h.p. with his r.h., and the r.h.p.
with his I.h., and draws them into himself and thus brings down
upon himself and upon the Philistines the whole vast edifice of the
Temple.  The whole symbolism is designed to accentuate the
voluntary nature of the sacrifice, the overwhelming and
obliteration of all that mortal man can make into an object of
desire, in order that the prison of the personality may be finally
and completely crushed.  It is of great significance that Samson is
said to have been buried in a place called MANAAH, a word which
signifies "rest". Another significant fact is that the position of
the Spiritual Faculty, the S.W., is no longer in the W. but in the
N. As in the case of SHIVA in the Hindu mythology he has two
distinct functions.  In the N. he is the "Destroyer," but in the W.
he is the "Willing Bestower of Requests." Later these two functions
are combined to make him the "King" who occupies the central
position in the E. in the Supreme Degree of the Holy Royal Arch. 
It is in this part of the Ceremony that the Symbolic figure appears
in the Centre of our Calvary or trowel blade.

And now I want to break away from my main theme for a few minutes
and with your kind permission I want to touch upon a very personal
theme.

I want you all to come with me upon a journey through space and
backward through time to a small temple in the ancient land of
Egypt, at a period somewhere about 3500 years before the opening of
the Christian Era. We will try to follow to some slight extent the
experiences of a very humble little priestess who serves in the
great Temple of RA.  I cannot even tell you what was her real name,
but for years I have treasured her memory as HYNTLA or HENT-RA,
which means literally, Priestess of RA.

This girl, for she is little more when we meet her, must have been
dedicated to the service of the Temple at a very early age, for the
Jewel which she wears upon her brow, to denote her rank, has been
fashioned and consecrated especially for her use, to be given to
her only when she should be fully admitted, and its consecration
alone has covered a period of seven years.  During that time she
has been on probation, awaiting the time when she could undergo the
trials and approbations attendant upon the formal admission to the
service of RA.  The Jewel, as we would now call it, is of blue
faience and represents the right eye of Osiris, the male eye being
that necessary to complete the perfect androgynous server, and
indicating, by its position on the brow, the opening up of that
third eye which anatomists and physiologists of today are prone to
dismiss as - an atrophied organ." This is the Pineal Gland, gateway
of the Higher Worlds of Consciousness.

One Ceremony only I want to touch upon, as it is important in its
close parallelism with our ceremony of Raising, and with the stage
of Crucifixion in the Christian Gospel story.

The Temple is arranged in a manner which is reminiscent both of our
Craft and Holy Royal Arch lay-out, for it appears as a blend of the
two.  While the general scheme is such as we would expect to find
in a Lodge prepared for a Raising, the Wardens have been moved up
to the East, and already appear, relatively to the W.M., in the
positions which, in our ceremony, they take up only when called
upon to do so.  I am, of course, using the titles as they appear
today.  This position is strongly reminiscent of our Chapter
setting, but the order of seating is as in the Craft, J.W. seated
S.W. of the W.M., and S.W. seated N.W. so that the three form a
small triangle.  In the centre of the floor-space, replacing the
o.g. of today, lies a cross of timber, curiously hollowed in the
middle, and beside it three ropes.

At the point in the ceremony to which I want to draw your attention
the Candidate stands before the Master, at the Eastern end or base
of the upright of the cross, her Conductors having withdrawn so
that alone and unattended she occupies the centre of the base of
the triangle of the Principal Officers.

The Master approaches her and the Wardens close in on either side,
and, using a wonderfully powerful ritual in which all present take
a part, the Master draws her out of her body, which falls back,
apparently lifeless, and it is lowered into the hollow of the
cross, made to receive it.  The loose ropes are laid over the
ankles and outstretched arms, being left unfastened in any way, so
as to indicate the voluntary nature of the sacrifice.  There
follows a ceremony closely following the lines of a normal burial
service and the body is laid in the tomb.

During the three days that follow, the Candidate - out of the body
and functioning in full consciousness on the higher planes -
receives a series of instructions which include the methods of
withdrawing from and returning to the body at will, and also much
high ethical and religious teaching.

On the third day the Lodge again assembles and the body is taken
from the tomb and again lies in the centre, in the cavity of the
hollowed cross.  The three Principal Officers approach and, in
another fine ritual, as the Sun rises and Shines in upon the work,
the Candidate is restored to the prison of the flesh.  Then is she
duly raised "to a reunion with the former companions of her toil."

She is now of the number of the "re-born" or the "twice born." She
is of the number of those who have been dead and are alive again,
yet so changed in outlook that she can never again be the same as
she was before undergoing this experience.  Gently she is brought
back into the body of flesh, and it is fed and tended, to bring
back warmth to limbs grown cold and stiff during the three days
absence of their tenant.  She is then invested with the jewel,
strongly magnetised by its long preparation.  As we leave her, she
is in office as attendant upon the incense burner whence sweet
magnetic smokes make clean and fragrant the physical atmosphere of
the Temple, and carry their magnetism into the subtler atmospheres. 
I need not comment upon the resemblances to other ceremonies with
which we are all well acquainted, but will return to our discussion
of our own ceremonies.

Before resuming work on our Candidate, let me return for a moment
to the phrase " tomb of transgression." I want to suggest that, in
view of what I said about it earlier in this paper, and taking into
consideration the ceremony just described, this phrase may well be
taken as a paraphrase of "necessity for incarnation." The entity
which steps across, or transgresses, into a body of flesh, finds
itself entombed therein, limited and hampered by its body to such
an extent that what we call death is indeed a resurrection into
life for the entity which has developed sufficiently to understand
it and grasp its significance, I will not labour the point, but I
suggest it to you as a line which is well worth individual
investigation.

We left our Candidate standing between the Wardens, with the Master
approaching from the East. I need not here detail the ceremony nor
comment upon its parallels with that of which I have been speaking,
but there are one or two points which I would like to mention in
passing.  You will remember that in my paper on the "Masonic Way of
the Cross" (Trans., 8), I mentioned that the method of advance in
this degree is important evidence, pointing to the truth of the
tradition that much of what we find incorporated in our ceremonies
today was preserved for us by the Order of Knights Templar, through
the darkness of superstitious ignorance which over-shadowed so much
of the mid. Christian era.  Now, when the Candidate is placed in
the position wherein he represents the form of the Master H.A.,
there are two traditional peculiarities which point in the same
direction.  If you have ever studied the effigies on the tombs of
the Crusaders in our churches, you will have observed a peculiarity
which distinguishes them from the tombs of other warriors of the
same era. One leg is crossed over the other. Often also the hands
are crossed upon the breast instead of being depicted in the more
normal attitude of prayer.  What is this but the traditional
attitude of the M.M. at this tragic moment, and in most lodges we
find that it is adhered to with the most punctilious exactness -
although I have strong reason to doubt whether its implications are
generally recognised.  The strength of the tradition is, however,
worth noting.

In this scene of desolation and distress there lies veiled the seed
of renewal, and our M.M. receives definite teaching that Death - on
any plane and however much it may seem to be annihilation - is but
the gateway to another phase of life.  He becomes ONE with the
Master whom he represents, that Master who is himself One with the
Master of Masters, who is known to mankind by so many different
names and titles; Krishna, Kalki, Osiris, Tammuz, Mithras are some
of his names; the Messiah, the Imam Madhi, the Bodhisattva
Maitreya, the Lord of Compassion, the Christos, these are some of
his titles.  He it is who is the One Initiator, the Shepherd of
every fold, for, as he has himself said, all folds will someday be
united and "there shall be one fold and one shepherd."

Brethren, the Greater Mysteries still persist, and when one of our
humanity attains to that degree of perfection which admits him to
the fellowship of the Great Ones in the Great White Lodge, it is
the Star of the One Initiator which shines forth in the East in
approval and in benediction.  His sign is "that bright morning star
which brings peace and salvation to the faithful and obedient of
the human race."

The traditional names of the three Ruffians; Jubala, Jubalo and
Jubalum - founded upon the name of Jubal who originated the harp
and the organ - contain in their suffices the three letters of that
great and ineffable three-lettered word which has been called the
"Key of the Universe." By the proper intonation of this word,
according to tradition, all things are made possible. As the
Aspirant returns to his work on earth, refreshed and invigorated by
his experience in the Temple, all the Hosts of Heaven find reason
to sing with joy that one of the "sons of men" has "seen a great
light," and has, even if only momentarily, set foot upon the path.

In the ceremony of Raising, the developed Mentality cannot be
effective by itself as a restorative, and the same proves to be the
case with the Spiritual faculty acting alone. Each requires the
help of the other to be effective and, even acting together, they
could do nothing save as assistants to that "more expert workman"
the intuition.

In the planning of this world of ours, Man can do nothing without
God; and God has limited Himself so as to throw certain
responsibilities upon the shoulders of Man.  In the resultant
sharing of responsibility lies the true solution of the age-old
problem of "predestination and free-will." Ultimately it is that
great Cosmic Link - the God-Man - who brings into play the colossal
combination of the powers of God and of Man, in the character of
SALVATOR.  On the lower levels we find that it is always a fact
that a people without religion are ineffectual or even destructive;
a religion that is without appeal to the people, however true it
may be in itself, is also ineffectual, and may be equally
destructive.  A truly religious people can never be destroyed and,
in proportion as they guide their lives by the principles of
religion, they may become heirs to all that the Universe has to
offer.

The Candidate is raised upon the F.P.O.F., as the centre point of
a triangle formed by the three Principal Officers. There is a close
resemblance here to who takes place a the Ordination of a Priest in
the midst of the Bishop and his assistants, but the analogy must
not be pressed too far.

At this moment the Candidate realises that all his previous
experiences on the lower planes have taken place in a darkness
which has now become visible.  The real light has always been
preserved, but until now it has been to him but a "glimmering ray,"
so faint as to be, as often as not, totally unnoticed or
disregarded.

Much of the address appears to be contradictory. It is difficult
for some brethren to understand how the "contemplation of their
inevitable destiny" can possibly lead them to a knowledge of
themselves and equally difficult to grasp the connection between
apparent death and a "vital and immortal principle." The whole
matter becomes clear if only he can understand that the "inevitable
destiny" and the death to which the words of the ritual refer, are
but other names for the coming into incarnation and the veiling of
Spirit in the limitations of Matter, which constitute the only
method by which the real man, as a vital and immortal entity, can
gain the necessary knowledge of, and ascendency over, matter, which
will enable him to transcend and control it.

There is a hint here that the process of resurrection is incomplete
- as indeed is the case.  You any remember that, when Mary met the
Master in the garden after the resurrection, he said to her, "touch
me not," giving the same implied warning of a process not yet
completed.

Now comes the usual recapitulation of the former stages, in an
advance which should embody the giving of the full signs of the
E.A. and the F.C. before the new step is attempted.

This recapitulative advance being completed, the secrets are
communicated.  The third r.s. is exactly similar to that taken in
the F.C. degree, and the implications are the same, showing a
movement at right angles to both the directions of motion in the
former degrees.  The lameness persists, as does the association
with T.C., for it cannot be too strongly impressed upon the
Candidate that the full F.C. position, as seen in standing to order
in that degree, must be maintained during the taking of the step.
To comply with the requirements of the symbolism, this should be a
balanced motion, and it is only by the maintenance of the signs
that the balance is possible.

It will be noticed that there is apparently no particular Ashlar
for the M.M., such as is found in the E.A. and F.C. degrees. 
Actually such a stone does appertain to the degree, but it cannot
be shown nor understood at this stage of the proceedings.  I will
come back to the consideration of this point at a later stage.

Now let us consider the secrets to be communicated. First, we have
three s...s, of which two are c....I and the third p...I.

The first C.... I S...n links the two Centres of Force which we
associate with the Brow and Spleen, and is principally useful in
the guarding of the former from the effects of over-stimulation of
the latter, holding the balance about the Cardiac Plexus, which
lies between them.

The second is a reminder of the three points of contact of the
strokes which have broken open the gate of the higher faculties
and, through the agency of our basic tools have finally cleared the
way in the passage of force up the central channel - SUSHUMNA to
the S.S. itself.  In its passage, this force floods the lateral
ventricles of the skull - the wings on the Caduceus of Mercury -
and passes over the third Ventricle, which is shaped like a coffin,
through the Aquaduct of Sylvius to the Pineal Gland, which it spurs
into activity.  This is the Conarium, the Knob of the Caduceus and
the fir-cone of the Bacchic Mysteries. Here it may be well to say
that the coffin to which certain brethren have raised objections,
as being an anachronism from an historical point of view, is
essential, a reminder of the path of the force within the skull -
GOLGOTHA.  The same shape is, of course, obtained by joining up the
eight free points of the sacrificed Cube, which forms the cross.

The motions of the third or P...I S..n are exactly in line with
those of the E.A., but on a different level, the alternative third
motion differentiating the salute and the standing to order in the
same manner as in the former degrees.

These three s...s together comprise a series of seven motions,
corresponding, as we found with the s...s of the other degree, with
the key number of the degree itself.

At this point we break away to deal with the G. or T., which as we
are told, is the first of the F.P.O.F. It is known as the Lion's
G., and, as such, it falls into its proper place in the sequence we
have been following.  It is inseparable from the others of the
F.P.O.F., except when it is used as a G. of Power, as in bringing
the Candidate to his feet after the Ob.  The F.P.O.F. give us the
five points of contact with the natural world, and have a close
correspondence with the glyph of the man stretched out in the
Circle, who contacts it at five points also, four being on the
circumference and one at the centre.  In each case four are
manifest and one hidden, and the teaching, from one point of view,
is that the Elder Brethren of Humanity are always working for the
helping of their younger brethren, even though these may not
perhaps even be aware of their existence - and far less aware of
their help. The F.P.O.F. carry one step further the complete
merging of the two entities in the close relationship to which I
have already referred. "I in you, and ye in me" is no mere figure
of speech when the stage is reached when one can, at will, call to
remembrance, experience, and even modify, the thoughts, emotions
and experiences of another whom one had heretofore been accustomed
to look upon as a separate entity.  The illusion of separateness is
in process of being dispelled so that each can use the stored up
memories and knowledge of the other as he would his owm.

Truly the builder has been smitten, for, in this degree, the last
remaining necessity for the intervention of the physical elemental,
who has been responsible for the building of the body that the man
might have an abiding place in which to sojourn among his fellow
spirits in prison, falls away.  The Man is now master of his own
destiny to a far greater extent than ever before, although he is
still in the position of the risen Master in the garden, when he
uttered the warning, "touch me not" (John XX., 17.). His reunion
with his brethren is closer than ever before, but it has not yet
reached a stage when the closeness of the tie can be appreciated
while functioning on the physical plane.

The W...s of the Degree represent that stage in the pronunciation
of the Key-word of the Mysteries when it is still under the
influence of the natural phenomenon which is known in the East as
"the pairs of opposites." This word is generally referred to under
the veil of the three letters A.U.M., and sometimes written merely
as OM.  It is, of course, the basis of the sacred name AMEN in all
its various spellings, its "permutations and combinations." The
pairs of opposites come to us in our symbol of the square pavement. 
This stage is indicated in the dual rendering, in which, you will
notice that the order of the vibrations is opposite in the one to
that in the other.  The first gives what may be rendered roughly as
A.U.M., and the other M.U.A., taking the vowel U. as equivalent to
the old Greek universal vowel sound and the A. as the equivalent
consonant.  The Candidate, being thus restored to his Brethren, is
now tested as before and the ceremony follows up with the usual
stage of "trial and approbation", after which the Spiritual Faculty
presents him to the Intuition "for some further mark of his
favour," and is given the delegated power to Invest him.

Unlike the change from E.A. to F.C. which can be, and often still
is, made without the removal of the apron, in this M.M. degree the
change can only be conveniently made by the use of two separate
aprons.  It is of the utmost importance that the M.M. apron should
be properly adjusted before the F.C. apron is removed, lest the
Candidate be, at any moment in the ceremony, improperly clothed.

As I remarked before, the full consideration of the Apron must be
deferred until some more convenient occasion, but, indeed, I have
already referred to the principal points with which we are
immediately concerned, and the few remaining must be covered in a
few words only.

The third rosette forms, with those added in the F.C. degree, a
triangle, which intersects that which is formed by the turned down
flap, showing an intermediate stage of growth towards the full
intersection of the H. R. A.

For the first time metals, the products of Vulcan, appear on the
scene in the tassels, each of which should be seven-fold in its
make up.  These are our old friends the triadic pillars, in a new
guise, as having grown sevenfold by absorbtion each into each, for,
as we have often mentioned before, in the higher mathematics 3 plus
3 is not 6 but 7, just as 1 plus 1 is not 2 but 3, that is if the
final result is taken in each case.

An important point, which we must not miss, is the new fastening of
the apron.  The double cord is now replaced by a single band of
blue, with what is generally known as a "snake fastening." In
ancient Egypt the corresponding apron was held in place by a girdle
in the shape of a snake, encircling the waist and holding its own
tail in its mouth.  One interpretation of this symbol is fairly
obvious, for the initiate of this grade should have reached the
full assurance that he is living in Eternity - and let us remember
that Eternity must stretch in both directions, or it ceases to be. 
And so he is prone, by the very fact of his existence, to be
immortal.  There are few men who question the fact of their own
existence.  The snake still persists in the clasp which is so
universally used to fasten the aprons of today.  It has even
penetrated outside masonry, and is found as a clasp of the
distinguishing belts of our schoolboys and members of sports
organisations. Whether these people know it or not, understand it
or not, like it or not, they carry on them - usually very
appropriately situated on the centre - one of the most ancient
badges of brotherhood in the world, a badge which symbolises much
of the great good which lies behind that to which we so often
derisively refer under the title of "the old school tie."  Once,
and once only, during the course of my masonic career, have I heard
this snake referred to by its proper name, a name which has come
down to us all through the ages from ancient Egypt, the KNEPH.  On
this one occasion I happened to hear a brother asking another to
help him to fasten his Kneph, but it is unusual to find brethren
who have heard the term used.

The T.H. of the degree centres round the so-called T.B., although
it hardly merits the name, for it is really the actual Lodge
itself, as prepared for the working of the degree. It contains
nothing upon which extensive comment should be necessary from the
point of view we are considering in these papers. The shrub and the
sprig of Acacia link closely with the ASSWATA Tree of the Hindu,
the YGGDRASIL of the Norse mythology, and the many other sacred
trees found the world over. To cover the subject adequately took so
great an expert as Sir J. G. Frazer, the many volumes under the
general title of "The Golden Bough." The single volume abridged
version of 1922 is probably the best possible outline of the
subject, and to it I must refer you.

There are, however, certain apparent anachronisms in the T.B. which
point to the literal meaning as being  of less importance than that
which lies behind its symbolism. The position indicated in for the
sepulchre of the Master is historically impossible, but
symbolically vital. Its very peculiar dimensions I have treated
very fully in my paper on the Masonic Way of the Cross (Trans. 8). 
The other points I must leave to our President, when he deals with
the theme from the point of view of the T.B's.

Finally, I must devote a few words to the W.T's.

The first of these, the S..... t is, of course, another form of the
C.T., which, in one form or another, permeates the whole of the
degrees of the Craft series.  In the E.A. degree we saw it attached
to the Aspirant, as a warning and as a measure of his capacity for
perseverance.  As a F.C. he found it in the W.T's. which enabled
him to determine levels and perpendiculars.  Now it is the
criterion of measurement, by which he can lay out his course
towards the achievement of his Temple.  It has a deep significance
in reference to Cosmic growth, for its undeviating line is drawn
from a cyclic or rotary commencement.  I will have much more to say
on the subject of this cyclic evolution in a later paper.

The P .... I is symbolic of the working of the Law of Cause and
Effect - called in the East the Law of Karma - which has been
variously stated in different ages: "an eye for an eye and a tooth
for a tooth," "as a man sows, so also shall he reap," and so on.
"The sins of the fathers are visited upon the children" is another
well-known variant of the same law, pointing out that faults
committed in older generations, or earlier incarnations, bear fruit
in younger generations, or later incarnations.  Everything is
recorded by the pencil of remorseless fate, and punishment or
reward comes, not in any haphazard or arbitrary manner, but as a
perfectly natural result of those causes which have been set up
earlier.

We have already considered the C's.  They form the completion of
the Trowel-blade, and thus keep us within due bounds, just as the
figure on the cross in the Calvary is bounded, so that we may be
enabled to spread the cement of brotherhood when we learn to handle
the instrument.

We now have a repetition of the s ... s already communicated, but
with two more added, with which we must now deal.

The S .. n of G. & D., in its numerous variations, covers a wide
field. In one form it is the completion of the S .. n of S....y,
covering the three points therein indicated, uniting them in one,
and thus cutting the two highest centres of force off from all that
lies below.

In the form which is usually given third place, it links the p.....
y areas of the p ... I s... s of the three degrees.

The form usually given second place in this country requires a
little more explanation, to elucidate it as I see it.  It links
closely with a s . . n given in one of the so-called higher
degrees, and I feel that it is very necessary not only to see that
link, but to distinguish the two signs from one another.  The
description given is almost exactly the same in each case, but, in
my opinion, the linking of the hands should be different.  I can
best illustrate the difference by reference to certain incidents in
the Christian Gospel story, which we must recognise as, in one
sense, telling the same story of initiatory growth. We find the
story told of the Disciples asking the Master where he proposes to
partake of the feast of the Passover.  He tells them to go into the
city where they will see a man carrying a pitcher of water.  They
are to follow him to his destination and there make the necessary
preparations.  Later we find the disciples wrangling among
themselves as to which shall be greatest among them.  The Master
himself carries in a bowl of water and proceeds to wash their feet. 
Here we have two carriers of water, both of which naturally turn
our thoughts to Aquarius, the Water-carrier, whose symbol consists
of two wavy lines, one above the other.

Now, the linking of the hands can be accomplished in two different
ways, each of which produces just such a wavy line of junction,
but, in one case this line appears away from the forehead - "in the
street," and in the other adjoins the forehead - "in the upper
room." The two together form the complete sign.  I suggest
therefore that in this degree, which is a degree of the path, or of
the street, it is logical that the fingers should be on the backs
of the hands to show the line away from the forehead, the outer
sign; whereas, in the other, which is most definitely a degree of
the upper room, the fingers should be in front, and the line
hidden, the inner sign.

Now, the last, the G. or R. S ..n., remains for consideration. 
When given as such, and not as an acclaim, the thumbs and indices
should form a triangle of fire. This is analogous to the mound or
spire so often found upon the head of the Buddha, and indicates the
amount of Enlightennnent. This has further developments later on,
of which it is impossible to speak her, but those of you who have
passed through certain later grades will know to what I refer.

Of the full implications of this Sublime Degree there is no time to
speak now.  I fear I have already outrun my time and your patience,
I will try to indicate some lines of thought in the final papers of
this series.

Perhaps the best summary of the teaching of the degree is contained
in the words of the Christian Master, "The hour is come that the
son of man should be glorified. Amen I say unto you except a corn
of wheat fall into the ground and die, it abideth alone; but, if it
die, it bringeth forth much fruit.  He that loveth his life shall
lose it; and he that hateth his life in this world shall keep it
unto life eternal" (St.  John XII., 23-24-25.)

Tennyson wrote truly in "In Memoriam," when he said

I hold it truth, with him who sings
To one clear harp in divers tones,
That men may rise on stepping-stones
Of their dead selves to higher things."
Truly may each one, who has experienced the events of this Sublime
degree, exclaim
"My God My God! How hast Thou glorified me!"

PEACE TO ALL BEINGS.  AMEN.

s.m.i.b.