Mark Master essay question: Companion Adept of the Temple

I'm currently working through the Sovereign York Rite College of North America's Companion Adept of the Temple course (see the post before this for more info). Here is an excerpt from my answer to question seven over the Mark Master degree:

The chisel and mallet are the working tools of the Mark Master degree. Compare and contrast these tools with the working tools from the three Craft degrees. What do they teach us about our journey in life?

All these tools (Mark Master’s chisel and mallet, the Entered Apprentice’s twenty-four inch gauge, the Fellowcraft’s plumb, square, and level, and the Master Mason’s trowel) share a common symbolic teaching as they relate to our journey in life. As creatures created by God, we are made in his image with the ability to reason and apply that reason to our daily lives. We use these stone mason tools figuratively to help us better understand God's purpose for our lives and to improve the lives of others. Our journey in life can be derailed by passion, lack of education, and disputes. The tools in the Mark Master and other degrees are meant to help us follow God's plan for our lives.

By the way, the Iowa York Rite web site has all of the on-line texts needed for the course posted in one convenient place. Click here to go to the list of links for the on-line texts.

Master Craftsman Two rolls on...

Yesterday, I completed the seventh quiz in the Master Craftsman 2 course. This quiz covered the twenty-third through twenty-seventh degrees and was the most challenging of all the quizzes I’ve completed in either the first or the second course. I found it difficult for two main reasons: the length of the reading involved and the depth of analysis required to understand and write about several of the symbols in these mystery degrees.

The sheer volume of material in this quiz is staggering: the Knight of the Sun lecture alone is over 200 pages in Morals and Dogma. One of the books (A Bridge to Light by Rex Hutchens) used for the course claims that this lecture is the “...most lengthy of all, encompassing nearly one-fourth of the book.” I didn’t read the entire lecture, but I did refer to it in answering the essay question for the quiz. The challenge of reading Albert Pike is part of the fun of taking the Master Craftsman quiz for me. I don’t think I would have read as much of Morals and Dogma as I have without the structure of the Master Craftsman program to guide me through his writing. Some people take the quizzes without referring to the books, similar to a more traditional testing format. I complete the quizzes “open book” using the quiz as a guide to reading. The course can be completed either way, although I am baffled as to how anyone could do it closed book.

The other challenge for me was analyzing the symbols used in the mystery degrees. Many of the symbols are used throughout other Masonic degrees and some are quite familiar. For me, I learned that these seemingly simple symbols have more meanings than I thought, and that those meanings are deeper than I knew. That’s another reason why I enjoy the course: I’m learning more about Freemasonry through a structured course than I could have independently.

I would highly recommend the Master Craftsman course to anyone interested in learning more about Freemasonry. Just be prepared for a lot of reading!

The greatest library in the world

I traveled to the Grand Lodge of Iowa’s Masonic Library in Cedar Rapids yesterday to finish research on my symbolism paper- I posted a few pictures below in a slide show. I completed the body of the paper some time ago, but I needed to clarify several confusing bibliographic citations I had in my notes; I guess I should have listened to my sophomore English teacher and used index cards to keep track of everything!

The Iowa Masonic Library is a joy to visit and a pleasure in which to research. The assistant librarian, Bill Kreuger, was helpful as always. I’m amazed that this library, one of best Masonic Libraries in the world, is so accessible to Iowa Masons. And it’s difficult to describe the significance of the Index Rerum. The Index Rerum is the only index of Masonic periodicals of its kind, anywhere in the world. Librarians at the Masonic Library began indexing articles in Masonic periodicals sometime around 1905, according to Tim Anderson, Deputy Grand Secretary. The result is a massive card catalog which indexes every imaginable Masonic topic. I found almost 100 index cards on the topic of ashlars alone.

I’m a bit of a geek when it comes to libraries: I worked in one as a teenager, I nearly lived in one when I coached debate, and now I serve as a trustee on the board of my local public library. I suppose only a teacher would enjoy spending a vacation day researching at a library, but I think anyone with an interest in Freemasonry would find their time spent visiting the Iowa Masonic Library worthwhile.

For those interested, part of my research paper is posted at the Masonic Research network in the article submissions area under downloads. The title is Symbolism of the Ashlars: Three Interpretations.

The Ragains Masonic Rifle

Presentation at Specialis Procer #678 Festive Board

Specialis Procer #678 held their festive board Friday night at the Scottish Rite Temple in Des Moines. The menu featured Beef Wellington and it was delicious! This was only the second SP 678 festive board I've attended and I hope to attend more in the future. My first festive board was back in early 2010 before I had been raised to the Third degree. A brother of the lodge made a presentation on Freemasonry in Turkey. I was impressed both with the presentation and with the concept of gathering with brothers to eat, enjoy each others company, and talk about Masonry. Too often it seems like our meetings focus on the business details of the Lodge, but festive boards highlight the social aspects of our fraternity- and good food!

Last night at SP 678 I made the presentation. I have been working on a paper about symbolism and the Perfect Ashlar. I started work on the project over a year ago, in part to fulfill the requirements for the Ashlar Award. The Ashlar Award is a program from the Grand Lodge of Iowa in which a first year Mason accumulates points for active participation in Freemasonry. Points are earned by learning speaking parts in degrees, being a mentor, attending a Lodge of Instruction, and for writing a paper.

Parts of my presentation have been posted on this blog and can be found by clicking on the "Ashlar" topic on the right side of the screen. I enjoyed researching my "innocent little catalog" of different ways to interpret the Ashlar and hope to continue to learn more about Masonic symbolism with additional research in the future.

Jay Simser has some pictures of the festive board at his blog Bailey's Buddy.

Haywood- Studies in Blue Lodge Symbolism

Phoenixmasonry Masonic Museum and Library distributed this link to a May 1919 article by Harry Haywood in The Builder. Click on the title of this post to go to their site and read Haywood's short article.

Perfect Ashlar as Deity

Here is another section of my paper on the symbolism of the Ashlar-

Perfect Ashlar as Deity
In this interpretation the perfect ashlar represents God. The Judeo-Christian tradition is rich with imagery realted to stones and the Bible contains frequent allusions to stones of all shapes and sizes. In the Old Testament, I Kings chapters 5 and 7 contain the most direct references to ashlars. The New Internation version refers to blocks of quality or high-grade stone (475, 477 NIV Study Bible) while the New American Standard version prefers the terms great and costly (456, 459). Neither translation contains the word ashlar, although it is found in the NIV Bible Commentary. (NIV Bible Commentary).

In Daniel 2:34 and Matthew 21:44 , the generic term “stone” is employed in a messianic sense (NIv Bible Commentary, Daniel 2:34 and Matt 21:44). In Matthew 21:42, Jesus quotes the Psalms in pointing to himself as the capstone which has been rejected. The Letter to the Ephesians, First Corinthians, and First Peter all employ the stone metaphor with Jesus as a cornerstone or living stone.

Ashlar symbolism discussed in this paper primarily relates to Blue Lodge Freemasonry. “All Masonry starts there,” according to Jim Tresner, author of Further Light: Helpful Information for New Master Masons (p. 29). However, the perfect ashlar as deity is an interpretation primarily from outside of the first three degrees of Freemasonry. An example of this view is found in The Royal Order of Scotland, an invitational Masonic organization. Arthur Heiron writes in the Ars Quatuor Coronatorum that the Royal Order of Scotland “…Assigns the highest honour…” to the perfect ashlar. It represents “The Great Architect of the Church who called himself the Rose of Sharon and the Lily of the Valley.”

One encounters general references to God throughout Freemasonry. The ritual itself focuses our attention on the infinite through historical allusion, physical actions, and direct quotations from the Holy Bible. Moreover, some Masonic authors have argued that these symbols and emblems of deity serve a primary goal of the Fraternity: reverence and veneration of God. (Pike 137) However, if God is omnipotent, then to what extent can we attain knowledge of Him through our own efforts? In a recent article, Masonic scholar Robert G. Davis discusses this problematic nature of God:

... there is really only one enduring characteristic of God; and that is that God cannot be defined. God is a symbol; a mystery, a hieroglyph, a metaphor. Of God, there is understanding, reason, knowledge, touch, perception, imagination, name, and many other things. But God is not understood, nothing can be said of It, It cannot be named. It is not one of the things which is.

The symbols found in Freemasonry teach us about our relationship to God and as we study these common, concrete objects, such as the ashlar, we gain insight into fundamental questions. This task requires work, however, to “mine beneath the surface” of what superficially appears to be a simple stone block (pike 136). Working through such symbols, we can approach topics that have baffled men for centuries.

Ashlars and the V.O.T.S.L.

Another section from my paper on the Symbolism of the Ashlars:

Ashalrs and the value of the V.O.T.S.L.
Stephen Dafoe tackles this view of the Ashlars in The Masonic Dictionary. He tells us that we need a consistent standard by which to measure our actions and thoughts. This standard is similar to the role of the Perfect Ashlar in Operative Masonry. Masons used the Perfect Ashlar to test the accuracy of their tools. The accuracy of a tool declines with use and the workman must recalibrate his tools if he is to produce consistent work. In Speculative Masonry, we too must use accurate tools by which to measure our actions and thoughts. Dafoe explains:

The Perfect Ashlar is for the more expert Craftsman to try and adjust his jewels on. In ancient times, with crude tools that would not even be used in this age, workmen of great skill and experience produced material for the construction of the Temple having such perfection that each piece fitted perfectly into its place without adjustment or correction. Time was not one of the essential factors; perfection was the goal. To keep this state of perfection in absolute balance, a standard must have been set whereby the workmen could constantly test their tools to know that continued wear and use had not changed the measurements; even in the slightest degree… In Masonry, we are the workmen, whether we be active or inactive, workers or drones. What are our "jewels", our most prized possession? If we have absorbed any of the teachings Masonry, the building of character and a Christian way of life are two of the many jewels that should constantly be before us. And in the building of that state of perfection to which we attain, what Perfect Ashlar have we that we might go to and "try" the tools with which we have been working, to know that they are still of fine quality and in perfect condition for the job that lies before us.

Robert Macoy goes further:

The Perfect Ashlar is a stone of a true square, which can only be tried by the square and compasses. This represents the mind of a man at the close of life, after a well-regulated career of piety and virtue, which can only be tried by the square of God’s Word, and the compasses of an approving conscience.

While American Lodge rooms typically contain the Holy Bible, this symbolic view of the Ashlars does not exclude other sacred texts. Religious liberty is a proud tradition of Freemasonry and Lodges use the V.O.T.S.L. appropriate to their brothers. The emphasis here is not on the particular example of the Word but instead on the role it serves in a Freemason’s life. Dafoe continues:

In every Masonic Lodge there rests on the Altar in the centre of the room the V.O.T.S.L. It is the solid foundation upon which Masonry in our lives is built. It never changes. Civilizations may come and go, but the Book of Books remains the same, adaptable to all conditions and manner of men, in good times and bad, in peace or war, a guide for mankind. How often do we consult this Guide to try and adjust the jewels which are ours and which may need to be altered to get them back to that state of perfection which we as Masons should endeavor at all times to hold as our standard way of life?

As Freemasons, is our exposure to the “Book of Books” limited to readings we hear in Lodge, and if so, how are we calibrating our working tools?

Ashlar as a prediciton of Co-masonry?

Another possible interpretation of the Ashlar is that it is a prediction of co-masonry. This is perhaps the most controversial interpretation of the Ashlar I came across. Again, comments are always welcome.

VIII The Ashlar as a prediction of Co-masonry
This view considers the shape of the Ashlar to represent the future acceptance of women into the Masonic Fraternity. First, however, a brief examination of the standard rectangular form of the Ashlar is necessary for understanding this interpretation.

One of the most common shapes the Ashlar takes is that of a three-dimensional rectangular block, or oblong. The Short Talk Bulletin published by the Masonic Service Association describes an Ashlar as “…more than twice as long as wide and high.” This is the common silhouette we see in most American Lodges. Mackey’s Encyclopedia of Freemasonry cites evidence from the great English architect Christopher Wren to support this representation: “In Sir Christopher Wren's use of "ashlar" the stone had a dimension of 1 x 1 x 2 feet; and many building records, some of them very old, mention similar dimensions.” Jeremy Cross is perhaps most responsible for this generally accepted shape here in the U.S. In 1819, Cross published a book illustrating common Masonic symbols. This book, the True Masonic Chart or Hieroglyphic Monitor, gained wide approval and Cross’s interpretation of the shape of the Ashlars became the “…standard design for American Masonic symbolism,” according to the Scottish Rite Masonic Museum of our National Heritage. The Museum published a review of Masonic symbols in American decorative arts. In this review, the topic concerns the shape of the Ashlars:

…a uniform American system of symbolism was first established in published form by Jeremy Cross in his Masonic Chart, published in 1819. Earlier publications like Prestons’ Illustrations of Freemasonry and Thomas Smith Webb’s Freemason Monitor, had explained the meanings of the symbols but provided no description or illustration of their designs. Webb did not approve of the use of emblems to illustrate Masonic works, reflecting the greater secretiveness of the early fraternity. Cross made an important contribution to Masonic symbolism by including actual illustrations of the symbols…

The oblong is not the only shape one may find of the Ashlar. A cube is often used and in France, the pierre-cubique is common. A pierre-cubique is a cube with the top of a pyramid. The pierre-cubique with an axe embedded in its top is an older example of the diversity of shapes one may find. There is a lively debate in scholarly Masonic journals regarding the historically correct shape of the Ashlar. My purpose here is simply to present a brief glimpse of the topic as an introduction to this symbolic interpretation of the Ashlars.

As a prediction of co-masonry, we are assuming the Ashlar is in the form of an oblong, or a double cube. Henry Parsell explains the basic argument for this interpretation:

Curiously enough, the Ashlars ordinarily in use in Lodges are not Cubic Stones, but are more usually Double Cubes, or nearly so. The symbolism of this is prophetic, for the Double Cube represents the future state when twin-souls shall be united…

Parsell claims that the oblong Ashlar is actually two separate cubes, joined together. Each cube is symbolic of the male and the female. Joining the two represents reunification of the sexes into a more unified whole. Parsell continues:

…it is an indication that at a not so distant period Woman will be admitted to our Lodges and be given the same courteous consideration and instruction in its Symbolism as she is now more and more receiving in the business and political world of today.

Parsell’s interpretation is not widely accepted, however the uniqueness of his view merits consideration, especially as an example of the diversity of this allegedly basic Masonic symbol.

Symbolism of the Ashlars: consistency

Another way to look at the Rough and Perfect Ashlar is as a symbol of consistent, moral action in public and private life. Freemasons should not have one standard for the Lodge and another for the world. This view builds on the research done by Edmund Dring and published in AQC. For a brief summary of Dring's work, see my previous entry titled Bowling Alone.

V Consistency in Public and Private Life
Dring’s research leads to another, complimentary interpretation of the Rough and the Perfect Ashlar. He demonstrated that the “perpendashlar” is a bonding stone passing through an inner and an outer wall. To the extent that it passes through both sides of the wall, two sides of this stone are exposed to view. The Master Mason utilizes his working tools to square the faces of the stone so that both are true: the face of the stone on the inside of the wall is just as true as the face which is visible to the outside world. Hunt applies this analysis to Speculative Masonry:

It has two faces to be exposed, and both must be absolutely upright. It does not have one standard for the world and another for the home; the same face, square and true, is presented both to the world and the Lodge, and it teaches that we should not have one code of morals for one place and another for another, but that right is the same wherever we are and under whatever circumstance we may be placed.

As Perfect Ashlars, our behavior is consistent with the principles of Masonry throughout all aspects of our life. We must apply the same spiritual, mental, and physical standards to our daily life as we do in the Fraternity. Moreover, our code of morals should be consistent in both public and in private. Both faces of the Perfect Ashlar must be square and true. Christopher Hodapp summarizes the significance of this view in his book, Freemasons for Dummies:

Freemasons believe that there is still such a thing as honor, and that a man has a responsibility to behave honorably in everything he does. It teaches members the principles of personal decency and personal responsibility. It hopes to inspire them to have charity and good will toward all mankind, and to translate principles and convictions into actions.

The Simplistic View

Here is another of the ten interpretations from my paper on the symbolism of the Rough and the Perfect Ashlar.

II Simplistic View
This symbolic understanding considers the Rough Ashlar as representing the Entered Apprentice, new to the Craft and deficient in both knowledge and experience; the Perfect Ashlar represents the Master Mason with years in the Fraternity. I categorize this view as simplistic to the extent that the criterion used to measure the transformation of a man’s mental and spiritual nature is the quantity of years he has been a Mason rather than the quality of his Masonic life.

In some states, Lodges display stones to represent visually a Rough and a Perfect Ashlar. While meditation on these stones would assist the comprehension of an individual's transformation, the simplistic view merely sees it this way: that’s the candidate when he comes in and this is what he should look like when he’s finished.

Bowling Alone?

This is another part of the paper I'm writing on the symbolism of the Rough and Perfect Ashlars:

IV Individual or Group
Speculative Masonry utilizes the tools and materials of Operative Masons to teach a system of morality veiled in allegory and illustrated by symbols. The fourth interpretation of the Rough and the Perfect Ashlar draws on the operative use of these stones. In building a wall, common practice involved fabricating two adjacent walls and bonding them together for superior strength. Special stones ran lengthwise through the width of both walls bonding the two separate structures together. Dr. John S. Nagy describes these bond stones:

It’s a Building term used by Stonemasons to describe Perfect Ashlars used to connect the Inner and Outer layers of walls that create Buildings. Stone walls are usually built with two layers of Perfect Ashlar, an inner and an outer, and may or may not have rubble sandwiched between them. Either way, these two walls require connecter Stones to stabilize the Structure thus Built. Perpend Stones are those Stones whose lengths allow them to extend from the outside of the outer wall to the inside of the inner wall thus showing their smooth faces on the construct’s inner and outer surfaces.

These bond stones are Perfect Ashlars. The original form of the term “Perfect Ashlar” provides additional support for this analysis. Brother Edmund H. Dring studied the morphology of Perfect Ashlar and published his research in the Transactions of the Quatuor Coronati Lodge No. 2076. Dring concluded that the word “perpendashlar” was the original form of the term perfect ashlar. According to the Oxford English Dictionary, “per” originates from Latin meaning “through” and “pannus,” the original form of “pend” according to Dring, also originates from Latin meaning “cloth or wall.” In supporting his claims, Dring cites data from architectural dictionaries from the Middle Ages and other language reference works. Later Masonic scholars concur with Dring’s argument saying “…he was the first to put forward what is, in all probability, the correct explanation of the term “Perfect Ashlar.”

Dring’s work reinforces the function served by the individual Freemason in strengthening the Craft. As a Rough Ashlar, a Freemason is merely an individual component of a wall, but as a Perfect Ashlar, he fortifies the Fraternity. The Perfect Ashlar passes entirely through both walls as a “binder for other stones,” as Charles C. Hunt put it. Speculative Masonry provides the tools for an individual man to improve himself, with the blessings of the Great Architect of the Universe, and thus enhance the spiritual and moral structures of today’s society. He is no longer just an individual; taking the form of a Perfect Ashlar he serves a fundamental mission within the group.

There is a relationship between the Rough and Perfect Ashlars in the stone wall built by an Operative Mason: the integrity of the wall is partially based on the connections between the stones, with the Perfect Ashlars providing a binding force. An analogous form is seen in a social network. The individual nodes within the network inherently draw value depending on the relationships between one another. Social scientists use the term social capital to describe this value. Robert Putnam, a professor of political science at Harvard University, described the decline of social capital in a 1995 article in the Journal of Democracy. At its most basic level, social capital simply means that relationships matter. Putnam proposes that face-to-face social interactions build the trust necessary for a strong community. He writes:

Whereas physical capital refers to physical objects and human capital refers to the properties of individuals, social capital refers to connections among individuals – social networks and the norms of reciprocity and trustworthiness that arise from them. In that sense social capital is closely related to what some have called “civic virtue.” The difference is that “social capital” calls attention to the fact that civic virtue is most powerful when embedded in a sense network of reciprocal social relations. A society of many virtuous but isolated individuals is not necessarily rich in social capital.

Putnam goes on to claim that declining membership in civic organizations, like Freemasonry, reduces our social interactions and threatens to impact political institutions.

Masonry provides us with a wide range of opportunities for social discourse with a diverse group of men. Moreover, the principles of our Fraternity focus on many of the concerns highlighted in Putnam’s research: lack of civic engagement, social isolation, and declining support for government institutions. As a man progresses in Masonry and participates in all that our Brotherhood offers, he transforms himself from an isolated member of society into a binding force: he becomes a Perfect Ashlar and enriches the civic life of our nation.

Albert Pike and Ashlar Symbolism

Pike’s Analysis of the Ashlar as State

Albert Pike developed a unique interpretation of the Rough and Perfect Ashlars, especially from my personal perspective as an American Government teacher. He argues that the Rough Ashlar represents the people: a mass- disorganized and rude. The Perfect Ashlar, according to Pike, represents the State and the key characteristics which support it. In Pike’s analysis, the Ashlar takes the form of a cube.

As one looks at a cube, three faces are visible and three are hidden. The three visible faces of the cube, or Perfect Ashlar, represent the three departments of state, better known today as the three branches of government found in the first three Articles of the U.S. Constitution: the Legislative, Executive, and Judicial branches. The three faces of the cube which are not visible represent liberty, equality, and fraternity. In his book Morals and Dogma, Pike refers to the invisible faces as the “threefold soul of the state- its vitality, spirit, and intellect.”

Pike theorizes that a stable cube, and a stable state, require all six of these concepts. Moreover, it is the Mason’s duty, as a citizen, to apply his tools to the Ashlar in order to improve the state.

Pike’s interpretation corresponds with the historical and the conceptual nature of Freemasonry in eighteenth century America. Members of the Craft were leaders and active participants in early American political institutions. According to Allen E. Roberts, Freemasons include thirteen of the men who debated, wrote, and signed the U.S. Constitution, nine who signed the Declaration of Independence, and ten who drafted and signed the Articles of Confederation. The Continental Congress served as our first government from 1774 through 1789; four of its Presidents were Freemasons. Steven Bullock writes in his book, Revolutionary Brotherhood: Freemasonry and the transformation of the American Social Order , 1730 - 1840, that "...at least 42 percent of the generals commissioned by the Continental Congress were or would become Freemasons." Bullock continues:

The impact of military Masonry, however, went beyond the officers' individual sensations. Fraternal ties among the officers helped create and sustain the sense of common purpose necessary for the survival of the Continental army- and thus the winning of the war.

Moreover, at a conceptual level, Freemasonry demands of its members civic involvement, dedication to community, and commitment to democratic government. Pike’s understanding of the Ashlar solidifies the relationship between our Fraternity and our responsibilities as citizens.

Symbolism of the Ashlars: Standard Interpretation

I’m working on a Masonic paper on the symbolism of the Rough and Perfect Ashlars, the first part of which is below. I'll review ten interpretations of these basic symbols including Albert Pike's view of the people and the State, the Ashlars and Robert Putnam's concept of social capital, numerology, and even a prediction of co-masonry! The first view is what I’ve labeled the standard interpretation. Comments are welcome!

STANDARD INTERPRETATION
The Ashlars represent the spiritual transformation of a man from his beginning in Masonry as an uneducated Entered Apprentice to a Master Mason who has lived a life consistent with the teachings of Masonry. Dr. Joseph Fort Newton, a minister, brother, and Iowan, explains that Rough Ashlars become Perfect Ashlars through the practices and principles of freemasonry. The comparison is between the stages of development unique to an individual Mason; Rough and Perfect are not relative terms distinguishing one man from another.

How does this individual transformation occur? William Preston in his Lectures writes that the change is bought about by a virtuous education, our own endeavors, and the blessing of God. Again, the emphasis is on the individual Mason improving himself rather than on a comparison to others. The Mason figuratively chips away at the rough edges of his moral character through the practices and principles of Masonry.

While this standard interpretation considers the Rough Ashlar to be man in a “rude and imperfect state by nature,” according to Coil’s Masonic Encyclopedia, it’s important not to take such a figurative reference too far. Lawrence reminds us that “we do not admit absolutely rough and unhewn material into our lodges. Our working tools are not the pickaxe and drill.” A candidate must meet certain standards prior to his initiation. Stephen Dafoe in The Masonic Dictionary describes the Rough Ashlar:

It represents the candidate for membership in a Masonic Lodge. Such an applicant is not in his rude or natural state, neither ignorant, uncultivated or vicious. Masonry does not accept men of such qualifications. The applicant by education and perseverance has fitted himself as a respectable man in his community, assuming full responsibility as a citizen, a churchman and a member of his family.

This is significant because it reminds us that the candidate has inherent standards he brings with him to the Fraternity. To some extent, previous life experiences shape the candidate in the same way an operative mason in a quarry shapes a stone prior to its removal. The Rough Ashlar coming from the quarry must meet certain prerequisites or it is destined for the rubble pile.

The symbolism of the Perfect Ashlar may be similarly misunderstood. Brother Newton clarifies that the reference is not to a man without flaw, but rather to “...a finished Mason, a man who’s thought and conduct is upright, virtuous, and honest.” This requires perseverance, effort, and daily application of the principles of Masonry throughout a man’s life. The Fellow Craft degree introduces us to the seven liberal arts and sciences, which are mechanisms of both individual endeavor and virtuous education. The Iowa Systematic Enlightenment Course explains:

The Fellow Craft degree symbolizes the prime years of manhood and your attendant responsibility during your life on earth. During these years, you acquire knowledge and apply this knowledge to the building of your character and to improving the society in which you live. In the Ritual of the degree you, as Fellow Craft, are urged to advance your education in the liberal arts and sciences.

The study of the seven liberal arts and sciences is one way to develop a mind and spirit appropriate to the transformation from Rough to Perfect Ashlar. However, there are no academic prerequisites for the type of virtuous education one can experience in Freemasonry. Reading Greek is not required. H. L. Haywood, former editor for the National Masonic Research Society, writes about the importance of knowledge to a Mason:

How a man finds knowledge is a matter of comparative indifference; he may learn from books or he may never read a page; he may attend school or not; he may gain information by himself or from a master. That is for the man’s own choosing, and Masonry offers no recipe for an education. But enlightenment is a thing every Mason stands pledged to seek, and seek it he must if he is to be a Mason in fact as well as in name.

Symbolism, according to H. L. Haywood

I checked out H. L. Haywood's The Great Teachings of Masonry from the Iowa Masonic Library about three weeks ago. The book is coming due now and I have to send it back to the Library. Before I do, I'd like to post Haywood's description of the significance of symbolism.

…a symbol does not exhaust itself so quickly as words. There is mystery and depth in it, an infinity of suggestiveness, an incitement to new approaches of thought…

We cannot learn the message of a symbol with a passive and receptive mind, because it is of the genius of symbolism to hide as well as to reveal. When a thing is conveyed to us in clear simple words, or in plain pictures, such as one sees in the movies, there is no need that one make a great effort of his own mind to comprehend it all; but when a symbol is put before us, and we have a reason for securing its message to us, our own minds must act, for no symbol wears its meaning on its sleeve. … And that in itself is a virtue, because many men are cursed by the refusal to use their own faculties.

Also, the symbolical character of the teaching of Freemasonry has tended towards that intellectual tolerance which is one of its glories. There can be no dogmatic and official interpretation of a symbol to compel the unwilling assent of any mind; the symbol’s message, by virtue of its very message, fluid and free. So that every man has a right to think it out for himself.