MExComp Lionel Boxer, PZ Public Schools Chapter, SGC of Victoria

The path to maturity is the progressive incorporation of the contents of the subconscious into conscious awareness. The subconscious is a world of symbol and mystery, representing the emotions and values that shape our destiny. The beginning of wisdom is to understand these behaviour moulding forces. Our freedom of action expands as we master these processes and understand both the scope and limitations of our actions. This process could be described as a journey from the land of captivity to the land of promise.

One interpretation of the Masonic system is that Freemasonry is the journey by each Mason into each Mason's own self. In The Road Less Travelled, Dr F Scott Peck points out that, "As a psychologist ... I make no distinction between the mind and the spirit and ... no distinction between ... spiritual growth and ... mental growth ... this process is a complex, arduous and lifelong task." Several Masonic writers have presented the idea that Masonry seems to provide an understanding of one's self through the assistance of God.

As each Mason is initiated, passed and raised, and subsequently takes the various offices of a Craft Lodge, a transformation possibly will occur in that man. Hopefully, he is prepared for a journey that will raise his level of consciousness from perception of his physical body, through several levels of psyche, to a stage where he can be in touch with his inner spirit.

When a Mason becomes a Past Master he has had the experience to appreciate the Holy Royal Arch. A "Master" is one who -- in theory -- has achieved a level of psychological maturity, in that he has progressed through the levels of his own consciousness and is ready to consider the subconscious. Three, five or seven levels of consciousness may be derived from various Craft symbolism. For example, levels of consciousness, or cycles of growth have been attributed to three degrees, five orders of architecture, and seven officers of a Lodge.

In Freemasonry A Journey Through Ritual and Symbol , Kirk MacNulty uses Jungian terminology to explain that the first degree concerns the physical world, the second degree represents the soul, and the third degree initiates contact with the inner spirit. From these three basic steps, five or seven steps may be derived. MacNulty goes on to suggest that the Tyler concerns the Physical Body, the Inner Guard refers to the Ego, The Junior Deacon represents Awareness, the Senior Deacon represents Awakening, the Junior Warden is similar to the Self, the Senior Warden represents the Soul, and the Worshipful Master is in intimate contact with the Spirit. Another man's similar ideas are presented in The Meaning of Masonry .

The three Craft degrees could be seen to be about action through life. For example, the first degree could refer to initiating action; the second to perfecting that action, through the five senses and assisted by the seven liberal arts and sciences; and the third is to understand the purpose of that action. The idea of perfecting action, as introduced in the second degree, is expanded in the Mark degree, as is the development of emotional restraint. The legend of the third degree explains the danger of action without emotional restraint. A Master Mason, who has developed emotional restraint is ready to search for that which was lost through haste and unbridled ambition.

The Excellent Master Mason degree could be seen as taking a Candidate from the edge of his consciousness through a series of barriers. These barriers may be considered variations of the three Craft degrees. Perhaps, the three Craft degrees are not three steps on a ladder, but three points on a triangle. While each point offers a unique perspective, they are each part of a unified whole. However, the three Craft degrees deal with consciousness and bring one closer to the edge of the subconscious. In this light, the three veils may be symbolic of the grey area between the conscious and the subconscious.

Throughout this process, the Excellent Master Mason is reminded of his constant companion in the discovery process, God; at each veil a portion of scripture is read. These barriers must be crossed before a Mason can be considered pure, or perfect and the subconscious can be perceived.

In the Ancient and Accepted Scottish Rite, a Mason who is at the equivalent stage of the Holy Royal Arch, is referred to as an Excellent and Perfect Companion. This suggests that a companion, in what ever rite has reached some level of purity, where the emotions repressed in the subconscious can begin to be dealt with, examined and dissipated.

It is at the point where a Mason has dealt with his conscious, that he is ready to learn more about himself than he already knows. The window of total personal understanding is clouded by what we do not consciously know about ourselves. It is from within the subconscious that we can learn about ourselves, and we can best learn of the contents of our subconscious through the assistance of others. This involves going deep into, and experiencing one's unknown regions.

Returning to the theme of threes , the name of Chapters is composed of three ideas. They are Holy in the sense of being apart for the purpose of assisting members to realise their full potential, which is the desire of the Creator for all creatures. They are Royal in the sense that they present leadership as service to promote the well being of all members. This was the purpose for which kingship was established in Israel. They are Arch in the sense that they promote mastery of oneself and the physical world. Arch is here used in the sense of Architect, meaning skilled or master builder. It is in comprehending the unity of these three aspects of Chapter that we symbolically define a triangle on the perimeter of a circle; and we are aware that a circle has a centre.

At the centre of Jerusalem was a pillar, that was called the foundation of the world. On the base of this pillar was inscribed the Hebrew word, that means, "bow down and worship." The letters of this word were the same as the first initials of the three Grand Masters at the building of King Solomon's Temple. Thus, at the centre we find a point within a circle where a Master Mason cannot err. An attitude of body, heart and mind, that enables us to correctly perceive oneself and the world around us, and frees us to realise our full potential through service to humanity. A secret, that is communicated by the three Grand Masters acting together. A secret, that every worthy Mason can discover. A secret, that cannot be discovered by violence or impatience.

The Holy Royal Arch deals with making a conscious journey to a specific vaulted chamber, or unknown region -- perhaps the point within the centre -- and re-discovering something that was once known. In the Mark Mariner Degree, a Mason closely examines a triangle in preparation for approaching the centre through the veils. Furthermore, Jerusalem was considered the centre of the world and a journey to Jerusalem is, therefore symbolically a journey to the centre.

Interestingly, one of the Allied Masonic Degrees worked in Victoria deals with a previous encounter with this thing that was once known. In this specific degree, the Chapter configuration is used in conjunction with Craft symbolism to introduce the concept of an unknown region. However, in this Allied Masonic Degree, the arrival at this region is accidental, rather than by the purposeful and precise actions that are acted out in the Chapter. This reinforces that we cannot un-see what we have seen. We all have uncontrolled and -- perhaps accidental -- glimpses into our subconscious when we dream. The symbolism of the Allied Masonic Degree I refer to suggests that dreams are healthy and they should not be repressed; they may be clues presented by God.

The Holy Royal Arch makes it clear, that the name of God -- as disclosed to Moses on Mt Horeb -- is the first thing uttered by each new Freemason. That is, the answer to the first question presented to a Canadidate on his entrance to the Lodge . It suggests that God is with each Freemason from Initiation through to Mastership and beyond, to every degree in Freemasonry. In fact, God's several Biblical names are applied to each degree to remind us of his presence and relevance at every stage of our Masonic careers. With each degree, a Mason is presented with a different opportunity -- through a variation of the basic Masonic theme -- to understand himself. The Holy Royal Arch sends the properly prepared Mason, in the care of TTALGMH into the chamber of his subconscious. The Chapter -- being the middle part of the American York Rite , prepares a Mason for the next, and final stage, where he is in the position to fully understands himself.

At this point, we can shed some light on the tiresome debate of whether or not Freemasonry is a religion. The Work of Freemasonry is dealing with the intellectual problems of mortal life. The Bible must be open when a Lodge is at Labour and close when at Refreshment. This reminds us that Freemasons Work with the lessons of God to enable them to better understand themselves. However, Freemasonry offers no form of salvation and Freemasons do not pray through Masonic ritual. So, Freemasonry is not a religion. Instead, it accepts the love of God and his guidance into the process of personal growth.

Rather than being incompatible with religion, Freemasonry complements one's understanding of the Love of God and strengthens one's resolve to accept God in whatever form that his personal religion presents God. Christianity (Catholic and Protestant), Judaism, Islam and all other religions that acknowledge "one God" are totally compatible with Freemasonry. Joseph Campbell makes it clear in his many works concerning comparative mythology -- including The Power of Myth and The Way of Myth -- that every race on earth has incorporated the same fundamental truths into their religions. God wants us to be happy with ourselves and each other.

On this foundation, men have erected diverse religious and political systems. Sometimes these systems have provided peace and prosperity for all mankind and the opportunity for people to realise their potential; but too often they have been a sources of disagreements leading to wars and oppression. Freemasonry is not a forum for the religious and political debates of the age. Instead, it examines those central precepts on which all men of goodwill agree. However, it cannot be denied that those religious and political movements, that do not value human dignity and freedom will seek to eliminate Freemasonry to further their own needs.

Certainly, many view Freemasonry as a religion, because it requires its members to belief in a supreme being and encourages an attitude of reverential awe towards that supreme being. Thoughtful Masons recognise that Freemasonry lacks those religious practices and teachings, that are an essential part of the various world religions. It may be fashionable in some places to suggest that religion and concern for humanity is not necessary to live a successful and happy life. Freemasonry recognises that such an attitude lacks a sound foundation, but allows freedom to members in their choice of religious and political beliefs. In doing so, Freemasonry makes a powerful plea for tolerance and co-operation in working towards shared goals and visions.

Sadly, even Freemasons misinterpret Freemasonry. It is easier to ignore the plethora of symbolism and get lost in the superficial trappings. Whereas hierarchy is essential to Freemasonry, one can become obsessed with distractions to the point that the lessons of Freemasonry are totally obscured. Certainly, there is value in the ceremony and presentation of Supreme Grand Chapter, but all this exists to serve the function of the Holy Royal Arch. It is not an end in itself.

At one stage in his roll during The Dirty Dozen, Donald Sutherland was masquerading as a general and reviewing a guard of honour. He asked guard commander, "very pretty colonel, but can they fight?"

Freemasons who pursue the Holy Royal Arch should, as result of understanding their work, come to know themselves better over time as they Make a Daily Advancement in the Science. A Freemason who understands the art and science is a Master of the arts and sciences. Based on a foundation of understanding, he looks the part and is able to perform. The opportunity to be guided by his God, in the exploration of one's own psyche is presented to every Freemason through the Holy Royal Arch.

Fraternally,
MExComp Lionel Boxer
Public Schools Chapter (66)
Supreme Grand Chapter of Royal Arch Freemasons of Victoria
Melbourne, Victoria, Australia
March 1996

Footnotes
1. Peck, M S, The Road Less Travelled, Hutchison & Co, London, 1978, pp 9,10.
2. MacNulty, WK, Freemasonry A Journey Through Ritual and Symbol, Thames and Hudson, London, 1991.
3. Wilmshurst, The Meaning of Masonry, Rider, London, 1927.
4. Wilkinson, Col RJL OBE, The Cryptic Rite an Historical Treatise, The Grand Council of Royal and Select Masters of England and Wales, 1977, Appendix A shows the Holy Royal Arch to be the equivalent stage of the York Rite as the Chapter Rose Croix of the Scottish Rite. Furthermore, completion of either the York or Scottish Rite qualify an American Mason to be a Shriner.
5. Johari window developed by Joe Luft and Harry Ingrim, c 1970.
6. An idea put forward by E Comp BM Watson 1st Principal, Public Schools Chapter (66), SGC Vic.
7. Greenberg, M, Introduction to Hebrew, Pretence Hall, New York, 1965, p 141.
8. An idea put forward by E Comp Don Davis CPM PDGReg DGJanitor PZ 2013 (EC) (Hong Kong)
9. www.freemasonry.org The York Rite composes the Mark, Past Master, Most Excellent Master, Royal Arch, Royal Master, Select Master, Super Excellent Master, Red Cross, Knight of Malta and Knights Templar.
10. Campbell, J, The Power of Myth, Bantam Doublesday Dell Publishing, New York, 1988
11. Campbell, J, The Way of Myth, Shambhala, Boston, 1989