THE CO-MASONIC RITUAL

In commenting upon the ceremonies of Freemasonry I shall take those of Co-Masonry as the basis of my disquisition, because they have been arranged largely with a view to their effect on planes other than the physical. The workings there described were prepared with the aid of several of the best existing rituals and in consultation with experienced Brethren They will be found to embody some of the best points of these rituals, in addition to many valuable features peculiar to our own workings. It has been found eminently desirable to give to the Brethren in the columns a larger share in the working of the Lodge, so certain verses of the V. S. L. and some well-known Masonic hymns have been inserted for their use.

The Supreme Council of Universal Co-Masonry has with the utmost liberality and the widest tolerance allowed those who owe their allegiance to it to choose between several variants of the Ritual. Some Lodges prefer the simplest form, which is practically identical with that used by the masculine Craft; others find a slightly more elaborate working more inspiring and helpful, because it expresses somewhat more fully the work upon inner planes which is to them the main object of the ceremony. It is this latter working which I am about to try to expound; but I wish to make it perfectly clear that the interpretation which I place upon it is my own private opinion only, and that the Supreme Council under which I have the honor to serve must not in any way be considered as endorsing that opinion because it permits the use of the Ritual.

It must not be supposed that the shorter Masonic ritual of the masculine Craft is ineffective; all that we claim is that the objects of the various ceremonies are more fully and more expeditiously achieved when their real intention and signification are thoroughly understood.

THE PROCESSION

Everywhere on the surface of the earth there are great magnetic currents passing both ways between the poles of the earth and the equator, and others coming at right angles to them round the earth. The Co-Masonic procession of entry into the Lodge makes use of these currents, forming of the space which we circumambulate a distinct eddy or specially magnetized portion of space.

As the Brethren march round the floor, singing, they should be thinking of the words of the introcessional hymn and canticle, and taking care that the procession is well done and in good order; but in addition they should be deliberately directing their thoughts to the magnetization of the mosaic pavement and the space above it. In ancient Egypt it was considered to be the duty of the R.W.M. to direct the currents and form the eddy in them, so as to magnetize very strongly the floor round which he passed. It is for this purpose that the officers and distinguished visitors pass clear round the Lodge, and even go over some of the ground twice; for they do not go straight to their places on first approaching them as do the E. A.s, the F. C.s and the M. M.s, but continue so as to complete the circumambulation, as described in The Ritual of Universal Co-Masonry (5th Edition).

With us also it is the Master of the Lodge who is responsible for the magnetization of the double square, but the Brethren ought all to help in that work. The object is to charge that space heavily with the highest possible influence, and to erect a wall round it in order that the influence may be kept in place. The part played by the thought-form is much like that of a condenser. It matters not how much steam may be generated, it is useless for work unless it is enclosed and kept under pressure. In this scheme we accumulate and use the force which otherwise would scatter itself freely over the surrounding neighborhood.

As has been explained in Chapter III, when the floor has thus been set apart and prepared, no one passes across it except the candidates who are taken there for the purpose of initiation and are intentionally submitted to the influence of its magnetism, the Thurifer when he is censing the altar, and the I.P.M. when he goes down from the dais to perform the duty of opening the V.S.L. or of altering the position of the s … and c … as we change from one degree to another. One other exception is made when the S.D. during the ceremony of lighting the candles comes to the altar to receive the sacred fire from the I.P.M. The I.P.M. lights a taper at the sacred fire, and with it kindles the small candle standing in an ornamental brass vessel, which the S.D., as Lucifer, carries to the R.W.M. and the W. W.s.

The floor has now rushing across it magnetic currents or lines of force like the warp and woof of a piece of cloth, and this forms the foundation upon which we build the great thought-form which is one of the objects of our Masonic meeting. In view of the enormous value of the thought-form made on the floor of the Lodge, we can see how important it is that none should disturb or confuse the currents by walking in the wrong direction, or by bringing into the Lodge thoughts of ordinary business-the cares and worries and conflicts of the world of daily life. We go to the Lodge to do a definite piece of work for humanity, and we must devote our entire attention to it during the whole time of the meeting.

The singing of the introcessional canticles is intended to help us to harmonize our minds. The words of the canticles tell us of the basis upon which all edifices are built, T.G.A.O.T.U., who is Himself the foundation and structure of all things, because there is nothing that is not part of Him. Every member, as he goes round in the procession, should be dedicating himself and all his thought and strength to the great work about to be undertaken. These words that we sing have a strong Masonic association, for this metrical version of the hundredth psalm has been used at the opening of Lodge Canongate Kilwinning ever since its foundation in 1723. There is one word in that version to which I want to make special reference in passing. In the first verse, where we sing "Him serve with mirth", some uncomprehending hymnologist has changed the word "mirth" to "fear", which is entirely inaccurate and utterly indefensible. In the Bible we are asked to praise the Lord with gladness and come before His presence with a song, and we must be careful to preserve the correct spirit and rendering. The other canticle: "I was glad when they said unto me: we will go into the house of the Lord", consists of texts taken from the V.S.L., put together so as to form a beautiful and appropriate invocation.

All this dedicated thought forms the basis of the splendid edifice which the Lodge is about to build, the true temple of which the earthly one is an outer symbol, a temple of finer matter through which perfectly real work can be done and enormous volumes of spiritual influence can be distributed. This temple is also an image of the vortex which T.G.A.O.T.U. made when He was about to form His solar system. He began by limiting Himself, by marking out the limitations of His system, within which He set up a vast etheric vortex, the remains of which we find today in the system of revolving planets condensed from the original nebula, as it cooled and descended into denser physical matter.

In Co-Masonic Lodges the procession has at its head a Thurifer swinging a censer, giving off the smoke from aromatic gums specially compounded with other substances for the purpose. After him comes the T. with his sword, and behind him the D.C. That little group is especially entrusted with the business of purifying the Lodge. The D.C. is supposed to be the directing brain in this work, and the T. with his sword is the hand used to drive out of the mental and emotional atmosphere all thought that is not wanted there.

Behind this purifying wedge come all the ordinary members, arranged in reversed order of precedence. At the end of the procession come the officers and those of higher degree, and eventually the R.W.M., who has to complete the work of all those who have gone before him, using the devotion which the other people have supplied, and building the walls of the cella as far as possible with the material available. The form that we are building is that of the old Greek temple with the columns outside it, and inside the inner shrine called the cella, which was enclosed and dark, the only opening being its entrance. In the Lodge the members stand outside around that, like the columns of an old temple, such as that shown in our illustration (Plate V).

THE APRON

Every Mason at a Lodge meeting must wear the distinctive badge which is called an apron, and it is only when doing so that he is, in Masonic parlance, "properly clothed". He may wear additional decorations, such as collars or jewels, indicating the special office which he holds, or the degree which he has taken, but unless he wears at least the apron he cannot be admitted to the Lodge - the only exception being in the case of a candidate for initiation, who, not being yet a Bro., has no right to wear that distinguishing badge. There are certain higher degrees in which the apron is not worn, but its place is taken by other insignia. That is only because the need for it is past. There are some Lodges in which people put on and take off their aprons in the temple, but that should never be countenanced.

The necessity that Masons should be properly clothed brings with it an interesting suggestion of the ancient Mysteries, and also explains why the essential part of the Masonic clothing, to be worn by all with the exceptions above mentioned, is the apron. Our modern apron has departed somewhat from the form used in ancient Egypt; no doubt it was modified at the time when it was found necessary to merge the speculative and operative Freemasons, in the days of persecution by the Church. The ancient Egyptian apron* (*See Plate I, and Fig. 12.) was triangular, with the apex upward, and its ornamentation differed in several respects from that used at the present time. But the most important change is in the thought that now prevails, that the apron itself is everything, and that the band which passes round the body exists merely to secure it and retain it in place. In old days the belt of the apron was the most important practical feature, and it was far more than a mere symbol. This belt was a highly magnetized circle, intended to enclose within itself a disc of etheric matter, separating the upper part of the body from the lower, so that the tremendous forces which it was the object of the Masonic ceremonial to set in motion might be entirely shut off from the lower part of the man's body.

Figure 12

In The Meaning of Masonry Bro. Wilmshurst writes:

Masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the Mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol.* (*The Meaning of Masonry, p. 21.)

He reminds us how, in the case of the E. A., the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. The triangle made by the uplifted flap, he explains, is then above the square, and it symbolizes the fact that the soul is hovering over the lower body at that stage, but yet can hardly be said to be working through it. Later on that flap is turned down, showing that the soul is within the body and acting through it. He tells us also how the lambskin is first of all a symbol of purity, but also typifies the blankness of the undeveloped soul, or of what in Theosophy is called the causal body. In that, as some of us know, in the course of development a great quantity of glorious color shows as new vibrations are awakened in it. Some account of that will be found, illustrated with colored plates, in Man, Visible and Invisible.

Bro. Wilmshurst further explains that the pale sky-blue color of the rosettes on the F.C. apron and the blue lining and edging and silver tassels of the M. M.'s apron indicate that at that stage the blue of the sky begins to break through the whiteness that innocence, however beautiful it may be, is being replaced by knowledge to some extent, and as the higher degrees are reached more of color and beauty appears. He especially mentions that there are two lines of influence, or spiritual force, which come down from above, each ending in seven silver lines - a kind of tassel - indicating the seven colors of the spectrum. These are really symbolical of the seven great divisions or varieties or temperaments of life. In American Masonry, according to Mackey's Encyclopedia* (*Art. Apron.) the apron is the same in all the three degrees of Blue Masonry, being made of white lambskin with a narrow edging of blue ribbon. Co-Masonry follows the usage prevailing in the Grand Lodge of England, save that instead of sky-blue for the edging and rosettes, an edging of deeper blue with a narrow border of crimson is prescribed, and the rosettes are made of similar material. The tassels are gilded instead of silvered, and their seven lines symbolize the seven rays of life and the seven grades of matter. Our illustrations give an idea of the M.M. aprons as worn in Egypt and at the present day. (Fig. 12.)

THE CEREMONY OF CENSING

When all have taken their places the ceremony of censing begins. The Thurifer advances to the pedestal of the R.W.M., who places upon the charcoal in the censer some incense which he has previously magnetized, or better still, he magnetizes the incense as it is melting in the censer, for that is the condition in which it is most responsive to his power. As the ceremony is not known in some Lodges I reprint it here from the Co-Masonic ritual:

During the ceremony appropriate music is played, the Brethren remaining standing. When all are in their places, the Thurifer advances to the pedestal of the R. W. M., who places upon the charcoal in the censer some incense which he has previously consecrated. The Thurifer steps back and bows to the R.W.M., who returns the bow. He then censes the R.W.M., with three triple swings *** *** *** the chains being held short and the censer extended at the level of the eyes, but slightly lowered after the first and second sets of triple swings. The censer is then grasped firmly by the chains in the right hand, and swung with full chain (if space permits) in the form of a V, three long dignified strokes to the right of the pedestal, then three to the left. Then, with the arm extended in front, the censer is swung in seven graduated circles, each circle above the other, so that by the time the seventh and smallest circle is made, the arm is raised to its full height. The Thurifer bows again to the R.W.M., and then passes directly to the altar, which he encircles, beginning at the E., swinging the censer at short chain with a circular motion. He then returns to the R. W. M.'s pedestal, bows and squares the Lodge to the W. J. W.'s pedestal, where the ceremony which took place at the previous pedestal is repeated, save that the W.J.W. receives five swings of the censer, one triple and two single *** * *. A pause is observed between single swings, just as between triple swings. He next passes to the W. S. W.'s pedestal, censing him in identical fashion, save that he receives seven swings, two triple and one single *** *** *. The Thurifer now turns to the J.D., bows to him, and after the bow has been returned, censes him with three single swings * * *, after which they bow as before, and the Thurifer squares the Lodge to the S.D., who is censed in a similar manner, but with four swings, one triple and one single *** *. The Thurifer now censes the distinguished visitors according to their rank, beginning with those of highest dignity (nine swings for 33°, seven for 30°, five for 18° and visiting P .M.s. - the swings to be divided as above), bows as he passes the R. W. M.'s pedestal and censes the P. M.s (the I.P.M. receives seven swings). He then takes up his position before the Master's pedestal, having returned directly thereto; then, having bowed to him, he turns and faces the Brethren, bows to them collectively, and (himself remaining stationary) censer them successively, beginning with those on his left hand, and ending with those on his right. This is accomplished by a number of short swings, aimed down the S., column and up the N. in rapid succession. The Brethren stand with the hands joined before the breast and the palms laid together, and bow successively as the gaze of the Thurifer meets theirs. This ceremonial should be carefully carried out, each Bro. bowing a moment later than his predecessor. The above-mentioned position of the hands should be adopted by all officers while they are being censed. The Thurifer squares the Lodge and passes to the position of the I.G., whom he censes with two single swings * *; then he hands the censer to him. The I.G. censes the T. with a single swing *, and then hands the censer to him. The whole ceremony should be carried out as briskly as is consistent with dignity; there should be no unnecessary delay. As the Thurifer censes the different pedestals the Brethren should unite in thought upon the three principles which they represent R. W.M. - Wisdom; W.S.W. - Strength; W.J.W. - Beauty. This should also be done while the candles are being lighted at each pedestal. When the altar is reached the thought should be on the Unity of Brotherhood.

The censing of the pedestals in this manner produces in front of each of them a highly magnetized cone, or beehive-shaped form, in which the candidate stands when he comes before any of the pedestals. It is erected for that purpose, and can be stretched when several candidates come together, but it becomes a little tenuous if the number is large. The censing of the officials is intended to prepare them for the work which they have to do. The varied number of swings is given not only to honor the person, but to strengthen him for his work, and it does so by setting up a line of communication with the forces of the inner planes. The higher the man is in degree, the more does he himself give in proportion to what is received. The Master gives most of all, but the columns receive more than they give; yet each one should try as the Thurifer turns to him to give as much as he possibly can.

This use of incense is perfectly scientific. All occult students are aware that, as was said in the last chapter, there is no such thing as really dead matter, but that everything in nature possesses and radiates out its own vibration or combination of vibrations. Every chemical element has thus its own set of influences, which are useful in certain directions and useless or even hostile in others. It is in this way quite possible, for example, to mingle certain gums which, when burnt as incense, will strongly stimulate the purer and higher emotions; but one could just as easily make another mixture whose vibrations would promote the most undesirable feelings. This is a matter about which some people are sceptical, because humanity is at present passing through a stage in its evolution during which its development is almost exclusively that of the lower mind, which is fiercely intolerant of anything which it has not specially studied. We all know how difficult it has been until quite lately to gain any recognition for non-physical phenomena, such as those of telepathy or clairvoyance, or indeed anything outside the most materialistic science.

Now the time has come when men are beginning to see that life is full of invisible influences, whose value can be recognized by sensitive people. The effect of incense is an instance of this class of phenomena, as is also the result of the use of talismans and of certain precious stones, each of which vibrates at its own rate and has its own value. Such things are not usually of importance so great that we need give much time to their consideration, but they all have their effects, and are therefore not to be entirely neglected by wise people.

The incense used in the Lodge tends to purify that part of man's nature which is sometimes called the astral body, as it is made of gums which give off an intensely cleansing vibration. In this respect its effect is analogous to the sprinkling of a disinfectant, which will spread about in the air and destroy undesirable germs, though in this case the operation is on higher levels and in finer matter. It has also the effect of attracting denizens of the inner worlds whose presence is helpful to our working, and of driving away those which are unsuitable.

Two of the most important constituents of such incense as is useful for our work are benzoin and olibanum. The benzoin is a vigorous purifier, and tends to drive away all coarse or sensuous feelings and thoughts. The olibanum has nothing to do with that, but it creates a devotional and restful atmosphere, and tends to stimulate those vibrations in the astral body which make people responsive to higher things. Attar of roses is also useful, and adds greatly to the effect produced.

If the incense is intelligently magnetized its strength is increased enormously; for example, by putting into olibanum the definite force of the will in the direction of calmness and devotion, its influence may be increased by perhaps a hundredfold. That is why the incense in church is always taken up to the celebrant to be blessed, and why in the Lodge it is brought to the R.W.M. in order that he may magnetize it with whatever special quality he thinks will be helpful for the work of the day. The sprinkling of holy water in a church is another way of producing a similar effect, but incense has the advantage that it rises into the air, and wherever a single particle goes the purification and blessing is borne with it.

It is desirable on all occasions, and especially in Lodge, in the interests of the work, that the Brethren should have in their minds but a few definite and strong vibrations of emotion and thought; but instead of that they sometimes have forty or fifty small vortices of emotional and mental activity all whirling at once, each representing some small worry or care or desire. It is difficult for a person to do good work while these are present, and almost impossible for him to make real progress in the evolution of consciousness. If he is trying to attain a better emotional and mental condition, the incense will offer him a strengthening current of vibration which will help very much in combing out the tangle and producing calm and steadiness.

We sometimes find that there is much prejudice against the use of incense, because it is supposed to be connected exclusively with the ceremonies of the Roman Church, for it is only there and in some of the higher Anglican churches that Western people ever see it. Those who have traveled in the East, or are interested in the study of other faiths, know that practically all the religions of the world use incense in one form or another. It appears in the temples of the Hindus, the Zoroastrians, the Jains, and in the Shinto of China and Japan. It was used in Greece, in Rome, in Persia, and in the ceremonies of Mithra. All these people, including the Roman Catholics, avail themselves of it because they know it to be a useful thing; why then should not we?

For a time in England there was a very strong puritan wave, shortly after the Reformation, which led to the murder of King Charles, to the Commonwealth and to Cromwell's rule. True, there was a reaction at the time of the Restoration, but the puritan feeling seems to have been of the most intense kind, and traces of it still remain in England, some of them showing themselves in the most amazing and unreasoning prejudice.

That feeling has sometimes entered Masonic circles, and efforts have been made to induce the Grand Lodge to limit the definition of the Great Architect, so as to exclude the possible association of Masonry with non-Protestant beliefs. But the Grand Lodge has liberally refused to create any such limitations. Under the Grand Lodge of England incense is prescribed for the ceremony of consecrating a Lodge* (*See The Chaplain's and Organist's Work, by the Rev, J. T. Lawrence.) and the Consecrating Officer and the Wardens are censed, though no definite number of swings appears to be laid down. Incense is also used in the Consecration of a Chapter of the Holy Royal Arch, under the Supreme Grand Chapter of England, and in the ceremonial of many of the higher degrees. Thus its introduction into Co-Masonic Lodges is in no way an innovation, but is in full accordance with Masonic usage.

The number of swings given to each of the non-official Brethren indicates his particular rank in the Order, for the degrees of the Ancient and Accepted Scottish Rite are taken into account in Co-Masonry. Each thus receives the influence he needs, that he may be strengthened for the work which his rank qualifies him to do. Each Bro., as he is censed, bows out of respect, and as a token that he dedicates all the force that he has to T.G.A.O.T.U.

LIGHTING THE CANDLES

The S.D. is the Lucifer, who bears the light to his fellow-men. The light having been given to him from the Sacred Fire by the I.P.M., he carries it to the R.W.M., who by means of a small taper lights from it the tall candle standing on his right, and then puts out his taper with an extinguisher. He must not blow it out, because that would suggest the pollution of the sacred fire by the breath, which is unclean. It is for the same reason that the Parsis, who are sometimes called fire-worshippers, because they regard that element as the greatest symbol and expression of the divine, will on no account pollute it with refuse. The R.W.M. says: "May the light of wisdom illumine our work" (here he lights his candle); "His wisdom is infinite." The S.D. then carries the light to the W.S. and J. W.s, who light their candles and speak appropriately of the strength and the beauty of T.G.A.O.T.U.

In this ceremony we are reminded once more of the three Aspects of T.G.A.O.T.U., and here they are symbolized as coming forth from the unconditioned into conditioned form in the order of wisdom, strength and beauty, in preparation for the opening of the Lodge, the commencement of the work of the building of the temple. When the work begins, as we shall see in the next chapter, the process is reversed, but here we have only the preparation, the coming forth of the wisdom to plan, the strength to execute, and then the beauty to adorn.

The use of fire in ecclesiastical or Masonic ceremonies is but little understood. The lighting of a candle with religious intention is analogous to a prayer, and always invokes a down pouring of force from on high. Thus the three principal officers, in uttering these phrases as they light their candles, are not only announcing in symbol that they represent certain Aspects of the divine, but are actually opening the way to a definite link with those Aspects, which is made in response to their request. The electric lights which are used instead of candles in some Lodges do not produce the same effect; they give light, but not fire, and therefore fail of their full result. Electric light is, however, permissible for the Blazing Star and the Star of Initiation, where the action and the symbolism are solely that of the light.

What I have said before about the assistance that should be given to the officers by the Brethren applies here most emphatically. When the R.W.M. says: "May His wisdom illumine our work," all should join with him in a strong effort to call down the divine wisdom, so that through him it may pour out upon the Brethren So also when the W.S.W. says: "May the light of strength sustain our work," all should think earnestly of the divine strength, and send up an aspiration that it may flow through him; and once more a similar effort is to be made when the W.J.W. says: "May the light of beauty make manifest our work," and the I.P.M. declares: "His light dwelleth ever in our midst."

We must not attach to these thoughts the old, and I think false, idea of prayer - that we need to beseech the attention of T.G.A.O.T.U. We know that He is always sending down His force; it is our business to open the channel. His symbol down here is the sun, which is always pouring out light and life and glory without being asked to shine. In the utterance of these words, therefore, we are only seeking to make ourselves and the Lodge channels for His service.

During all these processes the thought of the Brethren is important, but most of all when the altar is censed should they think of the divine love. It falls to the R.W.M. to direct the whole work and to each of the officers to bear his part, but the full success of the scheme depends upon the recollectedness and unselfishness of every Bro. in the Lodge. Without that there is no real life in the work. It is to be feared that in many Masonic Lodges, though their work is deeply colored by the great ideal of charity, there is an entire failure to radiate the spiritual influence. They perform the ritual accurately and beautifully, but they have not realized how much depends upon the thought given to it, and the comprehension of all that it means and implies. The blessing of the Great Architect is invoked not so much by the mere formula of words and acts, as by the spirit that underlies the work of the Lodge.

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