The Royal Arch What s it all about? A journey with some interesting stopovers

Transcription

1 The Royal Arch What s it all about? A journey with some interesting stopovers Mark Edmiston Lewis Chapter No. 872 September 2013 Convocation Introduction The talk is entitled "The Royal Arch - what's it all about?" However, this presents something of a problem. At my Exaltation (and, of course, yours) I was told by the First Principal that "A perfect understanding of those secrets can only be gained by passing through the three Principals' Chairs. So, Companions, given that I am Joshua of this Chapter, my understanding of the Royal Arch must, by definition, be imperfect but I can certainly give you a flavour of what it means to me at this point in time. And, in many ways, this is all that any of us can do, no matter where we are in our respective masonic careers. I believe that Freemasonry should be a personal journey of learning, which, according to our Craft ritual, began when we were passed to the degree of a FC. In reality, it is a lifelong journey that started the moment we were led into the Lodge room, hoodwinked, on the evening of our First Degree. Companions, my training is in scientific research. In this, the first stage is always to survey existing knowledge and review the literature. In Royal Arch masonry and Freemasonry in general, there is certainly no shortage of scholarly studies and articles. However, for this lecture, I decided to use just one direct source - the ritual itself. Although I have to concede that my own thoughts will have been influenced by the articles I have read over the years. In doing this I will take a journey through the Exaltation ceremony, stopping at selected points to discuss particular aspects that - to me - say something about the true meaning of our Order. Before I begin, please consider an adjective that we often use to describe the Royal Arch: mystical. One dictionary definition is of hidden meaning and a mystic (noun) is one who seeks direct communication with God by self-surrender or contemplation. I would argue that although the meanings may be hidden, they are by no means impenetrable but do require contemplation. Is it the wrong way round? The structure of the ceremony is quite different from the three degrees in the Craft. As we are all aware, it is essentially in three parts. Parts 1 and 2 cover basically the same ground but from slightly different perspectives. Part 3 consists of one of the lectures and an explanation of the signs. In Part 1 the Exaltee is the centre of attention, symbolically taking the role of the Principal Sojourner, physically going through all of the motions of the narrative that is dramatised in Part 2. From the perspective of the Exaltee, by the time he exits the Chapter what has gone before probably leaves him thinking "what on earth was all that about?" This harks back to the experience of his first degree. Indeed, there are many similarities, chiefly the fact that he is hoodwinked. Perhaps not on first experience, but certainly on future occasions, the utter confusion of Part 1 is resolved in Part 2 when the events unfold again, from the beginning, but this time with the 1

2 Candidate as a participant but more on the periphery with the real Principal Sojourner taking centre stage. Or if we are sharing the work (which is highly recommended) two or three real Sojourners. Part 2 consists of detailed narrative and dialogue and fills in all the gaps from Part 1. As to why the two parts are in that order rather than the (possibly) more logical sequence of story and explanation; now you have a go, there are many answers in the history of the development of the ceremony which I won t go into. Certainly, early Royal Arch rituals were quite different in structure. Let us just consider the effect on the Exaltee. His hoodwinking not only reminds him of his entry into Freemasonry but affects his senses profoundly. Deprived of sight, he focuses on his movements around the Chapter as well as kneeling and standing up several times not to mention doing something with a stick! But, critically, attention is drawn to the words being spoken. And it is in the words used in this part of the ceremony that the mysteries lie. The Candidate s blindness serves as a dramatic build up to his eventual enlightenment when very little can prepare him for the wonderful sight which greets him on removal of the hoodwink: a beautiful, colourful tunnel of material light. It s obvious why I can t read it! After finding the scroll of vellum or parchment, the Candidate, naturally, is unable to read its contents due to want of light. The reply by the First Principal contains words of great significance: Let that want of light remind you that man, by nature is a child of ignorance and error and ever would have remained in a state of darkness had it not pleased the Almighty to call him to light and immortality by the revelation of His holy Will and Word. Rise, wrench for the keystone and prepare to receive the light of the holy word. The word light is heard before this point in the ceremony. Indeed, as a concept, it comes to the foreground during the Third Degree. It will be used innumerable times as the Exaltation progresses. Now let us jump to a point immediately following the Candidate s restoration to light and consider some of the words used: walk worthily in the light which shines around. The ceremony of raising implies that there is more to learn for it urges us to lift our eyes to that bright morning star whose rising brings peace and salvation to the faithful and obedient of the human race. The Candidate is urged to consider the vision revealed to you when you were restored to light and the meaning of your actions whilst in a state of darkness. Clearly the actions of the Candidate have a meaning far beyond his mechanistic inability to read or see something because he is in darkness. Indeed, the Candidate is charged to move his mind onto a much higher plain as the Royal Arch is concerned 2

3 with truth in the context of eternity and so leads its Companions to a higher understanding of the purpose of our mortal existence. Light, in this context, refers to Divine truth or, indeed, faith in The True and Living God Most High. If there were ever any doubt of this, consider the vision that greets the Candidate following his restoration to light the dramatic presentation of a triangle formed by the Principals sceptres, the triangle being a symbol of the Deity. It s in the Book The two scriptural readings, from Proverbs and Haggai, signify to the Candidate a departure from what he has experienced in the three degrees of the Craft. These are essential components of Part 1 of the Exaltation but are not often considered in terms of their actual content. At a basic level, the fact that these relatively lengthy readings are there at all signals that the Word of God is central to the ceremony, highlighting the spiritual and mystical heart of the Royal Arch. The extract from Proverbs exhorts the Candidate and all present to pursue knowledge (perhaps knowledge of yourself, echoing the Third Degree) rather than the base and transitory advantages of material riches. The true riches are the benefits to the soul of wisdom and understanding and these are what bring true happiness. The reading from Haggai contains the Almighty s commission to rebuild the Temple to His glory, referred to later in detail by the Principal Sojourner. The Princes, rulers and all the people are charged to be strong and the covenant made with the Israelitish Patriarchs is again alluded to, a covenant that is perpetual but with conditions. The people need great strength of faith in order to fulfil God s purpose. Enter Sojourners, stage left Part 2 of the ceremony gives a detailed series of conversations between Zerubbabel and the Principal Sojourner. The three Master Masons have travelled a great distance - from Babylon to Jerusalem - with a very definite purpose. They are well aware of their noble heritage, being sons of the Royal House of David, and perhaps they also have a sense of their destiny. However, apart from scorning to be identified with ancestors who basely fled when the city and holy temple were sorely oppressed, there is no hint of any aloofness or innate right to exalted treatment in any way. Indeed, humility, that great companion to true greatness, characterises them. These Master Masons prefer to be judged by deeds rather than ancestry and are content to accept even the lowliest of office, well knowing that everyone must play his part in fulfilling the commands of TTALGMH. As an aside, it has always amused me (and I know others) to contemplate the fact that, in the narrative, the Sojourners arrive before a Sanhedrin that has filled all of the offices necessary to rebuild the temple apart from those associated with the first steps in the project in other words, clearing the ground for the foundations! Perhaps the Sanhedrin was waiting patiently for this particular trio of worthy 3

4 Masons? Or perhaps those fulfilling the other roles could not bring themselves to undertake such base work? The Sojourners, of course, through their application and fidelity, received the ultimate reward. Onwards and downwards The Principal Sojourner s long account of his descent into the vault and the discoveries made there is a detailed description of the actions that the Candidate is instructed to take during Part 1 of the ceremony. On the face of it, this is just a story. But, as we find time and again in Freemasonry, what lies beneath the surface is much more profound. So what does the narrative say about the Sojourners, the Principal Sojourner in particular, and what are the moral lessons for the Candidate, not forgetting that the Principal Sojourner and the Candidate are, in essence, one and the same? There are quite a few observations that can be made from the account presented in the ritual The Sojourners task is an onerous one. They are confronted by difficulties and dangers but show their strength of purpose and perseverance. We must not forget that TTALGMH had charged the Israelites to be strong and had re-stated his covenant with them. Although they are employed to carry out somewhat basic, manual work, they possess knowledge of the history of the Temple and they use it wisely: Aware of who had been the architect of the former Temple and that no part therof was constructed in vain In his descent into the vault, the Principal Sojourner displays not only strength of purpose but care in taking the necessary precautions. He realises that no venture can be successful in the face of danger unless he proceeds with caution. Due to the darkness which encompasses the vault, the Principal Sojourner is unable to read either the contents of the scroll or the mysterious characters engraven on the pedestal. A brief return to the light of day reveals the Divine nature of the scroll s contents. These Sojourners realise the significance of their discovery ( the long lost volume of the sacred law ) but also that there is so much more to discover. Through further effort and application of knowledge, they enlarge the opening by removing the keystone. The keystone has great significance being in many ways the most important stone in a building and holds (pardoning the pun) the key to the mysteries of the Royal Arch. Despite the destruction of the Temple, the keystone remains in place but unseen by the people. They have lost something important but with the strength of faith exemplified by the Sojourners, it is regained and this redemption ultimately unlocks the mysteries beneath the arch. I will return to this concept of loss and recovery in a few moments. On being lowered into the vault for the second time, the Principal Sojourner receives the blessing of material light and a great deal more.divine truth. Through faith, strength and obedience to the purpose of TTALGMH, he has gained rewards infinitely greater than material riches. He has rediscovered the long lost secrets of the Royal Arch. 4

5 But what exactly are these secrets.? What s in a name? In the Third Degree we learn that the genuine secrets of a Master Mason were lost due to the untimely death of our Master Hiram Abiff and that KS ordered that certain substituted secrets would be used to distinguish all MMs throughout the universe until time or circumstances shall restore the genuine. The Royal Arch Exaltation brings that moment of restoration. To many Exaltees, I suspect the revelation of the lost secrets comes as something of a disappointment, being information that they probably know already. But, as it always the case in Freemasonry, we must look far beneath the surface and regard the regaining of the secrets as something much greater and more symbolical than simply a word. The histories of the Children of Israel and their relationship with God, as chronicled in the VSL, chart a somewhat repetitive picture. God s covenant with the Patriarchs was for all time. He made Israel his favoured people over all other nations but this was not a one-sided contract. The Israelites were commanded to worship no other God but Him and many demanding and detailed laws governed their behaviour and customs. Despite this exalted, favoured status, time and again the Israelites abandoned God, forsook his laws and gave themselves up to heresy, bringing calamity upon them. An extract from the extended version of the Second Degree Tracing Board lecture illustrates this: When the C of I had repeatedly forsaken the laws of their forefathers, and long persisted in their idolatrous ways, the Almighty thought proper to afflict them with divers punishments; one of the most grievous of which was subjecting them to the inroads and oppressions of neighbouring Gentile nations. When, however, the people repented of their idolatry, and humbled themselves before the true God, He never failed to raise them up a champion and deliverer. This perennial pattern of loss and recovery is the theme of the Royal Arch. Loss of faith leads to calamity. Destruction of the Temple and Babylonian captivity brings the fortunes of the Israelites to an all time low. It is only through the regaining of faith that divine truth is realised, exemplified by the scroll and the name, thus giving God s favoured people the hope of a new dawn, working His purpose out. Given our knowledge of the subsequent history, we know the Israelites faith will not be preserved for ever: there will be further losses and further recoveries. In conclusion..what are the lessons? The Royal Arch not only underlines the grand principles of Freemasonry but takes the lessons of the Third Degree to a higher level. As the Exaltation prayer refers to the light of our mysteries, we as Companions are led to light and to the recognition that it is only through following the paths of virtue laid down by TTALGMH that divine truth is revealed, and that this is our spiritual reward which is greater than all material riches. And as for the mysteries of the Royal Arch the fact that many of us struggle to understand what it is really all about then that may well be the point!... 5

6 Consider, Companions, the First and Second Degrees in Freemasonry. The symbolical meanings are generally explained to us (think of the format of the explanations of the Working Tools). But as we move through the Third Degree and then to the culmination of Freemasonry, the Royal Arch, explanations are not readily served up on a plate. We are charged to move our minds onto a higher plane and, therefore, search for answers. We must, like the Sojourners, expend effort, be strong and have faith if we are to receive our reward. Nothing comes from nothing. Perhaps it s not quite as simple as what is on the surface (of a plate or otherwise) we have no option but to contemplate! References Lewis Chapter No. 872 ritual (based on Staffordshire Ritual), December Emulation Ritual, Lewis Masonic, 11 th Edition 2005 (and Lewis Lodge No 872 variants) 6