The North Carolina Mason

By Donald Street Hiram #40, Morning Star #85, Nine Sisters #773 In the last article we spoke of "three" as the perfect number and we continue this thought. After the three alarms we hear an ominous voice inquiring, "Who comes here?" As we examine this query, it begs a broader question: Who does come here? What kind of man? is can be interpreted in three ways. First is the physical man and the most obvious: size, weight, health, wholeness, etc. Masonry has always required whole persons, in theory, and not persons dependent on our charity. Second is the psychological man. What kinds of psychic motiva- tions have brought the person to our door? Is this someone seriously interested in improving himself and society or someone acting from idle curiosity? e idle curious persons are the most useless. (Idle curiosity is addressed in the 32° charge.) ird is the spiritual man. How connected is our petitioner to the spiritual connection of "right living, spiritual aspirations and the tenants we practice?" Or, is our petitioner confusing Masonry as being possessed of deep and dark secrets with keys to world power and salva- tion? I am intrigued with contemporary movie and television productions containing Masonic references that lead many to believe Freemasons are in control of the world and all mystical and spiritual knowledge. However, there is a belief that Free- masons as individuals are involved in many interesting organizations, but these organizations are not neces- sarily Masonic. us, the confusion exists. Do we possess the gnostic key to salva- tion? Do we have spiritual power to summon extra Earth forces to command physical events? Are we Hermetic Magicians? e answer to these idle curious solicitants is a very disappointing NO. After determining the nature and, hopefully, the substance of the individual making the alarm, he has to be vouched for as being accept- able for admission as sponsored by someone worthy. en the welcome words "let him enter..." At this point, as we all know, Divine Providence is addressed, but in which name and how known? In Exodus 3:13-14 (KJV ) the name of God is addressed. When directed to go to Egypt and treat with pharaoh, Moses inquired of God, "When I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you; and they shall say to me, 'What is his name?' What shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, us shalt thou say unto the children of Israel, I AM hath sent me unto you." One realizes immediately that knowing the name of God is a powerful and sinister thing. e possession of the name of God diminishes the omnipotence of an all-powerful God. To address Divine Providence and avoid destruction, priests of the period found ways to address the power and majesty of God without diminishing any of God's power. In the ancient world, before the maturity of monotheism, gods were many and local. e sky gods of the Greeks lived on Mount Olympus, the animistic gods of Africa lived on Mount Kirinyaga (Kenya), and Cybele's Phrygian Cult of the Mother Goddess lived in the moun- tains of Anatolia. ese pantheons of gods were filled with divinities possessing anthropomorphic qualities, and, as such, being part human and part divine mixed and mingled with humans doing mischievous things to interfere with human affairs. e methods of worship were attempts to placate the gods to behave and be less malevolent while interfering in human affairs. e reference in the Cyrus Edict to the Jews found in Ezra 1:3 refers to the local jurisdiction of gods. In his declaration to free the Jews in Babylon and rebuild their Holy House in Jerusalem, Cyrus dictates that he shall "build the House of the Lord God of Israel, (He is the God), which is in Jerusalem." In ancient times, divinities were limited with territorial dimensions. e ancients, living in fear of wrathful gods and not wanting to offend any deity, developed methods to address the name of God. ese names were divided into two classes, ineffable and effable. Ineffable, or too great or extreme to be expressed or described in words, were the descriptions used by the High Priests to define the Holy Presence by reciting a series of letters or using a formula of numbers. In Jewish writings we find the High Priest is permitted only once in a year to utter the name of God and then under controlled condi- tions in the Holy of Holies. As this was a very dangerous activity, the temple attendants tied a rope around the foot or waist of the High Priest in order to pull him out of Sanctum Sanctorum should he displease God and be struck dead. In such a dangerous scenario, how can Divine Providence be identified by name? Alternate ways to identify the deity were created. ese terms are styled effable, or being able to be described in words. As in all things there must be a basis for justification of effable names. In many versions, the commonly used justification is based on or around the Tower of Babel Confu- sion of the Tongues as referenced in Genesis 11:1-9. "And the whole Earth was of one language and one speech. ... Go to, let us go down, and there confound their language, that they may not understand one another's speech. …erefore the name of the place is called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of the earth." is incident describes how the Confusion of the Tongues created 72 different effable names for God. e 72 languages are numbered according the grandchildren of Noah. Noah's son Shem is allotted 27 names; Ham, 30; Japheth, 15. Over time, the various explana- tions have increased the number of divine names to 100, 110 and other variations including the stylized life sign PHI (ϕ) represented on our present Most Worshipful Grand Master's one-of-a-kind Masonic ring. As we continue to internalize our system of veiled morality and view symbolic illustrations representative of our philosophy, we advance into the tiled recesses. "Let him enter and be received!" Like The NC Mason on Facebook: http://bit.ly/2irdm6m July/August 2020 The North Carolina Mason Page 10 CLAPP from page 9 But, one day, I came in and just one table was set. It was set for three people. I looked up and Mr. McChesney said, "Sit here, Marvin." I didn't say anything, but just walked over to the table. I was scared. I had never sat at their table with them. Mr. McChesney smiled at me and said, "Marvin, things are changing. ey're not like they used to be. ey are changing, and we have to acknowledge that." And, he was so right. I don't expect everyone to understand my story, but I am thankful that so many are finally willing to acknowledge it. ð ESOTERICA 101 SPECIAL SERIES Who comes here? In whose name?

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