Masonic Attire

Masonic Attire

MASONIC RITUAL

Masonic Attire

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Clothing is one of the most impactful ways we represent ourselves to others, and we should always be mindful of the impression communicated by our outward appearance.

Dressing to an appropriate level of formality demonstrates respect for the occasion, the host and the other attendees. As Masons it helps set the correct atmosphere and indicates that we are serious in the work with which we are engaged. Simply put, “clothes make the man.”

Dress Expectations

Lodge notices should include the dress expectation for every communication and Masonic event, and every Brother who attends should endeavor to meet that expectation to the best of his ability.

A Brother visiting another Lodge should inquire as to the dress expectation and attire himself accordingly.

Lodge Officers

Officers of a Lodge should always dress according to the Master’s instruction for any communication or other Masonic event.

Photo: MW Steven Adam Rubin, Grand Master of the Grand Lodge of New York (2024-2026) and RW Michael Arce

Exigencies Outweigh Attire

A Brother should make a good faith effort to dress appropriately for every occasion, but an inability to meet a dress expectation due to an unexpected occurrence or circumstance beyond his control should not prevent his timely arrival or attendance. In such a case his presence is more important than his clothing.

This principle should not become an excuse for habitual underdressing, however, as it typically may be solved by planning ahead and/or packing a bag.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey

Our Personal Purge

Our Personal Purge

MASONIC RITUAL

Our Personal Purge

Masonic Education for Everyday Life

During the opening of a Masonic Lodge, a purge is performed to ensure that every member in attendance is qualified to be there. The purge is performed by the Deacons, who seek the modes of recognition from the Brothers. Any man or Brother who cannot correctly identify themselves is eventually escorted out of the Lodge for further investigation or dismissal.

As a Master Mason of ten years, I have never seen anyone “purged” from a Lodge meeting. In fact, the purge is standard in many jurisdictions that I have visited that there is little confusion or question when it is performed — it is simply part of our routine.

At a recent meeting I was studying the purge, the information request and verification exchange that happens between Brothers. I thought how human being use physical modes of recognition, similar to the Face ID or Passkey request I have to satisfy when opening apps on my iPhone. I began to wonder, “How can I use the concept of the purge to filter out or remove offending or unnecessary distractions from my life?”

Let’s map out the Lodge purge process to develop a practical method that can be looped into our social and professional circles. If you think about how we perform the purge in Lodge, the setting, the request, the response, and the action — our personal purge would be similar. Once trust is established we can observe the behavior, orient it against our values, decide if they meet the standard, and act to purge the toxic offenders. Our life, our day, that moment — that is the Lodge. But we also need a security presence to guard our outer door.

Every man must act as his own Tyler. The Tyler stands outside the door with a drawn sword. This is not a metaphor for violence; it is a symbol of security. In our daily life, the “outer door” is your schedule and your peace of mind. You must decide who has the right to enter.

We must also remember the reason for the purge: to remove the unknown which can disturb, offend, or simply are not worthy to be in our Lodge. This is a tough point in life where we must set our own plumb line and determine who can enter our life and who can be removed. For me, I thought “Does this individual advance my progress, does our relationship enhance my life? Most importantly, do I trust this person?”

As we have heard in Masonic lessons, we are all working to perfect our Ashlar, meaning no one is perfect. And our own good judgement must guide us through our decision making process. It is also key to remember that those who act as a drain or distraction in life, would be escorted out of Lodge meeting — so why are we keeping them in our real life?

Key Points for Your Purge

1. Efficiency: Toxic personalities create friction. Friction slows production. Removing them increases your speed to market.
2. Integrity: Our good name is everything. If you associate with those who lack character, you dilute your own equity.
3. Trust: Trust is the currency in all relationships. You cannot build trust with people who do not know the “words and signs” of accountability and respect.

Implementing the Purge

  • Identify the Intruders: Look for those who take energy without giving value.
  • Request the Credentials: Test their loyalty and reliability. If they fail to provide the “grip” of a true friend or partner, they must go.
  • The Escort: Be firm but professional. You do not need to be angry to remove someone from your life. You simply close the door.
RW Michael Arce
Host, Craftsmen Online Podcast
Past Master, St. John’s Lodge No. 11, Washington, DC (2024)
Member, Mount Zion Lodge No. 311, Troy, NY
Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey

The Secret Connection

The Secret Connection

The Secret Connection

Heal the Divine Spark Within Every Person

“The wonders of the Lord seem scattered without order and design in the field of immensity. They shine like countless flowers scattered by spring across our meadows. Let’s not seek a more orderly plan to describe them. All beings’ principles are connected to you. It’s their secret connection with you that gives them value, regardless of the place or rank they hold.” – Man of Desire, Louis-Claude de Saint-Martin

I read this quote from Louis Claude de Saint-Martin’s wrote, “Man of Desire“, sparking images of patients I had seen during my many night shifts as a neurology resident. Each with their own story of how they ended up in the hospital and, now, on my clinical radar. Each patient came from different socioeconomic backgrounds – those experiencing homelessness to those at the apex of the social hierarchy. Somehow, all of them were mixed together into one setting, time, and location. Upon reflection, it is rather remarkable what my profession offers and sometimes forces me to confront. Opening one door to the other leads to a completely different story.

Yet, as Saint-Martin so aptly wrote, they all are a part of the story of my own journey of self discovery. The phrase that resonated the most was his idea of a “secret connection”. When bouncing around the hospital, such secret connections often ceased to exist. Patient’s lose a great deal of privacy with lab tests, being woken up, and often disrobed for surgical procedures at the bedside or in the operating theater. Especially in emergencies, such secrets dissolve quickly. However, the intimacy and connection that forms between myself and a patient is deeply moving. In those moments, it is as if some invisible force draws my heart and theirs into a sacred space or union. Perhaps it is our shared humanity in the midst of suffering, death, and the natural laws of entropy we fight against. I’d like to think the secret connection is that of love.

Within the first three degrees of Freemasonry, I found so many lessons and ideas that harken back to my night shifts when all I had to help me was those around me, the patient, myself, and God. Until reading Saint-Martin, I hadn’t realized that the laws of entropy and decay explored in the third degree were describing that unique experience of death that could draw us all into a sacred embrace of God’s love. In those intense moments, patient’s sometimes cry – in fear and joy. Other times, they hug you deeply, hold your hand, or even kiss you on the cheek with deep affection at being with them at the boundary of life and death. Or even walking with them on that path towards that country from whom no traveller returns.

Image: Bro. Jonathan Kopel at Potomac Lodge No 5, Washington, DC with the George Washington Gavel on display

More often, though, patients die. Whether I had realized it at the time, each death can also be a widening barrier between my heart and God’s. I always felt close to my patients. What I hadn’t realized is how death can lead to a growing chasm between myself and God. Despite our own beliefs and expositions from the Third Degree lecture, I believe that we all often avoid discussing how death can still feel like a void that envelops even the divine. A being that somehow overshadows the essence of divine love. A contradiction of how such an envelopment could exist alongside the depth of the human soul and experience. This was especially the case when holding onto loved ones as they cried and wailed in my arms. Sometimes, over the phone. Each experience slowly expanded that chasm between my relationship and God. It was only until I began to process these experiences through writing, therapy, and discussions with brothers and others alike did I slowly begin to see the real beauty of all these moments. Even when death was inevitable or likely, the love and character I showed in those moments was the presence of God shining forth.

The real lesson in residency during those dark nights was this: our light and virtues only shine forth when there is nothing left for us to do to fix a situation except be who we are at our most visceral and vulnerable. When our tools are taken away and our attempts to control the external, what remains is a reflection of what lies in our heart.

These ideas expressed here reminded me of lessons taught in the first and second degrees in a way that made me appreciate and realize the heartwarming messages I hadn’t seen before. Only when confronting death and my relationship with God did I finally understand the beauty and love that lay within me. What was ultimately worth fighting for and striving to perfect. It is why Saint-Martin’s other quote serves as a warning and beautiful reminder of seeing God in both the light and dark. For God’s light is found in all seasons of life. For in the darkness, what is left is the light within. As Saint-Martin wrote:

“It is by penetrating into beings that God makes them feel their life; they are in death as soon as they are no longer in communion with him . All of you, inhabitants of the earth, rejoice, you can contribute to universal communion. You can, like so many vestals, maintain the sacred fire and make it shine in all parts of the universe”

I’ve heard many analogies used to describe the essence of the Craft most of which allude to ideas of balancing the warrior and the scholar – the physical and mental elements of the human person. Yet, I think it’s both simpler and richer. The real essence of the Craft is that of being the healer. A healer to our own being, our fellow human beings, and God. It’s as simple and as complex as this. Through healing ourselves and our fellow neighbors through the lives we live, I think we somehow heal a part of the divine or, at least, contribute to its unfolding story with us. As with my profession, what we heal is our humanity. A reintegration of the divine spark within us to our fellow human beings, creation, and God. A unification of sorts.

Sometimes, it all starts with restoring our own humanity or awareness of it amid the day to day practice of medicine. The art of medicine is having the awareness to bring humanity to each interaction. A healer is one who has the confidence to let go of the medicine and bathe in the life of another person. A lack of fear in being present and allowing whatever to happen to happen without attaching ourselves to a desire to control what cannot be controlled. In the end, none of us can control death. Contrary to what we are taught or expect, many aspects of medicine resolve themselves without our contribution. I often think that being a healer is a lifelong journey of puffing our belly full of knowledge and nudging a patient in the right direction. The river takes them the rest of the way. Much of healing is embracing paradoxes that, for some reason, seem to work themselves out. The principle is to nudge the person and allow the universe and God to work through that mystery.

The secret connection is that invisible fiber that connects us all. Perhaps life, death, illness, recovery, and the inevitable laws of entropy are simply the ingredients of what life upholds to teach us this very important lesson. A lesson that is encapsulated in the very idea of love expressed throughout the degrees. For it is love that draws us into the Craft, love that embraces us during our trek through life, and love that helps us through to the other side where the real mystery and journey of life begins and ends. I only hope my actions and story reflect a heart that is worthy to be carried on in the lives of those yet to be born, who now live, and who have passed on already.

Written by: Bro. Jonathan Kopel

 

Bro. Kopel is a MD PhD in his neurology residency in Washington DC. He is a member of Potomac Lodge #5 and Benjamin B. French Lodge #15 of the Grand Lodge of the District of Columbia, Washington, DC.

Samuel Lloyd Kinsey
Why Do Masons Wear Aprons

Why Do Masons Wear Aprons

MASONIC RITUAL

On the Nature of Ritual

MASONIC RITUAL EXPLAINED BY THE CHAIRMAN OF THE CUSTODIANS OF THE WORK

Why Do Masons Wear Aprons?

Aprons of one kind or another have been worn for centuries to protect bodies from injury and clothing from being soiled with the by-products of the artisan’s work. Freemasons today wear Aprons—most commonly in the familiar rectangular shape with a triangular flap—for symbolic reasons, as well as to connect with our traditional past, and there is no doubt that the Freemason’s Apron evolved from the working aprons worn by European craftsmen.

Medieval working aprons were commonly fashioned from the tanned leather skin of an appropriately-sized animal, most likely a sheep, and the whole hide was used with minimal trimming. During these early times, the artisan’s apron was therefore worn as a full skin extending from chest to ankles. The fall was typically held up by means of a leather thong around the wearer’s neck, and the apron was fastened around the back using a strip of leather attached at the forelegs on either side. If the artisan did not wish to have his chest covered, the fall was allowed to hang forward, creating the familiar apron flap.

This somewhat shapeless affair sufficed for many centuries, although refinements gradually began to appear. The simple tanned hides were increasingly trimmed and finished, and different kinds of artisans began to modify their aprons to suit their needs. For example, a blacksmith would still want full protection from chest to ankles whereas a wright (carpenter) might prefer a short apron that favored mobility. By the late seventeenth century, a typical stoneworker would have worn a full apron extending to the knees, with a fall in the front. There also began to appear buttonholes at the tip of the fall so that the flap could be turned up and secured to a button on the wearer’s coat or waistcoat when needed to protect the clothing.

Early speculative Aprons at the beginning of the eighteenth century were much the same as their operative counterparts, as reflected in engravings of the period: full, long and with a fall in the front. Gradually, these speculative Aprons became smaller and more refined over the course of the century. The fall began to be trimmed to a triangular or semicircular flap, or removed altogether, and the bottom of the Apron began to be squared off or cut to a rounded shape. By the middle of the century, speculative Masons were decorating the edges of their Aprons with colored ribbon and illustrating them with elaborate depictions of symbolic designs, and the Apron continued to evolve further from a working man’s covering into a purely symbolic adornment.

And that’s what brings us to today.

Response provided by RW Samuel Lloyd Kinsey
Chairman, Custodians of the Work, Grand Lodge of New York

Note: This site is an excellent source of information about Freemasonry. While every effort has been made to provide accurate and up-to-date information about Masonic Ritual, please remember that a website is not a substitute for your jurisdiction’s Standard Work or Approved Ritual.
Samuel Lloyd Kinsey

Wallkill Valley Cemetery

Wallkill Valley Cemetery

MASONIC HISTORY

Wallkill Valley Cemetery

Walden, New York

Situated a quarter of a mile east of Walden, New York lies the picturesque forty-acre grounds of Wallkill Valley Cemetery. Featuring a prominent setting along Route 52, its location proved ideal from the outset, resting on one of the principal thoroughfares leading to Newburgh and allowing convenient access by way of horse-drawn carriage, later by electric trolley, and eventually by motor-driven vehicles.

The many knolls of the historic grounds offer sweeping views of the Shawangunk Mountains to the West, and the Catskill Mountains to the distant North. Eastward could be traced the Hudson River and the line of Green Mountains with their most commanding summits. To the South, a charming pastoral view of the Wallkill Valley, where situated lie the many dairy farms of Orange County.

The cemetery was incorporated in 1865 under founder James Todd and designed under the auspices of Downing Vaux of New York City. Born in 1856, and named after his father’s mentor, Andrew Jackson Downing, Vaux emerged as a notable figure in American landscape and architectural design. His work included projects such as Riverside Drive in Manhattan, Hackley School in Tarrytown, and the stately Wilderstein mansion, home to four generations of the distinguished Suckley family in Rhinebeck.

The cemetery is noted for its connections to local Civil War-era history and prominent regional figures. Among those interred is Charles H. Winfield (1822–1888), a respected lawyer, district attorney, and United States Congressman, who died suddenly after collapsing while addressing a group of children from the pulpit of the Reformed Church in Walden. Also laid to rest at Wallkill Valley Cemetery is Samuel E. Wright (1946–2021), who’s recognized for providing the voiceover of Sebastian in Disney’s “The Little Mermaid.” Today, Wallkill Valley Cemetery is managed by a Superintendent and a Board of Trustees, who oversee the grounds, help raise money for improvements, such as new trees, shrubs, and roadways.

At the time of its establishment, many members of the cemetery’s original board were Freemasons of Wallkill Lodge No. 627, F. & A.M. In the years that followed, the following Masons served with distinction as officers and trustees of the cemetery.

 

  • Brother Thomas W. Bradley (1844-1920), President of the New York Knife Company, President of the Walden National Bank, and a United States Congressman, became a Freemason in 1871, and served as a Trustee of the Cemetery.
  • Brother Albert S. Embler (1870-1941), an attorney, Director of the Wallkill Valley Farmers Association, Secretary of the Walden Board of Education, and President of the Walden Savings Bank, joined Wallkill Lodge in 1899 and served the Cemetery as its Secretary.
  • Brother Irving H. Loughran (1855-1911), an attorney and the Secretary and Director of Walden’s Schrade Cutlery Company, was raised to Master Mason in 1887 and served as Secretary of the Cemetery.
  • Brother Joseph Rowland (1849-1912), Vice President of the New York Knife Company and a Director of the Walden Savings Bank, joined the Craft in 1874 and is likewise recorded as a Trustee of the Cemetery.
  • Brother Hiram B. Wooster (1851-1925), owner and operator of Walden’s garment-manufacturing business, the Wooster Manufacturing Company, became a Freemason in 1900 and later served the Cemetery as both Treasurer and Trustee.

Today, Wallkill Valley Cemetery stands as the final resting place of more than forty members of Wallkill Lodge No. 627, their lives and legacies marked by the imposing monuments that rise among its paths. Among them are Brother Alexander Kirk Rider (1820–1893), the accomplished inventor of the historic hot-air engine model, and Brother John Chamber Scofield (1831–1890), who served as President of the Village of Walden in 1880 and later as Director of the Wallkill Valley Railroad. Together, their memorials, like so many others here, quietly testify to the Masonic Lodge’s lasting influence on the civic, industrial, and fraternal life of the Wallkill Valley.

To better organize and preserve the legacy of Wallkill Lodge’s membership, a virtual cemetery has been established on Find a Grave, with 118 identified members now recorded and memorialized.

I encourage lodge historians, and members alike, to review their membership rolls, to seek out, document, and learn the stories of our Brothers who have gone before us. Every Masonic Lodge possesses a remarkable history, one worthy of discovery, preservation, and pride.

By: W. Bro. Kyle A. Williams

Bro. Williams, a collector of New York Masonic history, is Past Master of Wallkill Lodge 627 in Walden, New York, where he also serves as Historian.

Samuel Lloyd Kinsey