IN QUEST OF A MEANING: S.L. SEABROOK.

THE AMERICAN FREEMASON
MARCH 1914

IN the more primitive days of this country, and when our churches, or some
of them, were more simple, perhaps more democratic, in their services and
methods, a corner was reserved for the elders, or deacons, or those
deemed of a superior sanctification by the congregation.  They were
expected, from such point of vantage to express their approval of what was
uttered by the spiritual teacher, or by that one of their fellows moved by the
spirit, with the unctuous shout of "Amen!" In the juvenile period of many of
us of middle age, it was matter of amusement to listen for and note these
emphatic "Amens," and to count how many of them were accorded to the
sermons or exhortations or experiences or prayers.  Peace be to the ashes
of these elder men, who fought so valiantly for establishment of church and
faith in a land being redeemed from the wilderness! Yet these good fathers
shouted their "Amen" with no more idea of the real meaning and derivation
of the word, than if they had used a Choctaw or a Sanskrit term instead.

"It is not given you to understand these things." So the great Master is
reported to have said, when at one time he lovingly chided his followers. 
The idea he intended to convey was that the lessons taught might not be
understood in their fullness of meaning except by those who were educated
in the "mysteries." For ages it was considered that knowledge was
dangerous in the hands of the masses, only the learned being considered
able to appreciate the great truths of science and philosophy and religion. 
Because of this the truths of highest import were hidden or disguised in
such manner that none but those who had been initiated in the mysteries
could glimpse or understand the knowledge to be conveyed.  Knowing this
attitude of mind on the part of the learned we can grasp the significance of
the mysteries of the Magi, and understand the progress of the initiate, as
this may be gleaned from the hints coming to us from antiquity.  We know
that Moses had been trained in these mysteries while in the household of
the king, for he is said to have been learned in all the wisdom of the
Egyptians.  The magicians of the court, who were likewise educated, were
thus able to produce before Pharaoh like wonders with himself.

Freemasonry has pursued the same ancient course, teaching by symbol
and allegory, and the truest initiate is that one who can most clearly discern
the truth hidden beneath the form or legend exhibited without fear to the
profane.  The petitioner for the mysteries of Masonry vows that he will not
communicate the secrets to be revealed to any one not entitled to receive
them.  The value of faithfulness to this vow is the main point taught in the
Hiramic legend.  It is made purposely impressive, that so the lesson may
be permanently fixed in the mind of the initiate.  But the real meaning of the
mystery is hidden; a hint is dropped that but few follow to its conclusion;
yet the great truth is within the reach of whosoever will earnestly search
therefor.

When the tragedy is discovered, the story goes that great mental distress
comes to the principal surviving Grand Master, for fear that something great
and valuable had been forever lost.  He proposes a substitute, which shall
be used until the wisdom of later generations shall again reveal the lost
secret.  The initiate remains in ignorance of "the true word" - the symbol of
Infinite Power - until later it is brought to him by mechanical discovery;
unless, indeed, he shall by investigation and through development of his
own wisdom discover this great symbol.

It is a common practice for all religious prayers to end with the word
"Amen," so often emphasized by the elders occupying the reserved corner
of the sanctuary in the days of our boyhood.  This word, as spoken
ordinarily, is useless and meaningless.  By the profane, or among many of
those who use it daily to close their supplications, it is supposed to signify
"that is all," or "the end." But the word has a deeper, broader meaning than
is thus supposed.  Its real equivalent might be understood as a repetition
of the whole prayer, or summed up in the words, "Oh God, I pray this!" as
though one who had concluded his prayer would say: "This is my prayer;
Oh God, hear it!"

The word as thus used is an old Aryan word, symbolical of what we call
God, what the Moslem calls Allah, and the Jew Jehovah.  This great word
in its old Aryan form is expressed every time an initiate is raised to the
Sublime Degree of a Master Mason.  If he will but make diligent search
among the mass of words and verbiage used in that sublime ceremony he
can discover it.

On his journey through the mysteries of this degree he meets several
parties whose names are similar - only differing in the last syllable of each
name.  These are, as is explained to him later, from the similarity of their
names, brothers.  If the searcher for Masonic learning will eschew the
frivolity often used in the so-called exemplification of this degree, and will
look up the meanings of these similar names, he will be amazed at the
truths there hidden, and yet easily disclosed to the earnest seeker after
truth.  If he will take the last syllables of these similar names, incorporate
them in one single word, and then pronounce it, he will be repeating, as
nearly as the muscles of his throat and the use of modern speech can give
it, the most ancient Aryan form of the Ineffable Name.  He will then surprise
himself to find how near it sounds to that word "Amen" so often flippantly
and profanely spoken.

There are other and not less interesting lessons in Masonic learning to be
gained from a close study of this ceremony.  Perhaps some Worshipful
Master, wiser than his fellows, may in the good time coming endeavour to
impress upon the initiate that earnestness for more light, and less desire for
amusement; will aid in bringing the lost wisdom to realization, as promised
in the ceremony.  Then will be understood what the Master had in mind
when He reproved his followers for their obtuseness and inability to
understand the things of the spirit.

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