A reader recently responded to a post of mine over on LinkedIn about what it means when I say that I am non-verbal. I explained briefly how I came to be a Freemason and how, within the Lodge room, I was able to have a “speech therapy / occupational therapy” experience like no other. They wanted to know if I wouldn’t mind sharing information that I’ve received in that context (Masonic) with a larger audience. This piece represents a condensed version of my response. A more detailed version exists in my upcoming book, Holistic Language Instruction (due in 2024).
The following article does require a bit of background knowledge on one of Freemasonry’s most notable (and controversial) figures, Albert Pike. I recognise that modern “cancel culture” has attempted to erase Pike from history. I reject this form of collective suicide. No one is perfect. If you pick a point in Pike’s life, or anyone’s life for that matter, one can find fault with thoughts / actions / deeds. Yet, in the end, people - and indeed Pike - reconcile these positions and usually make atonement for those things that they perceive were in error. Again, Pike here is no different.
This article isn’t about Pike, per se. It’s not about reconciliation, atonement, forgiveness, or redemption. All of which can, with the framing of Pike’s life, occupy an article of their own. No, this article is about Duty, a central focus of Freemasonry. It’s also a subject about which, as an autistic person, no one thought to teach me as I grew up. So, with this preface in mind … here we go.
What is Duty?
Many questions such as “what is duty” presuppose a requisite knowledge on the part of the audience. Pike hints at this in his preface to Morals and Dogma when he notes, “In preparing this work, the Grand Commander has been about equally Author and Compiler; since he has extracted quite half its contents from the works of the best writers and most philosophic or eloquent thinkers.” This is to say, much of what has gone into the writing of Morals and Dogma comes from the body of knowledge as it existed during the time in which Pike compiled his original work.
With this in mind, one must start from the beginning. How can one, after all, answer a question about a specific kind of duty, such as Masonic Duty, if one knows nothing about duty in general. More specifically, as we’re examining works written generations ago, we must necessarily find what that term meant during the author’s time. After all, Pike never defines the term outright. He uses, as other do, examples throughout his work to help build a holistic working knowledge of what the word means rather than offering the reader a strict definition.
To that end, we find the works of Scottish author and government reformer Samuel Smiles to be quite helpful. His works, Self-Help (1859), Character (1871), Thrift (1875), Duty (1880), and Life and Labour (1887) were very popular in their day. Self-Help has been called "the bible of mid-Victorian liberalism",[1] and it raised Smiles to celebrity status almost overnight. By the time of Smiles' death in 1904 Self-Help had sold over a quarter of a million copies [2]. Given the popularity of Smiles’ works, and the fact that Pike was known to be very well read, it’s hard to imagine that he was not aware of the series. Nevertheless, these volumes do tend to coalesce the sentiments of the age. Duty (1880) has thus proved a treasure trove of information as it relates to this inquiry. Smiles concludes his preface to Duty (1880) using language that should be very familiar to readers of Pike. “Great deeds are great legacies, which work with wondrous usury. By what men have done, we learn what men can do. A great career, though baulked of its end, is still a landmark of human energy. He who approaches the highest point of the supreme quality of Duty, is entitled to rank with the most distinguished of his race. [3]”
Smiles goes on to note that we often connect the idea of Duty with the soldier's trust. He recalls the pagan sentinel at Pompeii, who died at his post, during the burial of the city by the ashes of Vesuvius. This, he says, was a true soldier. Whilst others fled, he stood to his post. It was, after all, his Duty. He had been set to his guard station and he never flinched. In the end, he was suffocated by the sulphureous vapour of the falling ashes. This soldier was obedient and disciplined. He did what he was appointed to do [4].
Thus, a definition materializes that allows us to begin our inquiries. Duty is a moral or legal obligation, a responsibility. Duty enters so many spaces within our lives. Indeed, as organized in Smiles’ Duty, the reader will find duty as conscience, duty in action, as relating to honesty and truth, found in men who cannot be bought, as relating to courage and endurance, as relating to endurance to the end, as relates to the sailor, as relates to the soldier, as relates to heroism in well-doing, as relates to sympathy, as relates to philanthropy, as relates to heroism in missions, as relates to kindness to animals, as relates to horses, as relates to responsibility, and as duty relates to death. Fascinatingly, most of these can be found in Pike’s works. More interestingly still, duty as described by Smiles, seems wholly compatible with what we know about autistic traits and proclivities.
In philosophical discourse, however, there is a tendency not to use “duty” and “responsibility” so restrictively but rather to use them interchangeably with the term “obligation;” to refer to obligations that one has irrespective of whether they arise from the fact that one fills some particular role [5]. An important feature of duties as obligations is that they provide some justifying reason for action. If we explain why we did something by saying that it was our duty, we are offering a justification for the action. Such a justifying reason does not depend on the entire nature of the action. For example, if we make a promise, we have some justifying reason for keeping it, regardless of what was promised, or to whom the promise was made [6].
What is Masonic Duty?
You will not find the duties, rights, and privileges of a Master Mason anywhere completely stated and numbered. They are scattered here and there, some in symbols, other in the form of customs, others in laws. Some are explicit, others are implied. Within Masonry, we make solemn obligations. As candidates, we take on these very formal and sincere obligations (duties) within the rituals. We utter phrases like, “I most solemnly and sincerely promise and swear” in relation to the many Masonic duties we are now obligated to perform. As such, Masonic duty becomes a feature of every degree of Freemasonry. It is presented in the 4th Degree in relation to “the law of God and the great law of nature” [7]. The candidate is instructed that he is “especially to learn the duty of obedience to that law. [8]” Task an autistic person with learning something, and watch out …
Albert Mackey wrote, in The Principles of Masonic Law: A Treatise on the Constitutional Laws, Usages And Landmarks of Freemasonry, “The first great duty, not only of every lodge, but of every Mason, is to see that the landmarks of the Order shall never be impaired ... And, hence, no lodge, without violating all the implied and express obligations into which it has entered, can, in any manner, alter or amend the work, lectures, and ceremonies of the institution. As its members have received the ritual from their predecessors, so are they bound to transmit it, unchanged, in the slightest degree, to their successors. [9]”
As Masons, we’ve all heard about the Landmarks of Freemasonry. Indeed, in the charge at the end of the Degree of Master Mason, we are told that the Ancient Landmarks of the Order committed to our care, and that we are carefully to preserve and never suffer them to be infringed or countenance a deviation from the established usages and customs of the Fraternity. But these Landmarks are not clearly spelled out and, indeed, many Grand Lodges have yet to officially adopted a list of Landmarks.
The Landmarks are said to be the foundation upon which Freemasonry stands; having existed since time immemorial. They are the core beliefs or core values that define the fraternity and thus cannot be altered, repealed, or removed without doing major damage to Freemasonry.
These Landmarks are supposed to be principles on which all Masons would agree. Unfortunately, Masons and Grand Lodges around the world have not unanimously agreed which items should be included on the list of things that are “universal, and cannot be altered, repealed, or removed.”
However, there have been several lists of Masonic Landmarks. One of the most well-known was prepared by Albert G. Mackey in 1858. It is instructive to hear what he includes on his list of the 25 fundamental principles or Landmarks of Freemasonry. But, although various Grand Lodges have disagreed with one or another of the Landmarks on Mackey’s list they all have agreed to three Landmarks – and these are incorporated into the standards of recognition adopted by the Conference of Grand Masters to evaluate the regularity of a Grand Lodge.
As you know, each year the Conference of Grand Masters in the US receives requests from various “new” Grand Lodges seeking recognition, and the Conference makes recommendations, which are generally followed by most Grand Lodges.
The first standard of recognition is “Legitimacy of Origin.”
The second, is “Exclusive Territorial Jurisdiction, except by mutual consent and/or treaty.”
And the third, is “Adherence to the Ancient Landmarks specifically, a Belief in God, the Volume of Sacred Law as an indispensable part of the Furniture of the Lodge, and the prohibition of the discussion of politics and religion.
Of course, Masons are concerned about more than just the organizational structure of Freemasonry or how the many Grand Lodges are organized, and so one must also consider what might be called the personal Landmarks of a Master Mason. These are the moral lessons and fraternal obligations taught in our ritual and which must ultimately reside within our hearts. These Landmarks should guide our thoughts, words, and actions, and define for us what it means to be a Freemason and how to act like a Master Mason.
Thus, if the first Great Masonic Duty of every Mason is to see that the landmarks of the Order shall never be impaired, we should have some agreement on what are the most important of those Landmarks. The following are what many consider to be the “top ten”:
Believes in a Supreme Being;
Has Moral Values;
Exemplifies Honor and Integrity;
Believes in the Brotherhood of Man;
Fulfills Masonic obligations;
Practices Charity;
Exercises Brotherly Love;
Is Committed to Family;
Demonstrates Patriotism; and,
Supports Widows and Orphans
Masons start with the view that morality must be grounded in a belief in a Supreme Being, that there must be something to which we answer that is greater not only than ourselves, but greater than our Fraternity as well. Critical to our Brotherhood are the obligations we take on with respect to each other – from keeping a confidence and providing advice and guidance, to more tangible and material support. These obligations also extend to the wives and widows, children and orphans of our Brethren. Important to consider, Masons are religious and patriotic, but our Lodges are non-sectarian and non-political.
As we progress further into this line of inquiry, we begin to see a common theme emerge. In our Masonic Duty, we seek to be virtuous and honorable. We believe that every human being has a claim upon our good offices, and we see it as our Duty to assist in making the world a better, more loving, and more compassionate place. So, we search for truth, we support justice, we show toleration, and we act charitably. Actions that many in the autistic community do quite naturally.
In my view, these are a but few of our personal Landmarks, our Masonic Duties, and some of the things that distinguish us from other social clubs or societies. They are what makes our Fraternity so special and makes Freemasonry a force for good in the world.
Duty vs Labour
Albert Mackey, in discussing Labour in his Encyclopedia of Freemasonry, notes that “It is one of the most beautiful features of the Masonic Institution, that it teaches not only the necessity, but the nobility of labor. … Every other object is secondary or incidental. Labor is the costumed design of every Lodge meeting. But do such meetings always furnish evidence of industry? The labor of an Operative Mason will be visible, and he will receive his reward for it, even though the building he has constructed may, in the next hour, be overthrown by a tempest. He knows that he has done his labor. And so must the Freemason labor. His labor must be visible to himself and to his Brethren, or, at least, it must conduce to his own internal satisfaction. As we build neither a visible Solomonic Temple nor an Egyptian pyramid, our industry must become visible in works that are imperishable, so that when we vanish from the eyes of mortals it may be said of us that our labor was well done. [10]”
Benjamin Franklin is quoted as saying, “Masonic labor is purely a labor of love. He who seeks to draw Masonic wages in gold and silver will be disappointed. The wages of a Mason are earned and paid in their dealings with one another; sympathy that begets sympathy, kindness begets kindness, helpfulness begets helpfulness, and these are the wages of a Mason. [11]”
With these ideas in mind, we draw the distinction between duty (as obligation) and labour (as love). Duty speaks to “what” it is that we do. Labour speaks to “why” we do it. We do our duty because we simply love doing it. Seeing this theme n the 4th degree of the Ancient and Accepted Rite foreshadows the work done in the 18th. In the 4th degree, labour – and by extension love – is a minor player. In the 18th degree, it’s the star of the show.
The Journey About the Lodge Room
Nelson Rose addresses the issue of what happens in the Lodge Room rather succinctly when he states, “People outside of the fraternity have the perception that all the ‘good stuff’ Masons talk about is secretly held within our lodge rooms, but nothing could be further from the truth. Aside from the ritualistic opening and closing ceremonies the meeting isn’t much different than any other organization. Therein lies our problem. The fraternity IS different than other organizations. It is our fault for forgetting our purpose and allowing the normal business of the lodge to prevent the opportunity for Masonic enlightenment. [12]”
If it is our duty as Masons to protect the Landmarks as well as to create a space where Masonic Labour can thrive, then Bro. Rose’s admonishment takes us to a place where we contemplate what happens when we forget our duty. If we forget our duty, then we prevent the “opportunity for Masonic enlightenment.”
If we take the “journey about the Lodge Room” literally, then each step in each degree features opportunities for enlightenment. Our senses can perceive the Great Lights, the Lesser Lights, the Furniture, and so forth from different perspectives and we circumnavigate the space. We can also think about this literally as we consider our journey through the progressive leadership line. As we attend to each station, and as the years progress, we are given ever increasing responsibilities. Our duty to fulfill those responsibilities becomes ever more involved and intense. Once reaching the east, we have full responsibility – full duty – to govern the space, the work, and the members.
Bro. Rose continues this line of thought, “It is foolish to conceive that one would be able to obtain and understand all of the secrets and mysteries of the Craft simply by becoming a Master Mason. The light one experiences when being initiated, passed, and then raised is a mere glimpse at what is waiting for the Brother who is serious about improving himself. Yet, many decide the journey is complete once they have been raised and do not seek further light. Ironically enough continuing the quest for light is one of the many promises made when becoming a Mason. Not doing so is, in essence, a violation of our obligation. Should this obligation rest on the individual Brother alone? Is it not the responsibility of the Master and officers of the lodge to act as stewards of the light and ensure that the Brethren are afforded the opportunity for further Masonic growth? [13]”
Here again, obligation and responsibility appear in relation to the duties of the leadership to act as “stewards of the light,” ensuring that their fellow Master Masons continue their journey about the Lodge towards further light in Masonry.
Masonic Duty in Modern Times, or Operative Masonic Duty
In the lectures that I present as part of the GL of California’s traveling speaker’s bureau, I often point out that the “whole canopy of heaven” does not stop at the Tiler’s desk. That is to say, we are either Masons in the entirety of our lives, or we are not Masons at all. As such, our duty to society is to model our values outside of the Lodge Room. We can translate the lessons that we’ve learned in the Lodge to those that we meet outside of it. We can remind our family, friends, and associates that as Bro. Rose notes, “[a]s many men have said throughout the centuries – All men are created equal. The creation has its equality among all; however, the journey is seldom equal for any. The Creator or Grand Architect only designs – thus the name architect. It is the individual choices that a man makes that dictate what will become of his life and what direction he travels is based on his own moral compass. [14]”
This is such a powerful message. Masons come from all walks of life. To be open, to be visible exemplars of mature human existence, attending to the Landmarks in a transparent way sets such an amazing example of what it means to be an engaged citizen. When a Mason humbly lives the Landmarks, they necessarily lift the world around them; they leave the world in a better state than they found it. A Mason helps their community be a better place to live whilst they work to improve themselves. That’s quite a benefit.
Indeed, as the oldest and largest benevolent organization, Masonry teaches that each member has a duty to make life better, not just for themself, but for everyone around them. Whether that means helping to clean up the environment, volunteering on civic projects, or helping children learn how to read – Masons make a difference in their communities every day.
Most importantly, as a member of this world-wide organization, Freemasons are presented with the opportunity to grow as individuals, are provided with the tools to make a difference, and are challenged to leave the world a better place. Freemasons believe that every person can make a difference and impact the lives of others. From the programs and scholarships in place at the Grand Lodge level to the services that the local Lodges provide, Masons strive to build upon and strengthen their communities in positive, meaningful ways. Since Masons are pledged to fulfill the demands of good citizenship, each Lodge should work to maintain a vibrant, respected, and active role in community life. Lodges should also work to forge alliances within the community that are designed to help the public whilst developing the character of their members.
Although not evangelical by nature, Freemasonry is always ready to welcome good people into fellowship. A person who becomes a Mason can expect to find the opportunity to learn and to lead; to be inspired and entertained; to be challenged and respected; to be involved with their family, their fellow Freemasons, and their community; and be proud to be a member of an organization committed to making a difference.
The path forward
As we are here dealing the concept of Duty as framed with the 4th Degree of the Rite, it’s fitting to translate the lessons discussed above to the business concept of “onboarding” as it is in the 4th Degree where American Masonry first meets the Ancient and Accepted Rite. In America, where the Blue Lodge works in the York system of Freemasonry, we must bring new members to the Rite into the climate and culture of the Red Lodge system. Thus, onboarding becomes a make-or-break exercise for our Valleys’ attempts to retain new members. To examine this aspect, we will turn first to Freemasonry, then compare it’s efforts to successful businesses around the world.
As in Freemasonry
Onboarding
In the business world onboarding is the initial process of assimilating new members into an organization. In addition to equipping new members with the tools necessary to succeed in their new position, a successful onboarding program provides new members with the resources to become fully engaged and culturally aware participants of a productive organization.
In the Masonic world, onboarding is called formation. The California Grand Lodge describes formation as "the process of fitting the rough ashlar of our imperfect selves into the perfect ashlar, fit for use in building the divine temple."
In Freemasonry, formation, the bringing in of a new member to an organization's culture and way of being, involves specific and purposeful use of the Landmarks. This process is calculated to assist the member to live a more fulfilling life and to promote a positive change within the larger social context.
As Above
At a macro level, many elements of a business' onboarding process are relatively standardized. For example, everyone in the company needs to complete the general paperwork and company trainings. New hires must be prepared with an understanding of the company's overall presence. Such standard onboarding elements may include:
Company values, mission, and culture
New hire paperwork
General company-wide policies and procedures
Key business processes
Important-to-know people and organizational chart (CEO, Directors, Direct Supervisor, etc.)
Masonic Lodges perform the same basic functions in onboarding new members. But these processes are wrapped the Landmarks, the historic rites and rituals which are viewed as a necessary and perpetual aspect of a divinely maintained natural order.
Whilst Freemasonry may be one of the last remaining Western institutions to preserve and practice these traditional rituals and ceremonies, it is our duty to protect these Landmarks after all, it could be argued that today's modern business practices (like onboarding programs) have their roots in the old craft guilds.
The macro elements of the onboarding plan should be overt and easily available, above board. They shouldn't be shrouded in mystery and symbolism, but plainly stated. A new member shouldn't have to engage the Tarot to discover when a Lodge meets, when the Secretary has office hours, or how to pay dues.
So Below
The micro elements of the best onboarding programs include items specific to the member’s department, function, and/or location. To help understand why this matters, think for a second about the differences between departments of a well-known organization, such as a large automaker. In such a scenario, would it make sense to onboard a person to the finance team in the same way as one would onboard a mechanic? Of course not. For this same reason, the state's Grand Lodge gives a generalized outline of how a candidate is to be brought into the organization, but the individual Lodge's culture will dictate the quality of the individual's onboarding experience.
Some examples of elements included in an individualized onboarding program include:
Department or work location culture. What is the Lodge's philosophical approach to the way Freemasonry is practiced? For example, is the Lodge a Traditional Observance Lodge? Is it a "knife and fork Lodge," with an amazing dinner menu but brief ritual exemplification? Does the Lodge focus on education? What's the Lodge's primary focus? Every Lodge is unique and thus has a unique culture.
Explanation of how the new member's unique knowledge, skills, and abilities fit into the Lodge's overarching strategy and goals. Every new member is expected to progress through the Degrees and support the overall mission of the Lodge. Beyond that, how are you with memorization? Can you cook? Do you have a lot of free time, or not much at all? Will you volunteer, or do you need to be voluntold? What do you bring to the Lodge ... and how can you help make the Lodge a better place?
Measurable managerial expectations and goals. The new member should be assigned a mentor. As many have likened the degrees of Freemasonry to a Hero’s Journey, no hero's journey is complete without a mentor figure. A mentor will assist the new member in understanding the expectations placed upon them and aid in the process of setting goals. They'll be with the new member for each step and each milestone.
Key processes and protocol. How to enter the Lodge room when the meeting has begun. How to address the Worshipful Master when entering or leaving the Lodge Room. Where to sit. Wait, why are they called the Worshipful Master? How to move about the Lodge room. Why members stand when the Master raps the gavel three times, but not two times. What to do and whom to notify when you can't make the weekly meeting. The more formal your Lodge's culture, the more complicated these protocols seem to be.
Important-to-know people (Master, Officers, Past Masters, Inspectors, etc.). A new member will meet a lot of people. They might remember their names. Most Lodges issue name badges to everyone, which can be a blessing for face blind autistics like me. They might not meet Inspectors, Grand Officers, or other dignitaries right away. But at least they should know how to recognize them.
Customized learning plan and objectives. The new member will have to memorize a portion of the ritual (verbal, ouch!) that they'll experience in each of the Degrees of the Craft Lodge. They'll be asked to present the memorized portion in a Lodge Meeting to test their proficiency. Their learning plan should also include certain obligatory test questions that must be returned to the Lodge before they can proceed to the next level in their journey. Every journey has it's trials. It’s up to the mentor to challenge the new member to resist the temptation to rush he experience. Let them savor the experience, get the most out of it, get what they came for. Making it through this process was amazingly difficult for me as a non-verbal person, and would have been impossible without my mentor. This process, in and of itself, is quite an experience in proving to yourself what you’re actually capable of.
As in the World
Popular trade magazine, Human Resource Executive, found that 93% of employers believe a good onboarding experience to be critical to positively influencing a new hire’s decision to stay with the organization. [15] Whilst HR leaders and forward-thinking organizations recognize the importance of a positive onboarding experience, HR managers know that successfully recruiting a candidate is just half the battle. To truly set up new hires for success at their companies, it’s crucial that they deliver a tailored Employee Onboarding program that embodies their company’s culture and prepares them for the road ahead. [16]
Much like a Masonic initiation, successful onboarding programs go beyond basic welcome emails to deliver a great employee experience, even before new hires have their first day on the job. This includes everything from crushing the new hire video, decorating their desk with thoughtful, personalized items, and giving them a clear path to success. [17]
Whilst many companies can stumble in making the investment in employee onboarding, there are a few companies that stand out. Here are the links to descriptions of the employee onboarding programs from Netflix, Quora, Digital Ocean, Twitter, Buffer, Linkedin, Zappier, Facebook, and Google. As one reads through the descriptions, one can’t help but notice the many similarities there are to the Masonic initiation and formation experience.
The Model
In 2010, I completed a Master of Arts degree in Organizational Leadership at Woodbury University in Burbank, CA. The thesis, or capstone project, delivered as my summative assignment towards my degree was an exploration of the Degrees of the Lodge of Perfection as a course in leadership. After graduation, I took the original 75-page thesis and added more detail and content, publishing it in book form later that year. I’ve since revised it three times considering new information [18]. It’s now undergoing it’s fourth revision with a publication date set for this summer. The book’s premise, that Pike designed the degrees of the Lodge of Perfection as a course in leadership, is illustrated throughout the book as the lessons of each degree are shown side-by-side with modern leadership theory, organizational psychology, and management practices.
Within the same timeframe, MW Russ Charvonia, PGM of the Grand Lodge of California, began his campaign to bring civility back to modern society. This year, his civility project was published by Macoy Publishing as the Civility Mosaic [19]. The book is a practical guide with real-world solutions to the many problems facing society today. As Chris Hodapp notes in the forward, the Civility Mosaic is a handbook, a primer about how to apply the philosophy, lessons, and structure of Freemasonry to repair our relationships with others and, in doing so, repair the society around us [20].
Hodapp notes that after the founding of our country, and as the population spread west, the Masonic lodge became a classroom wherein its members learned how to operate a republic. Lodges forbade the discussion of both religion and politics in their meetings, the two subjects most likely to erupt into a fight. They taught their members how to hold elections, pass legislation, conduct trials, and debate their arguments, as well as loose them gracefully. In an age before widespread, organized schools, the lodge ritual introduced members to concepts of the Enlightenment, of the liberal arts and sciences, of the importance of honor and duty, of the cardinal virtues, and more [21].
Thus, it seems that a model need not be developed. One already exists. I have previously published an aspect of that model, examining how the degrees of the Rite could be seen as a model for the development of one’s leadership. Additionally, MW Charvonia has developed a model of how the lessons of the Craft lodge can help today, as they did at our country’s founding, in bringing back civility (and thus stability) to our nation.
All that is left to do is to spread the word … and apply these lessons.
Ending Comments
So often, as autistics, our parents / caregivers / teachers are so focused on making sure our behaviours are appropriate for given situations that they forget to instill in us basic life lessons like “what is duty.” Whilst I found a home in Freemasonry, it’s not for everyone. That being said, there are many “flavours” of Freemasonry. If you’re really curious about Freemasonry, and your local Lodge doesn’t seem like a good fit, keep looking. Or, ask me in the comments. I can help you refine your search, and point you in the right direction.
References
[1] M. J. Cohen and John Major (eds.), History in Quotations (London: Cassell, 2004), p. 611.
[2] Peter W. Sinnema, 'Introduction', in Samuel Smiles, Self-Help (Oxford: Oxford University Press, 2002) p. Vii.
[3] Samuel Smiles. Duty. (London: John Murray, 1880). p. viii
[4] Smiles. p. 2
[5] Michael J. Zimmerman. Duty and Obligation. (New Jersey: John Wiley & Sons, 2013)
[6] Robert L. Frazier. Duty. (London: Routledge Encyclopedia of Philosophy, Taylor and Francis, 1998)
[7] Albert Pike. Morals and Dogma of the Ancient & Accepted Scottish Rite of Freemasonry. p. 110
[8] Albert Pike. Morals and Dogma of the Ancient & Accepted Scottish Rite of Freemasonry. p. 110
[9] Albert G. Mackey. The Principles of Masonic Law: A Treatise on the Constitutional Laws, Usages and Landmarks of Freemasonry.
[10] Albert G. Mackey. The Encyclopedia of Freemasonry.
[11] Paul Jeffers. Freemasons: A History and Exploration of the World’s Oldest Secret Society. (New York: Kensington Publishing Corp., 2005) p. 45
[12] Nelson Rose. A Masonic Journey. (p. 36).
[13] Nelson Rose. A Masonic Journey. (p. 36).
[14] Nelson Rose. A Masonic Journey. (p. 41).
[15] Julie Cook Ramirez. The Increasing Importance of Onboarding. Human Resource Executive. December 10, 2018.
[16] Sapling HR. Employee Onboarding Best Practices to “Wow” Your New Employees. Retrieved from https://www.saplinghr.com/blog/employee-onboarding-best-practices
[17] Sapling HR. How to Improve your Employee Experience: 6 Quick Wins. Retrieved from https://www.saplinghr.com/blog/how-to-improve-employee-experience
[18] Jim Hoerricks. Leadership in the Lodge of Perfection. (San Francisco: Blurb Publishing)
[19] Russ Charvonia. The Civility Mosaic. (Richmond: Macoy Publishing)
[20] Russ Charvonia. The Civility Mosaic. (p. 11) (Richmond: Macoy Publishing)
[21] Russ Charvonia. The Civility Mosaic. (p. 10) (Richmond: Macoy Publishing)