by
R. W. ALLAN D. WAKEHAM

The following Short TaLk Bulletin was adapted from a paper
presented by R. W. Brother Allan D. Wakeham at the District Grand
Lodge of North Queensland in July of 1989. Although speaking to
an Australian audience, Brother Wakeham has identified issues
common to all of Freemasonry. His generous use of quotes
interspersed with his own thoughts presents a challenging,
forceful and thought-provoking paper. --Editor

From his excellent address "Masonry in the Modern World"
Brother the Very Reverend Dean J. 0. Rymer, Dean of Auckland, New
Zealand said:

"Because the world is modern, it does not follow that it is the
best conceivable world that there could be. To my mind it is not.
Nevertheless, we have to recognize that nothing stands still. We
live in a world of change. If all aspects of life were altered we
would repeat mistakes in every generation. There are some
values that will be permanent, whatever changes happen in
societies. It is these values that we must preserve, whether we
are the Church or civic authorities or Freemasonry.

It is for Freemasonry to discover in its own self-
understanding that which we must never surrender. Belief in God
is necessary for any civilization to continue. High moral
standards accepted by a community are necessary if people are to
live together. The respect for the value of individual persons
is obligatory if individuals are to realize their potential. It
is the commitment to these beliefs and values that Freemasonry
must always uphold.

It is vital too that the prospective candidate knows what sort
of society he is entering before he signs on the dotted line.

If we ourselves cannot see in our organization a purpose in the
community which is wider than our internal aims then we will
never draw into our ranks the type of men we need, neither will
we be able to convince the world outside that it is an
organization which has a beneficial influence on the affairs of
the community at large.


Freemasonry has a place in the future by providing an
interest for that increasing number of early retired men. 65
years is no longer the bench mark for retirement--in many
instances it is happening ten years earlier.

Of equal importance is the need to recognize that the future of
Freemasonry rests with younger men. If effective changes are to
be made, decisions must be made by the younger person who holds
a stake in the future rather than the older person nearing
retirement from work and business activities.

The experience of age has an important place in our leadership
but it must not be allowed to dominate and exclude or deter
youth."

Another excellent address "Freemasonry Tomorrow" by W. Brother
Stanley Mussared comes to us from the United Grand Lodge of New
South Wales and I'd like to reiterate some of his remarks.

"One hundred years from now, in the year 2088, will Freemasonry
be a flourishing, and cherished part of human society? The answer
to this question depends to a large extent upon the quality of
Freemasons living in 1988. It will depend upon the depth of our
thinking. It will be determined by the nature of our perceptions
and insights about our broader society, about Freemasonry, and
about the relationship between the two.

The immediate years ahead will be more challenging than those
of the past. Superficial thinking, so common in our society, will
not provide us with the necessary course of action. For the
extent to which Freemasonry is truly able to identify real needs,
and to align itself to those needs, is the extent to which it
will endure into the future. Herein may lie a sense of purpose--a
sense of purpose which can provide renewed vigour and energy for
individual Freemasons, for lodges, and for the Masonic movement
as a whole.

Freemasonry has a solid foundation in unchanging principles,
it can be a marvelous training ground in ethical sensitivity,
but its effectiveness and its future, will be hindered if it
turns its searchlight exclusively on itself, and neglects a study
of that larger society which exists outside the lodge room."

According to Hugh Mackay writing in the Sydney Morning Herald,
"There is hardly a convention or an institution of Australian
life which has not been challenged by the extraordinary rate of
economic, social, cultural, political and technological change
which has hit us, and has gone on hitting us, during the 70's and
80's.

What are some of the elements in this transformed society that
may have an important relationship to Freemasonry? Our
sociologists are increasingly drawing our attention to the emo-
tional insecurity present in Australian society. They are
pointing to the breakdown of vital support systems, especially
the family, community, and friendship. Only about 1/4 of the
nation's children are being raised in stable two parent families
with access to grandparents and kinfolk. The divorce rate not
long ago touched the level of 200 couples in every 1000.
Loneliness, isolation and an obsession with privacy have become
characteristic of life, especially in the cities. We are told
that radio is re-emerging as the dominant mass medium partly
because it offers the therapy of companionship to an increasingly
lonely and anxious society."

Ross Conway, a Melbourne clinical psychologist, suggests that
contemporary Australians are so insecure, that we have a fear of
acknowledging or revealing our real concerns. Many of us have
become expert in 'transpersonal defence'. This means that we are
using devices such as cars, sporting crazes, TV and poker
machines, to deflect attention away from the lack of true warmth
and feeling in our souls and in our relationships with others."

How many of us in Australian society are aware of our potential
as human beings? Are we interested in making the effort to
develop that potential? Do we look on ourselves as pilgrims with
a clear sense of purpose and firm spiritual foundations? The
evidence suggests that for many contemporary Australians such a
vision of life is laughable. Rather, these modern times are those
of the lowest common denominator where the question "What can we
get away with?" is being asked in all aspects of life. The cult
of the individual, where self regulation and self-seeking
replaces social dictates, has become increasingly prominent.
Tribal allegiance is becoming subservient to the selfish pursuits
of the individual.

At this very point many Australians, especially young
Australians, should be asking--How can you expect me to have such
a spiritual vision of life? How can you expect my spirit not to
be impoverished when in addition to all the changes and social
effects described earlier, I see around me high unemployment
rates, including teenage unemployment of about 10ø70,
commercialized sexuality, gaudy consumerism where I am often
implored to buy goods that I do not need, a constant loss of
life in news telecasts every night. How can I maintain a lofty
vision of life when any vision I have is being battered by these
types of social forces? How can I have feelings which are capable
of being inspired when my cynicism has been strengthened by the
emotional poverty I observe in my social environment?

Such questions are surely a comment on our modern society. But
there are people, including young people, who are very much aware
of these social aspects but they make this additional point.
Society may have made me cynical, but deep inside I feel the
beginnings of a vision. My life would be a pilgrim's journey, but
who will help me withstand society's battering ram? Who can
assist me to make that spark of idealism grow into the bright
flame of which it is capable? Such people are surely asking that
all those institutions which are concerned with values should
stand up and be counted. Are they saying--Masonry where are you?

Sir Zelman Cowan in an address to Grand Lodge in 1982 suggested
that a democratic society can respond to the problems which
technology brings in its wake by insisting that the whole in-
structional process be permeated with a concern for values.
Science and Technology may create a wasteland--not because
science and technology are bad--but because they tell us little
about values."

M. W. Brother Harold Coates said in February, 1985, "It is
essential for young people in our community to know that they
have Freemasonry's understanding, help, encouragement and moral
support. Unless young people are properly influenced and guided
there are no grounds for hope, for Freemasonry, for freedom, for
democracy, for a standard of conduct consistent with our
Masonic teachings."

The challenge to Freemasonry comes in how it translates its
values for its members, and for the broader community, especially
the younger members of that community. The challenge comes in HOW
it can help people to overcome the poverty of vision and the
poverty of relationships outlined earlier. If Masonry can find
ways of doing this its future is assured.

pietre-stones wrote:

by
R. W. ALLAN D. WAKEHAM

The following Short TaLk Bulletin was adapted from a paper
presented by R. W. Brother Allan D. Wakeham at the District Grand
Lodge of North Queensland in July of 1989. Although speaking to
an Australian audience, Brother Wakeham has identified issues
common to all of Freemasonry. His generous use of quotes
interspersed with his own thoughts presents a challenging,
forceful and thought-provoking paper. --Editor

From his excellent address "Masonry in the Modern World"
Brother the Very Reverend Dean J. 0. Rymer, Dean of Auckland, New
Zealand said:

"Because the world is modern, it does not follow that it is the
best conceivable world that there could be. To my mind it is not.
Nevertheless, we have to recognize that nothing stands still. We
live in a world of change. If all aspects of life were altered we
would repeat mistakes in every generation. There are some
values that will be permanent, whatever changes happen in
societies. It is these values that we must preserve, whether we
are the Church or civic authorities or Freemasonry.

It is for Freemasonry to discover in its own self-
understanding that which we must never surrender. Belief in God
is necessary for any civilization to continue. High moral
standards accepted by a community are necessary if people are to
live together. The respect for the value of individual persons
is obligatory if individuals are to realize their potential. It
is the commitment to these beliefs and values that Freemasonry
must always uphold.

It is vital too that the prospective candidate knows what sort
of society he is entering before he signs on the dotted line.

If we ourselves cannot see in our organization a purpose in the
community which is wider than our internal aims then we will
never draw into our ranks the type of men we need, neither will
we be able to convince the world outside that it is an
organization which has a beneficial influence on the affairs of
the community at large.


Freemasonry has a place in the future by providing an
interest for that increasing number of early retired men. 65
years is no longer the bench mark for retirement--in many
instances it is happening ten years earlier.

Of equal importance is the need to recognize that the future of
Freemasonry rests with younger men. If effective changes are to
be made, decisions must be made by the younger person who holds
a stake in the future rather than the older person nearing
retirement from work and business activities.

The experience of age has an important place in our leadership
but it must not be allowed to dominate and exclude or deter
youth."

Another excellent address "Freemasonry Tomorrow" by W. Brother
Stanley Mussared comes to us from the United Grand Lodge of New
South Wales and I'd like to reiterate some of his remarks.

"One hundred years from now, in the year 2088, will Freemasonry
be a flourishing, and cherished part of human society? The answer
to this question depends to a large extent upon the quality of
Freemasons living in 1988. It will depend upon the depth of our
thinking. It will be determined by the nature of our perceptions
and insights about our broader society, about Freemasonry, and
about the relationship between the two.

The immediate years ahead will be more challenging than those
of the past. Superficial thinking, so common in our society, will
not provide us with the necessary course of action. For the
extent to which Freemasonry is truly able to identify real needs,
and to align itself to those needs, is the extent to which it
will endure into the future. Herein may lie a sense of purpose--a
sense of purpose which can provide renewed vigour and energy for
individual Freemasons, for lodges, and for the Masonic movement
as a whole.

Freemasonry has a solid foundation in unchanging principles,
it can be a marvelous training ground in ethical sensitivity,
but its effectiveness and its future, will be hindered if it
turns its searchlight exclusively on itself, and neglects a study
of that larger society which exists outside the lodge room."

According to Hugh Mackay writing in the Sydney Morning Herald,
"There is hardly a convention or an institution of Australian
life which has not been challenged by the extraordinary rate of
economic, social, cultural, political and technological change
which has hit us, and has gone on hitting us, during the 70's and
80's.

What are some of the elements in this transformed society that
may have an important relationship to Freemasonry? Our
sociologists are increasingly drawing our attention to the emo-
tional insecurity present in Australian society. They are
pointing to the breakdown of vital support systems, especially
the family, community, and friendship. Only about 1/4 of the
nation's children are being raised in stable two parent families
with access to grandparents and kinfolk. The divorce rate not
long ago touched the level of 200 couples in every 1000.
Loneliness, isolation and an obsession with privacy have become
characteristic of life, especially in the cities. We are told
that radio is re-emerging as the dominant mass medium partly
because it offers the therapy of companionship to an increasingly
lonely and anxious society."

Ross Conway, a Melbourne clinical psychologist, suggests that
contemporary Australians are so insecure, that we have a fear of
acknowledging or revealing our real concerns. Many of us have
become expert in 'transpersonal defence'. This means that we are
using devices such as cars, sporting crazes, TV and poker
machines, to deflect attention away from the lack of true warmth
and feeling in our souls and in our relationships with others."

How many of us in Australian society are aware of our potential
as human beings? Are we interested in making the effort to
develop that potential? Do we look on ourselves as pilgrims with
a clear sense of purpose and firm spiritual foundations? The
evidence suggests that for many contemporary Australians such a
vision of life is laughable. Rather, these modern times are those
of the lowest common denominator where the question "What can we
get away with?" is being asked in all aspects of life. The cult
of the individual, where self regulation and self-seeking
replaces social dictates, has become increasingly prominent.
Tribal allegiance is becoming subservient to the selfish pursuits
of the individual.

At this very point many Australians, especially young
Australians, should be asking--How can you expect me to have such
a spiritual vision of life? How can you expect my spirit not to
be impoverished when in addition to all the changes and social
effects described earlier, I see around me high unemployment
rates, including teenage unemployment of about 10ø70,
commercialized sexuality, gaudy consumerism where I am often
implored to buy goods that I do not need, a constant loss of
life in news telecasts every night. How can I maintain a lofty
vision of life when any vision I have is being battered by these
types of social forces? How can I have feelings which are capable
of being inspired when my cynicism has been strengthened by the
emotional poverty I observe in my social environment?

Such questions are surely a comment on our modern society. But
there are people, including young people, who are very much aware
of these social aspects but they make this additional point.
Society may have made me cynical, but deep inside I feel the
beginnings of a vision. My life would be a pilgrim's journey, but
who will help me withstand society's battering ram? Who can
assist me to make that spark of idealism grow into the bright
flame of which it is capable? Such people are surely asking that
all those institutions which are concerned with values should
stand up and be counted. Are they saying--Masonry where are you?

Sir Zelman Cowan in an address to Grand Lodge in 1982 suggested
that a democratic society can respond to the problems which
technology brings in its wake by insisting that the whole in-
structional process be permeated with a concern for values.
Science and Technology may create a wasteland--not because
science and technology are bad--but because they tell us little
about values."

M. W. Brother Harold Coates said in February, 1985, "It is
essential for young people in our community to know that they
have Freemasonry's understanding, help, encouragement and moral
support. Unless young people are properly influenced and guided
there are no grounds for hope, for Freemasonry, for freedom, for
democracy, for a standard of conduct consistent with our
Masonic teachings."

The challenge to Freemasonry comes in how it translates its
values for its members, and for the broader community, especially
the younger members of that community. The challenge comes in HOW
it can help people to overcome the poverty of vision and the
poverty of relationships outlined earlier. If Masonry can find
ways of doing this its future is assured.

We all go toward the future, the future in this life and the future after this life, that is toward the next dimension. Music is the language of the dimension higher than the ours here now for us all, that is the fourth dimension. Music is something that comes from the other dimension, something possible from the next dimension to us here on this planet. How FREEMASONRY consider music in the plan for the future of FREEMASONRY? and its future with the youth?
Aurelio Giordano
Music Composer oriented in the esoteric studies


_________________
Aurelio Giordano