MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Drat ... it fit me perfectly. Unfortunately the simple stone face had been damaged by a blow leaving a very small chip with tiny radiating fractures ... otherwise I'd have finally found a plain Masonic ring that I like. The dealer eventually repaired the ring and I purchased it at a reasonable price. Finally, after seven years of searching for something that I like ... Well I returned some months later, the chip had been repaired and it became the Masonic ring that I wear most often.

Here's an interesting collection:

www.flickr.com/photos/100932320@N05/albums/72157635275073145

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Vintage Masonic cuff links in a 1920's jeweller's box.

Gibson's Jewellers, Woodstock, Fort Erie North. This is the best vintage pair of Masonic cufflinks that I have acquired to date.

Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Home sweet home.

i was trying out new water-soluble wax crayons and had some "growing pains" with regard to pens not working on top. very INSTRUCTIVE page, but my wrist still hurts just thinking about it, lol!

How cool is this? I own a Toyota Corolla - but unfortunatly not a 1966 model.

www.tcmit.org/english/

"This museum was designed to show visitors this type of "making things, through the textile machinery and automobile industries with which the Toyota Group has been involved, and to show the transitions in industry and technology."

"As many as 4000 exhibition pieces - dynamic displays of original equipment, actual demonstrations by operators, instructive videos, and more. Our exhibitions provide an easy-to-understand introduction to the concept of “making things.” Experience “making things” first hand and discover the wonders of “spirit of being studious and creative.”

Now according to the Breitling Press Kit, "The Breitling Jet Team flies seven L-39C Albatros military training aircraft. The Czech-built airplane has two seats and can be used for instructive and passenger flights. This magnificent aircraft is an excellent blend of performance, aesthetics and reliability. To accentuate their powerful, taut and dynamic appearance, they have been painted in a suitably refined livery also in keeping with the core values of the watchmaking brand. The iconic Breitling yellow, bold black, anthracite gray and metal scheme reflects the spectacular feats performed by the planes and was designed for optimum visibility for spectators. Looking almost like missiles from the ground, the visual effect is stunning." Go here for more Breitling in Seattle photos... as I develop mine.

Also is a photo from the 1 August Argosy Cruise I took to watch Seafair in a unique way. Got some very unique angles - you can see more from the cruise in the album. Am posting to an organized Flickr collection my developed Seafair photos from Seafair Friday, Seafair Saturday and Seafair Sunday.

PHOTO CREDIT: Joe A. Kunzler Photo, AvgeekJoe Productions, growlernoise-AT-gmail-DOT-com

OPENING CALENDAR

Presentation of the Colors

Admiral William F. Halsey, Jr. Leadership Academy JROTC

Pledge of Allegiance

Zynida Lamar, 8th grade student

Toussaint L’Ouverture-Marquis de Lafayette School No. 6

Star Spangled Banner by Francis Scott Key

Students: Medjine Desire, Aliya Filipowicz and Widline Exalus

Sandra Evaristo, Vice Principal

September Daniels, Music Teacher

Jada Golden, Classroom Assistant

Toussaint L’Ouverture-Marquis de Lafayette School No. 6

The Haitian National Anthem – “La Dessalinienne” by Justin Lhérisson

Performed by Students of: John E. Dwyer Technology Academy

Cuban National Anthem – “La Bayamesa” by Perucho Figueredo

Performed by:

Marlenes L. Teixeira, Music Teacher - Terence C Reilly School No. 7

Sylvia Jacobson, Assistant - Albert Einstein Academy School No. 29

Portuguese National Anthem – “A Portuguesa” by Henrique Lopes de Mendonça

Performed by Students: Gustavo Agostinho, Thomas Jefferson Arts Academy

Crystal Urrutia, Thomas Jefferson Arts Academy

Pledge of Ethics

Xochil Aguirre, 8th Grade Student

Toussaint L’Ouverture-Marquis de Lafayette School No. 6

Core Beliefs - Video

PERFORMANCES

In Recognition of Cuban Heritage

Mi Tierra by Gloria Estefan

Dance Performance

Students from Mabel G. Holmes School No. 5

In honor of Haitian Heritage

Contemporary Haitian Dance - Pi WO (Higher) Wyclef Jean

Students from John E. Dwyer Technology Academy

In Honor of Portuguese Heritage

“Os Lusiadas” by Luis Camões

Pome recited by:

Aline Pereira and Andrew Seabra, 8th grade students

Madison Monroe School No. 16

“Mar Portuguese” by Fernando Pessoa

Poem recited by:

Krystal Maldonado

Camila Rodriguez

Gloria Cavalheiro

Angelica Bautista Rojas

Portuguese Language students at Thomas Jefferson Arts Academy

PRESENTATIONS

Student Excellence

New Jersey USA Wrestling Championship Winner

Jasiah Queen, 5th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6

Outstanding Ratings in Solo Vocalist Category - 2016 Union County Teen Arts Competition

Qyaisha Peeples, 7th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6

Medjine Desire, 6th grade student, Toussaint L’Ouverture-Marquis de Lafayette School No. 6

Stars of Excellence

Dedication to the students of the Elizabeth Public Schools for the past 36 years.

Amelia Turner, Guidance Counselor

Act of Heroism performing Heimlich Maneuver and saving our student from chocking

Anthony Mendes –Physical Education Teacher, Christopher Columbus School No. 15

Elizabeth Public Schools selected by State of New Jersey Department of Education as a Bilingual Model Program

Dr. Lisette Calvo, Director of Bilingual/ESL Education

Veronica Alvero, Bilingual/ESL and World Language Supervisor

Sandra Nunes, Bilingual/ESL and World Language Supervisor

Community Excellence

Resolution Honoring Cuban Community

Miguel Jimenez, President

Resolution Honoring Haitian Community

Aksyon Kominote Entenasyonal Pou Developman Pisto Haiti “AKEDP”

Feret Fenelis, Executive Director

Resolution Honoring Portuguese Community

Elizabeth Portugal Day – Carla Rodrigues, President

Elizabeth Portuguese Lions/Leos – Idalina Lopes, President

Portuguese Instructive Social Club – Jose Brito, President

Retford - St Swithun's Church

Detail: Angel with shield.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

The second stop on our ''Highlights of Ephesus'' sightseeing excursion was the Ephesus Archaeological Site (Efes Ören Yeri). We entered through upper (south) gate, and began our sightseeing near the State Agora (Devlet Agorasi). One of the more prominent structures in the vicinity of the State Agora was the Temple of Domitian (Domitianus Tapinaği). Here, Mike poses inside one of the chambers in the vaulted substructure of the Temple of Domitian, along with marble fragments and carved tablets that are part of the Inscriptions Museum.

A few details on these ruins:

Temple of Domitian

The area in front of the Water Palace was known as Domitian Square. Just west of the square, there was a temple that was erected in honor of Emperor Domitian; it was built between 81-96 A.D. and included a vaulted substructure. The temple featured columns as well as an altar decorated with warriors and arms, which is now exhibited at the Ephesus Museum. (A nearby informational placard provided more details and images of the Temple of Domitian.)

The Inscriptions Museum

The Inscriptions Museum is housed in the vaulted substructure of the Temple of Domitian. In the corridors, more than 3,000 complete or partial inscriptions are currently preserved. A selected exhibition contains approximately 60 exceptionally instructive examples, including a death sentence against sacrilegious persons, Hellenistic citizenship rights, Imperial letters, honourific inscriptions for the members of the imperial and civic aristocracy, and funerary inscriptions.

Brief History of Ephesus:

Ephesus -- known as Ἔφεσος in Greek and Efes in Turkish -- was an ancient Greek city on the coast of Ionia. It was originally established in the 10th century B.C. by Attic and Ionian Greek colonists. Ephesus flourished after it came under Roman control in 129 B.C., during which time it is estimated to have had a population of 33,500 to 56,000 people. It was renowned for its splendid architecture, including the Temple of Artemis (circa 550 B.C.), which was recognized as one of the Seven Wonders of the Ancient World until it was destroyed during a Goth raid in 268 A.D. During the Byzantine era (395-1308), Emperor Constantine I rebuilt much of the city and erected new public baths. The city was partially destroyed by an earthquake in 614 A.D. and was later sacked by Arabs during the mid 600s and early 700s. Its role as a commercial center declined as its harbor was slowly silted up by the Cayster River and the town lost its trade access to the Aegean Sea. Ephesus eventually fell under Turkish control; after a brief period of renewed prosperity and building during the early 14th century, the city was eventually abandoned by the 15th century. Excavations of the site were conducted by British archaeologists in the 1860s-70s, and later by German and Austrian architects in the 1890s. Today, the Austrian Archaeological Institute still continues ongoing conservation and restoration of Ephesus.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

This is about 22 miles (34 km) east of Yuma, Arizona, in the Gila River Valley. The view is eastward on East County 9th Street at the intersection with South Avenue 22 East.

Seen while exploring the farming landscape of the Gila River Valley east of Yuma on the final day of a 1600-mile drive from Renton to Maricopa. It was a pleasant and instructive diversion from Interstate 8.

a lot of times, I am unable to go to sleep, which explains this upload, to show that I'm always in the light even in the dark! And no, it's not a "problem" whatsoever!

It's 3:19am and this tells this whole story; or at least part of it. I think that often times I am unable to go to sleep because there is this consistent agitation of things flooding around in my brain (to go along with natural nervousness) that I am unable to find a way to wipe the slate clean so that I can drift off into dreamland. My dreams lately have been rather interesting, often making me wish things in the past hadn't of happened and how I should have changed certain events that took place, and how misunderstandings could have morphed into a more perfect study of things that were for the better; that warranted energies for a kinder heart versus that of things that rouses and melts us into tragedy -- but then that's where the many-sidedness of humanity comes into play (and yes, where we're able to "build" onto whatever it was for better purposes) -- where passionate affection, subtle attentions, adorative genuinities often get misconstrued, thus creating something sufferingly-sorrowful (as if a flower screams when plucked from the stalk!); something that finds a way to crawl around in your subconsciousness, shedding its outer-layer, and reminding you of it every so often during those sudden Freudian "floods of memory" (even during r.e.m.), that seems to "stay with you" for the remainder of the day after you've awoken, clinging to you, almost pleading with you to find a way to comfort it, even though there really isn't anything that you can do, except to somehow let it "wear off" like when you get a glob of Krazy glue on your flesh.

But, then I remember to tell myself that these are all mental-caricatures to perhaps use as worthy attention for other things, and that happiness will always be a choice, no matter the situations of past, and that being more affectionate than instructive is the way that I will always be.

By the way, I've been submitting to Galleries lately, so hopefully something wonderful will come from it. My last gallery showing was back in October of '07 at the d&a Gallery in Tel Aviv, Israel. I was invited to go speak there, but I didn't have the cabbage to do so. However, times have changed for the better!

British Museum, London 2005.

en.wikipedia.org/wiki/Benin_Bronzes

"The Bronzes depict a variety of scenes, including animals, fish, humans and scenes of court life. They were cast in matching pairs (although each was individually made). It is thought that they were originally nailed to walls and pillars in the palace as decoration, some possibly also offering instructive scenes of protocol."

www.britishmuseum.org/

en.wikipedia.org/wiki/British_Museum

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

As countries across Latin America work to improve transparency and accountability, public contracts—everything from infrastructure to public procurement—are a perpetual weakness. Open Contracting is a set of disclosure tools that use timely, publicly-accessible open data about contracts to increase competition, inform smarter decision-making, and foster public integrity. Paraguay has been a regional leader in embracing and implementing open contracting principles. How is its experience instructive for other countries? How can open contracting and other transparency tools help make Latin American governments more accountable and responsive? What are the economic benefits of open contracting? What are the obstacles to implementation and what other steps are needed to effectively identify, prosecute, and prevent corruption?

The Inter-American Dialogue and the Open Contracting Partnership are pleased to host an open discussion on the merits and challenges of open contracting and other public transparency initiatives, focusing on the Paraguayan example in regional context.

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

West Bengal is located in eastern part of India. There are lots of tourist destinations in this state. A tour to West Bengal to be more enjoyable and instructive. The state is having historic importance, beauty of the nature, adventures and other entertaining tourist places. West Bengal is found to be very rich in tradition and cultures. The place attracts many tourists from each and every corner of the world every year. West Bengal Tourist Places is a perfect option for you because it is rich in its diversity of flora and fauna.

westbengaltouristplaces.wordpress.com/

A flower of the prickly-pear cactus at Volunteer Park Conservatory, Capitol Hill, Seattle.

Update (12/23/06): posted to "Flowers for Seymour", with sympathy and good wishes to Dr. Papert, who inadvertently set me, at age 12, to countless hours trying to implement Logo with dynaturtles in Commodore BASIC. I didn't make it, but it was an instructive failure, and I feel he would approve. Thanks for inciting me, and lots of other people, not just to think but to get our hands dirty exploring the consequences of our thoughts.

And still looking for a good picture of a (counter-free, naturally) flower automaton. :)

As countries across Latin America work to improve transparency and accountability, public contracts—everything from infrastructure to public procurement—are a perpetual weakness. Open Contracting is a set of disclosure tools that use timely, publicly-accessible open data about contracts to increase competition, inform smarter decision-making, and foster public integrity. Paraguay has been a regional leader in embracing and implementing open contracting principles. How is its experience instructive for other countries? How can open contracting and other transparency tools help make Latin American governments more accountable and responsive? What are the economic benefits of open contracting? What are the obstacles to implementation and what other steps are needed to effectively identify, prosecute, and prevent corruption?

The Inter-American Dialogue and the Open Contracting Partnership are pleased to host an open discussion on the merits and challenges of open contracting and other public transparency initiatives, focusing on the Paraguayan example in regional context.

Two Masonic crystal whisky decanters. As I was taught by antique dealers, in order to clean the interior, I must fill the container with luke warm water and add a couple denture cleaner tablets. The decanters are now spotless.

I don't drink but they should keep my drinking water cold until I decide to gift one or both to Masons.

Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Nothing is as fast, easy and instructive as the good old black board when it comes to explaining letterforms.

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

Detail: Oak Eagle Lectern.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

The northeastern flank of Mount Etna is one of the areas where eruptions occur more often than in other areas, a so-called rift zone. During the past 100 years, eruptions have occurred here in 1911, 1923, 1947, and 2002. On 8 August 2010 I went with my family and a family of friends for a beautiful hike in this area, where there are craters and cones of all ages, forms, and sizes. The largest is Monte Nero, the huge cone visible at right, formed during an eruption in 1646-1647. At its base is a broad river of frozen lava from the eruption of 1923. I find this area highly instructive for anyone interested in volcanology, because of the countless volcanic features. Besides, it is of an extreme scenic beauty, just behind Monte Nero is a large forest and in the forest is one of the cutest mountain huts, Rifugio Timpa Rossa, where we had a nice encounter with local people, and enjoyed some grilled local sausage, half-meter-sized water melons, and lots of children who played in the forest, a huge playground created by Sicily's big Mamma Etna

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

The second stop on our ''Highlights of Ephesus'' sightseeing excursion was the Ephesus Archaeological Site (Efes Ören Yeri). We entered through upper (south) gate, and began our sightseeing near the State Agora (Devlet Agorasi). One of the more prominent structures in the vicinity of the State Agora was the Temple of Domitian (Domitianus Tapinaği). Here, you can see one of the chambers in the vaulted substructure of the Temple of Domitian, along with a few marble fragments and carved tablets that are part of the Inscriptions Museum.

A few details on these ruins:

Temple of Domitian

The area in front of the Water Palace was known as Domitian Square. Just west of the square, there was a temple that was erected in honor of Emperor Domitian; it was built between 81-96 A.D. and included a vaulted substructure. The temple featured columns as well as an altar decorated with warriors and arms, which is now exhibited at the Ephesus Museum. (A nearby informational placard provided more details and images of the Temple of Domitian.)

The Inscriptions Museum

The Inscriptions Museum is housed in the vaulted substructure of the Temple of Domitian. In the corridors, more than 3,000 complete or partial inscriptions are currently preserved. A selected exhibition contains approximately 60 exceptionally instructive examples, including a death sentence against sacrilegious persons, Hellenistic citizenship rights, Imperial letters, honourific inscriptions for the members of the imperial and civic aristocracy, and funerary inscriptions.

Brief History of Ephesus:

Ephesus -- known as Ἔφεσος in Greek and Efes in Turkish -- was an ancient Greek city on the coast of Ionia. It was originally established in the 10th century B.C. by Attic and Ionian Greek colonists. Ephesus flourished after it came under Roman control in 129 B.C., during which time it is estimated to have had a population of 33,500 to 56,000 people. It was renowned for its splendid architecture, including the Temple of Artemis (circa 550 B.C.), which was recognized as one of the Seven Wonders of the Ancient World until it was destroyed during a Goth raid in 268 A.D. During the Byzantine era (395-1308), Emperor Constantine I rebuilt much of the city and erected new public baths. The city was partially destroyed by an earthquake in 614 A.D. and was later sacked by Arabs during the mid 600s and early 700s. Its role as a commercial center declined as its harbor was slowly silted up by the Cayster River and the town lost its trade access to the Aegean Sea. Ephesus eventually fell under Turkish control; after a brief period of renewed prosperity and building during the early 14th century, the city was eventually abandoned by the 15th century. Excavations of the site were conducted by British archaeologists in the 1860s-70s, and later by German and Austrian architects in the 1890s. Today, the Austrian Archaeological Institute still continues ongoing conservation and restoration of Ephesus.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

It is often said that truth is the first casualty of war. Take the reasons offered for the ongoing bombardment and invasion of Gaza by the Israeli Defence Force. The right of national self defense is the oft-repeated mantra, the reasoning being that no nation can abide continued rocket attacks on its civilian population.

To support their claim, the Israelis have been issuing figures of up to 11,000 rockets lobbed either by Hamas or with its blessing into Southern Israel from Gaza, and have accused the group of refusing to respect and renew the current ceasefire while at the same time taking advantage of the lull to replenish its weapons stocks.

Well, regarding the just ended ceasefire, a report by the Intelligence and Terrorism Information Center (ITIC) which is part of the Israel Intelligence Heritage and Commemoration Center (IICC), an NGO dedicated to the memory of the fallen of the Israeli Intelligence Community says: "As of June 19 [when the ceasefire took effect], there was a marked reduction in the extent of attacks on the western Negev population. The lull was sporadically violated by rocket and mortar shell fire, carried out by rogue terrorist organizations, in some instance in defiance of Hamas (especially by Fatah and Al-Qaeda supporters). Hamas was careful to maintain the ceasefire."

The report goes on to show that between June 19 and November 4 (when the truce was broken by an Israeli incursion into Gaza -more on that later)only 20 rockets (three of which fell inside the Gaza Strip) and 18 mortar shells (five of which fell inside the Gaza Strip) were fired at Israel. Compare this with the average of 380 rockets and mortars a month in the six months preceding the ceasefire.

In fact, the Jerusalem Post reported that on Sunday, 21 December, less than a week before Israel launched her attack on Gaza, Shin Bet (Israel Security Agency) head Yuval Diskin told the cabinet that Hamas was interested in renewing the relative calm with Israel and wanted to improve the cease-fire conditions.

"Diskin listed Hamas' conditions as cancelling the blockade of the Gaza Strip, obtaining a commitment that Israel won't attack, and expanding the cease-fire to the West Bank."

In fact, historically it is Israel itself that has been reluctant to accede to truces and ceasefire.

In the early 90s, Hamas leader Sheikh Ahmad Yassin offered Israel a fixed ceasefire of 20-50 years if she withdrew to the 1967 borders, if both sides undertook not to attack each other and if there were free elections for Palestinian reps to peace talks. Yassin explicitly accepted that elected Palestinian reps would recognise Israel and that such an outcome would end the conflict. There were no takers from Israel.

On July 31, 2001, Israel's assassination of 2 militants in Nablus ended a near two-month Hamas ceasefire.

On July 22, 2002, just 90 minutes after the text of a Tanzim ceasefire supported by the EU, Jordan and the Saudis had been completed, an Israeli airstrike on a crowded apartment block killed a senior Hamas leader, Sheikh Salah Shehada, and 14 civilians, 9 of them children. The Israelis later admitted that they were aware of the impending declaration of the ceasefire.

In February 2005, Hamas signed on to a limited ceasefire agreement banning non-retaliatory attacks on Israeli targets, during talks with the Palestinian Authority and other militant groups. While the ceasefire officially ended on January 1, 2006, Hamas maintained it without further commitment till popular anger over the alleged Israeli shelling of a beach in northern Gaza, which killed 7 family members, forced it to withdraw from the ceasefire in June 2006. It is instructive to note that throughout this period, Israel continued her policy of incursions, shelling and assassinations.

Given then that Hamas was committed to maintaining the June 19 tahadiyeh (lull), how and why then did it collapse?

The ceasefire was based on unwritten understandings and there was ambiguity as to how long it would hold. According to the ITIC report quoted earlier, " Israel 's position was that the lull had no time limit. The position of Hamas and the other Palestinian terrorist organizations was that it would remain in force for six months and they then expected it to be extended to Judea and Samaria . Spokesmen of Hamas and other terrorist organizations later stated that it would end on Friday morning, December 19." However fighting broke out on the evening of November 4 when, according to the BBC, Israeli tanks and a bulldozer moved 250m into the central part of the coastal enclave, backed by military aircraft.

The Israelis claim their intention was to destroy a tunnel dug by militants to abduct its troops. In the ensuing violence, 6 Hamas fighters were killed and the group responded by lobbing over 35 rockets and mortars into southern Israel. The ITIC report shows that by December 17, a further 330 rockets and mortars had been fired from Gaza into Israel by Hamas and other Palestinian groups while Israel responded with air strikes and by "closing the [border] crossings for longer periods leading to shortages of basic goods in the Gaza Strip and disruptions in the supply of fuel." And while the ITIC report claimed that "electrical power was not cut off, since the plant in Ashqelon , which supplies 65% of the Gaza Strip's electricity, provided an uninterrupted flow of power", TimesOnline quoted UN figures showing that half of Gaza City’s residents received water only once a week for a few hours and homes were without electricity for up to 16 hours a day.

By December 18, with one day left to go in what was by then a largely fictitious ceasefire, Hamas was declaring, in the words of MP Mushir al-Masri "the truce with Israel is finished .... and there is no possibility of it being renewed." Another Hamas official, Ayman Taha, explained that the lull was dead "because the enemy did not abide by its obligations."

Explaining the group's logic, Israeli author Arthur Nelsen wrote in Haaretz: "Breaking the siege that has crippled normal Gazan life is the central challenge facing Hamas, both because it has decimated the lives of its electoral base, and because it is a litmus test of the group's alternative policy for statehood through resistance as well as talks. If the tahadiyeh (lull) had succeeded in opening Gaza's borders to aid, trade and free passage for Gazans - especially work-related passage - it would have been political madness for Hamas to break it. As things were, the Gaza closure pushed the organization's popular support down to 16 percent in November, according to one opinion poll, and it must have concluded it no longer had anything to gain by holding fire. "

It therefore seems clear that, contrary to Israeli government assertions, Hamas largely abided by the tahadiyeh and would have preferred to extend and renew it even after the hostilities provoked on November 4 provided the Israeli blockade of Gaza was lifted, as Shin Bet's Diskin confirmed. It is thus the siege and the reasoning behind it, namely the toppling of Hamas and reversal of the 2006 election result, that is the real issue.

On this, there is broad agreement across the Israeli political spectrum, despite recent statements to the contrary. On December 21, the same day Diskin gave his cabinet briefing, the top candidates to become Israel's next Prime Minister, Kadima's Tzipi Livni and Likud's Benjamin Netanyahu vowed to topple Hamas in Gaza. Livni said her government's "strategic objective" would be to "topple the Hamas regime" using military, economic and diplomatic means. Netanyahu called for a more "active policy of attack", accusing the current government of being too "passive". "In the long-term, we will have to topple the Hamas regime. Ephraim Sneh, former Deputy Defense Minister and chairman of the Strong Israel Party, argued in the Washington Post on New Year's Day that Israel's strategic aim is not to stop rockets falling on Sderot, but to topple the Hamas government in Gaza. More directly, Deputy Prime Minister Haim Ramon in televised comments last week said: "The goal of the [current] operation is to topple Hamas."

But even the uprooting and destruction of Hamas would be but a step on the way to Israel's ultimate goal, an imposed peace. The idea that Palestinian quiet would be met with Israeli concessions has been effectively demolished in the West Bank. There, where no rockets or mortars are being fired and where a moderate Fatah government of Mohammud Abbas holds sway, Israel has increased its checkpoints, expanded its settlements and continued to build its illegal "separation barrier" on Palestinian land. Even the much touted pullout from Gaza was described by a senior adviser to then Prime Minister Ariel Sharon, Dov Weisglass, as "formaldehyde." It supplies the amount of formaldehyde that is necessary so that there will not be a political process with the Palestinians... this whole package that is called the Palestinian state has been removed from our agenda indefinitely."

A final word on Hamas rockets and the targetting of civilians. Arthur Nelsen writes concerning the former: "Rocket attacks may be criminal and ineffective - as well as self-defeating in the destructive response they elicit from Israel. But they also meet a very human need to maintain both honor under fire and the spirit of resistance....As Hamas spokesman Fawzi Barhoum put it, 'Because the occupation decided to use every shade of punishment to destroy Hamas - collective punishment, deporting, arresting and killing - we need military resistance to force it to stop.'"

And the targetting of civilians is a tactic that has been adopted by both sides. In January 2008, Israeli Prime Minister Ehud Olmert said concerning those his government now claims are held hostage by Hamas: "As far as I'm concerned Gaza residents will walk, without gas for their cars, because they have a murderous, terrorist regime that doesn't let people in southern Israel live in peace." Once the principle has been established that Gazans can be punished for Hamas' rockets, it is a small leap from blockading and siege to bombing and death.

Credit: Max Orenstein / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

British Museum, London 2005.

en.wikipedia.org/wiki/Benin_Bronzes

"The Bronzes depict a variety of scenes, including animals, fish, humans and scenes of court life. They were cast in matching pairs (although each was individually made). It is thought that they were originally nailed to walls and pillars in the palace as decoration, some possibly also offering instructive scenes of protocol."

www.britishmuseum.org/

en.wikipedia.org/wiki/British_Museum

Revisiting a set from 2013. Normally I hate the look of blown highlights on digital, but this is so blown (one shot of an exposure-bracketed set) I rather like it for what it is.

I wish I had shot this on black and white film. But had I been standing there at the time with a film camera loaded with black and white, I don't think I would have seen or attempted this. For one thing, I don't normally think of photographing a sunrise in black and white.

At any rate, it has been instructive going over older digital shots after my recent flurry of film activity.

The second stop on our ''Highlights of Ephesus'' sightseeing excursion was the Ephesus Archaeological Site (Efes Ören Yeri). We entered through upper (south) gate, and began our sightseeing near the State Agora (Devlet Agorasi). Located among the ruins of the State Agora are a series of inscribed marble blocks and tablets in the vicinity of the Hydrekdocheion, also known as the Water Palace (Su Sarayı) or Fountain of Laecanius Bassus, and the Temple of Domitian (Domitianus Tapinaği). I took this photo of an informational placard that provided details on the carved marble tablets featured in the Inscriptions Museum:

The Inscriptions Museum

The Inscriptions Museum is housed in the vaulted substructure of the Temple of Domitian. In the corridors, more than 3,000 complete or partial inscriptions are currently preserved. A selected exhibition contains approximately 60 exceptionally instructive examples, including a death sentence against sacrilegious persons, Hellenistic citizenship rights, Imperial letters, honourific inscriptions for the members of the imperial and civic aristocracy, and funerary inscriptions.

Brief History of Ephesus:

Ephesus -- known as Ἔφεσος in Greek and Efes in Turkish -- was an ancient Greek city on the coast of Ionia. It was originally established in the 10th century B.C. by Attic and Ionian Greek colonists. Ephesus flourished after it came under Roman control in 129 B.C., during which time it is estimated to have had a population of 33,500 to 56,000 people. It was renowned for its splendid architecture, including the Temple of Artemis (circa 550 B.C.), which was recognized as one of the Seven Wonders of the Ancient World until it was destroyed during a Goth raid in 268 A.D. During the Byzantine era (395-1308), Emperor Constantine I rebuilt much of the city and erected new public baths. The city was partially destroyed by an earthquake in 614 A.D. and was later sacked by Arabs during the mid 600s and early 700s. Its role as a commercial center declined as its harbor was slowly silted up by the Cayster River and the town lost its trade access to the Aegean Sea. Ephesus eventually fell under Turkish control; after a brief period of renewed prosperity and building during the early 14th century, the city was eventually abandoned by the 15th century. Excavations of the site were conducted by British archaeologists in the 1860s-70s, and later by German and Austrian architects in the 1890s. Today, the Austrian Archaeological Institute still continues ongoing conservation and restoration of Ephesus.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

"THE OPEN ROAD." ~RL

("We got Titanium truck rims with diamond lug nuts on a solid stainless steel hub, but it is the hole in the middle of the wheel that makes it useful and roll.

The truck's bed is made from the strongest metals and most durable plastics, but it is the empty space that is used for cargo.

This truck was built with clear windows, tough gates and sturdy doors; the dashboard, steering wheel and stereo are the cutting edge of modern technology; but we ride in the empty space.

Modern technology and reliable manufacturing have advantages, but it is still the empty spaces that make things useful.") ~PP

"WE ARE NOT LOST, WE ARE JUST LATE." ~RL

("Simple and quiet words will ripen of themselves. Tornados don't last all morning and flash floods do not last the whole day long.

Who makes these things? The world? Even heaven and earth do not make such violent things last long; truer still, are the rash endeavors of humans.

So, the trucker on the road, is one with the road. The trucker who follows the road signs is one with the map. The Trucker that is lost, is one lost Trucker.

To be one with the road, is to be a welcome traveler on the road. To follow the signs, is to be welcomed at your destination. To be lost, is to be lost.

Loss of faith, entails loss of faith on the part of others.") ~PP

"PAINTED LINES IN THE HEADLIGHTS, ELVIS ON THE RADIO." ~RL

("Something undefined and yet complete in itself, born before heaven and earth. Silent and boundless. Standing alone without change, yet pervading all without fail.

I regard it as the mother of the world. I do not know it's name; shaped as a road; and in the absence of a better word, I call it great.

To be great is to go on, to go on is to be far away. To be far, is to return. The road is great, heaven is great, earth is great, Elvis is great.

Truckers follow the roads of the earth. The earth follows the roads of heaven. Heaven follows the ways of the road. The road follows its own ways.") ~PP

"GREAT TRUCKERS DO VERY LITTLE DRIVING." ~RL

("Know that you are a man but keep to your woman, and be a river of the world. To be a river of the world is to flow constantly in the path of virtue without swerving from it, and return again to childhood. Know the white, keep to the black, and be the pattern of the world. Ride the road of virtue without missing a single turn, and return again to the infinite ribbon.

Know the glory, keep to the lowly, and be a river of the world. To be a river of the world is to live an abundant life, and return again to childhood. When kids change, they become useful, which, in the hands of the wise they become friends. A great Trucker does very little driving.") ~PP

"ARE WE THERE YET?" ~RL

("High virtue is not virtuous, therefore it has virtue. Low virtue never frees itself from virtuousness, so it has no virtue.

High virtue makes no fuss and has no private end to serve: Low virtue not only fusses but has its own purpose to serve.

High humanity fusses but has no private ends to serve.

High morality not only fusses but has its own private end to serve.

High ceremony fusses but gets no response; then it tries to enforce itself with rolled up sleeves.

Failing to find the way, man resorts to virtue.

Failing in virtue, man resorts to humanity.

Failing humanity, man resorts to morality.

Failing morality, man resorts to ceremony. Now, ceremony is the merest tire tread of faith and loyalty. It is the start of all blow-outs and flat tires.

As for foreknowledge, it is only the flowers along side the road and the start of folly.

So, a professional Trucker sets his heart upon the road rather than the tire tread; upon the cargo rather than the flowers.

He prefers what he has, to what he wants."). ~PP

"ARE WE THERE YET?" ~RL

("The softest of all things over rides the hardest of all things. Only nothing can enter into no-wheres.

I know the advantages of non-ado. Few things under heaven are as instructive as the lessons of silence, or as beneficial as non-ados.") ~PP

"ARE WE THERE YET?" ~RL

("When the world has roads, galloping horses are led to green pastures. When the world becomes road-less, war horses breed in the suburbs. There is no evil like covetousness. Only those who know what is enough, will have enough."). ~PP

"PULLING OVER! REST STOP!" ~RL

("The wise have no interests of their own, but are interested in the interests of other people.

They are kind to the kind; and kind to the unkind. Virtue is kind.

They are faithful to the faithful; and faithful to the unfaithful. Virtue is faithful.

In the midst of the world, the wise are shy and modest. For the sake of the world they keep their hearts.

The crowded mob strain their eyes and ears, while the wise only smile like a little baby."). ~PP

"THANK YOU, THANK YOU VERY MUCH." ~Elvis

Miss Quotes does Lao Tzu,

Original excerpts written circa 6th century BC. from the Tao Te Ching.

Originally written in Chinese and translated here today by Miss Quotes.

Script read by Actors ~RL, Red Loudmouth and ~PP, Pistola Pete.

Music by Elvis

Adolphia californica—California adolphia. included in the CNPS Inventory of Rare and Endangered Plants on list 2.1 (rare, threatened, or endangered in CA; common elsewhere). Distribution limited to San Diego county and northern Baja California. "In contrast to its cousin Ceanothus, A. californica produces flowers that are simple and also very instructive. In this family the flower typically has a disk- or cup-like extension around the ovary, called an hypanthium, and thereon sepals and petals are attached. Sepals are triangular. Petals are clawed (each petal has a stalk)... . These important and diagnosed features are very easily observed and understood in the flowers of Adolphia, which has white sepals and white petals. The ovary has three styles and stigmas and later may form a spherical capsular fruit. At MEMBG, I have not observed mature fruits, although various insects visit the flowers to drink the nectar, which collects on the hypanthium."—ARTHUR C. GIBSON, UCLA Mildred E. Mathias Botanical Garden (MEMBG) Director. Photographed at Regional Parks Botanic Garden located in Tilden Regional Park near Berkeley, CA.

Is there a Roman Catholic saint who's associated with a doll?

I ask because, while I realize that the medium can sometimes limit a sculptor's ability to realize his vision, has any mother ever held a baby in a football grip like the one shown here? This isn't one of Mary's official poses, is it?

That's why I am hoping this is not the V.M. but a saint renowned not only for her piety and charity but also for her instructive love of little dolls, dolls so small she could hold them in one hand like a can of Coke.

In the Iglesia de Santo Domingo, Ayacucho, Peru.

Foundation stone Institute 4 Feb 1878 by Charles Mann, designed by C E Anthony, opened mid 1878 adjacent to Council Chambers (opened Jul 1877). Renovations, combining both buildings, opened 18 Jul 1942 by J T Mortlock, further additions opened 22 Jul 1952 by Mrs J T Mortlock, renovations opened 5 Mar 1988.

“A meeting of the ratepayers of the District of Stanley was held in the large room of Bayfield's Hotel on Saturday evening March 3, to authorize the District Council to raise a loan to build a Council Chamber. About 60 persons were present. . . the Council had received notice, to quit the premises occupied by them. They had been greatly shifted about during the last few years. The hotelkeepers had obliged them in times past.” [Register 7 Mar 1877]

“Mintaro. . . Our new Council Chamber is now ready for the roof.” [Advertiser 12 Jul 1877]

“Mintaro. . . The Council Chamber is also making rapid strides towards completion, and will improve the look of our Main-street. The Clerk of the Stanley District Council will not be very sorry to change his quarters, for he is now very cramped for room. There is some talk of building the Institute at once, and I believe the Committee have a considerable sum in hand and promised, which, if collected, together with the Government subsidy, would complete a suitable building. A Committee has also been formed, having for its object an entertainment in aid of its funds. I wish them success, as an Institute is of material service in any community.” [Kapunda Herald 13 Jul 1877]

“It is but a short time since our District Council office was completed, and now the Institute is in course of erection. . . folks, no matter how well they do here, are inclined to leave even for worse pastures. We have just lost our medical practitioner, we are now losing our saddler, and also our storekeeper. . . Our mill is not prospering very favorably at present, the farmers not having brought in their wheat yet, being no doubt too busy to do so at present.” [Northern Argus 29 Jan 1878]

“The Hon. Charles Mann, QC, Attorney-General, accompanied by Mr. W. Townsend, M.P., visited Mintaro on Monday, February 4, for the purpose of laying the foundation-stone of the new Institute. This building is situated in the main street, within a few yards of the new District Council-chamber. . . the Institute will be 58 feet long by 25 feet wide, containing a large hall. . . with two smaller apartments. . . at the end, to be used as reading-room and library. At the entrance is a spacious porch. . . The material used in its construction is rubble from Bowman's land, some capital freestone from Mr. Kelsh's quarry, and blue flagstone from the famous Mintaro quarry. . . At 5 o'clock a public dinner was held in the new District Council Chamber. About 30 gentlemen sat down to a hot repast provided in first-class style by Host Anthony.” [Express & Telegraph 6 Feb 1878]

“the roof is now on the Mintaro Institute, and the internal fittings will soon be completed.” [Northern Argus 4 Jun 1878]

“The rules of the Mintaro Institute have been approved by the Minister of Education.” [Express & Telegraph 11 Oct 1878]

“The third annual show in connection with the Mintaro Horticultural and Floricultural Society was held at the Mintaro Institute. . . The council chamber, which was used as an annexe for the display of poultry, dairy produce, &c, was filled with a large and excellent collection of exhibits.” [Advertiser 22 Oct 1883]

“The fifth annual show under the auspices of the Mintaro Horticultural and Floricultural Society was held on Tuesday, October 27. The only drawback to the exhibition was the insufficiency of room for the flowers, &c., otherwise the show was a decided success. The Institute and Council Chamber, likewise a vacant space between the two buildings were utilised, but even then the room was limited.” [Northern Argus30 Oct 1885]

“On Friday evening a concert was given in the Mintaro Institute Hall to celebrate the re-opening of the institute, which has been closed to the public .for some weeks to allow of the improvements to be made. These consisted of two additional rooms and the lengthening of the hall.” [Register 29 Dec 1905]

“An interesting and instructive debate took place in the Mintaro Institute Hall on Wednesday evening, between the Mintaro and Clare Literary Societies. The question was, 'The Transfer of the Northern Territory under the proposed agreement of the Price Government'.” [Northern Argus 28 Jun 1907]

“Diphtheria Immunisation in the Town and District of Clare. . . of all school children under the age of 12 years in our districts. . . In all nine schools were done in a district of an area of 160 square miles. . . the children of. . . two schools, 11 miles away, at Mintaro, were injected at Mintaro Institute building.” [Northern Argus 10 Aug 1934]

“Council is agreeable to transfer the Mintaro Council Chamber and block of land to a responsible body under the following conditions: — 1. Council to be liable for no expenses connected with the transfer. 2. Officers of the Council to have access to the building at all times on Council business. 3. Provision to be made at the rear of building for storage of Council's plant and equipment.” [Northern Argus 14 Nov 1941]

“Mintaro Institute. Permanent Alterations and Additions. These were declared open to public use on Saturday night, 18th July, when Mr. M. L. Giles, President of the Mintaro Institute presided, . . He publicly thanked the District Council of Clare and the Councillors for making available to them the old district council chamber.” [Northern Argus 24 Jul 1942]

“Mintaro Institute, declared open by Mr. J. T. Mortlock. . .The old Council chamber has been acquired from the Clare District Council and has been renovated and a wooden floor has been laid down over the existing slate floor and suitable supper conveniences provided. The Council chamber will in future be known as the Assembly room and will be available for suppers, also as a room for lodge meetings, sewing circles and similar activities. Our honor rolls, portraits of our pioneers and similar treasures are all housed in the Assembly room, and I should like to point out that we are almost unique amongst South Australian Institutes is possessing a South African War Memorial in addition to one of the Great War 1914-1918.” [Northern Argus 31 Jul 1942]

“a most enjoyable dance was held in the Mintaro Institute in aid of the Food for Britain appeal. It was organised by the local Red Cross members and was well attended.” [Northern Argus3 Jan 1946]

“work is completed on the alterations to the bio box at the Institute, so it looks as though the Talkies will soon be coming to Mintaro. . . All roads led -to Mintaro Institute last Tuesday — the occasion being the 1st Birthday Party of the local C.W.A. Branch. Over 76 ladies assembled in the Hall.” [Northern Argus 6 Oct 1949]

“Mintaro Institute. . . Plans are well in hand now for the Grand Opening of the new additions and' improvements at the Institute on Tuesday, July 22nd. A Social Afternoon is to be held in the Institute when Mrs. J. T. Mortlock will declare the new premises 'open' and a photo of late J. T. Mortlock Esq., whose magnificent bequest made the work possible, will be unveiled.” [Northern Argus 9 Jul 1952]

Masonic Square and Compasses carpeting.

Masonic Square and Compasses:

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

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St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm