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Middle Chamber Lecture
CHAPTER IX
freemasonry: Its hidden meaning
George H. STEINMETZ
"We are always dealing with creative mind power. With infallible
precision it becomes the shape of our mental patterns and the form of our
habit-systems, and then, Oh most wonderful of all, it becomes character,
conduct and experience on the visible plane of our practical lives.
I created my past; I create my today; I can read and I will create my
tomorrow with the tools of my mind as I work today in the workshop of
creation which is within me."
-Harvey Hardman
The second section of this degree (Fellow-craft) has reference to the
origin of the institution, and views Masonry under two denominations -
OPERATIVE and SPECULATIVE. By Operative Masonry we allude to a proper
application of useful rules of architecture, whence a structure will
derive figure, strength and beauty. It demonstrates that a fund of
science and industry is implanted in man for the best, most salutary and
beneficent purposes. By Speculative Masonry we learn to subdue the
passions, ac t upon the square, keep a tongue of good report, maintain
secrecy and practice charity. It is so far interwoven with religion as to
lay us under obligations to pay rational homage to the Deity which at once
constitutes our duty and our happiness. WE WORK IN SPECULATIVE
MASONRY, BUT OUR ANCIENT BRETHREN WROUGHT IN BOTH OPERATIVE AND
SPECULATIVE." The foregoing quotation from the lecture is the "rational
explanation" of the difference between Operative and Speculative.
Reference to "our ancient brethren" usually is construed to apply to
those "ancient brethren" of the time of King Solomon. More correctly it
refers to the early Lodge of England. There, history informs us that, for
various reasons, Operative Lodges or guilds began the practice of
admitting certain "Gentlemen" who were not craftsmen. These members were
termed speculative in contradistinction to the craftsmen members who
actually worked at their trade. Undoubtedly it is to these Speculative
Masons we are indebted for the development of the ethical analogies of the
working tools, as well as the introduction of the deeper philosophy of
Freemasonry.
Webster defines "OPERATE": "To perform a work of labour; TO PRODUCE AN
EFFECT." "SPECULATE": "To contemplate, to see mentally; to ponder a
subject in its different aspects and relations; mediate; ESPECIALLY TO
THEORIZE WITHOUT SUFFICIENT EVIDENCE." Within the definition of these two
words are contained BOTH the exoteric and the esoteric explanations.
The "rational explanation" given in the lecture is the exoteric
explanation. Namely, the Operative Mason "performs a work or labour." The
Speculative Mason "contemplates, sees mentally; ponders the subject in its
different aspects and relations."
Seemingly of purpose the ritual conceals the real difference. This is
consistent with the practices of the ancient Mysteries, for the Mysteries
established the concept that "knowledge is power," and they veiled their
wisdom in allegory and symbolism so power might not be acquired by those
not "worthy and well qualified." Freemasonry adopts this procedure in
presenting its truths. They are carefully concealed behind a "veil of
allegory" and are "illustrated by symbols." They are not only veiled from
the "cowan," the outsider, but are so obscured from the Mason who is
content to be a Mason by virtue of membership rather than a Mason "in
fact," by virtue of his KNOWLEDGE.
The esoteric distinction is that Modern Masonry "speculates" on the
great truths and, because of lack of knowledge of the secret doctrine,
"theorizes from conjectures WITHOUT SUFFICIENT EVIDENCE." (The apron
lecture of the first degree contains evidence of as much). To "operate" in
Masonry one must know its philosophy and put it into practice. To
"operate" is to "PRODUCE AN EFFECT," and until he produces a RECOGNIZED
EFFECT he remains but a "Speculative Mason."
We are informed in the Bible that at the entrance to Solomon's Temple
were two columns. The one on the right named "Jachin"; the one on the
left, "Boaz." "Jachin" is said to mean: "He shall establish," presumably
alluding to God's promise to David to establish his kingdom. "Boaz" is
interpreted: "strength in it." Coupled, they are: "in strength shall He
establish." This is but a perfunctory explanation.
Thomas Troward, in Bible Mystery and Bible Meaning, presents a more
illuminating explanation of the meaning of these two Hebrew words. "The
English 'J' often stands for the Oriental 'Y.' The name 'Jachin' is
therefore 'Yahkin,' which is an intensified form of the word 'Yak' or
'one'; thus signifying first the principle of unity as the foundation of
all things, and then the mathematical element throughout the universe,
since all numbers are evolved from the ONE, and under certain methods of
treatment will al ways resolve themselves again into it. But the
mathematical element is the element of measurement, proportion, and
relation. It is not the Living Life, but only the recognition of the
proportional adjustments which the Life gives rise to. To balance the
mathematical element we require the Vital element, and this element finds
its most perfect expression in that wonderful complex of Thought, Feeling
and Volition, which we call Personality. The pillar 'Jachin' is therefore
balanced by the pillar 'Boaz,' a name connected with the root of the word
'awaz' or 'Voice.' * * * Speech is the distinguishing characteristic of
Personality." Judge Troward points out that "ONE," or the "mathematical
element," is LAW, while "Boaz" typifies "Personality" or "personal
choice." Hence the two columns symbolize the Great Universal Law and
Personal Choice.
These columns at the entrance of the Temple were not necessary, for any
material support, but presented a symbolical truth. The Temple of Solomon
was the house of God, and the only reason for entering that House was to
come into His presence. It is discovered that the only way to enter the
Temple is to pass between these two columns, the one "Jachin" - "LAW," the
other "Boaz" "PERSONAL CHOICE." This is the truth the columns symbolize to
the Fellowcraft. To enter the presence of God, it is not enough to recognize His existence; one must DESIRE to be in His presence, he must come
of "his own free will and accord." Even this is not sufficient. When the
objective mind realizes the urge to be in God's presence one is faced with
the existence of the other column "Jachin," the constant reminder that IT
MUST BE IN CONFORMITY WITH UNIVERSAL LAW!
Pike, in Morals and Dogma states: "It is customary, in lodges of the
York Rite, to see a celestial globe on one [column] and a terrestrial
globe on the other; but these are not warranted, if the object be to
imitate the original two columns of the Temple." In the light of judge
Troward's explanation of the two columns, it is more than ever evident
these globes have no place in the symbology of this degree.
The ritual mentions "three steps." It claims they symbolize the three
degrees. There is also an explanation that the three steps refer to the
three officers of the Lodge. There are many other "threes" prominent in
Masonry: "three words of three syllables"; "Three Grand Masters;" "three
raps"; two groups of lights, each containing "Three lights"; "Three gates
to the Temple"; "Three sides of a triangle." All of these have peculiar
significance in some specific applications, but all stem from the
fundamental symbology of the three aspects of Deity, or the three planes
of human existence: Physical, Psychical and Spiritual; and, regardless of
their specific symbology in a given instance, can be traced back to these
original trinities: the one "above," the other "below."
The "five steps" represent the five orders of architecture and the five
human senses. Note how the ritual stresses the fact that in each instance
"three" are most important. Of the orders of architecture it is said: "The
first three alone, however, show invention and particular character, and
essentially differ from each other; the two others having nothing but what
is borrowed, and differ only accidentally." After naming the five human
senses it continues: "The first THREE of which are deemed peculiarly
essential among Freemasons." Again, we have the three component
parts of the complete man, the physical, psychical and spiritual,
represented by the "three columns, which were the principal supports of
the Temple, as they are likewise the support of man. "WISDOM, STRENGTH and
BEAUTY": "Wisdom to contrive" (the mental); "Strength to support" (the
physical); "Beauty to adorn" (the spiritual).
Ascending the "five steps" is "getting above" the five human senses,
attaining the level beyond the material. When "our trust is in God, our
faith is well founded"; we have spiritual guidance and need not rely on
the material guidance of the five senses. With the three especially
emphasized we may recognize a brother, but the TRUE Fellow-craft has
attained a level where he may dispense with these material assurances, and
has discovered other means of recognition.
When we have surmounted these five steps "we are duly and truly
prepared" to start the ascent of the remaining "seven steps." The ritual
alludes to them as symbolical of the "Seven Liberal Arts and Sciences."
Also the "seven steps" have a deep occult meaning which we will merely
mention here. They are the vibrations producing colour and sound. There
are seven colours in the spectrum, of which "three" are called "primary."
There are seven notes in the musical scale, "three" of which compose the
principal chord of the key. The musical scale completely bears out the
creative process of evolution. When a scale is played we ascend to another
higher scale, at a higher rate of vibration, and repeat (continue to do
that which has been done). Herein may be hidden the significance for the
lecture urging a "study of music."
The "SEVEN LIBERAL ARTS AND SCIENCES," in the order mentioned in the
ritual (AND THAT ORDER ITSELF IS IMPORTANT), are: "GRAMMAR, RHETORIC,
LOGIC, ARITHMETIC, GEOMETRY, MUSIC, ASTRONOMY.)" These fall into two
natural divisions of "THREE" and "FOUR." When analyzed in the order given
they appear to be "progressive." A knowledge of grammar is necessary
before we can even think intelligently. Rhetoric is essential if we wish
to convey our thoughts to others, and, lastly, by logic, we present our
thoughts in reasoned and systematic classification.
In the group of "four" we find, first, arithmetic as the basis of the
other three, and the progression is evident when it is realized arithmetic
is necessary to an understanding of geometry, and geometry is essential to
any understanding of astronomy, Arithmetic is also the foundation of
Rhythm, and rhythm, as applied to music, is regularity or flow of
movement. The "notes" of written music are nothing but hieroglyphs
indicating rate and duration of vibration. Therefore, without arithmetic
the perpetuation of the great music of the world, by committing it to
writing, would have been impossible.
The liberal arts and sciences as so designated in the ritual are modern
and therefore misleading. Arithmetic and astronomy bring to mind specific
sciences, and we are agreed on their definition, but they were not so
defined by the ancients, and therefore their modern definitions will give
the wrong impression. We must view them in the same light as the ancients
if we hope to arrive at their intended symbolical meaning.
Ancient Greek is referred to as a "dead language," yet it is modern
compared to the age of the Secret Doctrine. As "arithmetic" is a Greek
word, this particular science, obviously, could not have been known by
that name to those unfamiliar with the language. Webster defines
arithmetic as: "the science of reckoning, the science of numbers, the art
of computing or reckoning by figures."
It is as "the science of numbers" that it holds Masonic significance.
Before numbers were used, letters of the various alphabets of antiquity
served the purpose. (Do not confuse numerical VALUE of a letter with its
numerical POSITION in the alphabet.) As an example: with our Arabic
numerals we write 311; by changing the position of the numerals we can
write 113 or 131. In Hebrew, Aleph þis 1i; Yod þis 10; Shin þ is 300. If
the Jew wished to write 311 he could not do so for he had no 11. He wrote
þþþ which literally translated is "one" AND "ten" AND "three hundred."
(Hebrew is read from right to left.) Regardless of how transposed, these
three letters always total three hundred eleven (311), for the value of
each letter remains constant. The Hebrew numerical system must be kept in
mind in any study of Masonic numerology. It also holds true of Biblical
numerology, and accounts for the translation of numbers such as "three
thousand and three hundred overseers of the work on the Temple" rather
than thirty-three hundred, as it would be written in modern phraseology.
"ASTRONOMY" and "ASTROLOGY" were not differentiated by the ancients;
they were one great science. The WORD "astronomy" is fairly modern and
came into use about the fifteenth century. Thenceforth it has designated
the science which treats of the celestial bodies, their magnitudes,
motions and relationships one with another. "Astronomy" connotes none of
the implications of the word "Astrology." As we today understand the
meaning of "Astrology" it is the science by which the effect of the
celestial bodies up on human affairs is determined. Obviously it is
"Astrology" and not "Astronomy" which is recommended to the Mason as a
subject of study. I say "obviously" because ancient secret doctrine, which
is concealed in Masonic allegory and symbolism, teaches EVOLUTION as
surely as Darwin ever taught it; REINCARNATION and the LAW OF NECESSITY or
KARMA, which are included in, and are a part of, the teaching of
scientific astrology. Neither need the Christian Mason shudder on being
told Masonry embraces such teaching . If he feels any repugnance at the
thought it is because those who today profess those teachings, such as the
Buddhist and the Hindu, have distorted these Divine truths as greatly as
Christianity has the sublime teaching of the Master Jesus.
There is no NEW religion. There is but ONE RELIGION. The ancient Hebrew
believed in evolution, reincarnation and karma, as well as astrology. That
book we call the "Holy Bible" is still full of references to all three, in
spite of the fact that much has been expurgated. Had it not suited the
purposes of the Roman Church centuries ago to disregard that portion of
the teaching of the Bible, the Christian religion today would doubtless
teach these fundamentals; and, instead of being at variance with material
science, the two would go forward hand in hand for the greater glory of
God and the enlightenment of the human race. It was but to preserve these
truths for "future generations" that Masonry itself was perpetuated. Here
again, however, one is faced with the difficulties of the English language
as a vehicle for the expression of the desired thought, for the word
"Astrology" is in bad repute. It is immediately associated in mind with
"fortune telling" and is discredited as a science by that association.
Before turning from the subject with disdain, however, one should be
mindful of the ancient saying: "FOOLS DERIDE, PHILOSOPHERS INVESTIGATE."
There are actually seven interpretations of Masonic symbolism, or more
correctly, seven means of interpretation. They are based on the two
divisions of "THREE" and "FOUR," and all fall into one of the three
classifications: PHYSICAL, PSYCHICAL or SPIRITUAL. By the use of the first
three of the "Liberal Arts and Sciences" the teaching can be conveyed
verbally or in writing.
1. By the actual words of the ritual and lectures.
2. By nomenclature, inasmuch as all words, passwords and names used in
the ritual conceal hidden meaning.
By the use of the last four mentioned sciences the doctrine is
demonstrated.
3. By arithmetic, that is by "numbers," which we may define as Masonic
numerology.
4. By geometry, that is by "signs," which are described as right
angles, horizontals and perpendiculars. By designs, the floor work, which
if actually drawn upon a trestle-board will exhibit some very interesting
facts.
5. By music, or more correctly, the science of vibration and harmony.
Mozart exemplifies the three degrees in the opera The Magic Flute, and
reputedly wrote the opera's score after having been a Mason for years. The
setting is Egyptian, but the well-informed Mason cannot fail to recognize
the Masonic implications.
6. By astronomy, or more correctly "ASTROLOGY." Its great importance to
Masonry is inferred when the form of a Lodge is discussed. The ritual
recites: "IT IS SAID TO BE of so vast dimensions to denote that a
Freemason's charity should know no bounds." Note, that as usual, the
wording is indefinite, the phrase "IT IS SAID TO BE" is used; it does not
state, "IT IS." The ancients believed that everything on the material
plane was a counterpart of something on the spiritual plane, therefore
they stated: "As above so below." The Lodge below is like the Lodge
above. This, too, has double meaning. There is the Spiritual Lodge spoken
of as "the "Lodge on High," but it also has reference to the actual
physical heavens, as the geometry of the Lodge is that of the Astronomer.
Only six methods of interpretation have been enumerated, and close
observation reveals they are either physical or psychical. What of the
seventh? All that has been recounted is but additional "rational
explanation," even though it may be more explicit and delve more deeply
than the lectures of the Lodge room. These preliminary explanations are a
"sort of" phrenic placing oneself "in that proper position" to perceive
the seventh and Spiritual exposition of Freemasonry.
The Bible states: "In six days God created the heavens and the earth
and rested on the seventh day." The literal translation of the Hebrew text
is "in six days God created the heavens and the earth and on the seventh
day continued to do the work He had done." In other words, "creation" is a
continuous process of evolution.
The Biblical statement gives us evidence of the creative power of mind.
The "three steps" are the material, mental and spiritual. We have seen
that the five steps are the five human senses, which are of use only on
the material plane. As we mount these "five steps" we ascend above the
material to the mental plane, from which vantage point we begin the ascent
of the remaining "seven steps." These "seven steps" typify the creative
process,1 the six days of labour and the seventh when God continued to
do that which He had done, which are abidingly continuous. Thought is
God's creative process, hence man must create by that same power.
We have now arrived at a representation of the "MIDDLE CHAMBER OF KING
SOLOMON'S TEMPLE." We have also arrived at the most interesting and widely
discussed feature of the entire Masonic structure, excepting only the
allegorical story contained in the second section of the third degree. I
term it the most interesting, with the one exception, because, like the
story of the Ancient Master, it departs entirely from recorded historic
fact and has no scriptural authority to substantiate it; most discussed, because it has been one of the subjects which has intrigued
Masonic authorities of the past, and about which much has been written.
The winding stairs and the middle chamber are described in 1 Kings VI:
5, 6, 8. "And against the wall of the house he built chambers round about,
against the walls of the house round about, both of the temple and of the
oracle: and he made chambers round about: the nethermost chamber was five
cubits broad, and the middle was six cubits broad, and the third was seven
cubits broad: for without in the wall of the house he made narrowed rests
round about, that the beams should not be fastened in the walls of the
house. The door for the middle chamber was in the right side of the
house: and they went up with winding stairs into the middle chamber." This
is the sum total of the Biblical light which can be directed on the
"middle chamber."
In his Encyclopedia of Freemasonry Mackey quotes this same Biblical
passage and adds: "These chambers, after the Temple was completed, served
for the accommodation of the Priests, when upon duty; in them they
deposited their vestments and the sacred vessels. But the knowledge of the
purpose to which the middle chamber was appropriated while the Temple was
in the course of construction is only preserved in Masonic tradition. This
tradition is, however, altogether mythical and symbolical in its
character, "
In conjunction with his explanation of the "winding stairs" he states:
"If we attempt to adopt it as a historical fact the absurdity of its
details stare us in the face, and wise men will wonder at our credulity.
Its inventors had no desire thus to impose upon our folly, but offered it
to us as a great philosophical myth; they did not for a moment suppose
that we would pass over its sublime moral teachings to accept the
allegorical as a historical narrative without meaning, and WHOLLY
IRRECONCILABLE WITH THE RECORDS OF SCRIPTURE, AND OPPOSED BY ALL THE
PRINCIPLES OF PROBABILITY. To suppose that eighty thousand craftsmen were
weekly paid in the narrow precincts of the Temple chambers is simply to
suppose an absurdity."
The origin of this allegory is obscured behind the veil of our
ignorance of early Masonic history. As it stands it obviously is not
handed down to us from the Mysteries, yet the symbolism it employs is the
symbolism of the Mysteries. Apparently its authors, familiar with the
meaning of the symbols, realizing the incompleteness of the Masonic
teaching without these symbols, arbitrarily added the myth to the actual
Biblical account of the building of the Temple as the only logical means
of bringing into play these symbols of reward.
Again quoting from Mackey relative to the winding stairs which was the
means of gaining entrance to the middle chamber: "As a Fellow-craft, he
has advanced another step, and as the degree is emblematic of youth, so it
is here that the intellectual education of the candidate begins." This is
not inconsistent with our contention that the second degree is psychical,
but rather, strongly corroborates that claim, for Mackey emphasizes that
"it is HERE that the intellectual education of the candidate begins."
Continuing Mackey: "And therefore, at the very spot which separates the
porch from the sanctuary, where childhood ends and manhood begins, he
finds stretching out before him a winding stair which invites him, as it
were, to ascend, and which, as the symbol of discipline and instruction,
teaches him that here must commence Masonic labour - here be must enter
upon those glorious though difficult researches, the end of which is to be
the possession of divine truth. The winding stairs begin after the
candidate has passed within the porch and between the pillars of strength
and establishment [we have also discovered them to be "personal choice"
and "law," which but adds strength to Mackey's exposition], as a
significant symbol to teach him that as soon as he has passed beyond the
years of irrational childhood, and commenced his entrance upon manly life,
the laborious task of self-improvement is the first duty that is placed
before him. He cannot stand s till if he would be worthy of his vocation;
his destiny as a n immortal being requires him to ascend, step by step,
until the summit, where the treasures of knowledge await him."
The "material" is the "outer door." The "psychical" is the "inner door"
which admits to the MENTAL PLANE OF BEING - the "MIDDLE CHAMBER." The MIND
is the controller of the body, the physical; it is also the INSTRUMENT OF
SPIRIT. Thus it is seen to be the INTERMEDIARY between the physical and
the spiritual; it is truly the "middle chamber."
As much as is known of the Egyptian Mysteries indicates that their
primary initiation, or "first degree," dealt with the physical. Only those
proven worthy attained to the second degree, there being enrolled and
actually accepted as neophytes. The reason for this appears to be that
many became discouraged during the long and arduous physical ordeal of
preparation and voluntarily resigned; others, unable to "make the
necessary proficiency," were thereby debarred from the higher degrees.
This was of no serious consequence, as none had as yet received any
secret instruction whereby any of the real secrets of the Mysteries had
been revealed. They were in a comparable position to an individual who
might drop out of Masonry after receiving the first degree. True, he has
some knowledge of Freemasonry, but he can enlighten the profane world very
little as to the real secrets of Freemasonry. It is from such as these
that the little information we have of the Mysteries has come down to us,
coupled with veiled remarks of known Initiates such as Jesus, Saint Paul,
Plato and Pythagoras.
Having once been accepted, the neophyte was "bound to the organization
by a TWO-FOLD tie" and thenceforth received "wages" in the form of his
actual sustenance and the "knowledge" imparted to him of a psychical and
spiritual nature. These "wages" were referred to as "corn, wine and oil,"
and some knowledge of symbology is essential to an understanding of their
subtle significance. "CORN, WINE and OIL are the Masonic elements of
consecration," states Mackey, in his Encyclopedia of Freemasonry, and as
he explains: "The adoption of these symbols is supported by the highest
antiquity. Corn, wine and oil were the most important productions of
Eastern countries; they constituted the wealth of the people, and were
esteemed as the supports of life and the means of refreshment. David
enumerates them as among the great blessings that we enjoy, and speaks of
them as 'wine that maketh glad the heart of man, and oil to make his face
to shine, and bread which strengtheneth man's heart.' Psalm CIV: 14."
In that beautiful twenty-third Psalm, David again refers to corn, or
nourishment, oil and wine: "Thou preparest a table before me in the midst
of mine enemies: Thou anointest my head with oil, my cup runneth over." To
state that these three symbols denote "plenty," "health," and "peace" is
the crassest kind of material explanation. In fact it might be considered
misleading were we not accustomed to the Masonic fact that "within the
Lodge" the Great Truths are not revealed, and that we must seek elsewhere
for such light as is not therein revealed.
The ancients who worshipped the Sun as a god, or as a symbol of God,
considered all things yellow, golden colour, of the sun, as pertaining to
it; hence gold, brass and corn or grain, because of their colour, were
deemed sacred. Corn was one of the principal foods; it was, to the devout,
actually "nourishment from God," a reward for obedience to His laws. In
Oriental Philosophy Francis Grant refers to the ancient symbolical
reference to wine, thus: "God was at once the Wine of life and the Wine
Bearer." Of the Great Sufi poet, Omar Khayyam, he says: "But few
westerners have ever glimmered that Omar's wine was not the wine of men,
but the ecstatic inflow of a religious mystic experience." While the time
of which Grant writes is a much later date than here discussed, the Sufi
poets borrowed their symbology from the earlier times.
In the ancient ceremony of crowning a king, his head was anointed with
oil by the officiating priest. This oil was contained in a flask,
fashioned from the horn of a bull or ram, and carried in the priest's
girdle. The Jew, of course, considered the one so anointed as ordained by
Jehovah; the Pagan priest ordained in the name of Taurus or Aries,
depending on the horn from which the oil was poured.
Here, then, is the true wage of the Fellow-craft: the corn which
nourishes his physical body, provided by the all-wise beneficence of his
Creator, truly a "gift from God"; oil, the refresher of his physical body,
that which "makes his face to shine." More mystically interpreted, the
ointment which sets him apart from others, which makes him the "appointed"
of God. And finally, wine, which, as Grant says, is "not the wine of men,
but the ecstatic inflow of a religious mystic experience" the summation of
his labours, the award for the arduous ascent of the three five and seven
steps of the winding stairs.
The letter "G" is a modern adaptation. Its meaning is frequently
confused with the "All-seeing eye" and "the point within a circle." It
does not represent the "initial letter of geometry," for the obvious
reason that the silence was so named by the Greeks. Mackey states he would
regret the use of the letter "G" were it not for the fact that the letters
G, O and D, are the initials of the Hebrew words, "GOMER," "OZ," "DABAR."
He points out that "it must be considered more than a coincidence that
Gomer is ' Beauty,' Oz is 'STRENGTH' and Dabar is 'WISDOM'." Even with
such an explanation the use of "G" is inconsistent with Masonic claims of
universality. "G" is NOT the initial letter of "Deity" in French, Spanish
or Italian, not to mention the Oriental languages, neither is it
"interchangeable with the initial of geometry" in these languages. The
Hebrew letter "YOD" (þ) is the only symbol which can consistently be used
universally, and then not merely because it is the initial of Deity
(Yavah) but for a far more recondite reason.
"YOD" is the number ten, and the Kabbalah says: "Ten is the most
perfect number because it includes unity, which created everything, and
zero, symbol of matter and chaos, whence everything emerged. In its
figures it comprehends the created and the uncreated, the commencement and
the end, power and force, life and annihilation. By the study of this
number we find the relations of all things, the power of the Creator, the
faculties of the creature, the Alpha and Omega of divine knowledge."
Following the advice to "study this number" perhaps a reason can be
discovered for its suspension in the East. The number ten is composed Of 3
Plus 3 Plus 4. "Three," the triangle, symbol of Deity - "three," the
triangle, symbol of man (that is the perfect man made in the image of his
Creator). "Four," the square, symbol of material things in general, and in
this instance, specifically, symbol of material man. Likewise ten is
composed Of 7 Plus 3. "Seven" symbolizes the creative cycle; "three"
denotes Deity. Thus ten is the symbol of Divine Creation. The ancient wise
man expounded: "as above, so below." Below, "seven," still represents the
creative cycle; "three," the triangle, symbol of the perfect man. Thus, we
have the creative power of man depicted. When "YOD" is RESTORED to its
proper place in the East instead of the "substitute" which is now there
suspended, even the "rational explanation" of the lecture will convey
meaningful lessons and will give the candidate both the "clue" and the
"desire" to search "out of the Lodge" for that further light he has been
informed cannot be conferred upon him therein.
Again in the charge to the candidate it is stressed that: "The
internal, and not the external, qualifications of a man are what
Freemasonry regards." It is to enhance those "internal qualifications"
that the degree of Fellow-craft has been conferred upon him. It is to
point the way to his "improving himself in Freemasonry" that the "study of
the liberal arts and sciences is earnestly recommended to your
consideration."
"Especially is the science of Geometry recommended, which is
established as the basis of our art. Geometry, or Masonry, originally
synonymous terms, being of a divine and moral nature, is enriched with the
most useful knowledge; while it proves the wonderful properties of nature,
it demonstrates the most important truths of morality." Change "morality"
to "SPIRITUALITY" and the TRUE REASON for the study of geometry is
discovered. "It is enriched with the most useful knowledge; while it
proves the wonderful properties of nature, IT DEMONSTRATES THE MORE
IMPORTANT TRUTHS OF SPIRITUALITY!" NOTES
1 For another interpretation of the "Seven Steps" see The Royal Arch
- Its Hidden Meaning, page 86.
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