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Freemasonry - Its Hidden Meaning

by George H. Steinmetz

A spiritual interpretation of the esoteric work of the Masonic lodge, analyzes the lectures and symbols of the three degrees. (1948)

Chapter 9 - Middle Chamber Lecture

Preface - Foreword - Chapter 1 - Chapter 2 - Chapter 3 - Chapter 4 - Chapter 5 - Chapter 6 - Chapter 7 - Chapter 8 - Chapter 9 - Chapter 10 - Chapter 11 - Chapter 12

"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 Oper ative and Speculative. Reference to "our ancient brethre n" 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 "c owan," 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 'Ja chin' 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 rec ognize 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 ch ord 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 reas oned 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 perpetuatio n 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 whic h 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 thir ty-th ree 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 Chr istian 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 tel ling" and is discredited as a science by that association. Bef ore 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 abo ve 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 e xplicit 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 th at 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 dis-

(1) For another interpretation of the "Seven Steps" see The Royal Arch - Its Hidden Meaning, page 86.

cussed, 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 th e 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 TH E 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 pla y 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 enroled 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 seriou s 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 M ysteries 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 fo r 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 tim es.

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 becaus e it is the initial of Deity (Yavah) but for a far mor e 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 wonderfu l properties of nature, IT DEMONSTRATES THE MORE IMPORTANT TRUTHS OF SPIRITUALITY!"

Freemasonry Contents

  1. By Way of Introduction
  2. Masonry - Religion
  3. Mental Science
  4. Evolution
  5. The Secret Doctrine
  6. Entered Apprentice
  7. Entered Apprentice Lecture
  8. Fellow Craft
  9. Middle Chamber Lecture
  10. Master Mason
  11. The Great Moral Lesson
  12. Master Mason Lecture

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