Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry Part 47

In their doctrines as to the immortality of the soul, the Greek Philosophers merely stated with more precision ideas long before extant independently among themselves, in the form of symbolical suggestion.

Egypt and Ethiopia in these matters learned from India, where, as everywhere else, the origin of the doctrine was as remote and untraceable as the origin of man himself. Its natural expression is found in the language of Chrishna, in the Bagvat Ghita: "I myself never was non-existent, nor thou, nor these princes of the Earth; nor shall we ever hereafter cease to be ... The soul is not a thing of which a man may say, it hath been, or is about to be, or is to be hereafter; for it is a thing without birth; it is pre-existent, changeless, eternal, and is not to be destroyed with this mortal frame."

According to the dogma of antiquity, the thronging forms of life are a series of purifying migrations, through which the divine principle re-ascends to the unity of its source. Inebriated in the bowl of Dionusos, and dazzled in the mirror of existence, the souls, those fragments or sparks of the Universal Intelligence, forgot their native dignity, and pa.s.sed into the terrestrial frames they coveted. The most usual type of the spirit's descent was suggested by the sinking of the Sun and Stars from the upper to the lower hemisphere. When it arrived within the portals of the proper empire of Dionusos, the G.o.d of this World, the scene of delusion and change, its individuality became clothed in a material form; and as individual bodies were compared to a garment, the world was the invest.i.ture of the Universal Spirit. Again, the body was compared to a vase or urn, the soul's recipient; the world being the mighty bowl which received the descending Deity. In another image, ancient as the Grottoes of the Magi and the denunciations of Ezekiel, the world was as a dimly illuminated cavern, where shadows seem realities, and where the soul becomes forgetful of its celestial origin in proportion to its p.r.o.neness to material fascinations. By another, the period of the Soul's embodiment is as when exhalations are condensed, and the aerial element a.s.sumes the grosser form of water.

But if vapor falls in water, it was held, water is again the birth of vapors, which ascend and adorn the Heavens. If our mortal existence be the death of the spirit, our death may be the renewal of its life; as physical bodies are exalted from earth to water, from water to air, from air to fire, so the man may rise into the Hero, the Hero into the G.o.d.

In the course of Nature, the soul, to recover its lost estate, must pa.s.s through a series of trials and migrations. The scene of those trials is the Grand Sanctuary of Initiations, the world: their primary agents are the elements; and Dionusos, as Sovereign of Nature, or the sensuous world personified, is official Arbiter of the Mysteries, and guide of the soul, which he introduces into the body and dismisses from it. He is the Sun, that liberator of the elements, and his spiritual mediation was suggested by the same imagery which made the Zodiac the supposed path of the spirits in their descent and their return, and Cancer and Capricorn the gates through which they pa.s.sed.

He was not only Creator of the World, but guardian, liberator, and Saviour of the Soul. Ushered into the world amidst lightning and thunder, he became the Liberator celebrated in the Mysteries of Thebes, delivering earth from Winter's chain, conducting the nightly chorus of the Stars and the celestial revolution of the year. His symbolism was the inexhaustible imagery employed to fill up the stellar devices of the Zodiac: he was the Vernal Bull, the Lion, the Ram, the Autumnal Goat, the Serpent: in short, the varied Deity, the resulting manifestation personified, the all in the many, the varied year, life pa.s.sing into innumerable forms; essentially inferior to none, yet changing with the seasons, and undergoing their periodical decay.

He mediates and intercedes for man, and reconciles the Universal Unseen Mind with the individualized spirit of which he is emphatically the Perfecter; a consummation which he effects, first through the vicissitudes of the elemental ordeal, the alternate fire of Summer and the showers of Winter, "the trials or test of an immortal Nature"; and secondarily and symbolically through the Mysteries. He holds not only the cup of generation, but also that of wisdom or initiation, whose influence is contrary to that of the former, causing the soul to abhor its material bonds, and to long for its return. The first was the Cup of Forgetfulness; while the second is the Urn of Aquarius, quaffed by the returning spirit, as by the returning Sun at the Winter Solstice, and emblematic of the exchange of wordly impressions for the recovered recollections of the glorious sights and enjoyments of its pre-existence. Water nourishes and purifies; and the urn from which it flows was thought worthy to be a symbol of Deity, as of the Osiris-Can.o.bus who with living water irrigated the soil of Egypt; and also an emblem of Hope that should cheer the dwellings of the dead.

The second birth of Dionusos, like the rising of Osiris and Atys from the dead, and the raising of Khurum, is a type of the spiritual regeneration of man. Psyche (the Soul), like Ariadne, had two lovers, an earthly and an immortal one. The immortal suitor is Dionusos, the Eros-Phanes of the Orphici, gradually exalted by the progress of thought, out of the symbol of Sensuality into the torch-bearer of the Nuptials of the G.o.ds; the Divine Influence which physically called the world into being, and which, awakening the soul from its Stygian trance, restores it from earth to Heaven.

Thus the scientific theories of the ancients, expounded in the Mysteries, as to the origin of the soul, its descent, its sojourn here below, and its return, were not a mere barren contemplation of the nature of the world, and of the intelligent beings existing there. They were not an idle speculation as to the order of the world, and about the soul, but a study of the means for arriving at the great object proposed,--the perfecting of the soul; and, as a necessary consequence, that of morals and society. This Earth, to them, was not the Soul's home, but its place of exile. Heaven was its home, and there was its birth-place. To it, it ought incessantly to turn its eyes. Man was not a terrestrial plant. His roots were in Heaven. The soul had lost its wings, clogged by the viscosity of matter. It would recover them when it extricated itself from matter and commenced its upward flight.

Matter being, in their view, as it was in that of St. Paul, the principle of all the pa.s.sions that trouble reason, mislead the intelligence, and stain the purity of the soul, the Mysteries taught man how to enfeeble the action of matter on the soul, and to restore to the latter its natural dominion. And lest the stains so contracted should continue after death, l.u.s.trations were used, fastings, expiations, macerations, continence, and above all, initiations. Many of these practices were at first merely symbolical,--material signs indicating the moral purity required of the Initiates; but they afterward came to be regarded as actual productive causes of that purity.

The effect of initiation was meant to be the same as that of philosophy, to purify the soul of its pa.s.sions, to weaken the empire of the body over the divine portion of man, and to give him here below a happiness antic.i.p.atory of the felicity to be one day enjoyed by him, and of the future vision by him of the Divine Beings. And therefore Proclus and the other Platonists taught "that the Mysteries and initiations withdrew souls from this mortal and material life, to re-unite them to the G.o.ds; and dissipated for the adepts the shades of ignorance by the splendors of the Deity." Such were the precious fruits of the last Degree of the Mystic Science,--to see Nature in her springs and sources, and to become familiar with the causes of things and with real existences.

Cicero says that the soul must exercise itself in the practice of the virtues, if it would speedily return to its place of origin. It should, while imprisoned in the body, free itself therefrom by the contemplation of superior beings, and in some sort be divorced from the body and the senses. Those who remain enslaved, subjugated by their pa.s.sions and violating the sacred laws of religion and society, will re-ascend to Heaven, only after they shall have been purified through a long succession of ages.

The Initiate was required to emanc.i.p.ate himself from his pa.s.sions, and to free himself from the hindrances of the senses and of matter, in order that he might rise to the contemplation of the Deity, or of that incorporeal and unchanging light in which live and subsist the causes of created natures. "We must," says Porphyry, "flee from everything sensual, that the soul may with ease re-unite itself with G.o.d, and live happily with Him." "This is the great work of initiation," says Hierocles,--"to recall the soul to what is truly good and beautiful, and make it familiar therewith, and they its own; to deliver it from the pains and ills it endures here below, enchained in matter as in a dark prison; to facilitate its return to the celestial splendors, and to establish it in the Fortunate Isles, by restoring it to its first estate. Thereby, when the hour of death arrives, the soul, freed of its mortal garmenting, which it leaves behind it as a legacy to earth, will rise buoyantly to its home among the Stars, there to re-take its ancient condition, and approach toward the Divine nature as far as man may do."

Plutarch compares Isis to knowledge, and Typhon to ignorance, obscuring the light of the sacred doctrine whose blaze lights the soul of the Initiate. No gift of the G.o.ds, he holds, is so precious as the knowledge of the Truth, and that of the Nature of the G.o.ds, so far as our limited capacities allow us to rise toward them. The Valentinians termed initiation LIGHT. The Initiate, says Psellus, becomes an Epopt, when admitted to see THE DIVINE LIGHTS. Clemens of Alexandria, imitating the language of an Initiate in the Mysteries of Bacchus, and inviting this Initiate, whom he terms blind like Tiresias, to come to see Christ, Who will blaze upon his eyes with greater glory than the Sun, exclaims: "Oh Mysteries most truly holy! Oh pure Light! When the torch of the Dadoukos gleams, Heaven and the Deity are displayed to my eyes! I am initiated, and become holy!" This was the true object of initiation; to be sanctified, and TO SEE, that is, to have just and faithful conceptions of the Deity, the knowledge of Whom was THE LIGHT of the Mysteries. It was promised the Initiate at Samothrace, that he should become pure and just Clemens says that by baptism, souls are _illuminated_, and led to _the pure light_ with which mingles no darkness, nor anything material.

The Initiate, become an Epopt, was called A SEER. "HAIL, NEW-BORN LIGHT!" the Initiates cried in the Mysteries of Bacchus.

Such was held to be the effect of complete initiation. It lighted up the soul with rays from the Divinity, and became for it, as it were, the eye with which, according to the Pythagoreans, it contemplates the field of Truth; in its mystical abstractions, wherein it rises superior to the body, whose action on it, it annuls for the time, to re-enter into itself, so as entirely to occupy itself with the view of the Divinity, and the means of coming to resemble Him.

Thus enfeebling the dominion of the senses and the pa.s.sions over the soul, and as it were freeing the latter from a sordid slavery, and by the steady practice of all the virtues, active and contemplative, our ancient brethren strove to fit themselves to return to the bosom of the Deity. Let not our objects as Masons fall below theirs. We use the symbols which they used; and teach the same great cardinal doctrines that they taught, of the existence of an intellectual G.o.d, and the immortality of the soul of man. If the details of their doctrines as to the soul seem to us to verge on absurdity, let us compare them with the common notions of our own day, and be silent. If it seems to us that they regarded the symbol in some cases as the thing symbolized, and worshipped the sign as if it were itself Deity, let us reflect how insufficient are our own ideas of Deity, and how we worship those ideas and images formed and fashioned in our own minds, and not the Deity Himself: and if we are inclined to smile at the importance they attached to l.u.s.trations and fasts, let us pause and inquire whether the same weakness of human nature does not exist to-day, causing rites and ceremonies to be regarded as _actively_ efficient for the salvation of souls.

And let us ever remember the words of an old writer, with which we conclude this lecture: "It is a pleasure to stand on the sh.o.r.e, and to see ships tossed upon the sea: a pleasure to stand in the window of a castle, and see a battle and the adventures thereof: but no pleasure is comparable to the standing on the vantage-ground of TRUTH (a hill not to be commanded, and where the air is always clear and serene), and to see the errors and wanderings, and mists and tempests, in the vale below; _so always that this prospect be with pity, and not with swelling or pride_. Certainly it is Heaven upon Earth to have a man's mind move in charity, rest in Providence, AND TURN UPON THE POLES OF TRUTH."

XXVI.

PRINCE OF MERCY, OR SCOTTISH TRINITARIAN.

While you were veiled in darkness, you heard repeated by the Voice of the Great Past its most ancient doctrines. None has the right to object, if the Christian Mason sees foreshadowed in Chrishna and Sosiosch, in Mithras and Osiris, the Divine WORD that, as he believes, became Man, and died upon the cross to redeem a fallen race. Nor can _he_ object if others see reproduced, in the WORD of the beloved Disciple, that was in the beginning with G.o.d, and that was G.o.d, and by Whom everything was made, only the LOGOS of Plato, and the WORD or Uttered THOUGHT or first Emanation of LIGHT, or the Perfect REASON of the Great, Silent, Supreme, Uncreated Deity, believed in and adored by all.

We do not undervalue the importance of any Truth. We utter no word that can be deemed irreverent by any one of any faith. We do not tell the Moslem that it is only important for him to believe that there is but one G.o.d, and wholly unessential whether Mahomet was His prophet. We do not tell the Hebrew that the Messiah whom he expects was born in Bethlehem nearly two thousand years ago; and that he is a heretic because he will not so believe. And as little do we tell the sincere Christian that Jesus of Nazareth was but a man like us, or His history but the unreal revival of an older legend. To do either is beyond our jurisdiction. Masonry, of no one age, belongs to all time; of no one religion, it finds its great truths in all.

To every Mason, there is a G.o.d; ONE, Supreme, Infinite in Goodness, Wisdom, Foresight, Justice, and Benevolence; Creator, Disposer, and Preserver of all things. How, or by what intermediates He creates and acts, and in what way He unfolds and manifests Himself, Masonry leaves to creeds and Religions to inquire.

To every Mason, the soul of man is immortal. Whether it emanates from and will return to G.o.d, and what its continued mode of existence hereafter, each judges for himself. Masonry was not made to settle that.

To every Mason, WISDOM or INTELLIGENCE, FORCE or STRENGTH, and HARMONY, or FITNESS and BEAUTY, are the Trinity of the attributes of G.o.d. With the subtleties of Philosophy concerning them Masonry does not meddle, nor decide as to the reality of the supposed Existences which are their Personifications: nor whether the Christian Trinity be such a personification, or a Reality of the gravest import and significance.

To every Mason, the Infinite Justice and Benevolence of G.o.d give ample a.s.surance that Evil will ultimately be dethroned, and the Good, the True, and the Beautiful reign triumphant and eternal. It teaches, as it feels and knows, that Evil, and Pain, and Sorrow exist as part of a wise and beneficent plan, all the parts of which work together under G.o.d's eye to a result which shall be perfection. Whether the existence of evil is rightly explained in this creed or in that, by Typhon the Great Serpent, by Ahriman and his Armies of Wicked Spirits, by the Giants and t.i.tans that war against Heaven, by the two co-existent Principles of Good and Evil, by Satan's temptation and the fall of Man, by Lok and the Serpent Fenris, it is beyond the domain of Masonry to decide, nor does it need to inquire. Nor is it within its Province to determine how the ultimate triumph of Light and Truth and Good, over Darkness and Error and Evil, is to be achieved; nor whether the Redeemer, looked and longed for by all nations, hath appeared in Judea, or is yet to come.

It reverences all the great reformers. It sees in Moses, the Lawgiver of the Jews, in Confucius and Zoroaster, in Jesus of Nazareth, and in the Arabian Iconoclast, Great Teachers of Morality, and Eminent Reformers, if no more: and allows every brother of the Order to a.s.sign to each such higher and even Divine Character as his Creed and Truth require.

Thus Masonry disbelieves no truth, and teaches unbelief in no creed, except so far as such creed may lower its lofty estimate of the Deity, degrade Him to the level of the pa.s.sions of humanity, deny the high destiny of man, impugn the goodness and benevolence of the Supreme G.o.d, strike at those great columns of Masonry, Faith, Hope, and Charity, or inculcate immorality, and disregard of the active duties of the Order.

Masonry is a worship; but one in which all civilized men can unite; for it does not undertake to explain or dogmatically to settle those great mysteries, that are above the feeble comprehension of our human intellect. It trusts in G.o.d, and HOPES; it BELIEVES, like a child, and is humble. It draws no sword to compel others to adopt its belief, or to be happy with its hopes And it WAITS with patience to understand the mysteries of Nature and Nature's G.o.d hereafter.

The greatest mysteries in the Universe are those which are ever going on around us; so trite and common to us that we never note them nor reflect upon them. Wise men tell us of the _laws_ that regulate the motions of the spheres, which, flashing in huge circles and spinning on their axes, are also ever darting with inconceivable rapidity through the infinities of s.p.a.ce; while we atoms sit here, and dream that all was made for _us_.

They tell us learnedly of centripetal and centrifugal _forces_, gravity and attraction, and all the other sounding terms invented to hide a _want_ of meaning. There are other forces in the Universe than those that are mechanical.

Here are two minute seeds, not much unlike in appearance, and two of larger size. Hand them to the learned Pundit, Chemistry, who tells us how combustion goes on in the lungs, and plants are fed with phosphorus and carbon, and the alkalies and silex. Let her decompose them, a.n.a.lyze them, torture them in all the ways she knows. The net result of each is a little sugar, a little fibrin, a little water--carbon, pota.s.sium, sodium, and the like--one cares not to know what.

We hide them in the ground: and the slight rains moisten them, and the Sun shines upon them, and little slender shoots spring up and grow;--and what a miracle is the mere growth!--the force, the power, the _capacity_ by which the little feeble shoot, that a small worm can nip off with a single snap of its mandibles, extracts from the earth and air and water the different elements, so learnedly catalogued, with which it increases in stature, and rises imperceptibly toward the sky.

_One_ grows to be a slender, fragile, feeble stalk, soft of texture, like an ordinary weed; another a strong bush, of woody fibre, armed with thorns, and st.u.r.dy enough to bid defiance to the winds: the third a tender tree, subject to be blighted by the frost, and looked down upon by all the forest; while another spreads its rugged arms abroad, and cares for neither frost nor ice, nor the snows that for months lie around its roots.

But lo! out of the brown foul earth, and colorless invisible air, and limpid rain-water, the chemistry of the seeds has extracted _colors_--four different shades of green, that paint the leaves which put forth in the spring upon our plants, our shrubs, and our trees.

Later still come the flowers--the vivid colors of the rose, the beautiful brilliance of the carnation, the modest blush of the apple, and the splendid white of the orange. Whence come the _colors_ of the leaves and flowers? By what process of chemistry are _they_ extracted from the carbon, the phosphorus, and the lime? Is it any greater miracle to make something out of nothing?

Pluck the flowers. Inhale the delicious _perfumes_; each perfect, and all delicious. Whence have _they_ come? By what combination of acids and alkalies could the chemist's laboratory produce _them_?

And now on two comes the fruit--the ruddy apple and the golden orange.

Pluck them--open them! The texture and fabric how totally different! The _taste_ how entirely dissimilar--the _perfume_ of each distinct from its flower and from the other. Whence the taste and this new perfume? The same earth and air and water have been made to furnish a different taste to each fruit, a different perfume not only to each fruit, but to each fruit and its own flower.

Is it any more a problem whence come thought and will and perception and all the phenomena of the mind, than this, whence come the colors, the perfumes, the taste, of the fruit and flower?

And lo! in each fruit new seeds, each gifted with the same wondrous power of reproduction--each with the same wondrous _forces_ wrapped up in it to be again in turn evolved. Forces that had lived three thousand years in the grain of wheat found in the wrappings of an Egyptian mummy; forces of which learning and science and wisdom know no more than they do of the nature and laws of action of G.o.d. What can _we_ know of the nature, and how can _we_ understand the powers and mode of operation of the human soul, when the glossy leaves, the pearl-white flower, and the golden fruit of the orange are miracles wholly beyond our comprehension?

We but hide our ignorance in a cloud of words;--and the words too often are mere combinations of sounds without any meaning. What is the centrifugal force? A _tendency_ to go in a particular direction! What external "_force_," then, produces that tendency?

What force draws the needle round to the north? What force moves the muscle that raises the arm, when the will determines it shall rise?

Whence comes the _will itself_? Is it spontaneous--a first cause, or an effect? These too are miracles; inexplicable as the creation, or the existence and self-existence of G.o.d.

Who will explain to us the pa.s.sion, the peevishness, the anger, the memory, and affections of the small canary-wren? the consciousness of ident.i.ty and the dreams of the dog? the reasoning powers of the elephant? the wondrous instincts, pa.s.sions, government, and civil policy, and modes of communication of ideas of the ant and bee?

Who has yet made us to understand, with all his learned words, how heat comes to us from the Sun, and light from the remote Stars, setting out upon its journey earth-ward from some, at the time the Chaldeans commenced to build the Tower of Babel? Or how the image of an external object comes to and fixes itself upon the retina of the eye; and when there, how that mere empty, unsubstantial image becomes trans.m.u.ted into the wondrous thing that we call SIGHT? Or how the waves of the atmosphere striking upon the tympanum of the ear--those thin, invisible waves--produce the equally wondrous phenomenon of HEARING, and become the roar of the tornado, the crash of the thunder, the mighty voice of the ocean, the chirping of the cricket, the delicate sweet notes and exquisite trills and variations of the wren and mocking-bird, or the magic melody of the instrument of Paganini?

Our senses are mysteries to us, and we are mysteries to ourselves.

Philosophy has taught us nothing as to the _nature_ of our sensations, our perceptions, our cognizances, the origin of our thoughts and ideas, but _words_. By no effort or degree of reflection, never so long continued, can man become conscious of a personal ident.i.ty in himself, separate and distinct from his body and his brain. We torture ourselves in the effort to gain an idea of ourselves, and weary with the exertion.

Who has yet made us understand how, from the contact with a foreign body, the image in the eye, the wave of air impinging on the ear, particular particles entering the nostrils, and coining in contact with the palate, come sensations in the nerves, and from that, perception in the mind, of the animal or the man?

What do we know of Substance? Men even doubt yet whether it exists.

Philosophers tell us that our senses make known to us only the _attributes_ of substance, extension, hardness, color, and the like; but not _the thing itself_ that _is_ extended, solid, black or white; as we know the _attributes_ of the Soul, its thoughts and its perceptions, and not the Soul itself which perceives and thinks.

What a wondrous mystery is there in heat and light, existing, we know not how, within certain limits, narrow in comparison with infinity, beyond which on every side stretch out infinite s.p.a.ce and the blackness of unimaginable darkness, and the intensity of inconceivable cold! Think only of the mighty Power required to maintain warmth and light in the central point of such an infinity, to whose darkness that of Midnight, to whose cold that of the last Arctic Island is nothing. And yet G.o.d is everywhere.

And what a mystery are the effects of heat and cold upon the wondrous fluid that we call water! What a mystery lies hidden in every flake of snow and in every crystal of ice, and in their final transformation into the invisible vapor that rises from the ocean or the land, and floats above the summits of the mountains!