XII .: Grand Master Architect- promo




„THE great duties that are inculcated by the lessons taught by the workinginstruments

of a Grand Master Architect, demanding so much of us, and

taking for granted the capacity to perform them faithfully and fully, bring us

at once to reflect upon the dignity of human nature, and the vast powers

and capacities of the human soul; and to that theme we invite your

attention in this Degree. Let us begin to rise from earth toward the Stars.

Evermore the human soul struggles toward the light, toward God, and the

Infinite. It is especially so in its afflictions. Words go but a little way into the

depths of sorrow. The thoughts that writhe there in silence, that go into the

stillness of Infinitude and Eternity, have no emblems. Thoughts enough

come there, such as no tongue ever uttered. They do not so much want

human sympathy, as higher help. There is a loneliness in deep sorrow

which the Deity alone can relieve. Alone, the mind wrestles with the great

problem of calamity, and seeks the solution from the Infinite Providence of

Heaven, and thus is led directly to God.

There are many things in us of which we are not distinctly conscious. To

waken that slumbering consciousness into life, and so to lead the soul up

to the Light, is one office of every great ministration to human nature,

whether its vehicle be the pen, the pencil, or the tongue. We are

unconscious of the intensity and awfulness of the life within us. Health and

sickness, joy and sorrow, success and disappointment, life and death,

love and loss, are familiar words upon our lips; and we do not know to what

depths they point within us.

We seem never to know what any thing means or is worth until we have

lost it. Many an organ, nerve, and fibre in our bodily frame performs its

silent part for years, and we are quite unconscious of its value. It is not

until it is injured that we discover that value, and find how essential it was

to our happiness and comfort. We never know the full significance of the

words “property,” „ease,” and „health;” the wealth of meaning in the fond

epithets, „parent,” “child,” „beloved,” and „friend,” until the thing or the

person is taken away; until, in place of the bright, visible being, comes the

awful and desolate shadow, where nothing is: where we stretch out our

hands in vain, and strain our eyes upon dark and dismal vacuity. Yet, in

that vacuity, we do not lose the object that we loved. It becomes only the

more real to us. Our blessings not only brighten when they depart, but are

fixed in enduring reality; and love and friendship receive their everlasting

seal under the cold impress of death.

A dim consciousness of infinite mystery and grandeur lies beneath all the

commonplace of life. There is an awfulness and a majesty around us, in

all our little worldliness. The rude peasant from the Apennines, asleep at

the foot of a pillar in a majestic Roman church, seems not to hear or see,

but to, dream only of the herd he feeds or the ground he tills in the

mountains. But the choral symphonies fall softly upon his ear, and the

gilded arches are dimly seen through his half-slumbering eyelids.

So the soul, however given up to the occupations of daily life, cannot quite

lose the sense of where it is, and of what is above it and around it. The

scene of its actual engagements may be small; the path of its steps,

beaten and familiar; the objects it handles, easily spanned, and quite worn

out with daily uses. So it may be, and amidst such things that we all live.

So we live our little life; but Heaven is above us and all around and close

to us; and Eternity is before us and behind us; and suns and stars are

silent witnesses and watchers over us. We are enfolded by Infinity. Infinite

Powers and Infinite spaces lie all around us. The dread arch of Mystery

spreads over us, and no voice ever pierced it. Eternity is enthroned amid

Heaven’s myriad starry heights; and no utterance or word ever came from

those far-off and silent spaces. Above, is that awful majesty; around us,

everywhere, it stretches off into infinity; and beneath it is this little struggle

of life, this poor day’s conflict, this busy ant-hill of Time.

But from that ant-hill, not only the talk of the streets, the sounds of music

and revelling, the stir and tread of a multitude, the shout of joy and the

shriek of agony go up into the silent and all-surrounding Infinitude; but

also, amidst the stir and noise of visible life, from the inmost bosom of the

visible man, there goes up an imploring call, a beseeching cry, an asking,

unuttered, and unutterable, for revelation, wailingly and in almost

speechless agony praying the dread arch of mystery to break, and the

stars that roll above the waves of mortal trouble, to speak; the enthroned

majesty of those awful heights to find a voice; the mysterious and

reserved heavens to come near; and all to tell us what they alone know; to

give us information of the loved and lost; to make known to us what we

are, and whither we are going.

Man is encompassed with a dome of incomprehensible wonders. In him

and about him is that which should fill his life with majesty and

sacredness. Something of sublimity and sanctity has thus flashed down

from heaven into the heart of every one that lives. There is no being so

base and abandoned but hath some traits of that sacredness left upon

him; something, so much perhaps in discordance with his general repute,

that he hides it from all around him; some sanctuary in his soul, where no

one may enter; some sacred inclosure, where the memory of a child is, or

the image of a venerated parent, or the remembrance of a pure love, or

the echo of some word of kindness once spoken to him; an echo that will

never die away.

Life is no negative, or superficial or worldly existence. Our steps are

evermore haunted with thoughts, far beyond their own range, which some

have regarded as the reminiscences of a preexistent state. So it is with us

all, in the beaten and worn track of this worldly pilgrimage. There is more

here, than the world we live in. It is not all of life to live. An unseen and

infinite presence is here; a sense of something greater than we possess; a

seeking, through all the void wastes of life, for a good beyond it; a crying

out of the heart for interpretation; a memory of the dead, touching

continually some vibrating thread in this great tissue of mystery.

We all not only have better intimations, but are capable of better things

than we know. The pressure of some great emergency would develop in

us powers, beyond the worldly bias of our spirits; and Heaven so deals

with us, from time to time, as to call forth those better things. There is

hardly a family in the world go selfish, but that, if one in it were doomed to

die – one, to be selected by the others, – it would be utterly impossible for

its members, parents and children, to choose out that victim; but that each

would say, „I will die; but I cannot choose.” And in how many, if that dire

extremity had come, would not one and another step forth, freed from the

vile meshes of ordinary selfishness, and say, like the Roman father and

son, „Let the blow fall on me!” There are greater and better things in us all,

than the world takes account of, or than we take note of; if we would but

find them out. And it is one part of our Masonic culture to find these traits

of power and sublime devotion, to revive these faded impressions of

generosity and self-sacrifice, the almost squandered bequests of God’s

love and kindness to our souls; and to induce us to yield ourselves to their

guidance and control.

Upon all conditions of men presses down one impartial law. To all

situations, to all fortunes, high or low, the mind gives their character. They

are, in effect, not what they are in themselves, but what they are to the

feeling of their possessors. The King may be mean, degraded, miserable;

the slave of ambition, fear, voluptuousness, and every low passion. The

Peasant may be the real Monarch, the moral master of his fate, a free and

lofty being, more than a Prince in happiness, more than a King in honor.

Man is no bubble upon the sea of his fortunes, helpless and irresponsible

upon the tide of events. Out of the same circumstances, different men

bring totally different results. The same difficulty, distress, poverty, or

misfortune, that breaks down one man, builds up another and makes him

strong. It is the very attribute and glory of a man, that he can bend the

circumstances of his condition to the intellectual and moral purposes of his

nature, and it is the power and mastery of his will that chiefly distinguish

him from the brute.

The faculty of moral will, developed in the child, is a new element of his

nature. It is a new power brought upon the scene, and a ruling power,

delegated from Heaven. Never was a human being sunk so low that he

had not, by God’s gift, the power to rise, Because God commands him to

rise, it is certain that he can rise.

Every man has the power, and should use it, to make all situations, trials,

and temptations instruments to promote his virtue and happiness; and is

so far from being the creature of circumstances, that he creates and

controls them, making them to be all that they are, of evil or of good, to

him as a moral being.

Life is what we make it, and the world is what we make it. The eyes of the

cheerful and of the melancholy man are fixed upon the same creation; but

very different are the aspects which it bears to them. To the one, it is all

beauty and gladness; the waves of ocean roll in light, and the mountains

are covered with day. Life, to him, flashes, rejoicing, upon every flower

and every tree that trembles in the breeze. There is more to him,

everywhere, than the eye sees; a presence of profound joy on hill and

valley, and bright, dancing water. The other idly or mournfully gazes at the

same scene, and everything wears a dull, dim, and sickly aspect. The

murmuring of the brooks is a discord to him, the great roar of the sea has

an angry and threatening emphasis, the solemn music of the pines sings

the requiem of his departed happiness; the cheerful light shines garishly

upon his eyes and offends him. The great train of the seasons passes

before him like a funeral procession; and he sighs, and turns impatiently

away. The eye makes that which it looks upon; the ear makes its own

melodies and discords; the world without reflects the world within.

Let the Mason never forget that life and the world are what we make them

by our social character; by our adaptation, or want of adaptation to the

social conditions, relationships, and pursuits of the world. To the selfish,

the cold, and the insensible, to the haughty and presuming, to the proud,

who demand more than they are likely to receive, to the jealous, ever

afraid they shall not receive enough, to those who are unreasonably

sensitive about the good or ill opinions of others, to all violators of the

social laws, the rude, the violent, the dishonest, and the sensual, – to all

these, the social condition, from its very nature, will present annoyances,

disappointments, and pains, appropriate to their several characters. The

benevolent affections will not revolve around selfishness; the cold-hearted

must expect to meet coldness; the proud, haughtiness; the passionate,

anger; and the violent, rudeness. Those who forget the rights of others,

must not be surprised if their own are forgotten; and those who stoop to

the lowest embraces of sense must not wonder, if others are not

concerned to find their prostrate honor, and lift it up to the remembrance

and respect of the world.

To the gentle, many will be gentle; to the kind, many will be kind. A good

man will find that there is goodness in the world; an honest man will find

that there is honesty in the world; and a man of principle will find principle

and integrity in the minds of others.

There are no blessings which the mind may not convert into the bitterest

of evils; and no trials which it may not transform into the noblest and

divinest blessings. There are no temptations from which assailed virtue

may not gain strength, instead of falling before them, vanquished and

subdued. It is true that temptations have a great power, and virtue often

falls; but the might of these temptations lies not in themselves, but in the

feebleness of our own virtue, and the weakness of our own hearts. We

rely too much on the strength of our ramparts and bastions, and allow the

enemy to make his approaches, by trench and parallel, at his leisure. The

offer of dishonest gain and guilty pleasure makes the honest man more

honest, and the pure man more pure. They raise his virtue to the height of

towering indignation. The fair occasion, the safe opportunity, the tempting

chance become the defeat and disgrace of the tempter. The honest and

upright man does not wait until temptation has made its approaches and

mounted its batteries on the last parallel.

But to the impure, the dishonest, the false-hearted, the corrupt, and the

sensual, occasions come every day, and in every scene, and through

every avenue of thought and imagination. He is prepared to capitulate

before the first approach is commenced; and sends out the white flag

when the enemy’s advance comes in sight of his walls. He makes

occasions; or, if opportunities come not, evil thoughts come, and he

throws wide open the gates of his heart and welcomes those bad visitors,

and entertains them with a lavish hospitality.

The business of the world absorbs, corrupts, and degrades one mind,

while in another it feeds and nurses the noblest independence, integrity,

and generosity. Pleasure is a poison to some, and a healthful refreshment

to others. To one, the world is a great harmony, like a noble strain of

music with infinite modulations; to another, it is a huge factory, the clash

and clang of whose machinery jars upon his ears and frets him to

madness. Life is substantially

the same thing to all who partake of its lot. Yet some rise to virtue and

glory; while others, undergoing the same discipline, and enjoying the

same privileges, sink to shame and perdition.

Thorough, faithful, and honest endeavor to improve, is always successful,

and the highest happiness. To sigh sentimentally over human misfortune,

is fit only for the mind’s childhood; and the mind’s misery is chiefly its own

fault; appointed, under the good Providence of God, as the punisher and

corrector of its fault. In the long run, the mind will be happy, just in

proportion to its fidelity and wisdom. When it is miserable, it has planted

the thorns in its own path; it grasps them, and cries out in loud complaint;.

and that complaint is but the louder confession that the thorns which grew

there, it planted.

A certain kind and degree of spirituality enter into the largest part of even

the most ordinary life. You can carry on no business, without some faith in

man. You cannot even dig in the ground, without a reliance on the unseen

result. You cannot think or reason or even step, without confiding in the

inward, spiritual principles of your nature. All the affections and bonds, and

hopes and interests of life centre in the spiritual; and you know that if that

central bond were broken, the world would rush to chaos.

Believe that there is a God; that He is our father; that He has a paternal

interest in our welfare and improvement; that He has given us powers, by

means of which we may escape from sin and ruin; that He has destined us

to a future life of endless progress toward perfection and a knowledge of

Himself – believe this, as every Mason should, and you can live calmly,

endure patiently, labor resolutely, deny yourselves cheerfully, hope

steadfastly, and be conquerors in the great struggle of life. Take away any

one of these principles, and what remains for us? Say that there is no

God; or no way opened for hope and reformation and triumph, no heaven

to come, no rest for the weary, no home in the bosom of God for the

afflicted and disconsolate soul; or that God is but an ugly blind Chance

that stabs in the dark; or a somewhat that is, when attempted to be

defined, a nowhat, emotionless, passionless, the Supreme Apathy to

which all things, good and evil, are alike indifferent; or a jealous God who

revengefully visits the sins of the fathers on the children, and when the

fathers have eaten

sour grapes, sets the children’s teeth on edge; an arbitrary supreme Will,

that has made it right to be virtuous, and wrong to lie and steal, because

IT pleased to make it so rather than otherwise, retaining the power to

reverse the law; or a fickle, vacillating, inconstant Deity, or a cruel,

bloodthirsty, savage Hebrew or Puritanic one; and we are but the sport of

chance and the victims of despair; hapless wanderers upon the face of a

desolate, forsaken, or accursed and hated earth; surrounded by darkness,

struggling with obstacles, toiling for barren results and empty purposes,

distracted with doubts, and misled by false gleams of light; wanderers with

no way, no prospect, no home; doomed and deserted mariners on a dark

and stormy sea, without compass or course, to whom no stars appear;

tossing helmless upon the weltering, angry waves, with no blessed haven

in the distance whose guiding-star invites us to its welcome rest.

The religious faith thus taught by Masonry is indispensable to the

attainment of the great ends of life; and must therefore have been

designed to be a part of it. We are made for this faith; and there must be

something, somewhere, for us to believe in. We cannot grow healthfully,

nor live happily, without it. It is therefore true. If we could cut off from any

soul all the principles taught by Masonry, the faith in a God, in immortality,

in virtue, in essential rectitude, that soul would sink into sin, misery,

darkness, and ruin. If we could cut off all sense of these truths, the man

would sink at once to the grade of the animal.

No man can suffer and be patient, can struggle and conquer, can improve

and be happy, otherwise than as the swine are, without conscience,

without hope, without a reliance on a just, wise, and beneficent God. We

must, of necessity, embrace the great truths taught by Masonry, and live

by them, to live happily. „I put my trust in God,” is the protest of Masonry

against the belief in a cruel, angry, and revengeful God, to be feared and

not reverenced by His creatures.

Society, in its great relations, is as much the creation of Heaven as is the

system of the Universe. If that bond of gravitation that holds all worlds and

systems together, were suddenly severed, the universe would fly into wild

and boundless chaos. And if we were to sever all the moral bonds that

hold society together; if we could cut off from it every conviction of Truth

and Integrity, of an authority above it, and of a conscience within it, it

would immediately rush to disorder and frightful anarchy and ruin.

The religion we teach is therefore as really a principle of things, and as

certain and true, as gravitation.

Faith in moral principles, in virtue, and in God, is as necessary for the

guidance of a man, as instinct is for the guidance of an animal. And

therefore this faith, as a principle of man’s nature, has a mission as truly

authentic in God’s Providence, as the principle of instinct. The pleasures

of the soul, too, must depend on certain principles. They must recognize a

soul, its properties and responsibilities, a conscience, and the sense of an

authority above us; and these are the principles of faith. No man can

suffer and be patient, can struggle and conquer, can improve and be

happy, without conscience, without hope, without a reliance on a just,

wise, and beneficent God. We must of necessity embrace the great truths

taught by Masonry, and live by them, to live happily. Everything in the

universe has fixed and certain laws and principles for its action;- the star in

its orbit, the animal in its activity, the physical man in his functions. And he

has likewise fixed and certain laws and principles as a spiritual being. His

soul does not die for want of aliment or guidance. For the rational soul

there is ample provision. From the lofty pine, rocked in the darkening

tempest, the cry of the young raven is heard; and it would be most strange

if there were no answer for the cry and call of the soul, tortured by want

and sorrow and agony. The total rejection of all moral and religious belief

would strike out a principle from human nature, as essential to it as

gravitation to the stars, instinct to animal life, the circulation of the blood to

the human body.

God has ordained that life shall be a social state. We are members of a

civil community. The life of that community depends upon its moral

condition. Public spirit, intelligence, uprightness, temperance, kindness,

domestic purity, will make it a happy community, and give it prosperity and

continuance. Wide-spread selfishness, dishonesty, intemperance,

libertinism, corruption, and crime, will make it miserable, and bring about

dissolution and speedy ruin. A whole people lives one life; one mighty

heart heaves in its bosom; it is one great pulse of existence that throbs

there. One stream of life flows there, with ten thousand intermingled

branches and channels, through all the homes of human love. One sound

as of many waters, a rapturous jubilee or a mournful sighing, comes up from

the congregated dwellings of a whole nation.

The Public is no vague abstraction; nor should that which is done against

that Public, against public interest, law, or virtue, press but lightly on the

conscience. It is but a vast expansion of individual life; an ocean of tears,

an atmosphere of sighs, or a great whole of joy and gladness. It suffers

with the suffering of millions; it rejoices with the joy of millions. What a vast

crime does he commit, – private man or public man, agent or contractor,

legislator or magistrate, secretary or president,-who dares, with indignity

and wrong, to strike the bosom of the Public Welfare, to encourage

venality and corruption, and shameful sale of the elective franchise, or of

office; to sow dissension, and to weaken the bonds of amity that bind a

Nation together! What a huge iniquity, he who, with vices like the daggers

of a parricide, dares to pierce that mighty heart, in which the ocean of

existence is flowing!

What an unequalled interest lies in the virtue of every one whom we love!

In his virtue, nowhere but in his virtue, is garnered up the incomparable

treasure. What care we for brother or friend, compared with what we care

for his honor, his fidelity, his reputation, his kindness? How venerable is

the rectitude of a parent! How sacred his reputation! No blight that can fall

upon a child, is like a parent’s dishonor. Heathen or Christian, every

parent would have his child do well; and pours out upon him all the

fullness of parental love, in the one desire that he may do well; that he

may be worthy of his cares, and his freely bestowed pains; that he may

walk in the way of honor and happiness. In that way he cannot walk one

step without virtue. Such is life, in its relationships. A thousand ties

embrace it, like the fine nerves of a delicate organization; like the strings

of an instrument capable of sweet melodies, but easily put out of tune or

broken, by rudeness, anger, and selfish indulgence.

If life could, by any process, be made insensible to pain and pleasure; if

the human heart were hard as adamant, then avarice, ambition, and

sensuality might channel out their paths in it, and make it their beaten

way; and none would wonder or protest. If we could be patient under the

load of a mere worldly life; if we could bear that burden as the beasts bear

it; then, like beasts, we might bend all our thoughts to the earth; and no

call from the great Heavens above us would startle us from our plodding

and earthly course.

But we art not insensible brutes, who can refuse the call of reason and

conscience. The soul is capable of remorse. When the great

dispensations of life press down upon us, we weep, and suffer and

sorrow. And sorrow and agony desire other companionships than

worldliness and irreligion. We are not willing to bear those burdens of the

heart, fear, anxiety, disappointment, and trouble, without any object or

use. We are not willing to suffer, to be sick and afflicted, to have our days

and months lost to comfort and joy, and overshadowed with calamity and

grief, without advantage or compensation; to barter away the dearest

treasures, the very sufferings, of the heart; to sell the life-blood from failing

frame and fading cheek, our tears of bitterness and groans of anguish, for

nothing. Human nature, frail, feeling, sensitive, and sorrowing, cannot bear

to suffer for nought.

Everywhere, human life is a great and solemn dispensation. Man,

suffering, enjoying, loving, hating, hoping, and fearing, chained to the

earth and yet exploring the far recesses of the universe, has the power to

commune with God and His angels. Around this great action of existence

the curtains of Time are drawn; but there are openings through them

which give us glimpses of eternity. God looks down upon this scene of

human probation. The wise and the good in all ages have interposed for it

with their teachings and their blood. Everything that exists around us,

every movement in nature every counsel of Providence, every

interposition of God, centres upon one point – the fidelity of man. And even

if the ghosts of the departed and remembered could come at midnight

through the barred doors of our dwellings, and the shrouded dead should

glide through the aisles of our churches and sit in our Masonic Temples,

their teachings would be no more eloquent and impressive than the Great

realities of life; than those memories of misspent years, those ghosts of

departed opportunities, that, pointing to our conscience and eternity cry

continually in our ears, „Work while the day lasts! for the night of death

cometh, in which no man can work.”

There are no tokens of public mourning for the calamity of the soul. Men

weep when the body dies; and when it is borne to its last rest, they follow

it with sad and mournful procession. But

for the dying soul there is no open lamentation; for the lost soul there are

no obsequies.

And yet the mind and soul of man have a value which nothing else has.

They are worth a care which nothing else is worth; and to the single,

solitary individual, they ought to possess an interest which nothing else

possesses. The stored treasures of the heart, the unfathomable mines

that are in the soul to be wrought, the broad and boundless realms of

Thought, the freighted argosy of man’s hopes and best affections, are

brighter than gold and dearer than treasure.

And yet the mind is in reality little known or considered. It is all which man

permanently is, his inward being, his divine energy, his immortal thought,

his boundless capacity, his infinite aspiration; and nevertheless, few value

it for what it is worth. Few see a brother-mind in others, through the rags

with which poverty has clothed it, beneath the crushing burdens of life,

amidst the close pressure of worldly troubles, wants and sorrows. Few

acknowledge and cheer it in that humble blot, and feel that the nobility of

earth, and the commencing glory of Heaven are there.

Men do not feel the worth of their own souls. They are proud of their

mental powers; but the intrinsic, inner, infinite worth of their own minds

they do not perceive. The poor man, admitted to a palace, feels, lofty and

immortal being as he is, like a mere ordinary thing amid the splendors that

surround him. He sees the carriage of wealth roll by him, and forgets the

intrinsic and eternal dignity of his own mind in a poor and degrading envy,

and feels as an humbler creature, because others are above him, not in

mind, but in mensuration. Men respect themselves, according as they are

more wealthy, higher in rank or office, loftier in the world’s opinion, able to

command more votes, more the favorites of the people or of Power.

The difference among men is not so much in their nature and intrinsic

power, as in the faculty of communication. Some have the capacity of

uttering and embodying in words their thoughts. All men, more or less, feel

those thoughts. The glory of genius and the rapture of virtue, when rightly

revealed, are diffused and shared among unnumbered minds. When

eloquence and poetry speak; when those glorious arts, statuary, painting,

and music, take audible or visible shape; when patriotism, charity, and


speak with a thrilling potency, the hearts of thousands glow with a kindred

joy and ecstasy. If it were not so, there would be no eloquence; for

eloquence is that to which other hearts respond; it is the faculty and power

of making other hearts respond. No one is so low or degraded, as not

sometimes to be touched with the beauty of goodness. No heart is made

of materials so common, or even base, as not sometimes to respond,

through every chord of it, to the call of honor, patriotism, generosity, and

virtue. The poor African Slave will die for the master. or mistress, or in

defence of the children, whom he loves. The poor, lost, scorned,

abandoned, outcast woman will, without expectation of reward nurse

those who are dying on every hand, utter strangers to her, with a

contagious and horrid pestilence. The pickpocket will scale burning walls

to rescue child or woman, unknown to him, from the ravenous flames.

Most glorious is this capacity! A power to commune with God and His

Angels; a reflection of the Uncreated Light; a mirror that can collect and

concentrate upon itself all the moral splendors of the Universe. It is the

soul alone that gives any value to the things of this world. and it is only by

raising the soul to its just elevation above all other things, that we can look

rightly upon the purposes of this earth. No sceptre nor throne, nor

structure of ages, nor broad empire, can compare with the wonders and

grandeurs of a single thought. That alone, of all things that have been

made, comprehends the Maker of all. That alone is the key which unlocks

all the treasures of the Universe; the power that reigns over Space, Time,

and Eternity. That, under God, is the Sovereign Dispenser to man of all

the blessings and glories that lie within the compass of possession, or the

range of possibility. Virtue, Heaven, and Immortality exist not, nor ever will

exist for us except as they exist and will exist, in the perception, feeling,

and thought of the glorious mind.

My Brother, in the hope that you have listened to and understood the

Instruction and Lecture of this Degree, and that you feel the dignity of your

own nature and the vast capacities of your own soul for good or evil, I

proceed briefly to communicate to you the remaining instruction of this


The Hebrew word, in the old Hebrew and Samaritan character, suspended

in the East, over the five columns, is ADONAÏ, one of the names of God,

usually translated Lord; and which the

Hebrews, in reading, always substitute for the True Name, which is for them


The five columns, in the five different orders of architecture, are emblematical to

us of the five principal divisions of the Ancient and Accepted Scottish Rite:

1. – The Tuscan, of the three blue Degrees, or the primitive Masonry.

2. – The Doric, of the ineffable Degrees, from the, fourth to the fourteenth,


3. – The Ionic, of the fifteenth and sixteenth, or second temple Degrees.

4. – The Corinthian, of the seventeenth and eighteenth Degrees, or those of the

new law.

5. – The Composite, of the philosophical and chivalric Degrees intermingled, from

the nineteenth to the thirty-second, inclusive.

The North Star, always fixed and immutable for us, represents the point in the

centre of the circle, or the Deity in the centre of the Universe. It is the especial

symbol of duty and of faith. To it, and the seven that continually revolve around it,

mystical meanings are attached, which you will learn hereafter, if you should be

permitted to advance, when you are made acquainted with the philosophical

doctrines of the Hebrews.

The Morning Star, rising in the East, Jupiter, called by the Hebrews Tsadõc or

Tsydyk, Just, is an emblem to us of the ever approaching dawn of perfection and

Masonic light.

The three great lights of the Lodge are symbols to us of the Power, Wisdom, and

Beneficence of the Deity. They are also symbols of the first three Sephiroth, or

Emanations of the Deity, according to the Kabalah, Kether, the omnipotent divine

will; Chochmah, the divine intellectual power to generate thought, and Binah, the

divine intellectual capacity to produce it – the two latter, usually translated

Wisdom and Understanding, being the active and the passive, the positive and

the negative, which we do not yet endeavor to explain to you. They are the

columns Jachin and Boaz, that stand at the entrance to the Masonic Temple.

In another aspect of this Degree, the Chief of the Architects [ , Rab Banaim,]

symbolizes the constitutional executive head and chief of a free government; and

the Degree teaches us that no free government can long endure, when the

people cease

to select for their magistrates the best and the wisest of their statesmen;

when, passing these by, they permit factions or sordid interests to select

for them the small, the low, the ignoble, and the obscure, and into such

hands commit the country’s destinies. There is, after all, a „divine right” to

govern; and it is vested in the ablest, wisest, best, of every nation.

„Counsel is mine, and sound wisdom: I am understanding: I am power: by

me kings do reign, and princes decree justice; by me princes rule, and

nobles, even all the magistrates of the earth.”

For the present, my Brother, let this suffice. We welcome you among us,

to this peaceful retreat of virtue, to a participation in our privileges, to a

share in our joys and our sorrows.”


"Poti face tot ce doresti insa nimanui rau" Aleister Crowley FIVEBLUEAPPLES este un spatiu in care studiem si comentam simbolul esoteric , principiile alchimice a celor 5 mistere si autocunoasterea Sinelui. Bazat pe teorii Jungiene incercam sa refacem dand sens explicativ drumului in Legenda Personala urmand simbolulrile Arcanelor Majore ale Tarotului in sens filosofic desigur. FIVEBLUEAPPLES nu este si nu va fi o organizatie sau religie ; este un spatiu care reuneste persoane cu dorinta cunoasterii , cu puterea personalitatii si cu frumusetea interioara indiferent de crez religios ,sex sau nationalitate. Militam pentru armonie, pentru umanism si liberalism si punem egal fara nici cea mai mica diferenta intre femeie si barbat. Consideram ca sec. XXI este secolul reanvierii spiritualitatii si inceputul unei noi ere a marilor Revelatii. Mottoul nostru este: "Faci tot ce doresti dar nimanui rau!" Adm blog . USA : Gabriel Fischer Adm blog Canada: Nina Russell Adm account Australia : Dan Izvernariu

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