The philosophy of Freemasonry is probably the least understood of all subjects pertaining to our Craft. It is relatively easy for the individual Mason to obtain a reasonable knowledge of its symbolism. However, many Brethren sooner or later encounter philosophy in their search for knowledge within the framework of Masonry, and in doing so may feel that while some of their Brethren may understand it, to them it is incomprehensible. There are, perhaps, two primary reasons for this. First, the almost universal view that the great philosophers of the past were intellectual giants whose thinking was on a plane high above the understanding of the average man. Second, nearly everyone at some time or another for his own edification has had a brief encounter with the works of Plato, Socrates or the other great philosophers, and, with no one to guide him, has given up after a few chapters. As a result, he comes to think of philosophy as something for only the lucky few who can understand it.
We can discard two of these categories. We are primarily interested in moral philosophy, since Freemasonry is a moral science. Hence to apply the above definition to Masonry, we must pursue wisdom in moral philosophy.
Wisdom is the use of knowledge or judgment. Intelligence determines or limits the extent of one s thinking process. We might even say that intelligence governs our ability to retain knowledge. Knowledge, in itself, is easy to attain. It is one of the most inexpensive items we can acquire and we can acquire it within the limitations of our intelligence. Wisdom, on the other hand, is God-given.
To better understand the area in which we should direct our efforts in this search after moral wisdom, let us examine the story of the Garden of Eden. According to the story, the serpent took the forbidden fruit of the tree of Wisdom and gave it to Eve, who in turn gave it to Adam and they both did eat thereof. When God learned of this, He drove them from the garden because, having eaten of the forbidden fruit, they had become in part like God. To quote Chapter 4, Verse 22 of Genesis, "And the Lord God said, Behold, the man has become as one of us, to know good and evil." Thus was man given the power of choice. It is in this realm of choice that we must work to attain moral philosophy.
Before developing this subject more thoroughly, we should consider very briefly some renowned writers on Masonic philosophy. Four of the more important ones are William Preston, Karl Krause, George Oliver and Albert Pike.
William Preston was born in Edinburgh, Scotland, on August 7, 1742. He was connected with the printing industry, became a Freemason and was Master of his Lodge at the age of 25. He is credited with constructing the degree lectures in the form we have today, particularly the Fellow Craft lecture. Living in an intellectual period, it was only natural for him to think that knowledge was the key to the philosophy of Freemasonry. Karl Krause was born near Leipzig, Germany, in 1781. He was the founder of a law school and taught law for a number of years. He also wrote extensively on the philosophy of law. Krause approached Masonic philosophy through morals and argued that the maintenance of a social order means responsibility to man.
George Oliver was born in England, on November 5, 1782. He, too, was a teacher and was a master at King Edward s Grammar School. He based his Masonic philosophy on tradition, contending that pure Masonry was taught by Seth to his descendants before the great flood and that Masonry, therefore, is a traditional science of morality. Albert Pike was born in Boston, on December 29, 1809. He gave us a metaphysical (beyond the real or material) approach to Masonic philosophy.
Freemasonry attempts to establish that control by the teachings of the point within a circle. The circle establishes the boundary line beyond which he should not go. Man establishes the dimensions of the circle by the limiting effect of the Holy Scriptures and by the examples of the two great saints. Thus, though the individual be rough and rugged or learned and polished, the teachings of this particular Masonic symbolism clearly delineates the boundary which determines the just and upright man.
Let us now consider the allegory of the third degree and see how it may be applied in our search for wisdom in morality. What is the moral application of the word picture which constitutes the legend of H.A.?
Here was a man, talented, giving all of his immense knowledge to the task of designing much of the Temple with its beautiful adornments and supervising its erection. How proud he must have been to have such an important part in the construction of the greatest edifice of its time ! Greatest, not because it was so large, but because it was to be the dwelling place of the most High God. But jealousy and envy were abundant then even as they are today. It is easy to see how many of the workmen, burdened with the superstition, thought that he had some mystic secret that enabled him to perform this great task so superbly. And if they could obtain this secret, they, too, could be of equal importance. Therefore, they conspired to force this secret from him.
Today, we have the same basic situation constantly with us and it is just as deadly as it was in the time of H.A. One who achieves some measure of success is almost certain to arouse the envy and criticism of his fellow men. They make baseless assertions to others and their actions prove the axiom that the tongue is mightier than the sword. They criticize, they ridicule, they crucify and sometimes they succeed in destroying the good name of their victim. Yet, throughout all this as the object of their venom, the person must maintain his fidelity to his fellow men and to his ideals as did our ancient Brother.
Note : The Masonic Philosophy was extracted from the Grand Lodge F&AM of Ohio "Candidate Councelor's Handbook", with some editing.
Reference : VOL. 19, WINTER 1998, No. 8; pages 228, 229, 230 & 231
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