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The Can. is admitted on he C....... s, and this fact is of far greater significance than most brethren probably realise. Firstly, as has been noted, one arm of the C.s is always at the C., no matter how far the other may travel, and from the point of view of the Can., though he knows it not, this act in a sense indicates that his heart, and therefore he himself, is at or on the C........e. Secondly, the C....s in this degree link up with the Sq. used in the former degree on a similar occasion. We have seen in the previous books that the Sq. and C........s are united on the Ped. in such a way as to form the vesica piscis, the emblem of the female principle, and the symbol of birth and rebirth. Hence symbolically thc Can. passes through the vesica piscis. Also after entering the Lodge in this, as in the previous degrees, he kn....s while the blessing of Heaven is invoked, and as he does so the wands of the deacons are crossed above his head. He thus kn........s in a triangle, the emblem of Spirit, and itself connected with the lozenge. Two equilateral triangles make a lozenge, which is produced from the vesica piscis-formed by two circles, as shown by the first proposition in Euclid. In view of the great stress laid upon Geometry throughout the whole of our rituals these facts cannot be ignored. Our Operative Brn. must have realised that the whole science of Geometry arises out of this first proposition, which shows how to make a triangle (the emblem of the Trinity and the Spirit) by means of two circles whose circumferences pass through the centre of each other. In doing so they form the vesica piscis, which gives birth first of all to the triangle, and secondly, to the double triangle, in the form of a lozenge. This last emblem is symbolised by the sq., denoting matter, and the c...s, denoting spirit. The above facts throw a flood of light upon the interplay between these Masonic emblems. Before leaving this subject it is worth while pointing out that the Can. likewise takes every Ob. in Craft masonry within this triangle, and that the same method is employed in other ancient rites, including those of the Society of Heaven and Earth in China, where the Can. kn...s on one sword, while two others are held over his head so as to form a triangle of steel. The Can. now starts on his three symbolical journeys. He first satisfies the J.W., representing the Body, that he is an E.A., i.e., a man of good moral character. He next satisfies the S.W., representing the Soul, that he has benefited by the lessons of life and acquired intellectual knowledge. Then comes the third journey, when he is once more challenged by the Soul, who demands the P.W., the full significance of which has already been explained. Let us combine these meanings! He comes laden with worldly possessions, which in themselves carry the seeds of death, unconsciously representing in his person the worker in metals who made the twin colunms, and is about to be entombed. (tymboxein). Therefore the Soul presents him to the Spirit as one properly prepared to carry out the part of his great predecessor. There is a point here which we need to realise, for it is one which is often overlooked. In the previous degrees only one Deacon was instructed to lead the Can. by the proper S...ps to the E., but here both are needed. From the practical point of view there is no obvious reason why the help of the J.D. should be invoked at all, and as the ceremony is usually carried out he does nothing but look on. I believe, however, the S.D. should first go through the S...ps and the J.D., should assist the Can. to copy his example. If thus were so we should get an almost exact repetition of the analogous ceremony in the R.A. where the p.s., corresponding to the S.D., is helped by an assistant. Thus, with the Can., in both cases we get a Trinity, only one of whom actually descends into the g., or, in the other case, into the v. As Major Sanderson has pointed out in An Examination of the Masonic Ritual, among the primitive, races usually, a man who stepped over an o.g. would be considered to have committed sacrilege, and almost certainly would be slain, but, on the other hand, we do know that in many Initiatory Rites either the Can., or someone else for him, steps down into a gr., and is subsequently symbolically sl...n therein. If this be the true interpretation of this part of the ceremony, the reason for the presence of the two deacons in addition to the Can. becomes clear. It is only the Body that descends into the clear the Soul and the Spirit have no part therein. Thus, for the moment, though only temporarily, these three represene the triune nature of man, while the three principal officers represent the triune nature of God. The fact that this is undoubtedly true in the case of the R.A., makes it almost certain that the same idea underlies this apparently unimportant diffirence between the arrangements in the third degree, and those followed in the first and second. Again and again when one comes to study carefully the details of our ritual, one finds little points, such as these, which would certainly not have survived the drastic revision of 1816 if there had not been present some men who really did understand the inner meaning of our ceremonies, and refused to allow important lessons to be lost by the removal of what, at first sight, appear to be unnecessary details. Therefore, those of us who value the inner meaning of our ceremonies owe a deep debt of gratitude to these men, even though their actual names be unknown to us, and on our part a duty is imposed on us that we shall not hastily tamper with the rituals, merely because we do not ourselves see the full significance of a phrase or think that by revising it we can make the wording run more smoothly. The next factor we must consider most carefuUy is the actual sp...s themselves. These make the Latin cross of suffuring and sacrifice. Sometimes the sp..s are not done quite correctly, for the Can. should be careful to face due North, due South, and due East respectively. This procedure undoubtedly refers to the three entrances of the Temple through which H.A.B. endeavoured to escape. Hence it is we see that the Master himself trod out the cross of Calvary during the tragedy, and in a sense made the Consecration Cross of the Temple. In a mediaeval church, and even to-day at the consecration of a church according to the Anglican ordinance, there should be a dedication cross marked on the building. In the Middle Ages these were usually marked on the pillars, and apparently corresponded to the mark made by an illiterate person when witnessing a deed. The Consecrating Bishop sometimes drew this cross on the pillar or wall, or sometimes merely traced over a cross already painted there for the purpose. Any new piece of work in a church, even if only a new fresco, had its dedication cross. For example :-At Chaldon Church, Surrey, the dedication cross is marked on the margin of a fresco depicting The Brig of Dread, described at length in Freemasonry and the Ancient Gods. Bearing these facts in mind, we shall perceive that, even from the Operative point of view, the manner of advancing in this degree, and the manner in which H.A.B. met his end, had a peculiar significance. The Great Architect of the Temple must have traced the dedication cross the whole length and breadth of the Temple in his own blood. Moreover, such dedication crosses as have actually survived are nearly always found to be painted in red. Thus, H.A.B.'s last work was, as it were, to commence the consecration of the Temple which was completed by K.S., for until that cross had been marked either on the wail or pavement, according to mediaeval Operative ideas the building could not be consecrated. Therefore, the Can., who is reenacting the same drama, must obviously do likewise, and in so doing dedicates the Temple of his body. But there is still more hidden within this ceremonial act. The ancient Knights Templar were accused of trampling on the cr., and a careful examination of the evidence taken at the trial shows that in reality they took a ritual sp., somewhat similar to those taken by the Can. in this degree. One of the esoteric meanings indicated is the Way of the Cross which leads to Calvary. Furhermore, having thus traced out a cr. he is subsequendy laid on it, and this fact is emphasised by the position in which his legs or feet are placed. The foot of this cr. reaches to the Ped., on which rests the O.T. If, therefore, this symbolical cr. were raised as it was on Calvary it would rest on the O.T., and the Can. would face the E., and would be, as it were, on a mountain. This fact should be borne in mind by those who seek a Christian interpretation of our Craft ceremonies. Mystically interpreted, it indicates that every aspirant for union with the Divine must tread the Way of the Cross, and suffer and die thereon, in order that he may rise to a new life, a realisation of his union with the Infinite. Even those who are disinclined to admit the possibility of a Christian interpretatior, of the Craft degrees, must recognise the fact that this cr. is the cr. of sacrifice and means that the true aspirant must be prepared to sacrifice everything in his search after Truth. The number of the sp...s is the combination of the Trinity and of the four elements, representing matter. It is the same number as forms the perfect lodge, and also the seven elements which form man, whether we interpret it according to the ancient Egyptian system, or in the more modern form of the five physical senses, the Soul and the Spirit. In the latter case it indicates that the man must be prepared to sacrifice, or shall we say dedicate to God, Body, Soul and Spirit. There are yet other profound meanings in this one ritual act, but enough has been written to set my readers pondering for themselves, and we will therefore proceed to consider the next point in the ceremony. The Ob. itself contains one or two interesting points. Thus it indicates that a M.M.'s Lodge must always be open on the C.. This shows us at once that we are dealing with a ceremony with a mystical meaning, for the C. means the same as the middle ch. in the second degree-the secret chamber of the heart, where dwells the Divine Spark-and so tells us in veiled language that all that happens thereafter is a spiritual experience, which sooner or later comes to every mystic. The special moral obligations which the Can. undertakes should be noted, but require no explanation. It is, however, difficult to understand why they should be deferred until this stage. In the ancient charges similar obligations are imposed apparently on the E.A., and this seems more logical. The Py. varies even in different parts of England, but in essentials is always the same. You are s. at the c., and the manner of disposal is very reminiscent of the way in which the dead are cremated in India in honour of Shiva. There the corpse is burnt near running water, preferably near the Ganges, and the ashes are thrown into the air over the river to the four cardinal points, that the winds may scatter them. It must be remembered that Shiva represents the destructive attribute of the Diety and he makes the P.S. of a M.M. on his statues. His is the element of fire, and all these facts must be born in mind when considering our own Py. The position of the Sq. and Cs., in addition to the explanation given, indicates that the spirit, represented by the Cs., now dominates the body, typified by the Sq.. |
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