The Symbolism of Freemasonry
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Of the various modes of communicating instruction to the uninformed, the masonic student is particularly interested in two; namely, the instruction by legends and that by symbols. It is to these two, almost exclusively, that he is indebted for all that he knows, and for all that he can know, of the philosophic system which is taught in the institution. All its mysteries and its dogmas, which constitute its philosophy, are entrusted for communication to the neophyte, sometimes to one, sometimes to the other of these two methods of instruction, and sometimes to both of them combined. The Freemason has no way of reaching any of the esoteric teachings of the Order except through the medium of a legend or a symbol.
A legend differs from an historical narrative only in this—that it is without documentary evidence of authenticity. It is the offspring solely of tradition. Its details may be true in part or in whole. There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false. But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends. It is a legend simply because it rests on no written foundation. It is oral, and therefore legendary.
In grave problems of history, such as the establishment of empires, the discovery and settlement of countries, or the rise and fall of dynasties, the knowledge of the truth or falsity of the legendary narrative will be of importance, because the value of history is impaired by the imputation of doubt. But it is not so in Freemasonry. Here there need be no absolute question of the truth or falsity of the legend. The object of the masonic legends is not to establish historical facts, but to convey philosophical doctrines. They are a method by which esoteric instruction is communicated, and the student accepts them with reference to nothing else except their positive use and meaning as developing masonic dogmas. Take, for instance, the Hiramic legend of the third degree. Of what importance is it to the disciple of Masonry whether it be true or false? All that he wants to know is its internal signification; and when he learns that it is intended to illustrate the doctrine of the immortality of the soul, he is content with that interpretation, and he does not deem it necessary, except as a matter of curious or antiquarian inquiry, to investigate its historical accuracy, or to reconcile any of its apparent contradictions. So of the lost keystone; so of the second temple; so of the hidden ark: these are to him legendary narratives, which, like the casket, would be of no value were it not for the precious jewel contained within. Each of these legends is the expression of a philosophical idea.
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Of the various modes of communicating instruction to the uninformed, the masonic student is particularly interested in two; namely, the instruction by legends and that by symbols. It is to these two, almost exclusively, that he is indebted for all that he knows, and for all that he can know, of the philosophic system which is taught in the institution. All its mysteries and its dogmas, which constitute its philosophy, are entrusted for communication to the neophyte, sometimes to one, sometimes to the other of these two methods of instruction, and sometimes to both of them combined. The Freemason has no way of reaching any of the esoteric teachings of the Order except through the medium of a legend or a symbol.
A legend differs from an historical narrative only in this—that it is without documentary evidence of authenticity. It is the offspring solely of tradition. Its details may be true in part or in whole. There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false. But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends. It is a legend simply because it rests on no written foundation. It is oral, and therefore legendary.
In grave problems of history, such as the establishment of empires, the discovery and settlement of countries, or the rise and fall of dynasties, the knowledge of the truth or falsity of the legendary narrative will be of importance, because the value of history is impaired by the imputation of doubt. But it is not so in Freemasonry. Here there need be no absolute question of the truth or falsity of the legend. The object of the masonic legends is not to establish historical facts, but to convey philosophical doctrines. They are a method by which esoteric instruction is communicated, and the student accepts them with reference to nothing else except their positive use and meaning as developing masonic dogmas. Take, for instance, the Hiramic legend of the third degree. Of what importance is it to the disciple of Masonry whether it be true or false? All that he wants to know is its internal signification; and when he learns that it is intended to illustrate the doctrine of the immortality of the soul, he is content with that interpretation, and he does not deem it necessary, except as a matter of curious or antiquarian inquiry, to investigate its historical accuracy, or to reconcile any of its apparent contradictions. So of the lost keystone; so of the second temple; so of the hidden ark: these are to him legendary narratives, which, like the casket, would be of no value were it not for the precious jewel contained within. Each of these legends is the expression of a philosophical idea.
The Symbolism of Freemasonry
This ebook is complete with linked Table of Content making navigation quicker and easier.
Of the various modes of communicating instruction to the uninformed, the masonic student is particularly interested in two; namely, the instruction by legends and that by symbols. It is to these two, almost exclusively, that he is indebted for all that he knows, and for all that he can know, of the philosophic system which is taught in the institution. All its mysteries and its dogmas, which constitute its philosophy, are entrusted for communication to the neophyte, sometimes to one, sometimes to the other of these two methods of instruction, and sometimes to both of them combined. The Freemason has no way of reaching any of the esoteric teachings of the Order except through the medium of a legend or a symbol.
A legend differs from an historical narrative only in this—that it is without documentary evidence of authenticity. It is the offspring solely of tradition. Its details may be true in part or in whole. There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false. But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends. It is a legend simply because it rests on no written foundation. It is oral, and therefore legendary.
In grave problems of history, such as the establishment of empires, the discovery and settlement of countries, or the rise and fall of dynasties, the knowledge of the truth or falsity of the legendary narrative will be of importance, because the value of history is impaired by the imputation of doubt. But it is not so in Freemasonry. Here there need be no absolute question of the truth or falsity of the legend. The object of the masonic legends is not to establish historical facts, but to convey philosophical doctrines. They are a method by which esoteric instruction is communicated, and the student accepts them with reference to nothing else except their positive use and meaning as developing masonic dogmas. Take, for instance, the Hiramic legend of the third degree. Of what importance is it to the disciple of Masonry whether it be true or false? All that he wants to know is its internal signification; and when he learns that it is intended to illustrate the doctrine of the immortality of the soul, he is content with that interpretation, and he does not deem it necessary, except as a matter of curious or antiquarian inquiry, to investigate its historical accuracy, or to reconcile any of its apparent contradictions. So of the lost keystone; so of the second temple; so of the hidden ark: these are to him legendary narratives, which, like the casket, would be of no value were it not for the precious jewel contained within. Each of these legends is the expression of a philosophical idea.
Of the various modes of communicating instruction to the uninformed, the masonic student is particularly interested in two; namely, the instruction by legends and that by symbols. It is to these two, almost exclusively, that he is indebted for all that he knows, and for all that he can know, of the philosophic system which is taught in the institution. All its mysteries and its dogmas, which constitute its philosophy, are entrusted for communication to the neophyte, sometimes to one, sometimes to the other of these two methods of instruction, and sometimes to both of them combined. The Freemason has no way of reaching any of the esoteric teachings of the Order except through the medium of a legend or a symbol.
A legend differs from an historical narrative only in this—that it is without documentary evidence of authenticity. It is the offspring solely of tradition. Its details may be true in part or in whole. There may be no internal evidence to the contrary, or there may be internal evidence that they are altogether false. But neither the possibility of truth in the one case, nor the certainty of falsehood in the other, can remove the traditional narrative from the class of legends. It is a legend simply because it rests on no written foundation. It is oral, and therefore legendary.
In grave problems of history, such as the establishment of empires, the discovery and settlement of countries, or the rise and fall of dynasties, the knowledge of the truth or falsity of the legendary narrative will be of importance, because the value of history is impaired by the imputation of doubt. But it is not so in Freemasonry. Here there need be no absolute question of the truth or falsity of the legend. The object of the masonic legends is not to establish historical facts, but to convey philosophical doctrines. They are a method by which esoteric instruction is communicated, and the student accepts them with reference to nothing else except their positive use and meaning as developing masonic dogmas. Take, for instance, the Hiramic legend of the third degree. Of what importance is it to the disciple of Masonry whether it be true or false? All that he wants to know is its internal signification; and when he learns that it is intended to illustrate the doctrine of the immortality of the soul, he is content with that interpretation, and he does not deem it necessary, except as a matter of curious or antiquarian inquiry, to investigate its historical accuracy, or to reconcile any of its apparent contradictions. So of the lost keystone; so of the second temple; so of the hidden ark: these are to him legendary narratives, which, like the casket, would be of no value were it not for the precious jewel contained within. Each of these legends is the expression of a philosophical idea.
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The Symbolism of Freemasonry
The Symbolism of Freemasonry
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Product Details
| BN ID: | 2940011896286 |
|---|---|
| Publisher: | WHITE DOG PUBLISHING |
| Publication date: | 11/17/2010 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| File size: | 684 KB |
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