Thoughts on the Third °
April 26, 2017
G.D.O’Bradovich III
1
Firstly, we feel an obligation to disclose that we do not hold membership in any organized fraternal associations, however, when we were members in such a fraternity, we obtained the sublime “Arrow of Light”. Secondly, we are not constrained by oaths when we offer our informed opinions and questionable speculations on Freemasonry, in fact, we are compelled to write, to provide facts, and to offer opinions. Our only self imposed limitation on freedom of expression is our insistence to conform to taste.
Allegories, by their nature, lack explanations, therefore, the lectures on the Masonic degrees are not part of the ritual. The lectures are opinions and although they may be understood as authoritative, their authority does not originate in Freemasonry. We hold the opinion that Freemasonry consists of the rituals and of symbols. Freemasonry does not explain itself and when the lectures are read, we maintain that the individual is a private citizen; he is not acting in the role of “Worshipful Master” or in any official Masonic capacity. Our opinion allows the lectures to be either significantly changed by the Grand Lodge or omitted altogether by its authority. According to our opinion, these alterations and omissions would not change the nature of Freemasonry, what it teaches, or the manner of its teachings.
The well written, or successful, allegory will be understood after the passage of sufficient time and proper reflection. Generally speaking, the more naturally occurring elements an allegory has, the easier it is to understand without ambiguity. The overwhelming majority of elements in the third degree consists of man made objects. Hence, except for such naturally occurring phenomena as “noon” and “acacia”, the story is necessarily subjected to various interpretations that are plausible, with no version approaching reasonable certainty. However, our task may be easier if we propose that the third degree is one general, but specific, allegory with an excessive amounts of symbols and accompanying symbolism. Yet, these symbols are mostly man made and do not alleviate our primary problem of discerning what standard or standards to apply for the one correct and unambiguous solution.
Masonry has two outward forms: operative masonry, whose subject is building physical structures, and speculative masonry, which “theorizes or conjectures without firm evidence”. We observe that the lack of “firm evidence” is a hallmark [landmark?] of Masonry and its history, rituals, lectures, and subsequent attempts to offer explanations. We suggest this lack of certainty, this inability of reaching an unambiguous solution, is by design and should not be rashly assigned to accidents of history or unqualified redactors. Freemasonry, Masonry, and the Craft are rightly understood by the Gentle Reader as ambiguous terms.
All commentators, whether Freemasons or not, explicitly state that the third degree teaches the immortal nature of the soul. We have been familiar with this opinion for some time and, similar to those learned commentators, have never questioned this seemingly valid explanation. To appreciate and correctly value this opinion, the Gentle Reader should be aware of certain historical dates. The Mother Lodge was formed on June 24, 1717 and the third degree was added later, circa the year 1725. So far nothing in these facts is disturbing, until one realizes that the supposed esoteric teaching of the immortal soul is occurring in 18th century London, fully two centuries after the Roman Church declared the immortal soul dogma [Lateran Council, 1517]. This vitally important secret of the immortal soul is hidden in the final ritual of an obscure and recently created organization that does not recruit, and is headquartered in a capital city of a Protestant country with free access to the Bible. This endeavor would be the equivalent of a secret organization in America in the year 1976 esoterically teaching the value of a republican form of government. Just as our American example is so bizarre as to be unbelievable, so must the explanation of the immortal soul in the third degree be unbelievable. Therefore, it is unreasonable that the teaching of the immortal soul is the main esoteric secret of the third degree.
Allegories, by their nature, lack explanations, therefore, the lectures on the Masonic degrees are not part of the ritual. The lectures are opinions and although they may be understood as authoritative, their authority does not originate in Freemasonry. We hold the opinion that Freemasonry consists of the rituals and of symbols. Freemasonry does not explain itself and when the lectures are read, we maintain that the individual is a private citizen; he is not acting in the role of “Worshipful Master” or in any official Masonic capacity. Our opinion allows the lectures to be either significantly changed by the Grand Lodge or omitted altogether by its authority. According to our opinion, these alterations and omissions would not change the nature of Freemasonry, what it teaches, or the manner of its teachings.
The well written, or successful, allegory will be understood after the passage of sufficient time and proper reflection. Generally speaking, the more naturally occurring elements an allegory has, the easier it is to understand without ambiguity. The overwhelming majority of elements in the third degree consists of man made objects. Hence, except for such naturally occurring phenomena as “noon” and “acacia”, the story is necessarily subjected to various interpretations that are plausible, with no version approaching reasonable certainty. However, our task may be easier if we propose that the third degree is one general, but specific, allegory with an excessive amounts of symbols and accompanying symbolism. Yet, these symbols are mostly man made and do not alleviate our primary problem of discerning what standard or standards to apply for the one correct and unambiguous solution.
Masonry has two outward forms: operative masonry, whose subject is building physical structures, and speculative masonry, which “theorizes or conjectures without firm evidence”. We observe that the lack of “firm evidence” is a hallmark [landmark?] of Masonry and its history, rituals, lectures, and subsequent attempts to offer explanations. We suggest this lack of certainty, this inability of reaching an unambiguous solution, is by design and should not be rashly assigned to accidents of history or unqualified redactors. Freemasonry, Masonry, and the Craft are rightly understood by the Gentle Reader as ambiguous terms.
All commentators, whether Freemasons or not, explicitly state that the third degree teaches the immortal nature of the soul. We have been familiar with this opinion for some time and, similar to those learned commentators, have never questioned this seemingly valid explanation. To appreciate and correctly value this opinion, the Gentle Reader should be aware of certain historical dates. The Mother Lodge was formed on June 24, 1717 and the third degree was added later, circa the year 1725. So far nothing in these facts is disturbing, until one realizes that the supposed esoteric teaching of the immortal soul is occurring in 18th century London, fully two centuries after the Roman Church declared the immortal soul dogma [Lateran Council, 1517]. This vitally important secret of the immortal soul is hidden in the final ritual of an obscure and recently created organization that does not recruit, and is headquartered in a capital city of a Protestant country with free access to the Bible. This endeavor would be the equivalent of a secret organization in America in the year 1976 esoterically teaching the value of a republican form of government. Just as our American example is so bizarre as to be unbelievable, so must the explanation of the immortal soul in the third degree be unbelievable. Therefore, it is unreasonable that the teaching of the immortal soul is the main esoteric secret of the third degree.
2
To the best of our knowledge, no commentator has noted the nearly universal belief in the immorality of the soul in western culture. By definition, the exoteric nature of the immortal soul cannot be described as an esoteric teaching. We propose that these commentators, by omitting discussions of current beliefs of the immortal soul, are, by this omission, denying the possibility of the immortal soul. These commentators are invariably engrossed with proclaiming, and offering various “proofs”, that Hiram Abiff is the sun, or its movements, or Osiris, or Dionysus, or any other resurrecting god from various ancient “mystery religions”. These commentators have overlooked the absurdity of the lodge teaching what everyone believed in 18th century western Europe.
We note that the Orthodox Church does not dogmatically teach the immortal soul and the Nicene Creed, while mentioning the resurrection, the final judgment, and other tenets of the faith, makes no reference to a soul, immortal or otherwise. Therefore, whatever else the ancient church professed, the immortal soul was not one of these teachings, otherwise said, the immortal soul is an invention of the western church during an unspecified time.
Although the immortal soul cannot be the ultimate teaching of this ritual, we are unable to offer any additional insights. The corpse of Hiram is ultimately interred near the temple, but we cannot know if this act is to be understood as alluding to the hope for a physical resurrection, or whether this internment is simply accommodating conventional practices. In true occult fashion, we have dispelled opinions, while being incapable of reaching one coherent solution.
The western church has both the concept of the immortal soul and several versions of the Bible, while the Orthodox church has neither. The Orthodox church teaches theosis, or the destiny of man becoming divine; the western church remains ignorant of this dogma. From the myopic position of modern Christians, we may state that theosis is an Occult or hidden belief promoted by various national Cults or churches.
In the first act of the third degree, the candidate sincerely believes he is a Master Mason, as the lodge members congregate and congratulate him. Soon enough, he will learn that reality is not dependent on his belief, nor is sincerity a factor in determining truth, as there are trials and challenges before one is raised to the sublime position of a Master Mason.
We note that the Orthodox Church does not dogmatically teach the immortal soul and the Nicene Creed, while mentioning the resurrection, the final judgment, and other tenets of the faith, makes no reference to a soul, immortal or otherwise. Therefore, whatever else the ancient church professed, the immortal soul was not one of these teachings, otherwise said, the immortal soul is an invention of the western church during an unspecified time.
Although the immortal soul cannot be the ultimate teaching of this ritual, we are unable to offer any additional insights. The corpse of Hiram is ultimately interred near the temple, but we cannot know if this act is to be understood as alluding to the hope for a physical resurrection, or whether this internment is simply accommodating conventional practices. In true occult fashion, we have dispelled opinions, while being incapable of reaching one coherent solution.
The western church has both the concept of the immortal soul and several versions of the Bible, while the Orthodox church has neither. The Orthodox church teaches theosis, or the destiny of man becoming divine; the western church remains ignorant of this dogma. From the myopic position of modern Christians, we may state that theosis is an Occult or hidden belief promoted by various national Cults or churches.
In the first act of the third degree, the candidate sincerely believes he is a Master Mason, as the lodge members congregate and congratulate him. Soon enough, he will learn that reality is not dependent on his belief, nor is sincerity a factor in determining truth, as there are trials and challenges before one is raised to the sublime position of a Master Mason.
3
Our synopsis is also an allegory and our explanation is that the fundamental Christian belief of guaranteed salvation is false, and the reality is that one must experience a ritual, an anointing, to be made a Christian.
Speculating further, we suggest that the bodily harm inflicted upon Hiram represent youth, maturity, and old age. While these three stages may not be universal, death certainly is.
The only mandatory opinion before applying to Masonry is the belief in the Great Architect of the Universe. While Masonry is tolerant of various opinions, such as revealed scriptures and politics, atheists need not apply for membership. It seems that Freemasonry does not, or cannot, offer her Light to atheists. We are uncertain if one becomes an atheist after joining the craft, if one continues to be a Mason. Does one convert to atheism, or is the profession of atheism a change one’s opinion only, and nothing else?
We must be cautious, lest we mistake the item symbolized for the item, for example, the “volume of sacred law” can be represented by a physical Bible, but then the Bible cannot be the “sacred law”. If the “sacred law” is represented by Plato's Laws, then Plato's Laws may represent the Bible. In conclusion, what is represented cannot be what is intended, it must be something else and the only method to correctly understand is the application of proper reasoning. Clearly, we do not doubt that the use of an abundance of symbols prevents the feeble minded from penetrating the veil.
One issue with many symbols is determining which items are symbols and which items are to be understood literally. We do not doubt that every lodge is truly dedicated to the Saints John, but how are we to understand the story of Hiram Abiff?
If the third degree represents a historical person, then Hiram cannot represent Hiram, but someone who was renowned and possibly attacked by elements representing the church, the state, and the mob. Our historical person was possibly buried in three locations near a religious building. If the third degree intends to represent something universal and timeless, then the candidate may represent not a historical persona, but himself. If our suggestion is true, then how are we, as outsiders, to understand the ritual? If Hiram is raised to life, then we recall Saint Paul writing that the resurrection is not in the past, the inference is that the resurrection is either after this life or during this life. The candidate is raised in this life, possibly, in the hope of a future resurrection and subsequent theosis.
We speculate that allegory and symbols [and esoteric writing techniques] are utilized as certain people and all demons are incapable of understanding or correctly interpreting these forms. Yours Truly has been known to state “I've seen bad movies.” in the presence of unruly children. The implication is that although Yours Truly has never directed a movie, we know a poor effect. This lack of experience, but knowing what is and is not acceptable regarding movies, is readily transferable to parenting; although people can agree with the observation, poor directing, and disagree with the conclusion, transferability of standards. We suggest that demons are incapable of understanding either statement unless both statements are in agreement, hence, contradictions, inexact repetitions, euphemisms, strange expressions, and omissions in reasoning abound in esoteric writing.
Therefore, we speculate that the Masonic rituals, although lacking one definitive explanation, can, with sufficient effort, be understood by man, as man, but can never be understood by demons, as demons.
As always, the Gentle Researcher will reach his own informed conclusions on the merits of completing the Boy Scouts, the success rate of teaching allegories, protestant views, theosis, and the inability of Demons to not understand symbols and allegories.
Speculating further, we suggest that the bodily harm inflicted upon Hiram represent youth, maturity, and old age. While these three stages may not be universal, death certainly is.
The only mandatory opinion before applying to Masonry is the belief in the Great Architect of the Universe. While Masonry is tolerant of various opinions, such as revealed scriptures and politics, atheists need not apply for membership. It seems that Freemasonry does not, or cannot, offer her Light to atheists. We are uncertain if one becomes an atheist after joining the craft, if one continues to be a Mason. Does one convert to atheism, or is the profession of atheism a change one’s opinion only, and nothing else?
We must be cautious, lest we mistake the item symbolized for the item, for example, the “volume of sacred law” can be represented by a physical Bible, but then the Bible cannot be the “sacred law”. If the “sacred law” is represented by Plato's Laws, then Plato's Laws may represent the Bible. In conclusion, what is represented cannot be what is intended, it must be something else and the only method to correctly understand is the application of proper reasoning. Clearly, we do not doubt that the use of an abundance of symbols prevents the feeble minded from penetrating the veil.
One issue with many symbols is determining which items are symbols and which items are to be understood literally. We do not doubt that every lodge is truly dedicated to the Saints John, but how are we to understand the story of Hiram Abiff?
If the third degree represents a historical person, then Hiram cannot represent Hiram, but someone who was renowned and possibly attacked by elements representing the church, the state, and the mob. Our historical person was possibly buried in three locations near a religious building. If the third degree intends to represent something universal and timeless, then the candidate may represent not a historical persona, but himself. If our suggestion is true, then how are we, as outsiders, to understand the ritual? If Hiram is raised to life, then we recall Saint Paul writing that the resurrection is not in the past, the inference is that the resurrection is either after this life or during this life. The candidate is raised in this life, possibly, in the hope of a future resurrection and subsequent theosis.
We speculate that allegory and symbols [and esoteric writing techniques] are utilized as certain people and all demons are incapable of understanding or correctly interpreting these forms. Yours Truly has been known to state “I've seen bad movies.” in the presence of unruly children. The implication is that although Yours Truly has never directed a movie, we know a poor effect. This lack of experience, but knowing what is and is not acceptable regarding movies, is readily transferable to parenting; although people can agree with the observation, poor directing, and disagree with the conclusion, transferability of standards. We suggest that demons are incapable of understanding either statement unless both statements are in agreement, hence, contradictions, inexact repetitions, euphemisms, strange expressions, and omissions in reasoning abound in esoteric writing.
Therefore, we speculate that the Masonic rituals, although lacking one definitive explanation, can, with sufficient effort, be understood by man, as man, but can never be understood by demons, as demons.
As always, the Gentle Researcher will reach his own informed conclusions on the merits of completing the Boy Scouts, the success rate of teaching allegories, protestant views, theosis, and the inability of Demons to not understand symbols and allegories.
How terrible is this place! This is heaven's gate.
Genesis 28:17
Genesis 28:17