Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry Part 60

The three murderers of Khir-Om symbolize Pontius Pilate, Caiaphas the High-Priest, and Judas Iscariot: and the three blows given him are the betrayal by the last, the refusal of Roman protection by Pilate, and the condemnation by the High-Priest. They also symbolize the blow on the ear, the scourging, and the crown of thorns. The twelve fellow-crafts sent in search of the body are the twelve disciples, in doubt whether to believe that the Redeemer would rise from the dead.

The Master's word, supposed to be lost, symbolizes the Christian faith and religion, supposed to have been crushed and destroyed when the Saviour was crucified, after Iscariot had betrayed Him, and Peter deserted Him, and when the other disciples doubted whether He would arise from the dead; but which rose from His tomb and flowed rapidly over the civilized world; and so that which was supposed to be _lost_ was _found_. It symbolizes also the Saviour Himself; the WORD that was in the beginning--that was _with_ G.o.d, and that _was_ G.o.d; the Word of life, that was made flesh and dwelt among us, and was supposed to be lost, while He lay in the tomb, for three days, and His disciples "as yet knew not the scripture that He must rise again from the dead," and doubted when they heard of it, and were amazed and frightened and still doubted when He appeared among them.

The bush of acacia placed at the head of the grave of Khir-Om is an emblem of resurrection and immortality.

Such are the explanations of our Christian brethren; ent.i.tled, like those of all other Masons, to a respectful consideration.

CLOSING INSTRUCTION,

There is no pretence to infallibility in Masonry. It is not for us to dictate to any man what he shall believe. We have hitherto, in the instruction of the several Degrees, confined ourselves to laying before you the great thoughts that have found expression in the different ages of the world, leaving you to decide for yourself as to the orthodoxy or heterodoxy of each, and what proportion of truth, if any, each contained. We shall pursue no other course in this closing Philosophical instruction; in which we propose to deal with the highest questions that have ever exercised the human mind,--with the existence and the nature of a G.o.d, with the existence and the nature of the human soul, and with the relations of the divine and human spirit with the merely material Universe. There can be no questions more important to an intelligent being, none that have for him a more direct and personal interest; and to this last word of Scottish Masonry we invite your serious and attentive consideration. And, as what we shall now say will be but the completion and rounding-off of what we have already said in several of the preceding Degrees, in regard to the Old Thought and the Ancient Philosophies, we hope that you have noted and not forgotten our previous lessons, without which this would seem imperfect and fragmentary.

In its idea of rewarding a faithful and intelligent workman by conferring upon him a knowledge of the True Word, Masonry has perpetuated a very great truth, because it involves the proposition that the idea which a man forms of G.o.d is always the most important element in his speculative theory of the Universe, and in his particular practical plan of action for the Church, the State, the Community, the Family, and his own individual life. It will ever make a vast difference in the conduct of a people in war or peace, whether they believe the Supreme G.o.d to be a cruel Deity, delighting in sacrifice and blood, or a G.o.d of Love; and an individual's speculative theory as to the mode and extent of G.o.d's government, and as to the nature and reality of his own free-will and consequent responsibility, will needs have great influence in shaping the course of his life and conversation.

We see every day the vast influence of the popular idea of G.o.d. All the great historical civilizations of the race have grown out of the national ideas which were formed of G.o.d; or have been intimately connected with those ideas. The popular Theology, which at first is only an abstract idea in the heads of philosophers, by and by shows itself in the laws, and in the punishments for crime, in the churches, the ceremonies and the sacraments, the festivals and the fasts, the weddings, the baptisms and the funerals, in the hospitals, the colleges, the schools, and all the social charities, in the relations of husband and wife, parent and child, in the daily work and the daily prayer of every man.

As the world grows in its development, it necessarily _out_grows its ancient ideas of G.o.d, which were only temporary and provisional. A man who has a higher conception of G.o.d than those about him, and who denies that their conception _is_ G.o.d, is very likely to be called an Atheist by men who are really far less believers in a G.o.d than he. Thus the Christians, who said the Heathen idols were no G.o.ds, were accounted Atheists by the People, and accordingly put to death; and Jesus of Nazareth was crucified as an unbelieving blasphemer, by the Jews.

There is a mere formal Atheism, which is a denial of G.o.d in _terms_, but not in _reality_. A man says, There is no G.o.d; that is, no G.o.d that is self-originated, or that never originated, but always WAS and HAD BEEN, who is the cause of existence, who is the Mind and the Providence of the Universe; and so the order, beauty, and harmony of the world of matter and mind do not indicate any plan or purpose of Deity. But, he says, NATURE,--meaning by that the whole sum-total of existence,--_that_ is powerful, active, wise, and good; _Nature_ is self-originated, or always was and had been, the cause of its own existence, the mind of the Universe and the Providence of itself. There is obviously a plan and purpose whereby order, beauty, and harmony are brought about; but all that is the plan and purpose of nature.

In such cases, the absolute denial of G.o.d is only formal and not real.

The _qualities_ of G.o.d are admitted, and affirmed to be real; and it is a mere change of name to call the possessor of those qualities, _Nature_, and not _G.o.d_. The real question is, whether such Qualities exist, as we call G.o.d; and not, by what particular name we shall designate the Qualities. One man may call the sum total of these Qualities, Nature; another, Heaven; a third, Universe, a fourth, Matter; a fifth, Spirit; a sixth, G.o.d, Theos, Zeus, Alfadir, Allah, or what he pleases. All admit the existence of the Being, Power, or ENS, thus diversely named. The name is of the smallest consequence.

_Real_ Atheism is the denial of the existence of _any_ G.o.d, of the actuality of all possible ideas of G.o.d. It denies that there is _any_ Mind, Intelligence, or ENS, that is the Cause and Providence of the Universe, and of any Thing or any Existence, Soul, Spirit, or Being, that _intentionally_ or _intelligently_ produces the Order, Beauty, and Harmony thereof, and the constant and regular modes of operation therein. It must necessarily deny that there is any law, order, or harmony in existence, or any constant mode of operation in the world; for it is utterly impossible for any human creature to conceive, however much he may _pretend_ to do so, of either of these, except as a consequence of the action of Intelligence; which is, indeed, that otherwise unknown thing, the existence of which these alone prove; otherwise than as the cause of these, not a thing at all; a mere _name_ for the wholly uncognizable cause of these.

The _real_ atheist must deny the existence of the Qualities of G.o.d, deny that there is any mind of or in the Universe, any self-conscious Providence, any Providence at all. He must deny that there is any Being or Cause of Finite things, that is self-consciously powerful, wise, just, loving, and faithful to itself and its own nature. He must deny that there is any _plan_ in the Universe or any part of it. He must hold, either that matter is eternal, or that it originated itself, which is absurd, or that it was originated by an Intelligence, or at least by a Cause; and then he admits a G.o.d. No doubt it is beyond the reach of our faculties to imagine _how_ matter originated,--how it began to _be_, in s.p.a.ce where before was nothing, or G.o.d only. But it is equally beyond the reach of our faculties to imagine it eternal and _un_originated. To hold it to be eternal, without thought or will; that the specific forms of it, the seed, the rock, the tree, the man, the solar system, all came with no forethought planning or producing them, by "chance" or "the fortuitous concourse of atoms" of matter that has no thought or will; and that they indicate no mind, no plan, no purpose, no providence, is absurd. It is not to deny the _existence_ of what we understand by mind, plan, purpose, Providence; but to insist that these words shall have some other meaning than that which the human race has ever attached to them: shall mean some unknown thing, for which the human race has no _name_, because it has of such a thing no possible idea. Either there never was any such thing as a "plan," and the word is nonsense, or the Universe exists in conformity to a plan. The _word_ never meant, and never can mean, any other _thing_ than that which the Universe exhibits.

So with the word "_purpose_;" so with the word "_Providence_." They mean nothing, or else only what the Universe proves.

It was soon found that the denial of a Conscious Power, the cause of man and of his life, of a Providence, or a Mind and Intelligence arranging man in reference to the world, and the world in reference to man, would not satisfy the instinctive desires of _human_ nature, or account for the facts of _material_ nature. It did not long answer to say, if it ever _was_ said, that the Universe was drifting in the void inane, and neither it, nor any mind within or without it, knew of its whence, its whither, or its whereabouts; that man was drifting in the Universe, knowing little of his whereabouts, nothing of his whence or whither; that there was no Mind, no Providence, no Power, that knew any better; nothing that guided and directed man in his drifting, or the Universe in the weltering waste of Time. To say to man and woman, "your heroism, your bravery, your self-denial all comes to nothing: your n.o.bleness will do you no good: you will die, and your n.o.bleness will do mankind no service; for there is no plan or order in all these things; everything comes and goes by the fortuitous concourse of atoms;" did not, nor ever will, long satisfy the human mind.

True, the theory of Atheism has been uttered. It has been said, "Death is the end: this is a world without a G.o.d: you are a body without a soul: there is a Here, but no Hereafter for you; an Earth, but no Heaven. Die, and return to your dust. Man is bones, blood, bowels, and brain; mind is matter: there is no soul in the brain, nothing but nerves. We can see all the way to a little star in the nebula of Orion's belt; so distant that it will take light a thousand millions of years to come from it to the earth, journeying at the rate of twelve millions of miles a minute. There is no Heaven this side of that: you see all the way through: there is not a speck of Heaven; and do you think there is any beyond it; and if so, when would you reach it? There is no Providence. Nature is a fortuitous concourse of atoms; thought is a fortuitous function of matter, a fortuitous result of a fortuitous result, a chance-shot from the great wind-gun of the Universe, accidentally loaded, pointed at random, and fired off by chance. Things _happen_; they are not _arranged_. There is luck, and there is ill-luck; but there is no Providence. Die you into dust!" Does all this satisfy the human instinct of immortality, that makes us ever long, with unutterable longing, to join ourselves again to our dear ones who have gone away before us, and to mankind, for eternal life? Does it satisfy our mighty hungering and thirst for immortality, our anxious longing to come nearer to, and to know more of, the Eternal Cause of all things?

Men never could be content to believe that there was no mind that thought for man, no conscience to enact eternal laws, no heart to love those whom nothing of earth loves or cares for, no will of the Universe to marshal the nations in the way of wisdom, justice, and love. History is not--thank G.o.d! we _know_ it is not,--the fortuitous concourse of events, or Nature that of atoms. We cannot believe that there is no plan nor purpose in Nature, to guide our going out and coming in: that there is a mighty going, but it goes nowhere; that all beauty, wisdom, affection, justice, morality in the world, is an accident, and may end to-morrow.

All over the world there is heroism unrequited, or paid with misery; vice on thrones, corruption in high places, n.o.bleness in poverty or even in chains, the gentle devotion of woman rewarded by brutal neglect or more brutal abuse and violence; everywhere want, misery, over-work, and under-wages. Add to these the Atheist's creed,--a body without a soul, an earth without a Heaven, a world without a G.o.d; and what a Pandemonium would we make of this world!

The intellect of the Atheist would find matter everywhere; but no Causing and Providing Mind: his moral sense would find no Equitable Will, no Beauty of Moral Excellence, no Conscience enacting justice into the unchanging law of right, no spiritual Order or spiritual Providence, but only material Fate and Chance. His affections would find only finite things to love; and to them the dead who _were_ loved and who died yesterday, are like the rainbow that yesterday evening lived a moment and then pa.s.sed away. His soul, flying through the vast Inane, and feeling the darkness with its wings, seeking the Soul of all, which at once is Reason, Conscience, and the Heart of all that is, would find no G.o.d, but a Universe all disorder; no Infinite, no Reason, no Conscience, no Heart, no Soul of things; nothing to reverence, to esteem, to love, to wors.h.i.+p, to trust in; but only an Ugly Force, alien and foreign to us, that strikes down those we love, and makes us mere worms on the hot sand of the world. No voice would speak from the Earth to comfort him.

It is a cruel mother, that great Earth, that devours her young,--a Force and nothing more. Out of the sky would smile no kind Providence, in all its thousand starry eyes; and in storms a malignant violence, with its lightning-sword, would stab into the darkness, seeking for men to murder.

No man ever was or ever can be content with that. The evidence of G.o.d has been ploughed into Nature so deeply, and so deeply woven into the texture of the human soul, that Atheism has never become a faith, though it has sometimes a.s.sumed the shape of theory. Religion is natural to man. Instinctively he turns to G.o.d and reverences and relies on Him. In the Mathematics of the Heavens, written in gorgeous diagrams of fire, he sees law, order, beauty, harmony without end: in the ethics of the little nations that inhabit the ant-hills he sees the same; in all Nature, animate and inanimate, he sees the evidences of a Design, a Will, an Intelligence, and a G.o.d,--of a G.o.d beneficent and loving as well as wise, and merciful and indulgent as well as powerful.

To man, surrounded by the material Universe, and conscious of the influence that his material environments exercised upon his fortunes and his present destiny;--to man, ever confronted with the splendors of the starry heavens, the regular march of the seasons, the phenomena of sunrise and moonrise, and all the evidences of intelligence and design that everywhere pressed upon and overwhelmed him, all imaginable questions as to the nature and cause of these phenomena constantly recurred, demanding to be solved, and refusing to be sent away unanswered. And still, after the lapse of ages, press upon the human mind and demand solution, the same great questions--perhaps still demanding it in vain.

Advancing to the period when man had ceased to look upon the separate parts and individual forces of the Universe as G.o.ds,--when he had come to look upon it as a whole, this question, among the earliest, occurred to him, and insisted on being answered: "Is this material Universe self-existent, or was it created? Is it eternal, or did it originate?"

And then in succession came crowding on the human mind these other questions:

"Is this material Universe a mere aggregate of fortuitous combinations of matter, or is it the result and work of intelligence, acting upon a plan?

"If there _be_ such an Intelligence, what and where is it? Is the material Universe _itself_ an Intelligent being? Is it like man, a body and a soul? Does Nature act upon itself, or is there a Cause beyond it that acts upon it?

"If there is a _personal_ G.o.d, _separate from_ the material Universe, that created all things, Himself uncreated, is He corporeal or incorporeal, material or spiritual, the soul of the Universe or wholly apart from it? and if He be Spirit, what then is spirit?

"Was that Supreme Deity active or quiescent before the creation; and if quiescent during a previous eternity, what necessity of His nature moved Him at last to create a world; or was it a mere whim that had no motive?

"Was matter co-existent with Him, or absolutely created by him out of nothing? Did He _create_ it, or only _mould_ and _shape_ and _fas.h.i.+on_ a chaos already existing, co-existent with Himself?

"Did the Deity _directly_ create matter, or was creation the work of inferior deities, emanations from Himself?

"If He be good and just, whence comes it that, foreknowing everything, He has allowed sorrow and evil to exist; and how to reconcile with His benevolence and wisdom the prosperity of vice and the misfortunes of virtue in this world?" And then, as to man himself, recurred these other questions, as they continue to recur to all of us:

"What is it in us that thinks? Is Thought the mere result of material organization; or is there in us a _soul_ that thinks, separate from and resident in the body? If the latter, is it eternal and uncreated; and if not, how created? Is it distinct from G.o.d, or an emanation from Him? Is it _inherently_ immortal, or only so by destination, because G.o.d has willed it? Is it to return to and be merged in Him, or ever to exist, separately from Him, with its present ident.i.ty?

"If G.o.d has fore-seen and fore-arranged all that occurs, how has man any real free-will, or the least control over circ.u.mstances? How can anything be done _against_ the will of Infinite Omnipotence; and if all is done _according_ to that will, how is there any wrong or evil, in what Infinite Wisdom and Infinite Power does not choose to prevent?

"What is the foundation of the moral law? Did G.o.d enact it of His own mere pleasure; and if so, can He not, when He pleases, repeal it? Who shall a.s.sure us He will not repeal it, and make right wrong, and virtue vice? Or is the moral law a necessity of His nature; and if so, who enacted it; and does not that a.s.sert a power, like the old Necessity, superior to Deity?"

And, close-following after these, came the great question of HEREAFTER, of another Life, of the soul's Destiny; and the thousand other collateral and subordinate questions, as to matter, spirit, futurity, and G.o.d, that have produced all the systems of philosophy, all metaphysics, and all theology, since the world began.

What the old philosophic mind thought upon these great questions, we have already, to some extent, developed. With the Emanation-doctrine of the Gnostics and the Orient, we have endeavored to make you familiar. We have brought you face to face with the Kabalists, the Essenes, and Philo the Jew. We have shown that, and how, much of the old mythology was derived from the daily and yearly recurring phenomena of the heavens. We have exhibited to you the ancient notions by which they endeavored to explain to themselves the existence and prevalence of evil; and we have in some degree made known to you their metaphysical ideas as to the nature of the Deity. Much more remains to be done than it is within our power to do. We stand upon the sounding sh.o.r.e of the great ocean of Time. In front of us stretches out the heaving waste of the illimitable Past; and its waves, as they roll up to our feet along the sparkling slope of the yellow sands, bring to us, now and then, from the depths of that boundless ocean, a sh.e.l.l, a few specimens of algae torn rudely from their stems, a rounded pebble; and that is all; of all the vast treasures of ancient thought that lie buried there, with the mighty anthem of the boundless ocean thundering over them forever and forever.

Let us once more, and for the last time, along the sh.o.r.e of that great ocean, gather a few more relics of the Past, and listen to its mighty voices, as they come, in fragmentary music, in broken and interrupted rhythm, whispering to us from the great bosom of the Past.

Rites, creeds, and legends express, directly or symbolically, some leading idea, according to which the Mysteries of Being are supposed to be, explained in Deity. The intricacies of mythical genealogies are a practical acknowledgment of the mysterious nature of the Omnipotent Deity; displaying in their beautiful but ineffectual imagery the first efforts of the mind to communicate with nature: the flowers which fancy strewed before the youthful steps of Psyche, when she first set out in pursuit of the immortal object of her love. Theories and notions, in all their varieties of truth and falsehood, are a machinery more or less efficacious, directed to the same end. Every religion was, in its origin, an embryo philosophy, or an attempt to interpret the unknown by mind; and it was only when philosophy, which is essentially progress, outgrew its first acquisitions, that religion became a thing apart, cheris.h.i.+ng as unalterable dogmas the notions which philosophy had abandoned. Separated from philosophy, it became arrogant and fantastical, professing to have already attained what its more authentic representative was ever pursuing in vain; and discovering, through its initiations and Mysteries, all that to its contracted view seemed wanting to restore the well-being of mankind, the means of purification and expiation, remedies for disease, expedients to cure the disorders of the soul, and to propitiate the G.o.ds.

Why should we attempt to confine the idea of the Supreme Mind within an arbitrary barrier, or exclude from the limits of veracity any conception of the Deity, which, if imperfect and inadequate, may be only a little more so than our own? "The name of G.o.d," says Hobbes, "is used not to make us _conceive_ Him, for He is inconceivable, but that we may _honor_ Him." "Believe in G.o.d, and adore Him," said the Greek Poet, "but investigate Him not; the inquiry is fruitless, seek not to discover who G.o.d is; for, by the desire to know, you offend Him who chooses to remain unknown." "When we attempt," says Philo, "to investigate the essence of the Absolute Being, we fall into an abyss of perplexity; and the only benefit to be derived from such researches is the conviction of their absurdity."

Yet man, though ignorant of the const.i.tution of the dust on which he treads, has ventured, and still ventures, to speculate on the nature of G.o.d, and to define dogmatically in creeds the subject least within the compa.s.s of his faculties; and even to hate and persecute those who will not accept his views as true.

But though a knowledge of the Divine Essence is impossible, the conceptions formed respecting it are interesting, as indications of intellectual development. The history of religion is the history of the human mind; and the conception formed by it of Deity is always in exact relation to its moral and intellectual attainments. The one is the index and the measure of the other.

The _negative_ notion of G.o.d, which consists in abstracting the inferior and finite, is, according to Philo, the only way in which it is possible for man worthily to apprehend the nature of G.o.d. After exhausting the varieties of symbolism, we contrast the Divine Greatness with human littleness, and employ expressions apparently affirmative, such as "Infinite," "Almighty," "All-wise," "Omnipotent," "Eternal," and the like; which in reality amount only to denying, in regard to G.o.d, those limits which confine the faculties of man; and thus we remain content with a name which is a mere conventional sign and confession of our ignorance.

The Hebrew ???? and the Greek _To ON_ expressed abstract existence, without outward manifestation or development. Of the same nature are the definitions, "G.o.d is a sphere whose centre is everywhere, and whose circ.u.mference nowhere;" "G.o.d is He who sees all, Himself unseen:" and finally, that of Proclus and Hegel--"the _To_ ? ??--that which has no outward and positive existence." Most of the so-called ideas or definitions of the "Absolute" are only a collection of negations; from which, as they affirm nothing, nothing is learned.

G.o.d was first recognized in the heavenly bodies and in the elements.

When man's consciousness of his own intellectuality was matured, and he became convinced that the internal faculty of thought was something more subtle than even the most subtle elements, he transferred that new conception to the object of his wors.h.i.+p, and deified a mental principle instead of a physical one. He in every case makes G.o.d after his own image; for do what we will, the highest efforts of human thought can conceive nothing higher than the supremacy of intellect; and so he ever comes back to some familiar type of exalted humanity. He at first deifies nature, and afterward himself.

The eternal aspiration of the religious sentiment in man is to become united with G.o.d. In his earliest development, the wish and its fulfillment were simultaneous, through unquestioning belief. In proportion as the conception of Deity was exalted, the notion of His terrestrial presence or proximity was abandoned; and the difficulty of comprehending the Divine Government, together with the glaring superst.i.tious evils arising out of its misinterpretation, endangered the belief in it altogether.

Even the lights of Heaven, which, as "bright potentates of the sky,"

were formerly the vigilant directors of the economy of earth, now s.h.i.+ne dim and distant, and Uriel no more descends upon a sunbeam. But the real change has been in the progressive ascent of man's own faculties, and not in the Divine Nature; as the Stars are no more distant now than when they were supposed to rest on the shoulders of Atlas. And yet a little sense of disappointment and humiliation attended the first awakening of the soul, when reason, looking upward toward the Deity, was impressed with a dizzy sense of having fallen.

But hope revives in despondency; and every nation that ever advanced beyond the most elementary conceptions, felt the necessity of an attempt to fill the chasm, real or imaginary, separating man from G.o.d. To do this was the great task of poetry, philosophy, and religion. Hence the personifications of G.o.d's attributes, developments, and manifestations, as "Powers," "Intelligences," "Angels," "Emanations;" through which and the oracular faculty in himself, man could place himself in communion with G.o.d.

The various ranks and orders of mythical beings imagined by Persians, Indians, Egyptians, or Etrurians, to preside over the various departments of nature, had each his share in a scheme to bring man into closer approximation to the Deity; they eventually gave way only before an a.n.a.logous though less picturesque symbolism; and the Deities and Daemons of Greece and Rome were perpetuated with only a change of names, when their offices were transferred to Saints and Martyrs. The attempts by which reason had sometimes endeavored to span the unknown by a bridge of metaphysics, such as the idealistic systems of Zoroaster, Pythagoras, or Plato, were only a more refined form of the poetical illusions which satisfied the vulgar; and man still looked back with longing to the lost golden age, when his ancestors communed face to face with the G.o.ds; and hoped that, by propitiating Heaven, he might accelerate the renewal of it in the islands of the Far West, under the sceptre of Kronos, or in a centralization of political power at Jerusalem. His eager hope overcame even the terrors of the grave; for the Divine power was as infinite as human expectation, and the Egyptian, duly ensepulchred in the Lybian Catacombs, was supposed to be already on his way to the Fortunate Abodes under the guidance of Hermes, there to obtain a perfect a.s.sociation and reunion with his G.o.d.

Remembering what we have already said elsewhere in regard to the old ideas concerning the Deity, and repeating it as little as possible, let us once more put ourselves in communion with the Ancient poetic and philosophic mind, and endeavor to learn of it what it thought, and how it solved the great problems that have ever tortured the human intellect.