Freemasonic Symbolism-h

The soul, constructed from an invisible fiery substance, a flaming golden metal, is cast by the Master Workman, CHiram Abiff, into the mold of clay (the physical body) and is called the Molten Sea. The temple of the human soul is built by three Master Masons personifying Wisdom, Love, and Service, and when constructed according to the Law of Life the spirit of God dwells in the Holy Place thereof. The Soul ar Temple is the true Everlasting House, and he who can raise or cast it is a Master Mason indeed ! The best-informed Masonic writers have realized that Solomon's Temple is a representation in miniature of the Universal Temple. Concerning this point, A. E. Waite, in A New Encyclopædia of Freemasonry , writes: "It is macrocosmic in character, so that the Temple is a symbol of the universe, a type of manifestation itself." Solomon, the Spirit of Universal Illumination--mental, spiritual, moral, and physical--is personified in the king of an earthly nation. While a great ruler by that name may have built a temple, he who considers the story solely from its historical angle will never clear away the rubbish that covers the secret vaults. The rubbish is interpolated matter in the form of superficial symbols, allegories, and degrees which have no legitimate part in the original Freemasonic Mysteries. Concerning the loss of the true esoteric key to Masonic secrets, Albert Pike writes: "No one journeys now 'from the high place of Cabaon to the threshing floor of Oman the Yebusite,' nor has seen, 'his Master, clothed in blue and gold;' nor are apprentices and Fellow-crafts any longer paid at their respective Columns; nor is the Master's working tool the Tracing Board, nor does he use in his work 'Chalk, Charcoal, and an Earthen Vessel,' nor does the Apprentice, becoming a Fellow Craft, pass from the square to the compass; for the meanings of these phrases as symbols have long been lost." THE MYSTERY OF THE MICROCOSM. Redrawn from Cesariano's Edition of Vitruvius. Herein is depicted the mysterious Word of Plato which was crucified in space before the foundation of the world. The anonymous author of The Canon writes: "The Logos or soul of the world, according to Plato, the Greek Hermes, and the Christ, according to the Christian Gnostics, are all one and the same as the Hebrew Adam Kadmon, who is the second person of the cabalistic triad. The Cyllenian Hermes, described by Hippolytus, so exactly resembles the lesser man found in Cesariano's edition of Vitruvius, that they may be justifiably considered to be identical." After relating the figure to Dionysus because of the vine leaves wound in the hair, the same writer concludes: "Here we have clearly and distinctly a curious survival of the cosmic deity of Greece, copied and disfigured by the crude draughtsmen of the Middle Ages, but faithfully preserved, and recognizable to the last." Similar figures are to be found in Agrippa's De Occulta Philosophia. Like Cesariano's diagrams, however, the key given for their interpretation is most inadequate. Agrippa declares that, being a type of the lesser world, man contains in himself all numbers, measures, weights, motions, and elements. The secret doctrine of Freemasonry, like that of the Dionysiac Architects, is concerned primarily with the effort to measure or estimate philosophically the parts and proportions of the microcosm, so that by the knowledge derived therefrom the supreme ambition of their craft might be realized--the creation of a perfect man.