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Building Boaz

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Building BoazCoach Nagy’s book Building Boaz is aptly described by his subtitle – Uncommon Catechism For Uncommon Masonic Education. Nagy has written twelve new catechisms for the Entered Apprentice.

Nagy defines a catechism as “a book or manual of basic instruction giving a brief summary of the basic principles of a subject, usually by means of rote, formulaic statement or repetition in question and answer form.” It is also, “a close questioning or examination, as of a political figure, student or a person wishing to show their proficiency of a topic or subject.”  Furthermore, it is “a body of work expressing fundamental principles or beliefs, especially when accepted uncritically, as a series of searching inquiries and responses on any targeted subject or interest.”  

Most Freemasons will recognize this style of learning as many jurisdictions hand out little booklets of questions and answers also containing the obligation that the new Mason must memorize and be able to repeat back to the Lodge.  Nagy takes that concept and expands upon it, giving us further insight and meaning into the teachings of the First Degree.

Nagy informs us:

John “Coach” Nagy

“The emphasis of this book is upon the Entered Apprentice Degree. Without a doubt, the focuses at play within this Degree are that of the Temple Foundation and Preparing the Stone that will eventually be Raised, Positioned and Cemented into that House not made by hand. For the benefit of this Temple Work to be long lasting, Masons must have both a Strong Foundation and a Properly Prepared Stone with a Strengthened Inner Core.”

“These two aspects, Strength and Proper Preparation, are critical in the Work of all Masons. They both Establish the Temples Built and guard Masons well against what may impede them in their Travels. Too many Temples fail or Travels cease due to flawed Foundations or yielding Stones – preventable failures all.”

“For new Masons today, the focus of their Work seems different than in years past. It appears now to be more suited toward having Brothers learn Ritual to support Ritual and the Lodge rather than learning what makes for Strong Entered Apprentices and earnestly Working toward Establishing necessary Strength within the newly Entered Stones.”

“The focus of this book is on those connections that come into supportive play for Masons long after the Initial Work is finished. To Travel upon the Masonic Path as an Entered Apprentice is to review and become familiar with Masonic ways. It is to examine and rectify your Morals in the Light of all which you profess to be Sacred. It is to assure that all that can weaken your Stone is removed while you Strengthen your core.”

People often ask how we as Masons make good men better. Even some Masons have no clue as to how this is done. What it involves, as Coach Nagy explains, is not mere memorization of Masonic ritual but rather study and contemplation beyond the Degree work that cements the virtues and the morality of Freemasonry firmly in the mind of the new Mason.  The new Brother must understand the why and the how of the philosophy of Masonry in order to make himself a better man.

To facilitate that end, Nagy has put together a series of catechisms to provide a framework of study and reflection. Each catechism will explore the meaning of words. Nagy has the Brother get right down to the basics, the nitty gritty of it all.

For Nagy, the meaning of words is very important. Assign a false meaning to a word and you can destroy a whole philosophy.  That is why Nagy uses the catechism format with its question and answer routine, so that meanings do not get mixed up in wrong definitions that can confuse or change the philosophy of Masonry.  A word progresses to a concept, which leads to a thought or idea that taken all together as a whole makes a system or philosophy. And this is exactly how Nagy Builds Boaz.

It all starts with a word, and then another word and another and another until we have strung together a concept. Soon a thought or idea – a meaning – is established. Taking all these thoughts or ideas (catechisms) together and you have explained the meaning of the First Degree. Do this with the Second and Third Degree and you now have an understanding of the way of life that is Masonry.

Nagy is the Socrates of Freemasonry, asking question after question after question. It is very fortunate that in Building Boaz – Uncommon Catechism for Uncommon Masonic Education – Volume 2 we get answer after answer after answer.  Nagy would be the first to tell you that these are not all the answers. There are many more which each individual Brother needs to discover on his own. But the beauty of Building Boaz is that it gets the new Mason in the frame of mind to make inquires and explore meanings  – to ask questions and to search for answers and to get some answers. In so doing he cements the morality of Masonry into his inner core. That inner core will help to govern his outward actions. Many a time I have seen and heard of men who carry themselves above reproach. Their light shines to everybody they come in contact with. Often those around such a person want to know how he got that way. Chances are really good that person is a Freemason who has studied his Craft, built a firm foundation of Masonic understanding and strengthened his inner core.

That’s what Building Boaz is all about. This is not only a book that should be in every Mason’s library it should be presented by the Lodge to every new Entered Apprentice upon the completion of his First Degree. It also should be used for Masonic education for all in the Lodge Room, reinforcing those values that make Masonry truly a way of life.

You can find Building Boaz – Uncommon Catechism for Uncommon Masonic Education – Volume 2 on Amazon or from the website:  http://www.coach.net/BuildingBoaz.htm.

Mosaic Pavement or the Checkered Flooring

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In this installment of Symbols & Symbolism, we look at a reading from Albert G. Mackey’s Encyclopedia of Freemasonry and its Kindred Sciences on the symbolism behind the mosaic (or checkered) pavement, objects that, Mackey says, are “appropriately interpreted as symbols of the evil and good of human life”

You can read more installments of Mackey’s Encyclopedia under Symbols & Symbolism here on this site and video of these segments on YouTube.

Samuel Lee depiction of Solomons Temple
Mosaic Pavement

Mosaic work consists properly of many little stones of different colors united together in patterns to imitate a painting. It was much practiced among the Romans who called it musivum opus whence the Italians get their musaico the French their mosaique and we our mosaic. The idea that the work is derived from the fact that Moses used a pavement of colored stones in the tabernacle has been long since exploded by etymologists. The Masonic tradition is that the floor of the Temple of Solomon was decorated with a Mosaic pavement of black and white stones. There is no historical evidence to substantiate this statement. Samuel Lee, however, in his diagram of the Temple, represents not only the floors of the building, but of all the outer courts, as covered with such a pavement (Lee’s Orbis miraculum; or, the Temple of Solomon Pourtrayed by Scripture-Light, London, 1659). The Masonic idea was perhaps first suggested by this passage in the Gospel of St. John, xix 13 “when Pilate, therefore, heard that saying, he brought Jesus forth and sat him down in the judgment-seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.” The word here translated Pavement is in the original Lithostroton, the very word used by Pliny to denote a Mosaic pavement. The Greek word, as well as its equivalent, is used to denote a pavement formed of ornamental stones various colors precisely what is by a Mosaic pavement.

A 19th century depiction of the assembly of the Sanhedrin.

There was, therefore, a part of Temple which was decorated with a Mosaic pavement. The Talmud informs us that there was such a pavement in the conclave where the Grand Sanhedrin held its sessions.

By a little torsion of historical accuracy, the Masons have asserted that the ground-floor of the Temple was a Mosaic pavement and hence, as the Lodge is a representation of the Temple, that the floor of the Lodge should also be of the same pattern.

The Mosaic pavement is an old symbol of the Order. It is met within the earliest rituals of the last century. It is classed among the ornaments of the Lodge in combination with the indented tessel and the blazing star. Its parti-colored (showing different colors or tints) stones of black and have been readily and appropriately interpreted as symbols of the evil and good of human life.

 

References:

Samuel Lee (1625–1691)
An English Puritan academic and minister. Lee produced a “very English interpretation” for the design of Solomon’s Temple. Lee suggests that the “extremely elaborate Temple designs of earlier authors took their inspiration from the visionary temple of Ezekiel, which was never intended as a real temple to be built on earth.” The Illustration of Solomon’s Temple, as mentioned by Mackey, is from Orbis miraculum; or, the Temple of Solomon Pourtrayed by Scripture-Light, London, 1659.

Lithostroton
A floor covering made from irregular variously colored small marble stones, not to be confused with the mosaic surface that was designed with the help of small, rectangular or almost square cubes (tessellae) made of terracotta, limestone or marble which were set into a bed of mortar and polished for foot traffic. 

John 19:13
When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). (NIV)

Ain Soph to Malkuth – The First Degree of Scottish Rite Freemasonry

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The following is the introduction to The Apprentice, a book I’ve been working on for some time and I needed to let it see the light of day before it strangled me. It is not the complete work, rather the first paragraph of twenty pages that follow behind it which explore the ideas and claims made here-in.  In a nut-shell the work is an exploration of Freemasonry to the Hermetic system of Kabbalah that, I believe, matured into the systems that practice it today. Those systems, I believe, would not of evolved into what they have were in not for Pike’s work in crafting the Scottish Rite in the the manner he did.

So, I respectfully submit this to you and would delight in hearing your thoughts.

To say there is a first degree of Scottish Rite masonry may come as a surprise.  As most commonly practiced, the Scottish Rite is a system of degrees that begins following from the traditional Masonic system in most prevalent practice today of blue, or craft, lodge masonry.  Specifically the Scottish rite craft lodge degrees parallel the first three degrees of the Webb Preston York Rite System which is the dominant system of lodge ritual adopted in American Masonry in the early 1800’s.

In an earlier era, and along a parallel development, there existed a similar series of degrees that lead seamlessly into what we know of today as the 4th through 32nd Scottish Rite system. Sadly, only a few lodges today still practice the Rite’s precursor degrees, most notably the blue lodge in Louisiana, as the degrees are said to retain much of their earlier European and French roots[1]. Much of what is contained in those degrees mirror what is common practice in the York degrees, but there are differences and it is in those aspects of divergence that these earlier rituals hold some parlance for the Scottish Rite. To see this we must look to the earlier rituals so that we can find in them the fundamentals of the esoteric scholarship and taught in the Rite as applied by Brother Pike in the present day system. These differences become especially obvious in his degree analysis in Morals and Dogma giving us the opportunity to find out why. For those reading who are not already Scottish Rite masons the degrees, as they are taught in the multitude of valleys across America today, suggest a link between the Scottish Rite teachings by degree to the teachings of mystical Kabbalah, more precisely to the Kabalistic Tree of Life, something brought to the attention of the Scottish Rite candidates in the lecture of the fourth degree. In that fourth degree the connection is made loosely but in close analysis of the progressive degrees it becomes very clear to say that there is a distinct connection between the degrees, the 10 Sephirot and the 22 paths that compose the most universal representation of the esoteric Tree.  As the fourth degree mention is a superficial reference it is our starting point to see the two as related and necessitates an extensive exploration of the following degrees within which we can find a multitude of parallels in the Rite’s construction.

As one begins to climb the allegorical Tree, very quickly it becomes obvious that veiled in its canopy are metaphorical links, ineffable symbols, and outright allegorical references to the connections between them — something that many writers, both Masonic and lay, have traced through a variety of esoteric systems of study. Was this system intended to mirror an ancient Jewish system of esoteric theology, or a device made use of by Pike to capture with such detail the similarities that he saw between them?

As you will begin to see it is the latter as the degrees lack the theology of Judaism, rather it takes on a parallel structure borrowing from this older tradition in a way that they become a natural compliment to one another, such that the two have become intricately linked — the Kabbalah of old intermingled with the Christian Mysticism of Cabbalah to become a syncretic blend of spiritual Qaballah unencumbered by strict religious dogma. Throughout his work Pike keeps the systems separate, acknowledging the idea of the one true God keeping the system in a predominately Christian worldview. With the skill of a master artisan, Pike weaves a tapestry of old and new thought together to knit the details of what he sees as the ideas that underlie all modern religions illustrating that importance into the system that is the inheritor of those combined faiths into the Scottish Rite. That choice to link the three degrees of Freemasonry, an old system at the time of his own contributions, revived as best he could the systems of the Hermetic esoteric tradition that we find in several modern magical systems today.[2] But, before those traditions could build on that work Pike welding these disparate systems together into an amalgam of esoterica, such that I believe they have become inseparable from the deeper meaning of the degrees. The lesson with their Qabalistic teachings has been interlaced in a way that to change their composition would change the very nature of the Scottish Rite itself.  To that end the degrees, both the lower three and the higher 29 are — in and out of themselves — a complete loop which are formed into a circuit of learning that is its own birth, baptism, and maturation, that ever climbs the Tree towards a pinnacle of completion ending at the 32 degree. But before we get to that zenith, we must first start in the beginning, in the very roots of the Tree of Life, at the point just before the degree system begins where we can start to construct this understanding. That starting point is outside in the space before the door of the lodge room as the aspirant makes his first fateful knocks, which is the essence of what the first degree represents. To enter that space we must start with an explanation of the Kabbalah and our entry point through the degrees of Masonry into the Tree of Life through chaos of Ain Soph becoming the Sephirot of Malkuth.

You can find more on The Apprentice, in the Symbolic Lodge.

[1] No known catalog of ritual practice comparisons is believed to exist.

[2] Such traditions are likely, in the opinion of the author, outgrowths and parallel developments of the work of Pike in Morals and Dogma and the Scottish Rite.  Such groups include the Golden Dawn, Ordo Templi Orientis, Thelema, Theosophy, and other like Hermetic systems.

Read on to the second degree – By Wisdom a House is Built – The Path of Tav

Symbolism of the First Degree

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by Br. Asahel W. Gage, from The Builder Magazine
October 1915 – Volume I – Number 10

Joseph Fort Newton

This jewel comes from The Builder Magazine, a masonic publication  published between 1915 and 1930, edited by Joseph Fort Newton.

It was then (and likely still is) the best American Masonic periodical ever published. The work below is just one of many articles in the archives, and one that I thought would be of some interest to readers for its look at Masonic symbols. I’ve made some annotations where I thought they need be. Enjoy

~Masonic Traveler

In the beginning, the seeker for truth must be duly and truly prepared. In the usually accepted sense, this talk is unprepared. And yet, I spent five years in the “line” of the lodge observing, thinking about and studying Masonry. It is this study and my later contemplations that are my preparation to speak on the symbolism of the first degree.

It seems to me that the essence of every Masonic lesson is presented in the symbolism of the first degree. An entered apprentice is a Mason. The second, third, and so-called higher degrees are elaborations. All Masonic business was formerly transacted in a lodge opened only on the first degree.

The Masonic lessons are practical lessons. They have a dollar and cents value. The Senior Warden tells us that he became a Mason in order that he might receive master’s, or larger wages. That there may be no misunderstanding as to his meaning monetary wages, he further says, in order to “better support himself and family.” If we will look honestly into our own hearts, we will see that we paid the price for the Masonic degrees because we hoped to receive the equivalent or a greater return. If we have not received a return equal to our original and annual investment, it is because we have not applied ourselves to the study of Masonry with freedom, fervency and zeal.

But let us understand each other. There is little chance of our making much headway unless we agree on a clear and definite meaning of the terms we use. It is not only good and pleasant, but it is necessary for us to dwell together in unity of thought, if we would arrive at a harmonious conclusion. We should therefore endeavor to clearly define our subject.

The word “symbol” is derived from the Greek, meaning “to compare.” From σύμβολον (sýmbolon) from the root words συν- (syn-), meaning “together,” and βολή (bolē), “a throw”, having the approximate meaning of “to throw together”, literally a “co-incidence”, also “sign, ticket, or contract”. The earliest attestation of the term is in the Homeric Hymn to Hermes where Hermes on seeing the tortoise exclaims σύμβολον ἤδη μοι μέγ᾽ ὀνήσιμον “symbolon [symbol/sign/portent/encounter/chance find?] of joy to me!” before turning it into a lyre. A symbol is the expression of an idea by comparison. Often, an abstract idea may be best conveyed by a comparison with a concrete object. A dictionary definition of a symbol would be, a sign or representation which suggests something else.

Symbolism, therefore, is the science of symbols or signs, the philosophy or art of representing abstract truths and ideas by concrete things. Symbolism is suggestion; in sculpture and painting by form and color, in language by words, in music by sounds. What allegory and parable are in literature; what figurative speaking is in language; the same is symbolism.

The symbolism of the first degree is for the apprentice. An apprentice Mason is one who has begun the study of Masonry. Certain qualifications are necessary for every apprentice. The qualifications of a Masonic apprentice are a belief in a God, a desire for knowledge, and a sincere wish to be of service to his fellow creatures.

Possessing these qualifications, the candidate must follow a course of ancient hieroglyphic moral instruction, taught agreeably to ancient usages, by types, emblems and allegorical figures. This is symbolism, and symbolism is universal language. It is the language in which God reveals himself to man. The manifestations of nature are only symbolic expressions of God.

Children learn best from symbols. Blocks and toys are crude symbolic representations of the more complicated things of life. Most of us learned our alphabet and almost everything else by the relationship or correspondence to things with which we were familiar. We are only children after all. Older children call themselves scientists and make their experiments in their laboratories. Each experiment is a symbol of what is taking place in the real world outside.

The apprentice in the moral science should give up the rags of his own righteousness and also all precious metals, symbolical of worldly wealth and distinction, and all baser metals, symbolical of offense and defense, in order that he may realize his dependence upon moral forces only. He should be clad in a garment signifying that he comes with pure intentions to learn the noble art and profit by its lessons, not to proselyte among others, but to develop and improve himself. He is carefully examined to ascertain whether he is worthy and well qualified to receive and use the rights and benefits of Masonry. Being satisfied that he is worthy and well qualified, he is admitted and is immediately impressed with the fact that he must undergo sacrifice and suffering if he would attain the end he seeks. Realizing that the good intentions of the candidate, his own righteousness or even the lodge organization, are not sufficient, we invoke the blessing and aid of God upon our search for knowledge and truth.

We follow the system of symbolism. When we would know the truth in regard to things too great for our minds to comprehend, we take as a symbol that which is within our mental grasp. We know that the truth about the things we cannot comprehend, is identical with the truth in relation to the symbol which we do comprehend.

The apprentice in his search for Light must start from the North with the Easter Sun in the East, and travel by way of the South to the West, and back into darkness. He again comes out of the North in the East and passes through the same course again and again in his development. Obstacles are met by the apprentice in his progress, so similar that they seem identical. The little occurrences-of life may seem unimportant but they determine whether we will be permitted to advance. The apprentice must ever be worthy and well qualified.

The apprentice must advance on the square by regular upright steps. The symbolism is so common and universal that it is used in the slang of the street. Obligations are duties assumed. We must assume them if we would advance and having assumed them we are bound by them whether we will or not. Then the light breaks and we begin to see. We find that others, even the most learned, stand like the beginners. The Master is on a level with the apprentice, and extends a hand which is grasped fraternally, and the candidate is raised. There is the key to the Masters Word–an open book, but he may never find the word itself.

Then, as before, the apprentice must follow the course of the Sun. As is the greatest, so is the smallest. In the drop of water are all the laws of the universe. If we study carefully, we will find in the dew drop the particles revolving and whirling in their little circles the same as we find the heavenly bodies revolving and turning in their great orbits, circle within circle and circle upon circle. The seeker after Light always emerges from the North in the East and passes by way of the South to the West and again into darkness, with full faith and perfect confidence that day will follow night. He is continually subjected to tests and trials and always held responsible for what he has learned and for that which has gone before. God’s Holy Book, His revelation to us, is the guide in our search for light. To the Jew this Holy Book is the history of Israel, substantially the Old Testament. To the Christian, it is the Old and New Testament. To the Mohammedan (Islam), it is the Koran; to the Hindu, the Vedas.

But whatever book it is, it is the Holy Book of the seeker for Light and that which he believes to be the word of God. The Holy Book together with the square and the compasses are the great lights of Masonry.

The lesser lights are the Sun, Moon and Master of the Lodge. The Sun symbolizes the great active principle, the Moon the great passive principle. This symbolism is so commonly accepted that even the uninitiated refer to the Sun as masculine and the Moon as feminine. The Master is symbolical of the offspring of the great Active and Passive Principles. He is the mediator, the child of the two great forces. He sets the craft to work upon their symbolic studies, which is no light responsibility to be assumed by the uninformed. Only chaos and disaster can overtake him who attempts the work he is not qualified to perform. When the apprentice has received his degree he is given his working tools and the primary or elementary instructions as to how to go to work.

The working tools of an apprentice are the 24 inch gauge and the common gavel. The gavel symbolizes strength or force. Force undirected is the flood devastating all in its path or the idle puff of the unconfined powder which accomplishes nothing. Undirected force is the gavel without the rule. But intelligently controlled, and directed along a proper line by the rule of intellect, the force of the torrent grinds the grain and does the work of many men.

The force of the exploding powder prys the rock loose so that the work of months is accomplished in a moment. The operation of universal laws in the moral world is just as ascertainable and understandable as in the physical world. Morals are as susceptible of scientific study as physics.

The lamb skin apron, a most ancient symbol, signifies that it is only by honest conscientious toil that the moral laws can be learned and applied, and that this toil must be done in purity and innocence.

Side Bar
Agnus Dei, the Lamb of God
from thefleece.org

The Lamb of God was a popular symbol in the Middle Ages, which was familiar to both craftsmen of Guilds and the population in general. The admission of apprentices to guilds required an understanding and acceptance of important mutual duties and obligations, before the names were entered on the records of the guild. The issuing of approporate protective clothing in the form of a lambskin apron was necessary before training commenced.

Pope Sergius I (687-701) introduced the Agnus Dei, based on John 1:29, “Behold the Lamb of God that taketh away the sin of the world”, where John the Baptist refers to Jesus. The text in Latin is:

Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Agnus Dei, qui tollis peccata mundi, dona nobis pacem.

which may be translated as:

Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, have mercy upon us.
Lamb of God, who took away the sin of the world, grant us peace.

It is currently sung or recited in the Roman Rite, the Anglican Communion, the Lutheran Church, and the Orthodox Church.

In the lectures which follow the ceremony of the first degree, the apprentice is given preliminary information. It would be too tedious to analyze these lectures at this time. Suffice it to say they are very superficial and of little worth in themselves. They must be understood and felt, if they are to be of any value. Briefly we may describe a Lodge as a place to work, a place to study, analyze, and master the moral science so that we may make use of the moral laws and principles in our every-day life.  Symbolically, it is representative of the world, our daily working place.

The foundation of the Lodge and its teaching is squareness. It is, however, supported by three pillars; Wisdom, Strength and Beauty. From which we may learn that in every undertaking, when intelligence or wisdom directs, and strength or power works, then beauty and harmony result.

The Lodge is covered with the blue vault of Heaven. Blue is the symbol of equality, it is a proper mingling of all colors, it is perfect concord. It is also symbolical of the universality of that charity, which should be as expansive as the blue vault of Heaven itself. Charity is not the giving of money alone. It is also necessary to have charity toward the weaknesses and mistakes of others.

This life is a checkered pavement of good and evil, but in the center is the blazing star which is the seed and the source of all life and eternal life.

The parallel lines have a symbolism analogous to that of the two pillars, Jachin and Boaz, which is more fully developed in other degrees. The point in the center of the circle between the parallels is sometimes compared to the individual member and sometimes to God who is the center of all things.

The circumference may suggest the boundary of man’s conduct, or God’s creatures, all equally distant and all equally near to Him. Sometimes the circumference is used to depict the endless course of God’s power, and His existence without end. This is all speculation, it is symbolism, the contemplation of which will develop the individual.

If the apprentice pursues his studies in the moral art with freedom, fervency and zeal, he will receive Master’s, or larger wages, and be thereby the better enabled to support himself and family and to contribute the relief of the distressed.

The Checkered Flooring

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The mosaic pavement of the lodge is discussed in the lecture of the first degree.

This is commonly described as the checkered carpet which covers the floor of the lodge. The lecture says that the mosaic pavement “is a representation of the ground floor of King Solomon’s Temple” and is “emblematic of human life, checkered with good and evil.”

In the account of King Solomon’s Temple in the Bible, the ground floor is said to be made of pine or fir, depending on which translation of the Bible that you read (1 Kings 6:15). It is hard to imagine that pine or fir flooring would be particularly mosaic in nature. However, it can be agreed that the mosaic pavement represents the ground floor of King Solomon’s Temple in the Entered Apprentice degree because that ceremony symbolically takes place in that location

While these facts may not be particularly intriguing, the symbolism of the checkered carpeting presents some interesting concepts.

Mackey’s Encyclopedia of Freemasonry discusses the symbol of the the mosaic pavement.

The mosaic pavement in an old symbol of the Order. It is met with in the earliest rituals of the last century. It is classed among the ornaments of the lodge along with the indented tessel and the blazing star. Its party-colored stones of black and white have been readily and appropriately interpreted as symbols of the evil and good of human life.

So from this information, it can be understood that the concept of duality has played a part in Masonic symbolism since the early days of the fraternity. While duality is not often discussed in the ritual of the Blue Lodge, the Scottish Rite mentions this concept numerous times. The Rite makes the ideas of dualism, or opposition, in the universe an important part of its theme. Indeed, the ideas of the Kabbalah and the Alchemists are used in the Scottish Rite to discuss this concept in several of the degrees.2

The lecture pertaining to the 15th Degree, Knight of the East and West, discusses the idea of duality or good and evil as a conflict. Pike writes “God is great, and good, and wise. Evil and pain and sorrow are temporary, and for wise and beneficent purposes…Ultimately, Good will prevail, and Evil be overthrown.”3

But while this idea of duality and the conflict between good and evil are cause for contemplation, it can be confusing to understand how they apply to our actions as Masons.

When thinking about the idea of duality and the concept of good and evil, black and white, sacred and profane, an image that immediately enters my mind is that of the Yin-Yang.

While this symbol has become a sort of pop culture icon in recent times, its symbolism is deep and its meaning applicable to this subject. While it has numerous interpretations, the yin-yang demonstrates the concept of duality and balance.4

This symbolic balance is an important term because of the position of the checkered carpet: the floor, where the foundation of the erect human body may be found. The Mason is taught to avoid irregularity and intemperance and to divide his time equally by the use of the twenty-four inch gauge. These lessons refer to the importance of balance in a Mason’s life. Therefore, the symbolism of the mosaic pavement could be interpreted to mean that balance provides the foundation for our Masonic growth.

Maintaining balance allows us to adhere to many Masonic teachings. By maintaining balance, we may be able to stand upright in our several stations before God and man. The Entered Apprentice is charged to keep balance in his life so that he may ensure public and private esteem. It is also very interesting that the concept of justice is represented by a scale which is balanced and that justice is described as being the foundation of civil society in the first degree of Masonry.

There is a vast variety of symbolism presented to the new initiate in the first degree. It is very easy for the symbol of the mosaic pavement and its several meanings to be lost in the sea of information provided upon our first admission into the lodge. But a deeper look demonstrates that this symbol serves to demonstrate ideals which form the foundation of our individual Masonic growth, the Masonic fraternity, and even the entire human society. Living in balance makes us healthy, happy, and just. If our feet are well balanced, both literally and figuratively, we may be able to serve the purpose of the fraternity faithfully.

  1. Mackey, Albert. An Encyclopedia of Freemasonry and its Kindred Sciences p. 494
  2. Hutchens, Rex. A Bridge to Light p. 18
  3. Pike, Albert. Morals and Dogma p. 274
  4. Symbols and Their Meaning. Kjos Ministries