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Article ON FREEMASONRY. ← Page 5 of 9 →
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On Freemasonry.
it is named Mount Cassalry . " Round the mountain stand seven ladders , by which yon ascend to a spacious plain , in the middle whereof is a bell of silver and a square table , surrounded with nine precious stones ; upon this table lies a rose called Tamara Pua , in the centre of this rose is the Triangle of Quivelingawhich they say is the permanent
resi-, dence of God . "—{ Baldams ) . What , we would ask , are the seven ladders leading to this heaven , but the virtues of which the seven liberal arts and sciences are amongst Masons the symbol of the mystic Triangle of Quivelinga ? AVould it were permitted to draw aside the veil and inform the world why that symbol is so peculiarly identified with Masonry—why it
proves that in the earlier ages the Hindoos possessed a knoioledge of the only God , and ichy that knowledge could only have been derived from a Masonic source . This however must not be ; sufficient for the uninitiated , that from time immemorial , even before the flood , the triangle consecrated by the mystery engraven upon it by Enoch , has been sacred to our Order . Let the Royal Arch Mason inwardly adore that Providence which hath to him . confided
a holy and peculiar key , and in whose sig ht the veil of ages hath been drawn aside . What a field of the lovely flowers of wisdom do the ungarnered p lains of Hindoo literature present ! Disjointed , broken relics of the past , shreds from the many-coloured garment of old time , worthless to the ignorant , but to the learned , the hieroglyp hics that tell the
past—the spells by which reason conjures truth from chaos . Nor is the study of an uninteresting character even to the mere lover of literature : what can be more beautiful than the harmonious numbers and rich images of their poets ?—what more sublime than the majestic language of the Bhagavat ? The latter reminds us in its description of the attributes of
the Deity , most forcibly of that beautiful chapter in Genesis , in which Moses demanded the knowledge of the name of God . One expression in particular recalls the tremendous " I AM" of the sacred writings . As it is a work not generally known , we feel disposed to favour our readers with the extract" Even I was at firstnot any other thingthat
. , , which exists unperceived supreme . I am that which is , and He who must remain am I . " " I am the creation and dissolution of the whole universe ; there is nothing greater than I , and all things hang upon me , even as precious gems on a string . I am moisture in the water , light in the sun and moon , invocation in the Veda , ( prayer ) sound in the
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
On Freemasonry.
it is named Mount Cassalry . " Round the mountain stand seven ladders , by which yon ascend to a spacious plain , in the middle whereof is a bell of silver and a square table , surrounded with nine precious stones ; upon this table lies a rose called Tamara Pua , in the centre of this rose is the Triangle of Quivelingawhich they say is the permanent
resi-, dence of God . "—{ Baldams ) . What , we would ask , are the seven ladders leading to this heaven , but the virtues of which the seven liberal arts and sciences are amongst Masons the symbol of the mystic Triangle of Quivelinga ? AVould it were permitted to draw aside the veil and inform the world why that symbol is so peculiarly identified with Masonry—why it
proves that in the earlier ages the Hindoos possessed a knoioledge of the only God , and ichy that knowledge could only have been derived from a Masonic source . This however must not be ; sufficient for the uninitiated , that from time immemorial , even before the flood , the triangle consecrated by the mystery engraven upon it by Enoch , has been sacred to our Order . Let the Royal Arch Mason inwardly adore that Providence which hath to him . confided
a holy and peculiar key , and in whose sig ht the veil of ages hath been drawn aside . What a field of the lovely flowers of wisdom do the ungarnered p lains of Hindoo literature present ! Disjointed , broken relics of the past , shreds from the many-coloured garment of old time , worthless to the ignorant , but to the learned , the hieroglyp hics that tell the
past—the spells by which reason conjures truth from chaos . Nor is the study of an uninteresting character even to the mere lover of literature : what can be more beautiful than the harmonious numbers and rich images of their poets ?—what more sublime than the majestic language of the Bhagavat ? The latter reminds us in its description of the attributes of
the Deity , most forcibly of that beautiful chapter in Genesis , in which Moses demanded the knowledge of the name of God . One expression in particular recalls the tremendous " I AM" of the sacred writings . As it is a work not generally known , we feel disposed to favour our readers with the extract" Even I was at firstnot any other thingthat
. , , which exists unperceived supreme . I am that which is , and He who must remain am I . " " I am the creation and dissolution of the whole universe ; there is nothing greater than I , and all things hang upon me , even as precious gems on a string . I am moisture in the water , light in the sun and moon , invocation in the Veda , ( prayer ) sound in the