From ancient times the five physical elements have
represented the five active planes of life.
Eastern precedents
Most
nations in antiquity considered five to be a mystical number. This belief seems
to have been prevalent long before the advent of writing, so that the original
reasons for its existence are not known. One of the earliest written references
to five appears in the ancient Hindu scriptures, which were written in Sanskrit
from the Vedas onwards. Sanskrit is the oldest known branch of the Indo-European
family of languages and is the sacred language of India. Hindu is a Persian word
derived from the Sanskrit sindhu meaning a river,
especially the Indus River. A fundamental aspect of Hinduism is known as sanatana
dharma, Sanskrit words respectively meaning eternal and law,
which refer to the absolute and eternal nature of God. The Upanishads are the
divisions of Vedic literature that set out the philosophical and metaphysical
treatises of Hinduism. In the Svetasvatara Upanishad, VI. 2, is a fundamental
declaration that God created the universe from the Ultimate Reality of
Himself, given in the following words:
“It
is God’s command that this work (that is the creation) unfolds itself, which
is called earth, water, fire, air and ether”.
From
ancient times five planes of activity have been recognised in our present cycle
of life, from the outermost or physical plane to the innermost or spiritual
plane. When the two higher planes of our future existence are added, called the
latent planes, the material nature of the universe is represented by seven
planes. The five planes of activity in our present cycle of life are represented
by five physical elements, which are earth, water, fire, air and ether. We can
discern these five physical elements with our five senses, which are sight,
sound, touch, taste and smell. Of these five elements earth represents the
physical plane, which is basic to our present cycle of life. Water represents
the subconscious plane that is between the physical and mental planes, reacting
with each of them. Fire represents the emotional plane, which is the seat of
desire and passion and energises the subconscious plane. Air represents the
mental plane and ether represents the plane of light, or heaven. The two latent
planes of our future spiritual existence relate to the human soul and its
spirit. The reaction of the latent planes to the Voice of God and
the immanence of the Divine Reality is reflected in Revelations
3:20-21 of the New English Bible:
“Here
I stand knocking at the door; if anyone hears my voice and opens the door, I
will come in and sit down to supper with him and he with me. To him who is
victorious I will grant a place on my throne . . . .”
Buddhism
is an offspring of Hinduism that originated in India about 600 years before the
birth of Christ. Buddha is not a name, but a title that was
especially applied to Siddhartha Gautama, who founded the religion after he had
achieved enlightenment for himself. Buddha signifies the “Enlightened
One”, or the “Awakened One”. In Buddhist scriptures
the words that traditionally were spoken by Buddha are called Sutras,
the Sanskrit word sutra meaning a thread, which in
the course of time also came to mean a rule. The Hindu beliefs
that relate to the five elements are also important tenets of Buddhism, in
relation to which one of the Sutras says:
“Know
that when in the beginning all was perfect void and the five elements were not,
then Adi-Buddha, the stainless, was revealed in the form of Flame and Light”.
Sikhism
is another offspring of Hinduism, which was founded in northern India by the
Guru Nanak (1469-1539). Nanak taught a strict and unambiguous form of monotheism
and he endeavoured to harmonise the Sufi traditions of Islam with
the Bhakti traditions of Hinduism. Both of these traditions are
based on a close, direct and personal experience of God, which is very similar
in nature to the ideology of protestant Christianity. The five elements of the
Hindus and the Buddhists are also referred to in the Adi-Granth, the sacred book
of the Sikhs, in which it is written that:
“God
pervadeth the five elements, the three worlds, the nine regions and the four
quarters of the universe. The Almighty supporteth the earth and the heavens”.
In
this context the three worlds relate to the body, the mind and the spirit,
whilst the nine regions relate to the emotional, subconscious and mental planes
that play an active role in each of those worlds.
From
ancient times the Chinese sages also maintained that there are five original
elements. Arranged in the sequence in which the sages said that they came into
existence, which is in their descending order of importance, those elements are
water, fire, wood, metal and earth. Although there is no simple definition of
the meanings and interactions of these five elements, they may be explained by
saying that water represents the spiritual plane, fire represents the emotional
plane, wood represents the intellectual plane, metal represents the mental plane
and earth represents the physical plane. Earth was envisaged as being at the
centre of a circle formed by the other four elements, which was intended to
indicate that the physical existence is only a temporary centre for the soul on
its journey towards the eternal light of heaven.
An
interesting corollary to this perception of the five elements is the belief that
the Yang and the Yin, which are the male and female
components of spirit and matter, contain the five elements in embryonic form.
Also that, from the time when the Yang and the Yin
were united and the five elements were intermingled in the centre of the
universe, moisture and heat operated on each other and produced an intelligent
being. Another corollary to the interaction of the five elements is an ancient
Taoist philosophy, which seeks to explain the eternal cycle of creation,
destruction and resurrection. It teaches that earth generates metal and
overcomes water; that metal generates water and overcomes wood; that water
generates wood and overcomes fire; and that wood generates fire and overcomes
earth.
Egyptian precedents
Although
the images associated with the iconography of Egypt’s ancient religion are
often grotesque or demoniac and seem to have been used to represent countless
gods and goddesses, nevertheless the fundamental beliefs were monotheistic. In
fact the ancient religion was one of profound hope, coupled with a belief in the
resurrection of the soul to an eternal life. The cosmogony of ancient Egypt and
the beliefs concerning death and resurrection are closely interwoven in
processes that involve five distinct elements. The first element concerned the
beginning of creation and was a belief that, before time began, Ra
was the Absolute Spirit or Light and Conscience
of the universe diffused in the primordial Chaos. It was believed
that the second element came into existence at the beginning of time, when Ra
became aware of himself in the Great Silence and called up his own
image, Amon, to be the spirit of the universe. This call was the Word
or creative power that activated the third element and resulted in
the materialisation of Shu and Tefnut, which
respectively were space-air and movement-fire. They
in turn generated and separated the earth Geb from the sky Nut,
thus ending Chaos and establishing equilibrium in the universe.
The fourth element was the introduction of the fertilising force of Osiris
and the procreative power of Isis as a life bearing couple, which
established and nourished terrestrial and celestial life. The fifth and final
element of creation was the introduction of the forces of evil in the form of Seth
and Nephthys, who were a destroying couple. Nevertheless, the
destroying couple were destined forever to succumb to the life bearing couple,
thereby inducing eternal rebirth.
The
various passages and chambers in the Great Pyramid of Khufu illustrate the five
elements in the ancient Egyptian beliefs concerning death and resurrection. As
there are no hieroglyphic inscriptions in this pyramid that are equivalent to
the Pyramid Texts of Unas, we cannot be sure that its passages and
chambers were intended only to be used during the burial of a pharaoh, or if
they were also used in ceremonial rites similar to those of the Eleusinian
Mysteries. It seems most likely that their intended use was for both of
those rites of passage. The materials and colours used in constructing the
passages and chambers of the Great Pyramid of Khufu are of special significance.
The first element of the rite of passage would have taken place in the
subterranean compartment called the Chamber of Ordeal, which could
be regarded as a counterpart of the dark pit of nothingness that is the Jewish Sheol,
or the Roman Catholic Purgatory where it is believed that souls
after death are purified from unforgiven venial sins. The Chamber of
Ordeal is excavated some 25 metres deep in the bedrock under the pyramid
and is accessed by a narrow, steeply descending passage.
The
second element of the rite takes place in a Grotto, which also is
excavated in the bedrock just under the base of the pyramid. It represents the Well
of Life and is accessed by ascending a very steep shaft. All of these
passages, shafts and chambers were left rough and unadorned in the same state as
they were excavated, symbolising the original and final states of human
existence, which calls to mind the preacher’s words in Ecclesiastes 12:7,
which say:
“Then
shall the dust return to the earth as it was and the spirit shall return unto
God who gave it.”
The
third element of the rite takes place in a chamber of glistening white
limestone, emblematic of truth and regeneration, which has been described as the
Queen’s Chamber, but in reality it is the Chamber of
Regeneration and Rebirth. The fourth element takes place
in the Hall of Truth in Darkness, through which a soul reborn must
pass in humility before its resurrection. This hall is called the Grand
Gallery and is constructed of polished black granite, symbolic of the Inscrutable
Source of all things. To the Egyptians darkness was the mystery of all
mysteries. The setting of the fifth and final element of the rite is the highest
chamber in the pyramid, constructed of polished red granite, emblematic of fire
and purification. It is the Chamber of Resurrection, called the King’s
Chamber.
Classical precedents
Not
long after Cyrus the Great had founded the Persian Empire, he defeated the King
of Lydia in 545 BCE and annexed his extensive territories. As a result the
neighbouring Greeks, living in the Ionian colonies of the eastern Aegean, came
into contact with the Persians for the first time. From that time onwards the
early Greek philosophers travelled widely throughout Egypt and the countries of
the Near East. They studied, absorbed and disseminated the knowledge accumulated
by the ancient civilisations of these regions, which profoundly influenced the
development of modern concepts. The Persian influence dominated the political
development of Greece and Asia Minor for more than two hundred years, until 331 BCE
when Alexander the Great of Macedonia inflicted his third and final defeat of
the Persian king, Darius III surnamed Codomannus, at Gaugamela also known
as Arbela. During his flight Darius was treacherously slain by Artaterxes, one
of his satraps. Alexander then occupied Persepolis, the capital of Persia. It
was during this tumultuous period that the earliest of the Greek philosophers
were born in Ionia. They learnt to make abstract generalisations and developed
conceptual thinking into a practical and useful art.
Pythagoras
was one of the most celebrated of those philosophers. He was born at Samos in
about 582 BCE, more than a century before Socrates became eminent.
Pythagoras was educated as an athlete, but he abandoned it as a profession and
devoted himself to the study of philosophy, travelling widely throughout Egypt,
Chaldea and Asia Minor. During his travels, Pythagoras is reputed to have
undergone several initiations in his search for knowledge. In about 529 BCE
Pythagoras settled in Crotona, a Greek colony in southern Italy, where he
established a religious community. His celebrated institution was often referred
to as the Italic School, which soon acquired so good a reputation
that adherents flocked there from all parts of Greece and Italy. As the early
Greek philosophers were living in the eastern Mediterranean, they had ready
access to all the knowledge accumulated over many centuries by the Babylonian
and Egyptian mathematicians and astronomers. Some of them even studied under
Egyptian teachers. Thus the early Greek philosophers were able to take full
advantage of the considerable achievements of their counterparts in nearby
countries.
Pythagoras
and the other philosophers who preceded Socrates (c.460-399 BCE) were not
as concerned as he was with the usual subjects of epistemology, ethics and
morality, but concentrated their efforts on formulating rational laws for
mathematics, the physical sciences and astronomy. Pythagoras’s system had a
profound influence on the work of Plato and the later philosophers, astronomers
and mathematicians. The originality of the philosophers who preceded Socrates is
reflected in their attempts to arrange all the knowledge they had accumulated
from Babylon and Egypt into universal theories, whilst at the same time
formulating principles to integrate and explain all the facts on which their
theories were based. Thales (c.624-545 BCE), who was born in Miletus, was
the traditional founder of Greek philosophy, but he left no writings of his own.
Several centuries later Plutarch (c.46-120 CE), the renowned Greek
historian, biographer and philosopher who was born in Chaeroneia, said in his Biographies
that it was a profound desire to formulate general principles which had led
Thales to ask: “What is the basic substance of the universe?”.
Many
theories were advanced concerning the nature of matter or being, but water,
fire, air, earth and ether usually were named as the main elements. Some of the
early philosophers declared that matter is always changing, whilst others
maintained that it is static. Nevertheless it was Homer, the Greek epic poet who
probably lived in the second half of the eighth century BCE and is renowned for
writing the Iliad and the Odyssey, who is reputed to
have been the first to divide the world into five portions. He said that Earth
and Olympus are the two extremes, which respectively represent the
physical and heavenly attributes of nature. Homer assigned three gods to the
intervening portions, of which Hera signified fire and represented
perception, Hermes signified air and represented the mind and Hades
signified water and represented desire. In another of Plutarch’s well-known
works, Morals, it is recorded that when addressing an assembly at
Delphi he had referred to the five elements in the following terms:
“The world may in a certain sense be considered
as composed and compacted out of five other worlds; for example, the one is of
earth, the other of water, the third of fire, the fourth of air; the fifth
element some call heaven, some light, others æther”.
Among
the early Greek philosophers, two others also deserve special mention. The first
was Leucippus, who was born at Miletus in about 490 BCE. He was the
originator of atomic cosmology and the first to suggest that all matter is
composed of atoms that are indivisible units. Democritus (c.460-370 BCE),
who was born in Abdera, was the second. He adopted and developed Leucippus’s
theory and proposed that all matter in the world consists of an infinite number
of minute particles, the various combinations of which account for the different
properties and qualities of matter.
Among
the many other classical philosophers who established the foundations from which
modern philosophy developed, three should be mentioned. Of them the first was
Socrates (469-399 BCE), who was born in Athens and played a pivotal role in
the development of Greek philosophy. Socrates was responsible for bringing about
decisive changes in philosophical emphasis. His work ranged from speculation
about the natural world and cosmology to a focus on ethics and conceptual
analysis. The second was Plato (c.428-348 BCE), who probably was born in
Athens. As a pupil of Socrates and later his close associate, Plato became one
of the most important and influential philosophers of all time. The third was
Aristotle (384-322 BCE), a Macedonian who was born in Stagira. He went to
Athens as a pupil of Plato and later became a teacher at Plato’s academy.
Aristotle wrote prodigiously and covered the whole field of knowledge at that
time. Socrates, Plato and Aristotle are revered as three of the greatest figures
in Greek philosophy. They established principles that shaped the development of
progressive thought for centuries after their own time. Their methods exerted a
powerful influence on the conduct of transactions in later learned societies and
the founders of modern speculative freemasonry also adopted their systems.
The legacy of Pythagoras
The
schools established by Pythagoras at Cretona and elsewhere have been cited by
many masonic scholars as the models on which speculative lodges of freemasonry
were established. Whilst there is no doubt that Pythagora’s schools provided a
pattern that influenced the form of monastic institutions established during the
first century of Christianity, no evidence has been found that proves a direct
connection between the schools and freemasonry. Nevertheless, nearly all lodges
of operative freemasons in Britain were intimately associated with monastic
institutions, from when the first Christian church in England was established by
Saint Joseph of Arimathea in 63 CE, reputedly at Glastonbury, then
throughout the Middle Ages. It is to be expected, therefore, that lodges of
operative freemasons would have assimilated by association the influence of the
Pythagorean schools on the monastic institutions. Pythagoras adopted the mode of
instruction practised by the Egyptian priests, also dividing his scholars into Exoterics
and Esoterics as the Egyptians had done before him. The Exoteric
scholars only attended public assemblies, where general ethical instruction was
given, but the true school comprised only the Esoteric scholars,
whom Pythagoras referred to as his “companions and friends”.
A
candidate’s life and character were investigated rigorously before admission
to the privileges of a Pythagorean school as an Esoteric scholar.
If accepted the candidate was sworn to secrecy during an initiation ceremony and
was required to submit to the severest trials of fortitude and self-discipline.
The conduct, clothing and meals within the school were regulated with frugality
and with the severity prevailing in the strictest monastic institutions.
Pythagoras instructed his Esoteric scholars in the usual arts and
sciences, as well as on his interior or hidden doctrines, which he explained by
means of symbols. Within his system of instruction there were three degrees. The
first degree was Mathematici, which covered the study of the exact
sciences. The second degree was Theoretici, which taught an
understanding of God and theorised on the future state of man. The third or
highest degree was only communicated to a select few who were intellectually
capable of grasping the full meaning of the Pythagorean philosophy, which was
based on the doctrine of numbers as symbols. Pythagoras had studied the doctrine
of numbers in Egypt and the Near East, where numerical symbolism had prevailed
from the earliest times in recorded history.
In
Pythagorean symbolism the number one was set aside to represent the unity of the
godhead, which was the most important secret imparted in the ancient mysteries.
The number five was considered to be a mystical number, because it is the sum of
the first even and first odd numbers except the one representing the godhead.
The number five was regarded as a symbol of the opposites represented by the
mixed conditions of order and disorder, happiness and misfortune, life and
death. This combination of odd and even numbers also represented the union of
the male and female elements and symbolised marriage. Among the Greeks the
number five was a symbol of the world, said to represent the elements of earth,
water, fire, air and ether. Pythagoras used the pentagram to
illustrate the symbolism of the number five, for which reason it is also called
the Pentalpha of Pythagoras. In the classical era the pentagram
was so revered that it also became known as the Sacred Pentagram.
The pentagram
The
pentagram is an open five pointed star formed by drawing a
continuous series of interlaced straight lines. Commencing from any one of five
points equally spaced on the circumference of a circle, the line proceeds in a
clockwise direction to every second point on the circle until returning to the
first point. The interlaced legs of the pentagram thus also form a
pentagon in the centre of the star. Pentalpha is
derived from the Greek words pente and alpha meaning
five and the letter A. This is because the figure
has the appearance of five letters A interlaced cyclically, so
that the two legs of an A with its apex at one point on the
circumscribing circle are coincident with one leg from each of two As
that have their apexes at two points on the opposite side of the circle. Pentagram
and pentagon are also derived from the Greek using the words gramma
and gonia, respectively meaning letter and angle.
Pentacle comes from the Latin word pentaculum, which
means to hang. The Latin word is descended from the Greek pentakt,
a compound word derived from pente and aktis,
respectively meaning five and rays. The Pythagoreans
called the sacred symbol a pentacle, by which name
it frequently appears in Hermetic formulae. The sacred symbol in
the form of a pentagram is also called the Pentacle of
Solomon, which differs from and must not be confused with the Seal
of Solomon. The Seal of Solomon comprises two open
equilateral triangles interlaced to produce an open six-pointed star, which is
also called the Shield of David.
From
the dawn of history the pentagram has been used throughout the
East as a talisman or amulet to charm away evil spirits. It is also said to have
been the star of the Magians, the ancient Persian priests referred to in the
scriptures as the “Wise Men of the East” who followed the star
to Bethlehem. The Druids, or holy men of the Celts, are reputed to have worn the
pentagram on their sandals as a symbol of the Deity. In German the
symbol is called a druttenfuss, which originally meant Druid’s
foot, but has become corrupted to mean witch’s foot. In
the Middle Ages the symbol was used as a door mark to keep out witches. In
medieval times the operative freemasons regarded the pentagram as
a symbol of deep wisdom, in deference to Pythagoras their “ancient
friend and brother”. The pentagram was used as an
ornament in the decoration of most ecclesiastical buildings erected during the
Middle Ages. The pentagram was also used in early lodges of
speculative freemasons as a Talisman representing the Morning
Star, suspended from the ceiling in the centre of the building, directly
over a point within a circle marked on the floor. In those days the name of the
one true God in Hebrew, the Tetragrammaton, was depicted in the
centre of the Talisman.
Nowadays,
in lodges of speculative freemasonry held under most constitutions, the letter G
has replaced the Talisman and is called the Sacred Symbol,
which in many rituals is referred to during the closing of the Second Degree. It
is also mentioned in most lectures on the tracing board of the Second Degree,
which say that it was drawn to the attention of every Fellowcraft when entering
the middle chamber to receive his wages. The pentagram also alludes to the
trials and tribulations that must be overcome, with the help of God, when
ascending the winding staircase of this earthly life. Finally, the pentagram
should remind us of the five points of fellowship derived from the customs of
operative freemasons, which every Master Mason should practise throughout his
mortal life.
In
ancient times, when the centre of a sacred building had been established on the
site, the orientation of the building was determined, the diagonals were laid
out and the corners were fixed on the ground. After a sacrificial offering had
been made at the centre of the building site, a centre stone was bedded down to
signify the foundation of the building and then the centre point was struck.
Sacrificial offerings were then made in succession at the four corners of the
building, commencing at the northeast, after each of which a corner stone was
bedded down. In operative lodges and in modern lodges of speculative craft
freemasons working under the Scottish and many other constitutions, the
candidate is obligated in the centre of the mosaic pavement, representing the
foundation stone of the spiritual structure he is beginning to erect. He is then
at the centre of the five points of fellowship, the other four points being the
four corner stones which, in modern lodges of speculative freemasons, are
usually represented by squares or tassels at the four corners of the mosaic
pavement.
Euclid’s forty-seventh proposition
When
Pythagoras visited the valley of the Nile River, he learned that for thousands
of years the Egyptians had utilised a triangle in the ratios 3:4:5 to produce a
right angle, which they put to practical use when constructing the many
pyramids, temples and other stately edifices for which they are famous. The
Egyptians held the right-angled triangle, with sides in the proportions 3:4:5,
in the highest regard and called it the “triangle of the Deity”.
It was their symbol of eternal nature, wherein the female principal Isis
was represented by the side of three units, the male principal Osiris
was represented by the side of four units and their offspring Horus
was represented by the hypotenuse of five units, which signified the Deity’s
procreative attributes. This symbolism is very significant, because three, four
and five are all regarded as sacred numbers. Among the ancients three was one of
the most sacred numbers and frequently used in relation to the Deity. Four is
the tetrad or quaternary of the Pythagoreans, who called it a perfect number.
The name of the Deity frequently consists of four letters, like Adad of the
Assyrians, Amon of the Egyptians, Oeos of the Greeks, Deus of the Romans and the
Tetragrammaton of the Hebrews.
Pythagoras
especially appreciated the Egyptian symbolism of universal nature, because it
was his doctrine that all things proceeded from numbers. It was Pythagoras who
first produced a mathematical proof that the sum of the squares of the base and
the perpendicular of a right angled triangle equals the square of the
hypotenuse, thus formulating the universal solution that later became the
theorem proved by Euclid in his forty-seventh proposition. Pythagoras adopted
the diagram of the forty-seventh proposition as a symbol of his school, in
addition to the sacred pentagram, which he had used for that purpose from a very
early date. Pythagoras taught the mystical power of numbers in conjunction with
metempsychosis, or the transmigration of souls, which were principal doctrines
of his philosophy.
Pythagoras
also was proficient in music and he is said to have invented a number of musical
instruments, as well as having demonstrated the mathematical relationships of
musical intervals. When the Reverend Dr James Anderson wrote the Constitutions
for the original Grand Lodge of England in 1723, he included in the frontispiece
a diagram of Euclid’s forty-seventh proposition, with the Greek word Eureka
below it. Eureka signifies “I have found it!” Dr Anderson
mistakenly thought that Pythagoras had exclaimed Eureka when he
solved the forty-seventh proposition, but reliable sources attribute it to
Archimedes, another Greek mathematician born in Syracuse about 287 BCE,
when he discovered how to test the amount of alloy in a gold crown.
Other mystical aspects
Another
aspect of the masonic symbolism of five that receives little or no explanation,
except in some of the Scottish tracing boards, relates to the middle section of
the winding stair that represents the journey of life. The winding stair has
fifteen steps in sections of three, five and seven steps. The five steps of the
middle section relate to the physical aspects of life. In one sense they
symbolise the five states of matter in our environment, which are earth, water,
fire, air and ether or light. In a complementary sense they symbolise the five
human senses whereby the environment can be comprehended and appreciated, which
are touching, tasting, smelling hearing and seeing. The number ten was a
mystical symbol in ancient times, which numerologists considered to be the
source of all things, being twice the value of five and equal to the sum of the
first two even and first two odd numbers. Ten and one were both used to signify
the godhead.
The
number ten was represented symbolically by the Tetractys of
Pythagoras, an equilateral triangle composed of ten dots arranged in four rows,
with one dot at the apex, then two, then three and then four dots forming the
base. The Tetractys was the equivalent of another ancient symbol
of the deity, the Yod in the centre of an equilateral triangle.
The Talmudists considered the Yod to be extraordinarily sacred,
because in Hebrew it has a numerical value of ten and also is the
initial letter of the Tetragrammaton, the Ineffable Name
that is spelt Yod He Waw He. The character Waw is
also called Vau and may be pronounced either as a W
or as a V, according to the structure of the word. These four
Hebrew characters are variously transcribed in English as YHWH and
JHVH, which respectively are translated as Yahweh
and Jehovah.