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  • Oct. 1, 1856
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The Freemasons' Monthly Magazine, Oct. 1, 1856: Page 6

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    Article MASONIC PHILOSOPHY. ← Page 6 of 9 →
Page 6

Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

Masonic Philosophy.

mena of the external world form nearly the exclusive theme of its investigations . It ranges them under the diverse categories of substance , of quality , of action , of community , of difference , and of aggregation , which it recognises as the object of proof , and compounds ^ knowledge the result which a strict analysis deduces from these different methods of the products of sensation .

This system of philosophy , therefore , has as decided a tendency towards sensualism as that of Nyaya has towards spiritualism . The material substance , according to Kanadi , reduces itself into aggregates-of which a single atom is the elementary principle . These simple atoms are indecomposable and eternal . The visible universe is only a collection of agregates formed from a combination of these atoms ad infinitum , under an innumerable variety of forms . Here we trace the subsequent theory of Epicurus .

We must now proceed to analyze the two systems out of which this mixed school arises—the heterodox and the orthodox—in order that we may the better deduce the Masonic philosophy in its pure and primitive , as well as in its mystic and symbolic , characters . Amongst the numerous schools comprised in the heterodox system , two only are correctly known to us , —those of the Djainas and the Bauddhas ; both reject the authority of the "V edas , and rely upon reason , independent of all tradition .

The Djainas attribute the existence of the universe to atoms , wdiich they suppose to be homogeneous , and adapted to the formation of agregates , which modify themselves in a variety of changes . They divide all beings into animate and inanimate . Animate beings possess a sensible and intelligent soul , which is eternal , but inclosed in a body which is capable of enjoyment . Inanimate beings are

insensible substances , but also capable of enjoyment . The soul has three properties : —perfect in saints , who are ' raised to the rank of divinities , a state which can always be attained by profound meditation ; delivered , in those who faithfully follow and exactly fulfil all the precepts of their sect ; bound , or retained in bondage in the state which precedes its deliverance by actions or works . Inanimate beings are the four elements , —water , lire , earth , and air ; they arc

also classed as matter . To these categories must be added others , which comprise all that is requisite to effect a subjection or a deliverance , in drawing a distinction between the pure and impure acts which facilitate or retard the enfranchisement of the soul of man . One point to which the Djainas attach a particular importance , is that of the influence which our dying thoughts exercise over our future destiny . They link this idea to the doctrine of the metempsychosis , or transmigration .

Hie second school , the Bauddhas , are also called Soiujalas , from the name of Sougata , one of their early musters , and they are far more estranged than the Djainas in their belief of the Vedas . They have their own sacred books , called Soutraa , which are contained in the Sanscrit language , in the commentaries upon the Vedaiita . The ' . Ikuddhists arc subdivided into four sects : one , following an

“The Freemasons' Monthly Magazine: 1856-10-01, Page 6” Masonic Periodicals Online, Library and Museum of Freemasonry, 1 July 2025, django:8000/periodicals/mmr/issues/frm_01101856/page/6/.
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Title Category Page
MASONIC PHILOSOPHY. Article 1
COMMON DESCENT OF OUR RACE. Article 9
PENCILLINGS FROM THE SKETCH-BOOK OF A MADRAS OFFICER. Article 10
AN INCIDENT. Article 22
THE NOAH'S ARK. Article 23
REVIEWS OF NEW BOOKS. Article 24
FINE ARTS. Article 25
CAUTIOUS SECRECY. Article 25
THE FREEMASONS' MAGAZINE AND THE CRAFT. Article 26
THE GRAND MASTER OF WORCESTERSHIRE AND THE FREEMASONS' MAGAZINE. Article 27
VISIT OF THE FEMALE CHILDREN TO THE CRYSTAL PALACE. Article 28
MYSTERY. Article 28
THE MASONIC MIRROR. Article 29
METROPOLITAN. Article 37
PROVINCIAL. Article 38
WORCESTERSHIRE. Article 57
ROYAL ARCH. Article 58
MARK MASONRY. Article 60
SCOTLAND, Article 60
IRELAND. Article 65
INDIA. Article 65
SUMMARY OF NEWS FOR SEPTEMBER. Article 68
Obituary. Article 71
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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

Masonic Philosophy.

mena of the external world form nearly the exclusive theme of its investigations . It ranges them under the diverse categories of substance , of quality , of action , of community , of difference , and of aggregation , which it recognises as the object of proof , and compounds ^ knowledge the result which a strict analysis deduces from these different methods of the products of sensation .

This system of philosophy , therefore , has as decided a tendency towards sensualism as that of Nyaya has towards spiritualism . The material substance , according to Kanadi , reduces itself into aggregates-of which a single atom is the elementary principle . These simple atoms are indecomposable and eternal . The visible universe is only a collection of agregates formed from a combination of these atoms ad infinitum , under an innumerable variety of forms . Here we trace the subsequent theory of Epicurus .

We must now proceed to analyze the two systems out of which this mixed school arises—the heterodox and the orthodox—in order that we may the better deduce the Masonic philosophy in its pure and primitive , as well as in its mystic and symbolic , characters . Amongst the numerous schools comprised in the heterodox system , two only are correctly known to us , —those of the Djainas and the Bauddhas ; both reject the authority of the "V edas , and rely upon reason , independent of all tradition .

The Djainas attribute the existence of the universe to atoms , wdiich they suppose to be homogeneous , and adapted to the formation of agregates , which modify themselves in a variety of changes . They divide all beings into animate and inanimate . Animate beings possess a sensible and intelligent soul , which is eternal , but inclosed in a body which is capable of enjoyment . Inanimate beings are

insensible substances , but also capable of enjoyment . The soul has three properties : —perfect in saints , who are ' raised to the rank of divinities , a state which can always be attained by profound meditation ; delivered , in those who faithfully follow and exactly fulfil all the precepts of their sect ; bound , or retained in bondage in the state which precedes its deliverance by actions or works . Inanimate beings are the four elements , —water , lire , earth , and air ; they arc

also classed as matter . To these categories must be added others , which comprise all that is requisite to effect a subjection or a deliverance , in drawing a distinction between the pure and impure acts which facilitate or retard the enfranchisement of the soul of man . One point to which the Djainas attach a particular importance , is that of the influence which our dying thoughts exercise over our future destiny . They link this idea to the doctrine of the metempsychosis , or transmigration .

Hie second school , the Bauddhas , are also called Soiujalas , from the name of Sougata , one of their early musters , and they are far more estranged than the Djainas in their belief of the Vedas . They have their own sacred books , called Soutraa , which are contained in the Sanscrit language , in the commentaries upon the Vedaiita . The ' . Ikuddhists arc subdivided into four sects : one , following an

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