"THE EMBLEM OF THE DORMER MASONIC STUDY CIRCLE"

An interpretation of the symbolism
by Bro. L.S.Weatherstone

The use of an emblem or crest as the insignia of a particular Institution or
Society is a custom of great antiquity, and upon examination it will be
found that such a crest is of a deeply symbolic nature, the style of the
symbolism being indicative of the characteristics of the society with which
the emblem is connected.

The crest of a Masonic Lodge or Study circle, together with the appropriate
inscription, is an excellent example of this form of heraldic art, and although
there are many who regard such emblems from a purely aesthetic
viewpoint, there are hose who look a little deeper and are able to
understand the esoteric meaning contained therein. With this in mind
therefore, the following pages have been written, in the hope that the
Members of the dormer Masonic Study Circle will the better be enabled to
interpret the symbolism portrayed in the Crest of the Circle.

The description of the allegory which follows, as shown by this emblem,
will, it is hoed, evince to the Brethren, the importance of being able to
interpret the meaning of symbols portrayed to the mind by means of
ideographic pictures. Our ancient Brethren were masters of this art, and the
perfection established by the ancient Egyptians may be gathered from the
records of their hieroglyphics, but today it is understood by the
comparatively few. A single hieroglyph or a symbolical picture can convey
to the mind, in one instantaneous moment, a whole train of thoughts that
would need pages of written words to describe, if description be possible,
for an ideograph is capable of bringing to the consciousness a vision which
no words could adequately express. When the significance of this is
realized, it is not difficult to see why every Freemason should endeavour to
make a study of this most interesting subject, for we are informed that
Freemasonry is "veiled in allegory and illustrated by symbols", and since
these symbols are expressed geometrically, we should make every effort
to become conversant with "the basis of our Art."

What finer and more beautiful examples of ideographic pictures can there
be, than those of the three Craft T.Bs., especially that of the First Degree,
which conveys to the mind in a single picture the whole foundation and
system of the science of Initiation. The importance and significance of the
T.Bs. in the Craft ceremonies can be judged by the manner in which they
are displayed throughout the whole of the Lodge proceedings. They are not
merely ornaments, or an indication of the Degree in which the Lodge is
opened, but are for the express purpose of portraying to the minds of the
Brethren assembled, a complete picture showing the "plan of the work" in
which they are at the moment engaged. Thus by keeping this constantly
before them they may be enabled to carry out the Work with the greatest
efficiency and advantage, not only to themselves, but more particularly to
every Candidate who comes "humbly  soliciting to be admitted" to a
knowledge of "the Mysteries", with which he presumes, quite naturally, his
more enlightened Brethren to be fully acquainted. This unfortunately is quite
often far from being the case, for although the "draft or plan" is there for the
"instruction and guidance of the workmen," the beneficial effects of any
Power that may be generated is negligible as those present are unable fully
to interpret its meaning.

From what has been said on this subject of ideographs, it will be realized
that a little time and labour spent in the study of the interpretation of
symbolism will bring its own reward, for it can so illuminate the mind as to
bring it to a clearer understanding, and a realization in consciousness of
those more hidden truths of the Mysteries of Life and Being. Let us now
return to the object of this Paper, an interpretation of the symbolism of the
Dormer emblem.

From the casual glance at the crest, one is perhaps struck by the simplicity
and symmetrical beauty of the design; the two Great Pillars, linked by the
banner which bears the motto "Ex Orinete Lux," gives to the whole an air
of solidarity, for they form together a perfect archway and a natural frame
or setting for the V. of the S.L., and through this arch we look towards the
far distance horizon, where, rising in all its splendour, is "That grand
Luminary, the Sun."

This the, one may say is its general aspect, but let us contemplate awhile
upon its symbolism, for the composition of the symbols when taken as a
whole form an allegory, which, when interpreted, gives a message of
inspiration, - a message of hope and encouragement - to every Brother
who comes within the Circle, seeking the Way of Initiation and that Light
which we have all vowed to be "the predominant wish of our hearts." First,
therefore, let us examine the symbols so that we may become conversant
with them.

It would be well to mention At this stage that the scrolls or ribbons which
carry the motto "ex Oriente Lux" and the title of the Study Circle do not in
any way form part of the symbolism, but are purely ornamental and
therefore can be ignored for the purpose of this paper.

The Latin quotation "Ex Oriente Lux" being translated means "Out of the
East Light, " and is an aphorism which is true, not only in this world of
physical phenomena, but also in that other world - the World of Spirit, for 
as the sun, that "grand Luminary of Nature," the physical aspect of the
Spiritual Light, - "which, rising in the East, regularly diffuses light and lustre
to all within its circle," so does the Spiritual Light - that Light "which lighteth
every man that cometh into the world" - emanate from the Mystical East, the
source from which Man has ever derived inspiration and enlightenment in
this world of darkness, it is that East which  is his eternal home, whence he
has come, and to which he is returning.

The two Pillars which are a prominent figure of the design, symbolism that
immutable cosmic law - the Law of Opposites,  for everything in the
manifested Universe is subject to the law of duality, - the negative and
positive forces or male and female aspect of Nature. These two pillars are
those of B. and J., and a clear understanding of their significance is of the
greatest importance, for it unveils the mystery of creative energy, And it is
not surprising therefore that so much turns upon them in the Craft
Ceremonies.

It would appear that there is much confusion in the minds of some Brethren
as to the true nature of these pillars; whether, for instance, B. is negative
and J. positive, or vice versa, and also whether the former is situated on the
left or right. The root of the trouble is however, one that arises from the idea
of separateness, always a difficulty to the clear understanding of Spiritual
verities. Although always depicted as two separate pillars, in order to
indicate and emphasize  the dual and opposing nature of the force, - this
being its particular characteristic form in manifestation, - it is most important
to realize that what appears to be two forces, having opposite natures, is
actually one and the same force. Those two pillars must, therefore, always
be considered as a unity, i.e. conjoined; they cannot under any
circumstances be separated. To destroy one, would be to destroy the
other.
The amount of knowledge contained within the ritual of our Masonic
System, and the profound wisdom of those who were responsible for its
compilation, is remarkable, for the ceremonies abound in words that give
these vital clues which are the keys that interpret the Mysteries.

There is not a thing that is wholly negative or wholly positive although a
predominance for either one or the other polarity may be manifest. If, for
example, a bar magnet in which the force appears strongly as a duality is
taken, and an endeavour is made to separate the North from South poles
by cutting it in two, it is found that the result produced is not to have one
half wholly North and the other South, but two complete magnets, each
having the same polarity as the original. This provides proof that the dual
aspect of this force or power cannot be separated, in spite of the fact that
it manifests itself in the world of phenomena as a duality.

What then is the secret of this unity? It lies in the curious manner of the
flow of the force, which, although it is cyclic, flows not as in a circle, but in
the form of a figure eight - 8 - which is known technically as a Lemniscate;
it is this twisting in the flow  of the force which is directly responsible, not
only for the interlocking nature of its negative and positive counterparts; but
also for the alternation in polarity which in turn gives rise to amplitude, or
strength of the force, for it will be noted that the energy must start first from
its own centre, flow out to maximum amplitude on the first half-cycle, then
return upon its centre before flowing outward again on the second half-
cycle, after which it returns to the centre again to repeat the process.
 
A little reflection upon what has just been said should enable Brethren to
perceive why it is, that any attempt to separate or sever in two a physic
force or power, is followed by A return to the centre. I regret that I cannot
enlarge on this point, but it is hoped that due contemplation will enlighten
Brethren upon what, to some, may appear somewhat obscure, for the
particular part of the p.s. of the Third Degree enshrines an immutable law
of profound cosmic significance, which is yet another instance of the great
truths to be found within the structure of Freemasonry.

This lemniscatic flow of the total energy of the vital energy was well known
to the ancient Sages and Masters of the Wisdom. We find it in the Chinese
Yin and Yang of the philosophy of Fuh Hi, in the Hindoo system of Yoga
as the force of Kundalini, depicted as flowing in the channels of Ida and
Pingala which are its negative and positive aspects respectively, while the
linking together of the centres of each lemniscate produced by the
interlacing of these two channels form the central channel Sushumna. The
Caduceus of Hermes is perhaps the best known form of this symbolism,
showing two snakes in the form of a lemniscate entwined around a central
rod, it is this central rod or column which is the most important part of the
symbol, for it indicates the path of perfect equipoise and the way of true
Initiation.

The two Pillars which were placed at the Porchway or Entrance of the
Temple are usually depicted as standing upon a plain base, for they must
not be confused with those that are associated with the Orders of
Architecture, the Pillars of which always stand upon a base of Pedestal
form, that is to say a double cube; but in our Emblem the are shown
standing upon a base of three steps for a special reason, namely to
emphasize that although they portray duality they form, "when conjoined,"
a third aspect, one which is a state of equilibrium or balance between the
two, - a condition of stability, - wherein everything is in perfect peace and
harmony, for its is only in this condition that the Initiate can receive Divine
Illumination. Thus we learn in the V. of the S.L. that a Stable was the place
or condition wherein a certain "Child" was born, there being "no room in the
Inn," - that hostelry, open at all times to every stranger and wayfarer who
may chance to call, is like the mind - that ever open door - through which
pass all the thoughts that give rise to those feelings and emotions, those
desires, passions and prejudices "the excess of which deforms and
disorders the very soul." It is therefore not in a place that permits and
entertains such company that the Mystical Birth is experienced; but one in
which the perfect peace, equilibrium and harmony is obtained, a condition 
that must be specially prepared, for like that "upper room" it must be made
ready, and "furnished." One is not, therefore, surprised to find that the word
used to denote this state of equilibrium by the conjoining of the Pillars, is
derived from that same word Stable, for it was chosen, without doubt, by
those who compiled our ritual to conform to the established Hieratic
terminology, as it is obvious that other words could easily  have been used
with the same  intent and purpose.

With regard to the disposition of the Pillars, there should be no doubt upon
this point, for we are distinctly informed that B. is on the left and J. on the
right, but it must always be remembered that such orientation is based
upon the direction of advancement, that is to say, following the way of
progression, in the same manner that the port side of a boat is the left side
facing forward and not aft, so in a like manner is the Masonic Candidate
deemed to be returning "whence he came," to be proceeding towards the
Mystical East, "that Country from which he derived his birth and infant
nature," and so as he stands facing the source of all "Light," with his back
to the West , B.and J. are on his left and right respectively.

Mention has already been made of the Lemniscate and its symbol 8 - the
sign of equilibrium, - and its significance was well understood by the
Initiates of the Ancient Mysteries; we have an instance of this in the mystic
symbol "888" which the Christian Gnostics assigned to "The Master," for to
them it meant more than just the numerical value of a name; to them it
symbolised the triple lemniscaste - the Thrice Equilibrated - He who has so
balanced the emotional, mental and spiritual natures as to have become at
one with T.G.A.O.T.U.  - a divine and perfected Man; and so in
Freemasonry, which is a lineal descendent of the Arcane Mysteries, we
might expect its symbol to be still with us to-day. That this is so, may be of
interest to many Brethren, for the lemniscate is to be found within the
Centenary Lodge Jewel, enclosed by a serpent with its tail in its mouth, -
the symbol of Eternity; that it should be depicted on this jewel is fitting
testimony to the great  truth which it enshrines, for whereas the molecular
construction of all matter has a tendency to break up and disintegrate
through violent agitation and inharmonious vibrations, so, in like manner,
no Lodge could be lasting or enduring unless its foundations were based
upon the principles of balance, concord and harmony.

The subject of the Pillars cannot be left without a few remarks concerning
the two spheres which surmount them, it should be realised that the
placing of the Celestial and Terrestrial globes upon the two columns is a
form of symbolism particular to Freemasonry,and in this respect they do
not conform to that description of them as recorded in the V.of the S.L. The
explanation of their signification as mentioned in the Craft Lectures is, that
they indicate "Masonry Universal," in which we may perceive a veiled
reference to that ancient axiom "As above, so below," for that which is
conceived in the Archetypal Mind on the plane of the Heavenly, is reflected,
and has its direct correspondence on the plane of the Earthly, so that the
two spheres, when taken together form the Universe of this our solar
system, and as the sun which is at its centre, "diffuses light and lustre to all
within its circle," so does Freemasonry, like that "sun at the meridian,"
dispense the Light of Truth and wisdom to all who come within its
provence.
To sum up, therefore, we may perceive that each Pillar is of  a threefold
aspect, the base, the column and the globe, and as each is the
corresponding antithesis of the other, it can be said that, between them,
they represent in all six symbols.

We now come to the seventh symbol, the Squared Pavement; this again
illustrates the law of opposites, but in a particular sense, as it refers to the
soul's journey on the highway of Life, and the trials and tribulations that
must be overcome in its progress towards the Light. The black and white
squares symbolise the joys and sorrows, the hopes and disappointments
and all those other conflicting feelings and emotions which delude the
mind, and lull it into a sense of false reality. It is these desires and emotions
which must be overcome, which figurately speaking we must tread
underfoot, in our Masonic imagery "the squared pavement is for the High
Priest to walk on", - that High Priest who is the symbol of the Higher Self.

The next three symbols in our Emblem, the eighth, ninth and tenth, are the
V. of the S.L., the Square and the Compasses respectively; Brethren are
too well acquainted with their symbolic meaning in Freemasonry to need
any further explanation, but with regard to the Square and Compasses it
may be noted that when these are placed in conjunction as depicted in the
Emblem, we have once again another example of the balancing of the Law
of Opposites, for the Square, - Matter - and the Compasses, - Spirit - when
conjoined symbolise the perfect union of Spirit and Matter, and from the
formation of their six points can be discerned the interlaced triangles,
which, in the Ancient Mysteries, was one of the most sacred and venerated
of symbols, and in some religions, this still obtains, even to the present
day.

The Sun, the eleventh symbol, is perhaps the oldest known to man, for he
has ever realised that without its health giving and generative rays, life for
him and all other living creatures, in fact all life on this planet, would cease
to exist;it has, therefore, always been considered a symbol of profound
significance, for the Solar Mythos can be traced throughout all the Mystery
Systems, from remote antiquity to the present time, this is not surprising,
since there is nothing in the manifested universe that can surpass the
magnificent splendour and mighty power of the Sun, from which all things
derive their growth and sustenance. It was, therefore, always deemed to be
a physical expression of the Deity, and we should not forget that the three
Principal Officers, - the trinity who "rule the Lodge" - mark the Sun inits
complete cycle from rising to setting, and thus it is that "Light" was always
used as a synonym for spiritual knowledge since, to the seer, the spirit or
Solar Principle of man is at certain times actually visible as a light. The spirit
of ordinary man exists, as it were, in a state of embryo, and appears as "but
a glimmering ray" some distance above the head. In the Master, this light
is fully developed, and is visible as an elongated cleft flame, extending
upward from the centre of the forehead. This flame is the distinctive mark
of all highly evolved beings who have attained to that degree of Initiation
which qualifies them to the rank of Master. Such were the flames, these
"cloven tongues like as of fire", (Acts, II., 3) which descend at Pentecost
upon the heads of the twelve Apostles.

The Masters or Adpets, in whom the Divine Principle has evolved to the
supreme point manifestable on earth, are able to make visible to their
disciples the spiritual or Solar Body, and to appear when they so desire
"clothed with the sun." The words in the V. of the S.L. "For the Lord thy God
is a consuming fire," (Deuteronomy, IV., 24) and "who maketh His angels
spirits; His ministers a flaming fire," (Psalms, CIV., 4) are in a sense, literally
true.

The eleven symbols already described are clearly delineated in the emblem
and we have no difficulty in observing them; but what of the twelfth
symbol? It is symbolised in the picture by that which lies "Beyond the
Horizon" and refers to what must ever remain hidden and concealed from
the uninitiated. It is that which no symbol can properly depict, nor any
words adequately describe, as it is a state of consciousness which must be
realised in the mind of every individual for himself, it is in fact a mystical
experience whereby the mind is raised in consciousness to a level far
above that at which it normally functions. This raising of the consciousness
is portrayed under many forms of allegory, the most common of all being
the ascending of a mountain or the climbing of a hill, and in our Craft
system we have the ascending of the winding stairs, there is also the
ancient Egyptian symbol of the "Hidden Horizon" which lies beyond the
most elevated and distant point that our worldly eyes are capable of
observing. These allegories indicate a raising of the consciousness to a
high degree of spirituality whereby it becomes aware of the presence of the
Indwelling Spirit, and it may be noted that whenever it is desired to indicate
this state of consciousness by any form of symbolism, it is always the
method of approach - the way of the attainment - which is symbolised, and
never the state of condition itself. Our T.B. of the Second Degree is an
excellent example, for the winding stairs, - which is the way by which this
state of consciousness is reached - are clearly shown, but the interior of the
Middle Chamber which is the Sanctum Sanctorum, is not revealed for
reasons that are obvious, when it is realised that it is the very centre of
one's own being, and constitutes for each and every one of us his own
secret and his own mystery, and so according to the work that he has
performed upon himself as the Craftsman, in the perfecting of his organism
as a fitting vehicle for the Indwelling Spirit, so shall he receive his wages in
direct proportion to that work, "without scruple or diffidence, well knowing
that he is justly entitled to them."

In connection with the receiving of the symbolic wages, or to the realisation
of this state of consciousness, testimony is given in the writings of nearly
all the great mystics: - Jacob Boehme, Karl von Eckartshousen, Thomas
Vaughan, and many others have all made reference to it. The late Wor. Bro.
Walter Leslie Wilmshurst in his excellent work on Christian Mysticism
entitled "Contemplations," devotes a complete chapter to the subject in a
very beautifully worded description entitled "The Vision Splendid."

It is this ecstatic vision which the hidden horizon of our Emblem is intended
to portray, for the sun is not shown at tis meridian splendour, but as being
half concealed by the horizon. This implies that there is something hidden
from view, which, - could we but see beyond, - would enable us to behold
the "Light" in the fullness of its splendour. It may be said, that to those who
have realised this mystical experience, it literally constitutes a "seeing
beyond," whereby all these barriers, which are the limitations of our
ordinary physical senses, are swept aside "and a glorious eternity bursts
open to the View."

This last symbol has been dealt with at some length as it forms the climax
tot he message intended to be conveyed by our Emblem, for if a clear
understanding of its meaning and true significance is not obtained, the
import of the last part of this paper may not be realised.

What, therefore, is the message to be read from a correlation of all these
symbols? Clearly it indicates that Man, born into this world "in a helpless
state of indigence," is at once subject to the Law of Opposites. He begins
life with faltering steps, not knowing whither he is going, and since all
things in manifestation are threefold in nature, he must pass through those
three stages on the path of evolution, like the three steps of the Pillars, he
can take those of the left-hand Pillar which symbolise the way of the natural
uninitiated man, whose evolutionary progress is by the stages of birth, life
and death, or he can take those of the right-hand, which is that of the
Initiated, whose progress is by way of Three Degrees, - Purification,
Illumination and Unification. It is only after due meditation and
contemplation on the mystery of life that he realises the answer to the
question is provided in the knowledge of himself, and so, starting on the
Mystical Quest "to seek for that which is lost," he sets foot on the square
pavement, - the trials and tribulations incidental to this life, - and, after
faltering steps and diverse experiences, he learns that to balance the
mighty cosmic forces portrayed by the Pillars, he must follow the middle
way between them. Proceeding onward along the Path, he is led eventually
toward that, which after will be his guide and inspiration, the V. of the S.L.,
that G.L. sent to "rule and govern our faith," upon which rest the Square
and Compasses, the symbols of the Craft, and when in due course he has
moralised, contemplated and meditated upon their spiritual significance ,
he is encouraged to proceed on his way; but since the three G.L.s. lie
directly across his path, he must of necessity take them with him as his
constant companions on his journey towards the goal which lies ahead;
and when after "winding steps," he is able to march boldly onward upon the
"Square pavement" as the "High Priest" of his own Temple, he at last
reaches that far distant point on the horizon where, standing on the very
brink of the threshold, he is raised in an ecstasy of "joy and exaltation" and
beholds in awe and wonderment the majestic beauty and brilliance of the
"Light", whose radiance, flooding through "the Dormer" of the intellectual
mind, illuminates in a blaze of glory "the Sanctum Sanctorum" of his Inner
Self.

Such is the message conveyed by the symbolism of the Emblem of the
Dormer Masonic Study Circle. It is hoped that every Brother who has found
sanctuary within its portals will, by devotion to his studies, and by the
guidance received therein, be led towards the "Light of the East," and that
"Bright Morning Star, whose rising brings peace and salvation to the faithful
and obedient of the human race."

SO MOTE IT BE

APPENDIX

Reference has been made to the particular manner by which the vital
energy or Solar Force flows in its cycle, and that in so doing it forms the
Lemniscate or the figure 8. It was stated that this lemniscate is responsible
for the interlocking and inseparable character of its dual and opposing
nature. Brethren may be interested to know that there is a simple
experiment whereby the truth of this fact can be ascertained. It should,
however, not be considered as a perfect example, and is, at best, only an
analogy, but helps to demonstrate that the purpose of twisting a circle or
cycle into a lemniscate, prevents the separation of the circle when an
attempt is made to bisect it. 

The experiment is as follows....

Obtain two strips of paper about 3/4 X 12 inches long, with the first strip
which we will call (a), form into a circle and gum the ends together so that
a circular band is the result. With strip (b) gum the two ends together as
before; but in so doing give one end of the strip of paper a complete twist
through 360 degrees before bringing the ends together for sticking, so that
the band is in the form of a figure 8. Now take a pair of scissors and with
the point make an incision in the middle of the band (a) and cut along the
band through its whole length, it will be found when the cutting has been
finished that it has been bisected and two separate bands are the result.
Now cut band (b), the lemniscate, in exactly the same manner as with band
(a), and it will be found that instead of obtaining two lemniscates that in fact
they are interlaced one within the other which thus prevents their
separation. It will therefore be seen that the twisting of the circle into a
lemniscate, not only forms two alternating cycles about its own centre, but
is the means by which they are conjoined and held together as a unity.