Manes, or Manichaeus, the founder of the sect of Manichees, in the third century, taught that there are two principles from which all things proceed; the one is a pure and subtile matter, called Light, and the other a gross and corrupt substance, called Darkness. Each of these is subject to the dominion of a superintending being, whose existence is from all eternity. The being who presides over the light is called God; he that rules over the darkness is called Hyle, or Demon. The ruler of the light is supremely happy, good, and benevolent, while the ruler over darkness is unhappy, evil, and malignant.
Pythagoras also maintained this doctrine of two antagonistic principles. He called the one, unity, light, the right hand, equality, stability, and a straight line; the other he named binary, darkness, the left hand, inequality, instability, and a curved line. Of the colors, he attributed white to the good principle, and black to the evil one.
The Cabalists gave a prominent place to light in their system of cosmogony. They taught that, before the creation of the world, all space was filled with what they called Aur en soph, or the Eternal Light, and that when the Divine Mind determined or willed the production of Nature, the Eternal Light withdrew to a central point, leaving around it an empty space, in which the process of creation went on by means of emanations from the central mass of light. It is unnecessary to enter into the Cabalistic account of creation; it is sufficient here to remark that all was done through the mediate influence of the Aur en soph, or eternal light, which produces coarse matter, but one degree above nonentity, only when it becomes so attenuated as to be lost in darkness.
The Brahminical doctrine was, that "light and darkness are esteemed the world's eternal ways; he who walketh in the former returneth not; that is to say, he goeth to eternal bliss; whilst he who walketh in the latter cometh back again upon earth," and is thus destined to pass through further transmigrations, until his soul is perfectly purified by light.[103]
In all the ancient systems of initiation the candidate was shrouded in darkness, as a preparation for the reception of light. The duration varied in the different rites. In the Celtic Mysteries of Druidism, the period in which the aspirant was immersed in darkness was nine days and nights; among the Greeks, at Eleusis, it was three times as long; and in the still severer rites of Mithras, in Persia, fifty days of darkness, solitude, and fasting were imposed upon the adventurous neophyte, who, by these excessive trials, was at length entitled to the full communication of the light of knowledge.
Thus it will be perceived that the religious sentiment of a good and an evil principle gave to darkness, in the ancient symbolism, a place equally as prominent as that of light.
The same religious sentiment of the ancients, modified, however, in its details, by our better knowledge of divine things, has supplied Freemasonry with a double symbolism—that of Light and Darkness.
Darkness is the symbol of initiation. It is intended to remind the candidate of his ignorance, which Masonry is to enlighten; of his evil nature, which Masonry is to purify; of the world, in whose obscurity he has been wandering, and from which Masonry is to rescue him.
Light, on the other hand, is the symbol of the autopsy, the sight of the mysteries, the intrusting, the full fruition of masonic truth and knowledge.
Initiation precedes the communication of knowledge in Masonry, as darkness preceded light in the old cosmogonies. Thus, in Genesis, we see that in the beginning "the world was without form, and void, and darkness was on the face of the deep." The Chaldean cosmogony taught that in the beginning "all was darkness and water." The Phoenicians supposed that "the beginning of all things was a wind of black air, and a chaos dark as Erebus." [104]