One particularly compelling interpretation understands the three steps as representations of the past, present, and future. In this reading, the Fellow Craft stands upon the middle step—the present—able to look behind him toward the lessons of the past while imagining the possibilities of the future. The symbolism presents man as a being suspended within time, shaped by memory, action, and aspiration.
This interpretation finds remarkable philosophical harmony with one of the world’s oldest wisdom traditions: the I Ching, or Book of Changes. The I Ching has influenced Chinese philosophy, ethics, spirituality, and governance for over two thousand years and centers upon the principle that life is characterized by perpetual transformation (Smith, 2008). Among its most famous teachings is the statement:
“The superior man acquaints himself with many sayings of antiquity and many deeds of the past, in order to strengthen his character” (Wilhelm & Baynes, 1967, p. 104).
Though originating in vastly different cultural worlds, the I Ching and the Fellow Craft degree converge upon a common lesson: wisdom arises when man studies the past, acts consciously in the present, and labors deliberately toward the future.
The I Ching and the Philosophy of Change
The I Ching is among the oldest surviving texts in human civilization. Its title is commonly translated as The Book of Changes, reflecting its central concern with the changing nature of existence (Huang, 1998). Rather than viewing change as disorderly or random, the text presents transformation as patterned and meaningful.
The I Ching is structured around sixty-four hexagrams composed of combinations of broken and unbroken lines representing the interaction of yin and yang. These complementary forces symbolize dualities present throughout existence: activity and receptivity, light and darkness, firmness and yielding (Wilhelm & Baynes, 1967).
At the ethical center of the I Ching stands the concept of the “superior man,” derived from the Confucian idea of the junzi. The superior man is not morally flawless, but he is committed to continual self-cultivation through study, reflection, discipline, and proper conduct (Yao, 2000).
Unlike systems that emphasize abstract dogma alone, the I Ching focuses upon practical wisdom. It asks how one should conduct oneself amid the ever-changing conditions of life. Wisdom is demonstrated not through withdrawal from the world, but through proper action within it.
Learning from Antiquity
The famous passage from Hexagram 26 captures this philosophy clearly:
“The superior man acquaints himself with many sayings of antiquity and many deeds of the past, in order to strengthen his character” (Wilhelm & Baynes, 1967, p. 104).
This statement reveals that the study of history and tradition serves a moral purpose. The superior man examines the past not for nostalgia, but for instruction. Ancient sayings and historical deeds become tools for self-improvement.
Classical Chinese philosophy repeatedly treated historical knowledge as essential to ethical cultivation. According to Adler (2014), Confucian traditions viewed the study of antiquity as a means of refining personal virtue and social harmony. The past served as a mirror through which present conduct could be evaluated.
Most importantly, the purpose of this study is “to strengthen his character.” Knowledge is not an end in itself. Wisdom must transform conduct.
This emphasis resonates strongly with initiatic traditions such as Freemasonry, where symbols, allegories, and inherited teachings are intended not merely to preserve information but to refine the individual. Masonic ritual similarly presents ancient forms and symbolic instruction as instruments of moral development.
The Three Steps of the Fellow Craft
The symbolism of the three steps at the beginning of the winding staircase offers a strikingly similar framework for understanding human existence.
The first step may be understood as the past. It symbolizes origins, foundations, inherited lessons, and accumulated experience. Every individual stands upon knowledge and conditions shaped by those who came before him. In Masonry, reverence for tradition, ancient landmarks, and transmitted teachings reflects the importance of this symbolic first step.
The second step represents the present. This is where the Fellow Craft symbolically stands. The significance of this position cannot be overstated. The past cannot be changed, and the future cannot yet be possessed. Only the present allows for labor, discipline, and conscious action.
The third step symbolizes the future. It represents aspiration, hope, possibility, and the unfinished work of becoming. The future is not fixed but emerges from present conduct informed by past wisdom.
This interpretation aligns closely with the philosophy of the I Ching. The superior man studies antiquity in order to guide his present actions and shape the future wisely.
Standing Upon the Middle Step
The symbolism becomes especially profound when one considers that the Fellow Craft stands upon the middle step rather than the first or third. He exists between memory and possibility.
This position reflects a universal philosophical truth. Human beings live within time, yet meaningful action occurs only in the present moment. The Roman Stoic Marcus Aurelius similarly emphasized that man possesses only the present and must therefore govern it wisely (Aurelius, trans. 2002).
The I Ching consistently emphasizes responsiveness to changing circumstances. Wisdom is not passive contemplation but disciplined action appropriate to one’s conditions (Lynn, 1994). The superior man reflects deeply, observes patterns, and acts intentionally.
Freemasonry teaches a comparable lesson. The rough ashlar is not perfected merely through thought or aspiration. It must be worked. The labor of self-improvement occurs through repeated acts of discipline, reflection, and ethical conduct within daily life.
The Fellow Craft therefore faces forward. He studies the past without remaining trapped within it. He imagines the future without escaping into fantasy. His work belongs to the present.
Time and Self-Cultivation
Both the I Ching and Freemasonry reject passive existence. The inferior man drifts through life unconsciously, ruled by appetite, habit, or circumstance. The superior man cultivates intentionality.
Confucian philosophy repeatedly emphasizes self-cultivation as a lifelong process requiring ritual discipline, moral reflection, and education (Tu, 1985). Similarly, Masonic symbolism presents moral improvement as gradual labor performed over the course of one’s life.
The symbolism of the three steps reflects this developmental journey:
the past provides instruction,
the present provides opportunity,
and the future provides direction.
In this sense, the Fellow Craft and the superior man of the I Ching are engaged in the same labor. Both seek to strengthen character through conscious living.
The staircase itself reinforces this symbolism. The ascent is not instantaneous. Wisdom and refinement are achieved step by step. The initiate rises gradually through effort, reflection, and perseverance.
Conclusion
Though separated by culture, geography, and historical period, the I Ching and the Fellow Craft degree arrive at remarkably similar insights regarding time, character, and human development. Both traditions teach that wisdom requires reflection upon the past, disciplined action in the present, and deliberate movement toward the future.
The famous I Ching passage concerning the superior man studying antiquity “to strengthen his character” finds profound symbolic expression in the three steps at the beginning of the winding staircase. The Fellow Craft stands upon the middle step because the present is where the work of transformation occurs.
The past offers instruction. The future offers aspiration. But character is built in the present moment through conscious labor.
Ultimately, both systems teach that man is not merely carried through time. He is shaped by how deliberately he moves through it. Standing between memory and possibility, the Fellow Craft ascends step by step, strengthening his character through wisdom, reflection, and intentional action.
References
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Wilhelm, R., & Baynes, C. F. (1967). The I Ching or Book of Changes (3rd ed.). Princeton University Press.
Yao, X. (2000). An introduction to Confucianism. Cambridge University Press.
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