Freemasons are taught that “the unexamined life is not worth living.” Recently, I was faced with the unexpected death of a dear brother in my Lodge which left me feeling hopeless for a time. And so, the virtue of hope became an object of philosophical inquiry for me. How does hope fit in to cultivating a virtuous life? Is it really the best medicine for crushing grief and despair? If so, how does it work? Why are Freemasons encouraged to have hope?
Once I started observing what people would say about hope, when they experienced it, and when they reared back from it, I began to think there was a healthy amount of confusion about it.
Defined in a modern sense, hope is a belief in a positive outcome relating to events and circumstances in life. It is the desire that something will turn out for the best. In Freemasonry, hope is considered a virtue, often associated with the verities of immortality. The craft advocates two different types of virtues. The first are called the “Cardinal Virtues” of Temperance, Fortitude, Prudence, and Justice. The second are called the “Theological Virtues,” of Faith, Hope and Charity (love).
In his theological discussions about hope, philosopher Thomas Aquinas notes that he considers hope to be a virtue because it provides the possibility for attaining difficult things. In the Western world, in general, there is an overwhelming sense of hope being something good and desirable. For some, it may even be an uncontroversial good. But is it?
Is it possible that hope could be something, well… not so good?
Indeed, it’s hard to imagine a situation in which acquiring hope would not be desirable – until we look at the myth of Pandora’s Box.
The ancient Greeks were not inspired at all with the concept of hope. Hope was not even considered a virtue. It was belittled as a trait defined as not being realistic about life or burying your head in the sand. The cardinal virtues, such as justice or fortitude were the ones that the Greeks contemplated and strove to achieve. Hope was even in some myths possibly considered evil.
For example, the Greek myth of Pandora raises many philosophical questions about hope. As the story goes, when she married Epimetheus, she was given many seductive gifts. The God Zeus, being full of mischief, gives Pandora a large jar instructing her to keep it forever closed. But regardless of the warning from Zeus, her curiosity prevailed and she opened the box.
The list of items released from Pandora’s box are a handful: illness, disease, poverty, sadness… basically any horrible thing you could think of. They flew out of the box like tiny buzzing moths, and Pandora tried to shut it back up as quickly as she could. She did, according to some of the versions of her myth, manage to trap one important thing inside… hope.
It is disputed and there is much speculation as to why Zeus would even put hope in a vessel of evils. Regardless of why it was there, the myth of Pandora raises a really good question. Does hope deserve a different reputation?
It’s not optimism. It’s definitely not pessimism. And if it has a realism, what is it ultimately? Where does it come from? How does a Freemason reconcile these seeming paradoxes?
In the symbols of masonry, the virtue of hope is said to be located on the middle rung of the theological ladder of Jacob from the Book of Genesis. A Freemason ascends, climbing the steps of faith and hope which in turn lead to the summit of charity (love). These virtues are often portrayed on the ladder by the cross, anchor and heart, respectively.
Brother Albert Mackey gives us a clue in his Encyclopedia to Freemasonry:
“Having attained the first rung of the ladder, or faith in God, we are led by a belief in His wisdom and goodness to the hope of immortality. This is but a reasonable expectation; without it, virtue would lose its necessary stimulus and vice its salutary fear; life would be devoid of joy, and the grave but a scene of desolation.”
Mackey speaks of a “hope of immortality.” He explains that the cultivation of the virtues of faith and hope is not necessarily based on things going well for us. Freemasonry and its teachings face you with many challenges to explore to knock off the rough edges of imperfection. The craft, for example, is thoroughly rooted in the earth or the service and labor that the mason can offer. It is also entirely bent on moving toward the Heavenly Divine. Managing the two extremes (earth and heaven) is a dynamic balance.
In our climb, all of us have an important, even crucial, task to aid the world. We are prepared in so many ways, yet, still often fail at hope. Why?
In his book, “Art as a Factor in the Soul’s Evolution,” the Freemason Brother C. Jinarajadasa gives us further insight:
“At the very base of your nature, you will find faith, hope, and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked.”
Cutting straight through the many reasons for failing at hope that may be built upon individual traits, I would say that our hopelessness, when it occurs, is based upon the lack of true courage.
All this is to say that the only true and worthy source of absolute courage is the belief in the Immortality of the Self, the One that is Infinite, Changeless and Eternal. The virtue of hope leaps far beyond all the many valuable things, places, family and friends which we have come to rely upon…or may be grieving for.
Brother H.P. Blavatsky stressed there were two kinds of people – those who simply live their lives by the standards of the world, and those who become neophytes and students of the eternal wisdom. Perhaps the virtue of hope is what is required for those who follow the path of the second group. Yes?
“There is a road, steep and thorny, beset with perils of every kind, but yet a road, and it leads to the very heart of the Universe: I can tell you how to find those who will show you the secret gateway that opens inward only, and closes fast behind the neophyte for evermore.” – Brother Helena Blavatsky