The Socratic Method: Does It Lead A Mason From Darkness To Light?

The Socratic Method: Does It Lead A Mason From Darkness To Light?

“I can’t teach anybody anything. I can only make them think.” 

So says Socrates, a great thinker of his time in Ancient Greece. He was known for educating his disciples by asking questions and thereby drawing out answers from them, called the Socratic method. The goal was to nudge people to examine their own beliefs, instead of unthinkingly inheriting opinions from others. The approach was a way for his students to find the truth of anything. Thinkers have venerated the method ever since. It really worked for the Greeks.

I have always had a fascination with Greek culture. I particularly enjoy studying Socrates, Plato, and Aristotle. I also admit to getting lost in Greek mythology at times, enjoying Greek food, and have always secretly wished that I could dance like a Greek goddess.

Given the above, it seems only reasonable I should find myself honing in on Socrates. Mind you, I am no authority on the great ones of the ancient past, other than being humbled by their wisdom and insight. Socrates is for me the most interesting of the three: a perspective I am sure many might agree and equally as many might disagree.

There are two statements that Socrates made that I found particularly thought-provoking. 

“To know, is to know that you know nothing. That is the meaning of true knowledge.”

“Let him that would move the world first move himself.”

The first quote that starts, “To know, is to know that you know nothing” is a paradox right off the bat. Yet, instinctively, somehow, I understand the entire point and it makes sense even while being a total paradox! And the second quote struck me as so linked and interrelated to the first one. One would be hard pressed to assert one carries more11873522964_9cb8eb5a44_b weight than the other or to even think about them separately. 

How can we know what we don’t know? Does the Socratic method offer us a technique to advance towards the light of true knowledge? 

Plato’s Dialogue: It’s About the Questioning

Socrates said: “It is the mark of an educated mind to be able to entertain a thought without accepting it.” In other words, question everything. I recently read the statistic that children through the ages 2-5 ask roughly 40,000 questions. I have wondered why, as we go through into adulthood, the number of questions we ask drops significantly. 

We know through the writings of Plato, the student of Socrates, that he was often quizzed by his teacher about deeper realities. Red Rose in the GardenIn “Plato’s Dialogues,” we can read short works in which Plato recreates various conversations Socrates had with another student. And thus, we get a really good idea of the Socratic method. 

The style of a Platonic dialogue may go something like this:

Q: “What color is the rose in the garden?”
A: “The rose in the garden is red.”
Q:”Is this rose still red to a blind person?”
A: No.
Q: “So you are saying the rose is red only to those who can see.”
A: Yes.
Q: “What color would it be to a blind person? Would it be pink or white or some other color?”
A: (No answer – student is bewildered).
Q: “So the rose is red only to those who can see.”
A: Yes.
Q: “If the rose in the garden is where no one can see it, is it still red?”
A: (No answer – further bewilderment).

And so on. The questioner might end up forcing a realization in the student of how color only exists in a person’s mind as a result of their perception; it isn’t actually a property of the rose. In other words, the rose is not red.

Socrates believed there were two ways to come to knowledge: through discovery and by being taught. To be taught presupposes that someone else has discovered the truth for you. He thought for his disciples to really know a subject, they should form their own beliefs and experience their own blind alleys and realizations.tunnel-2033983_960_720

How does this idea of discovery relate to the path of a Freemason? 

From Darkness to Light

Every Freemason is on a quest to discover his “true self.”  He is taught the importance of the Liberal Arts and Sciences, of which logic is one of them. The study of critical thinking and reasoning allows the Freemason to look beyond mere perception and dogma in the search for truth. In this way, it is possible to forge a path to moral, scientific, and philosophical enlightenment. “To know nothing” is leaning into the next moment, wondering what you are going to find. It is a form of being blindfolded or hoodwinked, waiting for more light. 

It was in Freemasonry that I really learned to embrace the journey from darkness to light, to become a friend of the Socratic method, and learn to be humble in what I don’t know. When I first joined, a poor blind candidate, I was asked probing questions about the First Degree. Questions like, “What does it mean to know thyself?” and “Is truth absolute or relative?” I was asked to explore the relationships among concepts and ideas. For example, I had to compare two types of symbols and to explain how they are similar, how they are different, or evaluate the meanings of each. 

Over the many masonic degrees, my mentors have pointed me in the direction of truth only to glorify the beauty of the group vision and the image of enlightenment. 

The Freemason W.L. Wilmshurst said:

“Truth, whether as expressed in Masonry or otherwise, is at all times an open secret, but is as a pillar of light to those able to receive and profit by it, and to all others but one of darkness and unintelligibility.”

I think he is saying that truth is a mysterious something that is sensed, even though the truthrational mind may try to discredit it. The ability to sense this invitation to truth, even when the path is dark and hidden, is perhaps the most important lesson to consider here. “The future I do not see. One step enough for me.” 

My takeaway from the Socratic method is this: Remember how little you know, question everything, and keep your mind open to other possibilities. If all goes well, truth is our travel companion from darkness to light.  What do you ask for? 

Service: Who Do We Expect To Change The World?

Service: Who Do We Expect To Change The World?

“Only a life lived for others is a life worthwhile.”  ~ Albert Einstein

How many of us have marveled at the courage and self-sacrifice made by a soldier saving comrades in battle or a rescue worker who has saved families from the peril of fire, flood and earthquakes. These brave souls run in to danger when all others run away from it. What is that special code of service that these rescuers live by?

I realize that firefighters, police and soldiers receive special training to face these perils, but there must also be a strong inner calling to serve humanity within these devoted360_sf_earthquake_1014 men and women, or they would have chosen other occupations. We have also heard stories of heroic behavior by ordinary citizens during catastrophes.

I recall after the earthquake in California on October 17, 1989 how the community I lived in became so cooperative and courteous with one another, looking out for each other’s welfare. “Life as usual” ended and many citizens were shocked out of their normal complacency. Instead, they moved to help others in greater danger, without thought of self.

Although life does not ask most of us to save lives from physical peril, we are all given opportunities every day to make a difference in the world. I constantly hear complaints about how the world is going in the wrong direction, politics is corrupt, food is poisoned, climate Running for Officechange is the fault of humanity, immigrants are being treated unfairly, etc.

Who is it that we expect will change the world?

We may not be able to change political corruption in an instant, but with patience and grooming future leaders, we could individually support new leaders who value the ideals that we hold dear. We could even groom ourselves as leaders for governmental office!

We may not be able to fight against the greed of corporations on our own, but we can support local organic farmers or grow our own gardens. We may not be able to combat all of climate change, but we can reduce our own carbon footprint and encourage others in our community to do the same.

Being an example to others seems to be the best way to teach. We can be a light of inspiration for those needing motivation and the light of tolerance for those feeling judged; we can offerBrother Winston Churchill our arms to hold another when they need comfort and solace; we can donate money, clothing, food, or employment to those in distress.

We can provide encouragement – to our brother who has fallen – that today is a new day. He or she can do better and even greater things starting right now; for whatever we sow today, we will reap tomorrow.

We may not be able to save the entire world. We can, however, start noticing what demands our attention during the day, and act when that still, small voice within says:

“It is your service that is urgently needed at this moment.”

 

Freemasonry: Is Architecture Frozen Music?

Freemasonry: Is Architecture Frozen Music?

At the end of a recent Scottish Rite workshop, and after one of the most incredible weeks of my life, I felt inspired and nourished with the treasures that only the craft of Freemasonry can offer. I jumped in the car and set off on my long drive home. My thoughts were tuned to philosophy, art, and music. I contemplated how a beautiful masonic temple is a work of art, a finely tuned instrument, a Stradivarius if you like. I had just been a part of something special; freemasonry, philosophy and art teaming up together in my world for the love of beauty.

So far so good.

But then the quote, supposedly of Goethe, crossed my mind, “Architecture is frozen music.”

Now, I like Goethe very much. He was certainly a profound thinker, contrasting the way architecture and music impact our minds. He gives you a sense of what is greater than ourselves, what transcends our lives. I appreciate the philosophical perspective. But, at the time I was thinking with my snobbish musical mind that he got this one terribly wrong.

What about the reverse? If architecture is frozen music, does that mean music is liquid architecture?

Tomar knights templarYou certainly wouldn’t say that musical notes written on a piece of paper is a complete definition of music. Of course not! A written melody is perhaps one of the necessary components for a musical experience. But we also need a musician who can read the notes and have the skill to perform on an instrument. We need an occasion for this music to be played. Don’t forget we need those listeners who can undergo the musical experience. All these factors come together in a synergistic manner to make up what we might call music.

Are you telling me that music is liquid architecture?

I don’t buy it. Music is a complicated affair needing a host of ingredients working merrily together to transport us into a state of musical rapture. Is Goethe telling me that architecture requires all this movement to be frozen still? How could Goethe be so wrong?

What Goethe really said

Well, as it turns out Goethe’s analogy between architecture and music actually extends much further. A little bit of research revealed to me that the popular cliché has become distorted over time.  “Frozen music” might even be the most misleading definition of architecture around.

Goethe definitely said this in Conversations with Eckermann:

“I have found a paper of mine among some others, in which I call architecture ‘petrified music.’ Really there is something in this; the tone of mind produced by architecture approaches the effect of music.”

What I think is the most important part of this statement is that Goethe was suggesting that architecture produces the same “tone” or effect in your mind as music.  The point he is making is about the mind.

Let me expand on my interpretation of his philosophy.  If this is an act of arrogance then I apologize, but for all my love of Goethe, my loyalty is to truth and art.

1200px-Music_lesson_Staatliche_Antikensammlungen_2421Goethe’s idea suggests something about the creative process of the mind and the human need to express something.  What would a building sound like if the architect had been a composer?  He would be using vibrations as the medium of expression instead of lines and shapes. It could be said that the musician “composes” using vibrations, the scientist “invents” with formulas, the painter “paints” with color and design, and so on. A thought-form is created. There is a universal theme of mental expression underscoring all creative disciplines.

It is the special skill of the creative worker and the space in which they create that causes a living architecture.  These factors make the air molecules vibrate in such a way that this soup of pulsating molecules works upon our minds, even after the creative worker has completed his architecture.  We might call it a thought-form, a musical idea, that continues to exist.  

Freemasonry: The Creative Workshop

Freemasons are always looking for connections between music, architecture, geometry, proportion, and how such tools can be used to transform society. Music doesn’t use windows or columns and architecture doesn’t use melodies or notes. For most of us such obvious differences would seem to eliminate any possible similarity between them. But wait! If we use the idea that any artistic expression is a creative process of mind then we get a very different picture. 

St. Thomas Aquinas has said:

“Music is the exaltation of the mind derived from things eternal, bursting forth in sound.”

finalstairway-to-heaven-chords (3)How can a Freemason achieve that exaltation of the mind? I have a couple thoughts on this. First, there is an acceptance of the possibility of a more evolved world, and second there is an experience of a change in our state of being as we become aware of that better world. 

Temples and buildings of great architecture are designed to build a bridge between this world and that. There is something musical that pulsates and glows inside them, inside the architecture, some dancing molecules that converge as a product of all the thoughtful labor that has been conducted until that point in time.

I should point out that in a masonic temple there are no blurred boundaries between participant and observer. Everyone has an active role in building the edifice. 

Architecture. Music. And the relationship between them is….? I’m not sure, but the obvious thing that springs into my mind is that the experience of a beautiful building might in some ways equate with the experience of a beautiful piece of music. The architecture inside the Lodge inspires the Freemason outside the lodge to become a better Master Craftsman in the mighty workshop of the Lord. 

Each Mason must be a builder; he is a workman under the direction of a Great Architect, who is planning a marvelous edifice, which is the Grand Lodge above, the perfect universe. To the building of this perfect edifice, each Mason must bring his stone, his perfect ashlar, perfect because it has been tested and proved true by the plumb, by the level and by the square.”

~ Brother C. Jinarajadasa, Ideals of Freemasonry

Censing in Freemasonry: Practical or Symbolic?

Censing in Freemasonry: Practical or Symbolic?

The act of censing has been said to create a pleasing and purified ritual space.  There is nothing quite as inspiring as walking in to a sacred place and being hit by the smell of lovely incense, which immediately transports us into a more reverent state of mind.  What are the reasons censing is important, or is it?

The Rite of Censing came before, most, if not all, the current concepts of religion. It is said to have originated from a distant past when men worshiped the sun and other fiery forces of nature. Most researchers agree that there is a connecting link between the use of incense in the ancient mysteries of the past, and the speculative Freemasonry of the present day, for those lodges who use incense. From what I have read, this connection can be fairly well traced by archaeologists.  However, there is less agreement on why it is important.

Is censing and the use of incense in ritual more practical or symbolic today?

I recently read an interesting book called “A history of the use of incense in divine worship” (1909) by Cuthbert Atchley.   It contains a rather unique and objective history of censing within ritual, both pre-Christian and Christian. I especially enjoyed the section explaining various Egyptian ceremonials.  However, I was somewhat disappointed when I finally arrived at the end of the book to hear researcher Atchley’s conclusions:

“The ultimate basis of all use of incense in the Church is its pleasant odour; that is, it is fumigatory.  The more superficial reasons are what are called ceremonial.”

In other words, he is saying that the main use of censing and incense is for “deodorant” purposes, to mask awful smells and the stink of decaying bodies, and so on. He says that any connection to ceremonial purposes is “superficial.” While I might be somewhat forgiving because the book was written over a century ago, the thinking underlying still seems flawed, in my mind at least.

If something did have a practical origin at some point in time, does that mean that any symbolic value is of no account? Following from that, should it be done away withNeff_Angel accordingly?  It seems to me that this fails to think deeply enough about the nature and function of ritual and ceremony – no matter what century we are talking about.

Practical Origins

It is true that many of the early uses of incense were practical and operative. For example, the fragrance obscured odors, and was aesthetically pleasing. There existed a mystical healing art hidden surrounding the use of certain incenses. Ancient Egyptians (3000 BC) practiced medicine with aromatic plants and even went so far as to establish astrological relationships for them.  There are many pictures that can be seen where a Pharaoh is depicted with a censer casting the incense. Each civilization, throughout the ages have all added their own contribution to this handed down practical knowledge. 

Over time, the burning of incense formed a link to spirituality in a speculative sense when it was offered to the gods alongside sacrifices and prayer. Incense is mentioned frequently in the Hebrew Scriptures.

The psalmist expresses the symbolism of incense and prayer:

“Let my prayer rise like incense before you; the lifting up of my hands as the evening sacrifice.” (Psalm 141:1)

What the ancients knew intuitively, science has verified today.  Of all of the five senses, the sense of smell is most strongly connected to the areas of the brain that process memory.  Even the smallest hint of a fragrance that you had previously associated with a certain place can bring you back to there in moments.  Incense, then, is a way to tap the mind quickly and with a great deal of exactitude.  Certain combinations of aromas can quickly adjust not only the atmosphere of the room but the atmosphere of the emotions Temple Censingand mind. Knowing all this, how, then, is censing significant in Freemasonry?

A Symbolic Perspective from C.W. Leadbeater

Freemason Charles W. Leadbeater placed a great deal of importance on the ceremonial value of censing in his book “The Hidden Life in Freemasonry.” He said that the entire process of censing in a Masonic Lodge is meant to prepare and purify. It provides an atmosphere of solemnity and due introspection. He explains that the ceremony of censing, being a vortical movement, is connected with the way in which the Great Architect has constructed the universe.

Leadbeater writes:

“In the movements made and in the plan of the Lodge were enshrined some of the great principles on which that universe had been built.”

He thought the censing ritual to be significant giving four main reasons:

  1. Raises the vibration of the lodge.
  2. Unifies the lodge members in thought.
  3. Bridges the inner worlds with the outer.
  4. Lifts and aids the candidate.Buddha censing

Leadbeater’s premise is that the basis of any ritual is intent. The intentional thoughts of the members set the purpose and vision for the ritual. The lodge work concerns lifting and raising humanity from the human to the spiritual kingdom. The Craft performed is therefore applied to the mastery of the forces of one’s own nature, whereby “that which is below” may become truly and accurately aligned with “that which is above.”

He says:

“The time has come when men are beginning to see that life is full of invisible influences, whose value can be recognized by sensitive people. The effect of incense is an instance of this class of phenomena… each of which vibrates at its own rate and has its own value.”

Any of us who has experienced censing may have a different opinion of what it means. Practical or symbolic? Perhaps both?  For myself, censing kindles a wonderment at the eternal mystery of an all-knowing Deity, whom we have not seen and cannot yet see clearly. Our human vision is not suited to that. The smoke obscures the air briefly. It is salutary for us to be reminded every now and again that our concept of the Most High is always incomplete, inadequate; that he is other, transcendent, and holy.

The Masonic Pursuit of Freedom

The Masonic Pursuit of Freedom

What makes a Freemason free? I started brooding over this question one day when wondering which word is better to use, “Freemason” or “mason.” Is one term more correct? Historically, the distinction is said to be a carry-over from the medieval period of the stone masons. In a grammatical sense, both terms are used interchangeably today. Like any word, I guess you can speculate more about their deeper meanings, if you are so inspired.

Anyway, as sometimes happens, a smaller question led to bigger ones. 

What is freedom? How is it important to a Freemason?

The concept of freedom is difficult to understand because it can work in mysterious ways from within out; it is not imposed from the outside. Rosa Parks was not protesting so that she could be free, nor was Mahatma Gandhi in prison waiting for someone to anoint him with an elixir of freedom. In their hearts and minds. they were already free!

Freedom means many things to different people. Some philosophers call freedom a principle, a law, or a right. It can be defined from various perspectives like economic, social, political or religious. Freedom has also been said to be a state of mind or even a state of being when a person is liberated from the “tomb of matter.” There are a select few who don’t believe it exists at all.

Regardless of how we define it, most would agree that freedom is part of our approach to life. The very ideas such as freedom of thought, freedom of speech, freedom of worship, and freedom of choice all have become the very water and air of our societies. These freedoms are highly prized.

The American Declaration of Independence tells us:

“We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.”

Is, then, the instinctual striving toward freedom and the pursuit of happiness inherent in all human beings?

The Pursuit of Happiness by Aristotle
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The great philosophers in earlier centuries had a huge impact about how we think about these types of questions today. More than anyone else, Aristotle enshrined happiness as a central purpose of human life and a goal in itself. I read Aristotle’s Nicomachean Ethics years ago before becoming a Freemason and adopted it as much of my own personal philosophy. In the lectures he presents a theory of happiness that has carried through all my years as a mason which says a lot.

Aristotle sought to answer the most fundamental questions you can ask yourself. What is the highest good of human existence? What is the highest good achievable by action?

Aristotle suggests that human existence is an activity of soul in accordance with virtue. To understand the nature of happiness or “eudaimonia,” as he called it, we must investigate the nature of virtue.

As Aristotle puts it:

“If happiness is in accordance with virtue, it is reasonable that it should be in accordance with the highest virtue; and this will be that of the best thing in us.”

Now, I thought the conclusion that Aristotle comes to after his lecture on virtue is very interesting. He says that none of the moral virtues are inherent in human nature. For example, the moral virtues, such as fortitude, temperance, justice, and prudence, can only be attained through practice and habitual action. Essentially, his line of thinking is that happiness comes from virtue, and then virtue comes from  freedom of choice. He says that “to entrust to chance what is greatest and most noble would be a very defective arrangement.”

statue-of-liberty-1746808_960_720Choices, as he defines them, are the things that can be brought about by one’s own efforts. Responsible choices are the ones that provide the greatest good for the greatest number. The freedom of choice is an essential component in the formula to happiness and consequently to becoming more “free.”

Which aspects, then, of freedom are most immediately identifiable to a freemason?

The “Free” Mason

In the writings of Manly P. Hall, we find many ideas that are in sync with Aristotle. When a mason passes through the door of the Temple and takes his seat, he has made a choice to let his entire nature be subjected to a drastic discipline of ethical training. By development of virtues, he advances in the Craft.

Manly Hall writes in The Candidate:

“There comes a time in the growth of every living individual thing when it realizes with dawning consciousness that it is a prisoner. It is at this point that man cries out with greater insistence to be liberated from the binding ties which, though invisible to mortal eyes, still chain him with bonds far more terrible than those of any physical prison.”

soul-2698886_960_720One can only speculate what Hall meant by the binding ties that chain him. 

What is the candidate being liberated from? Perhaps it could be said that the candidate is a slave to his dogmas and ideologies. He may be further tainted by the dynamics of power and profit. When a person is liberated from the prisons of ignorance and vice, then the attainment of greater freedom is automatic. There’s a greater purpose to life than the egotistic individual who is running the show.

Hall writes again:

“The eternal prisoner awaits the day when, standing upon the rocks that now form His shapeless tomb, He may raise His arms to heaven, bathed in the sunlight of spiritual freedom, free to join the sparkling atoms and dancing light-beings released from the bonds of prison wall and tomb.”

As Hall expresses, to be released from the bonds of prison wall is not a simple task. As Aristotle emphasized, it is easier to miss the mark than to hit it. For this reason, “right conduct is rare and praiseworthy and noble.” Freedom comes from examining everything in the light of whether it comes from an inner truth, or from a reaction to outer things.

In the end, why is it so hard to align with that inner truth? I say that maybe it’s much harder to hold out against it.

“Liberty, when it begins to take root, is a plant of rapid growth.”  ~ George Washington

As Above, So Below: What Does it Mean to a Freemason?

As Above, So Below: What Does it Mean to a Freemason?

From the teachings of Hermes comes the well-known maxim, “as above, so below.” Those four words have become a sacred phrase, an adage of wisdom, an underlying principle, an ancient aphorism, and a mystic saying. The dramatic opening lines of the Emerald Tablet read as follows: 

“Tis true without lying, certain and most true. That which is below is like that which is above and that which is above is like that which is below to do the miracles of one only thing.”  – The Emerald Tablet (Isaac Newton Translation)

Over the centuries almost every organization and religion has loosely put their own spin on the formula. Many philosophical schools believe “as above, so below” is the same thing as the Principle of Correspondence. In other words, everything above (spiritual) corresponds to something material (below). Nothing exists in isolation. Matter contains spirit, and vice versa.

More often today, I think the phrase is carelessly bandied about. For some thinkers, the spiritual dimensions are dismissed as unverifiable or inadequate to explain how and what life is. Some say modern man’s understanding of the entire Hermetic chain has been flattened over time. I hope not.

Of interest to me, however, is how deeply and how widely that maxim is embedded into the teachings of freemasonry. 

How is the Hermetic principle applied to a Freemason? Or is it?

I may be mistaken, but “as above, so below” is not a masonic phrase, per say. If used in any way shape or form, it did not have its origins as words in ritual. I can only remember the phrase mentioned one time in conjunction with a lecture on astronomy. Even so, Freemasonry has some roots in the Hermetic tradition of Western occultism and so the philosophy is heavily embedded in the teachings. And it is here we begin the introspection and speculative discussion of the phrase itself.

The Masonic Ladder according to W.L. Wilmshurst

It is clear that a serious study of words and symbols can bring anyone quite far afieldJacob's labber blog into the poetic lens of metaphor. Sometimes, before venturing into my own fantasy land, I like to read what the masonic scholars say. 

There is one symbol in particular that W.L. Wilmshurst writes about in his book Masonic Initiations that struck me as a good example of the maxim “as above, so below.”

That symbol is Jacob’s Ladder. It is also called the Masonic Ladder and is said to reveal a connection between heaven and earth with God at the top of the ladder. Angels are seen ascending and descending. Some say the ladder shows a hierarchical ordering of the Universe, a great chain of being, a principle of correspondence.

Wilmshurst tells us:

“Indeed Life, and the ladder it climbs, are one and indissociable. The summit of both reaches to and disappears out of ken into the heavens; the base of both rests upon the earth; but these two terminals – that of spirit and that of matter – are but opposite poles of a single reality.”

If you think you can spot Plato in this, you are quite correct. Plato offered theories of knowledge that were also illustrated by ladders. Those who climb the ladder advance from one step to the next and build on the knowledge gained from the one below.

Now, there is something that Wilmshurst writes later on that I found interesting. He believes that this cosmological truth, the Principle of Correspondence, is one that Masons should all know. Yet, he claims that most Freemasons have “hazy notions on the subject.” And I quote: “The modern mason is not interested or treats the information as not credible.”

This line of thought left me with a question. Where does the modern Mason learn about cosmology?

The Great Chain of Being – Veiled in Allegory

Of course, there are always books and study papers to read to gain knowledge. But I am wondering if the true cosmological truths that Wilmshurst speaks of are kept alive in Allegory of Arithmeticthe masonic rituals and allegories. Each masonic ceremony speaks to the unconscious mind, slipping past the usual dogma and conscious defense mechanisms. 

If I can use a masonic metaphor for a moment; in the Mind of The Great Architect it has been written that there is a ritual taking place all the time. It is a divine drama with the building theme of making perfection out of imperfection. When, therefore, here upon earth, a ritual is enacted, symbolizing that eternal process, then some of the spiritual realms above are brought down to earth. It is this mysterious unity of thought, synchronizing above to below which gives Freemasonry its magic and eternal purpose.

In the book Spirit of Masonry, Foster Bailey writes:

“A symbol is an outer, visible, and tangible sign of an inner spiritual reality. If this is admitted, then behind all the outer forms of the Masonic work, latent in its rituals, and hidden behind the entire system of symbols, is some spiritual value and some definite and intended teaching which can be discovered by those whose vision can be awakened.”

Perhaps the “biggie” truth is this. The “inner spiritual reality” that Bailey writes about isHour Glass an inner state of being. For Freemasons, each of us is a builder, working with the hierarchical order of things, according to his ability. Each must not only contribute his work, he must also grow to be capable of greater work.

I believe that when the two realms of spirit and matter unite, the Lodge on High sends its spiritualizing forces of life to the humble lodge below. Yet, the idea is greater than just what can be experienced in a ceremony. I think Freemasonry is an exposition of Life itself – the creative life we all have to live. 

Certain and most true.

“Ascend with the greatest sagacity from earth to heaven and unite together the power of things inferior and superior; thus, you will possess the light of the whole world, and all obscurity will fly away from you. This thing has more fortitude than fortitude itself because it will overcome every subtle thing and penetrate every solid thing. By it the world was formed.”  – (H.P. Blavatsky Translation)

 

The Secret Life of the Masonic Beehive

The Secret Life of the Masonic Beehive

“Most people don’t have any idea about all the complicated life going on inside a hive. Bees have a secret life we don’t know anything about.” ~ (Secret Life of Bees)

We don’t have to look far from this quote to find an analogy in Freemasonry. The beehive has been said to be a metaphor for the working lodge with seven bees flying around the hive, making a perfect lodge.  Bees are thought to be exceptionally auspicious throughout the world. They have played an important part in symbolism since ancient times. Turns out, a valuable teacher in mother nature has been with us all along.

Is there anything that can be learned from our buzzing friends? What do they symbolize in Freemasonry?

In ages past, people believed that bees were prophetic – that their actions were messages not to be ignored. Bees were regarded by some as an example of a divine intellect woven through nature.  In medieval times, one could find many farms that kept beehives and collected honey. In a wonderful text called the Geoponika, the beekeepers would praise the creatures, even read to them.

One of the chapters says:

The bee is the wisest and cleverest of all animals and the closest to man in intelligence; its works is truly divine and of the greatest use to mankind. 

I loved reading this.  The writing portrayed a scene that I imagine has been played in countless bee farms, between untold numbers of masters and their hives. The work of the beekeeper seems so magical and yet so commonplace. It was all about the watching, the learning, the reverence, and the abiding trust. The desire of looking to nature as teacher seems to me to be one of the elements that is missing from our culture.Annotazioni...reading to the bees

Could it be the bees are trying to tell us something, but we’re just not listening?

It is said that Albert Einstein once calculated that if all bees disappeared off the earth, four years later all humans would also have disappeared. Pretty chilling to think about.

Why? Because there exists a global phenomenon today of bees disappearing. Many say that the mystery of the bees disappearing is a warning to all of us.  If something is wrong in beehives it means something is wrong everywhere.

Andrew Gough, an expert bee researcher says:

I’ve labelled the three eras of the Bee; Beedazzled, Beewildered and Beegotten for good reason. The question remains, will there be a fourth era, and if so will it be called Beegone?

Sadly, Gough states that modern humanity has become notorious spoilers of nature’s divine harmony. The concept of nature being something “out there” is largely what is amiss with our view of it.  Likewise, the bees also seem to be disappearing from masonic workings and in many places today is considered a lost symbol.

beehiveartIs a lost symbol in Freemasonry something to be concerned about?

Masonic Speculative Meanings

The early Freemasons incorporated bee symbolism heavily into its philosophy and regalia. It was especially pervasive in masonic drawings and documents of the 18th and 19th centuries. At the heart of its message even today are the concepts of industry and stability, harmony and cooperation, virtues that the craft values highly.  The masonic symbol of the bee does not stand alone.  It also includes the beehive and the honey.

The following is taken from the monitor of the lodge.

As Masons, we must imitate the bee, be industrious, work with others and for others, take pride in our vocations, obey the rules of our society, and strive to add to our body of knowledge and understanding. Otherwise we are useless members of society.

Other monitors and masonic books give the same type of explanation. Some longer and some shorter but all what I consider somewhat along the lines of virtue and morality.

I believe we are now in an era where it is vital that we take a deeper look at the secrets of the bee symbol.  What might those be?

History, Culture and Myth

In the myths and histories of ancient times is where I found some possible avenues for further inquiry. Looking back to various mythologies, bees revealed elements of the mysteries of initiation.  In Egyptian mythology, bees were considered tears of the sun-god RA. The sun has been thought by some to be a very mysterious concept in freemasonry related to the initiatory process.  For example, the sun’s daily “rising” in the East is the image of rebirth and new beginnings, just as its setting in the West is the image of decay and death leading to transformation. indian-bee-goddess goddess Bhramari Devi

One of the most interesting mythologies is the Egyptian Goddess of Neith who lived in the House of Bees. Neith was primarily an Egyptian goddess of wisdom, often given the title “Opener of the Ways.” Neith would say to the initiate, “Come look beneath my veil.” Her call was both a summons and a challenge.  By the blessing of the goddess, the veil would be lifted. Only then would the initiate perceive the secret workings and patterns of nature.  At that moment, when the veil is rent asunder, he can consciously participate in those mysteries, thus becoming a human administrator of the will of the God.

In fact, the initiate at this point fully sees his own inner divinity and the service duties to humanity that such recognition brings.  He has become something more than human. To be initiate, one must take nature as his master.

This every Freemason knows. Becoming an initiate is to investigate the hidden mysteries of nature and science.  This could mean ruling and governing the hidden forces of one’s own nature accordingly. It can be hard, sometimes embarrassing, to “look beyond the veil,” to admit we do not have all the answers.

I still ponder what aspect of the bee first inspired man to consider it as special and sacred, all those thousands of years ago. Where does the true secret lie?  Is it something as simple as a bee’s sting? Is it the honey?  Is it the buzzing sound? Is it the honeycomb? It’s impossible to know really, for any one of those traits could easily make it exalted.

“The bee has insights into the secrets of nature, the secrets of creation, and a special connection therefore to the Creator.” ~ (Koran)