The Effect of Masonic Ritual [Part I]

The Effect of Masonic Ritual [Part I]

WHAT IS MASONIC RITUAL? 

By Very Ills..... Bro... Kristine Wilson-Slack 33o


This is the first installment in a series exploring the effects of Masonic ritual. Here the author explores the nature of ritual, particularly in relation to Freemasonry. 


A modern Masonic guide states that ritual is “a practice done in a set and precise manner so as to produce a result with a symbolic signification… It can be viewed as a formula that creates a hidden code to be discovered by those who are in search for the truth.” Masonic ritual, in its general form, has been used for hundreds of years to create an “idealized reality of a perfected Man” in each of the members of the Lodge. Bro... Wilmshurst, in The Meaning of Masonry, states:

Masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine, and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind… and which is available only to the Mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol.

In other words, there are two sides to Masonic ritual: the outward and the inward; these are likened to the great Mystery Schools of ancient Babylon and Greece, where there existed and were performed Lesser and Greater Mystery ceremonies. In general, the legends contained in Freemasonry parallel those from the ancient Mystery schools; and, Freemasonry by its own attestation across the ages teaches a system of morality.

Wilmshurst notes, again from The Meaning of Masonry, that “…it is perfectly certain that Pythagoras was not a Mason at all in our present sense of the word; but it is also perfectly certain that Pythagoras was a very highly advanced master in the knowledge of the secret schools of the Mysteries, of whose doctrine small portion is enshrined for us in our Masonic system.” Additionally, from the Dionysian Artificers, by Hippolyto Da Costa:1

“It appears, that, at a very early period, some contemplative men were desirous of deducting from the observation of nature, moral rules for the conduct of mankind. Astronomy was the science selected for this purpose; architecture was afterwards called in aid of this system; and its followers formed a society or sect, which will be the object of this enquiry. The continuity of this system will be found sometimes broken, a natural effect of conflicting theories, of the alteration of manners, and of change of circumstances, but it will make its appearances at different periods, and the same truth will be seen constantly.

The importance of calculating with precision the seasons of the year, to regulate agricultural pursuits, navigation, and other necessary avocations in life, must have made the science of astronomy an object of great care, in the government of all civilized nations; and the prediction of eclipses, and other phenomena, must have obtained for the learned in this science, such respect and veneration from the ignorant multitude, as to render it extremely useful to legislators, in framing laws for regulating the moral conduct of their people.

The laws of nature and the moral rules deducted from them were explained in allegorical histories, which we call fables, and those allegorical histories were impressed in the memory by symbolical ceremonies denominated mysteries, and which, though afterwards misunderstood and misapplied, contain systems of the most profound, the most sublime, and the most useful theory of philosophy. Amongst those mysteries are peculiarly remarkable the Eleusinian. Dionysius, Bacchus, Osiris, Adonis, Thammuz, Apollo, & c., were names adopted in various languages, and in several countries, to designate the Divinity, who was the object of those ceremonies, and it is generally admitted that the sun was meant by these several denominations.” 

Thus, we have a ceremonial system designed over the course of thousands of years using legend, myth, and symbol in ritual form to teach human beings what we may do to perfect ourselves. The focus of such a ritual is to stimulate the mind and nature of the human being so as to be open to new lessons, new ways of thinking, and to observe and understand our place in Nature’s overall scheme.

In order to have the ritual perform its “magic,” the physical, emotional, and mental formation of the sacrament must not only be as ‘good as we can make it,’ but also involves positive intention and perfect cooperation by each participant. When Freemasons achieve synchronization in these three areas, the ritual will provide the most constructive outcome possible. The partaker of the ritual does not know what awaits her, but the presenters do; thus, the onus of a well-done ritual lies mainly on those that are performing it. 

The idea that ritual can have an effect on the ‘subtle’ bodies of both humans and environment is not new; theosophists of the 19th c C.E. brought the idea of ritual use creating subtle energies from the Eastern Religions, specifically Hinduism and Buddhism, and these theories have been refined further by modern Yogis and spiritual teachers. In addition, many modern scientists, including Michio Kaku and Albert Einstein, postulate the power of the human mind may do many things that are currently unknown, including what we think of as “extra-sensory.” Human beings are part of Nature and as such, are subject to the Laws of Nature, both known and not-yet known. As Einstein stated:

“A human being is a part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of peace of mind.”

How does the Masonic ritual go about creating the induction of the reality of perfection? Subtle energy focused in the Masonic “structure” is the key; these energies are the vitality that humans generate through physical, mental, and emotional actions, which is transferred to the tools, organic and inorganic, that are present within the ritual sphere.  

These spheres of energy, akin to bubbles, hold the energy created by the ritual intact until the time for its eventual release. When the energy is released, if it were optimally produced, it would have a profound effect on all that it touches. Whatever the intention of the ritual, the releasing effect would be as a large bell being struck, a perfectly clear note vibrating like the waves of a pebble dropped into a still pond. 


1 The author’s emphasis. 

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.”

 

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)

 

Universal Freemasonry

TO THE GLORY OF GOD

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