The Masonic Lesson of Subduing One’s Passions

One of the primary lessons of Freemasonry is to learn to subdue your passions. On the surface, some might think this means to dampen and reduce your emotions – to become a kind of automaton. Quite the opposite is the case, however.

As you proceed down your spiritual growth path, your emotions become more intense and poignant in response to external events. The difference, by result of proper training, is that, on the surface, you appear calmer and in perfect control of your emotions, regardless the circumstance. 

An examination of the word Subdue supports this contention. The dictionary definition of subdue is to “bring under mental or emotional control, as by persuasion or intimidation; render submissive.” The Latin derivation of the word is of even more interest as subdue originates from subdūcere, which translates into “to withdraw.” An inference here is that you are withdrawing your emotions from external view.

On the inside, your emotional reactions to external circumstances become more intense – you are able to pick up more subtle nuances in your personal interactions. On the outside, your demeanor is that of a placid lake in terms of facial expressions and both body and eye language.

In a certain sense, you become detached from your emotions. You are better able to identify your emotional response to situations, analyze that response, and respond in specific, measured ways without bias. It becomes an internal feedback loop that allows you to improve yourself and learn to subdue your passions. Over time, the situations presented become more intense and you find yourself gracefully addressing situations you would not have imagined just months before. One thing is certain; you will continue to be presented ever increasing challenges throughout your life.

Externally, your measured response to situations helps to accomplish very specific goals of which you may not always be aware. Passions or emotions are a universal language conveyed through body language, eye contact, and the timbre of your voice. You continually affect others through that language, provoking them to specific and systematic response. Your emotions, then, afford a tool for assisting humankind in its endeavors.

As you progress through life and the degrees of Freemasonry, your ability to use your emotions as a tool for good grows. Your ability to turn your externally displayed emotions on and off is enhanced, to the point that you react instinctively to situations presented in life. Often, you do not recognize the purpose of your reaction to specific events until after the fact and sometimes not even then.

The Gospel of Matthew 5:39 states, in part: “…whosoever shall smite thee on thy right cheek, turn to him the other also…” This biblical passage has, in my opinion, at least three levels of interpretation.

The first, most basic level, encourages the recipient of the smite to ignore the offender. The second, more popular perception inspires the recipient to forgive the offender. The third and most sublime interpretation exhorts the recipient, in the most loving manner possible, to deliberately provoke the offender to hit the other cheek so that the offender might someday come to subdue his own passions. 

Is Freemasonry a Time Capsule?

Freemasonry can be and is many things to many people. Some see it as a conspiracy to take over the world; others, an ancient method to guide and improve humanity; yet others still, an old boys club with funny rituals and charitable activities. Following on the perspective theme of last week’s blog Is Freemasonry Dying or Evolving?, I’m going to explore yet another lens on Masonry: the possibility that it may be a kind of time capsule.

This may seem an odd take on our proud tradition at first glance, but bear with me. Without a doubt, Freemasonry is an institution passing down rituals often believed to be ancient in origin, with layers of meaning which are revealed as one progresses through the degrees. Great emphasis is placed on the idea that Masonic Ritual is passed on with regularity, with major changes typically requiring approval through the hierarchy.

This is not to say that Masonry never changes, nor that there are never outliers in terms of individual Lodges deviating from the norm, but rather that the ratio of tradition preservation to novel permutation is relatively high. So, if Freemasonry can be seen as a time capsule, what is it preserving?

As always, this post is not representative of the official views of Universal Co-Masonry, but is simply the reflections of one Co-Mason.

Ancient Origins?

Some debate goes on both within and outside of Masonic circles over the true age and origins of Masonic Ritual. More conservative and scholarly historians have settled on the Middle Ages as the coming together of operative masonry (builder’s guild) with it’s Speculative components (philosophy and esotericism), and the Renaissance founding of the Grand Lodge in England in 1717 demarcates the official culmination point of modern Freemasonry into what it is today. However, it’s possible that this is merely when Freemasonry came into its modern form, and began leaving a neat paper trail.

On the other hand, more speculative Brothers have traced its origins to the ancient mystery traditions of old, supposing it to trace back as far as ancient Israel, Egypt, even Atlantis. Certainly the Speculative Masonic elements which joined and transformed Masonry from an architectural guild into the modern spiritual tradition it is today were inspired by, if not actually directly descended from, those ancient mystical traditions.

In a way, the question we’re asking is two-fold, because it depends on what we’re referring to when we say “Freemasonry.” If, by that term, we mean the unified Fraternity we know today, under the auspices of Grand Lodges, combining the symbolism of Masonic Builders with the teachings of the ancient Mysteries, then the conservative historians are probably correct. On the other hand, if we are referring to the origin of the Mysteries it preserves, which are the Speculative elements that have made it significant enough to be preserved when all other such organizations from medieval times faded away, then we must look much further back into the past.

A Mystery Within a Secret Hidden in Plain Sight

What is a time capsule? It is a container in which is placed one or more items of significance which one wishes to preserve through the process of time. If those same items had not been placed in the capsule, they would likely have succumb to the inevitable forces of entropy and change. They would have been thrown away, fallen apart, or given away and forgotten about. The central intention of creating a time capsule is to preserve something so that it may be rediscovered at a later time.

You might be thinking that the comparison of Freemasonry to a time capsule seems a bit of a stretch, and in some ways, I’m inclined to agree. It is not merely a time capsule; but can we think of that as one of the purposes it serves?

Freemasonry in its modern form comes to us from a time when certain freedoms such as democratic government, open philosophical discourse, and personal spirituality had all but been eradicated from the Western world by means of despotism, mass psychological manipulation, torture, and genocide. Is it any wonder that those passing along these ancient virtues converged and found an adequate container in which to place them? Operative masonry, with its democratic hierarchical structure, secret terminology and tokens, and international nomadic mode of existence particularly lent itself to being an ideal container for these timeless Truths, to preserve them against decay and tyranny.

That being said, Freemasonry is also different from a time capsule in many ways. It does not simply sit there, buried somewhere, to be found at a later time; it lives on and raises men and women to higher stages of their own evolution, contributes to the world charitably, and attempts to steer humanity towards freedom and enlightenment. Yet, it would not be capable of doing so if it weren’t maintaining the ancient Mysteries within the container of symbolism and fraternal organization.

What do you think? Do you find this to be a useful perspective of the Craft?

What do Freemasons Imagine?

I grew up listening to the Beatles. John Lennon was one of my favorite musicians. Recently I was listening to his song “Imagine.” As music sometimes does, it triggered a whole chain reaction of questions.

What does it mean to imagine, really? How is imagination related to creativity? Does it guide the Freemason? Is there a masonic message underneath the song’s lyrics for those who have the “seeing eye”?

At first listen, it’s easy to think of the song “Imagine” as a simple tune: a ballad, a vision of peace, a piano-driven melody. But at second listen,  I began to wonder, deep down, if what Lennon describes will really happen. Will the world have a happy ending?  To imagine all people living in peace asks for the giving up of what we often cling to most frantically.

Consider the third verse:

Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man
Imagine all the people
Sharing all the world…

Possible, really? Imagine a life without material possessions. What are possessions? Well, pretty much everything that we love and cherish and cannot do without. Can we imagine a life without our smart devices? Probably, we cannot. And that’s why John Lennon questions if we are capable of such a triumph.

Even so, I subscribe to the theory that we are poised for a great leap forward in our evolution as humans. This turning point in our history is propelled by technology which is fundamentally transforming not only how we live as a species, but also how we see ourselves at our core.

And, in order to journey into this uncharted new phase of human history, we need Freemasonry more than ever. Why? Because behind all the Masonic work and underlying all its rituals and symbolism there can be found the prophetic vision of a new world. It frames a code and system of moral imagination for those who know that their work and actions transform themselves, and their world.

Brother Foster Bailey writes in “Spirit of Masonry”:

“The prophet of old has told us that ‘where there is no vision the people perish.’ In Masonry the vision blazes forth in the East, and towards the materializing of that vision all good Masons work.”

This begs the question: how do all “good masons” work at imagining?

Imagination: From “Ideas” to “Ideals” to “Idols”

The scholar Wendy Wright describes the imagination as:

“the crucial capacity of the human person to create a world – either the familiar world of the everyday or a world not yet visible. Our relentless human search for new ways of being and relating, our dreams of beauty, our longings for mercy and justice.”

Wright claims that imagination is the heart of all creative work, allowing us to imagine the unseen and give form to the new. It is essential to all human activity. It gives us the power to recall the past, and to predict possibilities for the future.

Today, the job of remembering the past has been well documented by research scholars. In our schools and in our lodges, we study the traditional history as it has unfolded down the centuries. But do we spend as much time attempting to imagine a clear picture of the future? Is there a method whereby ideas can be developed?

In the writings of Brother Alice Bailey, she gives an outline broadly speaking of how ideas pass through three stages.

1. The idea – based on intuitive perception
2. The ideal – based on mental formulation and distribution.
3. The idol – based on the materializing tendency of physical manifestation. (This is when the sensed idea unfortunately becomes dogma).

Bailey says that “once an idea becomes an ideal, humanity can freely reject or accept it, but ideas come from a higher source and are imposed upon the racial mind, whether men want them or not.”

Interesting to consider? Not sure I agree with all of that sentence, especially the word “imposed,” but let us see how this method might work.

Imagine: “A Brotherhood of Man”

Take for example the idea of “brotherhood.” Most would say that in its pure state, the idea itself is from a higher source (Divine). In Early America, the impressed idea took flight as a radical thought movement in surprising ways. Brother George Washington and other early American Freemasons abandoned a European past in which an overbearing authority controlled the flow of ideas. A sense of something new was being imagined and being born in America.

The early masons “worked” to actualize this masonic ideal. They imagined a liberty from the imprisoning conditions of an oppressive class-ridden society. They imagined equality of society based upon universal education and combating ignorance. They imagined a fraternity, where all men are brothers.

Liberty! Equality! Fraternity! These three words were the outcry and ideals of the best minds of the time.

As such, through the imaginative process, the founders of America began to materialize a sensed idea of brotherhood, even if still a rough stone.

Brother Albert Pike writes in Morals and Dogma (1872):

“He who would become an accomplished Mason must not be content merely to hear, or even to understand, the lectures; he must, aided by them, and they having, as it were, marked out the way for him, study, interpret, and develop these symbols for himself.”

Pike stresses that the lectures and teachings must mark out a way. To develop the symbols is to “mark well,” making them manifest in the everyday world.

A case in point is The Great Seal, which was designed under the direction of accomplished masons such as Thomas Jefferson and Benjamin Franklin. The Latin motto that is displayed on the unfinished pyramid — Annuit Coeptis Novus Ordo Seclorum — can be approximately, if poetically, translated as: “God Smiles on Our New Order of the Ages.” It expresses Masonic philosophy at its heart.

Thus, in the founding of America we see the three stages of the imagination process that Brother Alice Bailey describes.

And today? What do Freemasons imagine? Perhaps a better question is: How do Freemasons imagine? Sure, the world is not a Utopia yet.  But I have come to realize that the process of imagination can be a path to discovering what is good, true, and beautiful.  And in the words of John Lennon, “it’s easy if you try.” 

“The heart of human identity is the capacity and desire for birthing. To be is to become creative and bring forth the beautiful.” — John O’Donohue

Is Freemasonry Dying or Evolving?

Time is a river in which all things must sink or swim, and change is a necessary component of what allows any living thing to survive. Freemasonry is no exception. However, today, Masonry seems to be facing some challenges. Statistically, Freemasonry is seeing a major decline, at least in mainstream (masculine, male-only) Masonry. Some Brothers are even saying that Freemasonry is dying.

Is it?

Freemasonry is a tradition which traces its origins as far back as medieval Europe, ancient Egypt, or, some Masonic thinkers even believe, lost pre-historic civilizations. While there are competing theories and narratives about the history of freemasonry, we know that Masonic ritual and culture has not always been the same; what we have today is certainly not a carbon copy of what took place in the ancient world, or even in the Middle Ages. That is certainly a good thing; as much as we love to relish our deep history and connection to the past, ultimately, all traditions must change and adapt to remain relevant, especially today. Is Freemasonry failing to meet that challenge?

As always, this writing does not reflect the official views of Universal Co-Masonry, but is solely the reflections of one Co-Mason.

Evolution is Not Optional

As the saying goes, the numbers don’t lie, and all of the relevant statistics are given in the blog post by Brother Lance Kennedy linked at the beginning of this work; I won’t spend time re-hashing them here. If you consider Freemasonry in its mainstream form, there certainly is an undeniable downward trend. Many are making efforts to turn the tide, perhaps with some degree of success, but how best can Freemasons know exactly what needs to be changed, to breathe new life into a seemingly fading institution? While change is obviously necessary, exactly what changes are needed is also a matter of critical importance.

One useful point of comparison to learn what will help Freemasonry thrive and proceed into the future is the much higher growth rates being seen by alternative Masonic Orders, such as our own. Universal Co-Masonry is rapidly growing in numbers, and other Co-Masonic bodies around the globe, although still small in comparison to the nearly ubiquitous masculine Lodges, also appear to be healthily thriving, even as traditional masculine Masonry’s numbers decline.

So, what is Co-Masonry doing right that traditional Masonry is falling short of, that leads greater numbers of young initiates and even former mainstream Masons into our ranks?

The Elephant In the Lodge

A reasonable way to approach the topic is to look at the key differences between the Orders. It appears that some of the things which once contributed to Masonry’s growth and popularity are now contributing to their decline. This includes the exclusion of women (as equals) from the Lodge, as well as the segregation of Lodges by race, in some jurisdictions. This is the most obvious difference, and was the primary motivation for our Co-Masonic Orders to emerge, or rather, diverge. This is primarily why Co-Masons, considered by masculine Masonry to be “clandestine,” came to exist, because Mainstream Masons refuse to acknowledge the enormous discrepancy between the modern recognition of the moral necessity for Equality in any organization, and their continuation of institutionalized inequality.

I believe that for most Masons under the age of 40, what is most mysterious is why this trend of young seekers favoring Orders based on Equality would be mysterious to anyone, in 2018. In an age of global culture and rising concern for equal rights for all people, the idea of a “Men-Only Club” seems inherently antiquated. To many young minds, it probably calls forth an image of stodgy old Victorian gentlemen, puffing pipes and pontificating through monocles in leather armchairs over how best to maintain their power and wealth, with wives obediently cooking after-Lodge dinner, nearby. I mean no offense to our masculine Masonic Brothers (and we do consider them Brothers, whether they recognize us or not), but this is a very real perception and state of affairs which is, perhaps in more symbolic ways than one, an elephant in the Lodge.

Pancakes Are Only Slightly Magical

However, in this author’s opinion, while inequality is one of, if not the primary factor, there are other major differences which are contributing to Co-Masonic success and mainstream Masonry’s decline, as well. After speaking to Masons who have been members of both, or have transitioned over, I believe I can accurately point out another huge problem facing Masonry, today.

One of the major complaints about mainstream Masonry is that it doesn’t deliver what the seekers drawn to it are looking for. Around the turn of the 20th century, Masonic organizations shifted their focus to charity instead of esoteric matters, mostly in response to growing anti-masonic sentiments, often associated with religious fundamentalism, and suspicions of the occult. Now, huge portions of time in the meetings are consumed with business matters and planning charitable events such as pancake breakfasts, and relatively little is devoted to esoteric study. While charity is ultimately a worthy and necessary aspect of Masonry, it’s not really what most of us come to the Fraternity looking for.

No, there are any number of charitable organizations out there which any young person can join, if they simply want to help/feed/educate people, which don’t involve commitments to secrecy, hours of memorization, and participation in rituals. What young people approaching Masonry today are seeking is more along the lines of guidance in their personal development, spiritual brotherhood, and revelations of arcane knowledge preserved against the eroding forces of time and religious suppression. The unfortunate fact is that masculine Masonry is generally not delivering on that promise, while Universal Co-Masonry emphasizes these things above all else.

Evolution or Extinction

Ultimately, the challenge facing Freemasonry today is the same as the challenge which has always faced every organism throughout all time: evolve, or go extinct; adapt, or fade away; iterate, or fail the market; upgrade, or become obsolete; sink, or swim. I really believe it is as simple as that. As we know from biological evolution, the branches of the evolutionary tree which will survive are those which are most suited to their environments. At one point, our rodent-like ancestors were not so different from their dinosaur cousins, but the differences they did have were a matter of life and death, the difference between inheriting the Earth, or fading into oblivion.

Luckily, the fate of Masonry today does not have to be determined by slow mutation, but rather, the willingness of each individual Mason to cast off the dry, scaly husk of the rigid, unequal, and mundane aspects of Masonry, and walk hand-in-hand with Brothers of all genders and creeds into a new dawn of spiritual enlightenment. If we wish to pass on the treasures which the Craft represents and guide humanity to a higher state of existence, it is the only way. So mote it be.

Masonic Ritual: Living Myth, Ritual Magic, or Both?

When participating in Masonic Ritual, it’s clear that there is a mysterious significance to every aspect of the heavily structured procedure. Like clockwork, all is orderly, and layered with symbolic meaning. As we become more and more aware of the meanings of the various aspects of it, it becomes clear that the ritual is like a fractal representation of both the cosmos and the individual.

What exactly are we doing when we participate in masonic ritual? Are we living out a myth, reprogramming our own minds, conducting a magical ceremony, maintaining an ancient institution, or all of the above? What is the relationship of masonic ritual to concepts of myth and magic? Without revealing any particular aspect of the ritual, let us consider the import of masonic ritual, and reveal what we may.

As always, this writing is not representative of any official statement or position of Universal Co-Masonry, but is merely the reflections of one Co-Mason.

A Veil Within a Veil

Masonic Ritual’s origins, of course, may be found in the confluence of medieval operative masonry, which, much as a builder’s guild, concerned itself primarily with the literal building of sacred and often monolithic structures and maintaining the arcane knowledge thereof, with the various occult and esoteric traditions of Hermeticism, Gnosticism, Kabbalah, Astrology, and others considered heretical by the church, and therefore persecuted and suppressed. The marriage of these two traditions resulted in a transformation from Operative (purely practical) to Speculative (philosophical) Freemasonry.

What seems most clear is that the temple itself and the rituals which take place within it contain enormous symbolism, which exist in layers which are continuously revealed in degrees as one progresses through the Masonic path and hierarchy. Freemasonry describes itself as a “Peculiar system of morality, veiled in allegory and illustrated by symbols.” To any practicing Freemason, it should become apparent that the symbols, movements, pronouncements, and elements of the temple itself can be understood on many symbolic levels.

In his book The Power of Myth, Joseph Campbell wrote:

“It has been well said that mythology is the penultimate truth–penultimate because the ultimate cannot be put into words. It is beyond words. Beyond images, beyond that bounding rim of the Buddhist Wheel of Becoming. Mythology pitches the mind beyond that rim, to what can be known but not told.”

What lies between us and transcendent Truth? Joseph Campbell would likely say Myth or symbolism, and a knowledgeable Mason would likely agree. There is tremendous advantage in passing down timeless truths in the form of allegory, ritual, stories, and symbolic objects. An odd thing happens when we put Truth into words, particularly static doctrines: it becomes frozen, solidified, and thereby incapable of changing, evolving, and growing with those who read, speak, and understand it. Any change is perceived as a challenge to the old. On the other hand, embodying Truth in symbolism, even those which are locked into a certain form which is maintained down through many generations, can be continually renewed and understood in new ways, because its true meaning is inherently subjective, being unspoken.

As to what, specifically, the symbols of the Lodge and Rituals mean, this is something best preserved for the initiated, for the simple reason that coming into a Masonic understanding of these things can be tainted by being revealed prematurely. Also, they will mean different things to different Masons, and at different degrees. Suffice it to say, the many symbols of Freemasonry carry import ranging from the physical, to the metaphysical, to the cosmic, for “those who have eyes to see.”

Oh, Oh, Oh, It’s Magic?

Undoubtedly, for many it is a leap to go from passing down symbolic knowledge to practicing ritual magic. Yet some posit that at the foundations of every great religion and tradition, there is a magical thread. To bridge the philosophical materialism (or physicalism) so prevalent today, among the modern intelligentsia and conventional mainstream culture alike, with the magical worldview is a task for another writing, but certainly many of the traditions which transformed ancient operative masonry into modern Speculative Freemasonry shared some version of this worldview, whatever differences they may have had. What role, then, does magic play in Freemasonry’s Rituals? Is the average Freemason practicing magic, perhaps without even knowing it?

If we accept or entertain the idea that the world is magical, that the fundamental tenets of magic are real, then it becomes clear that any institution and ceremony which conjures and directs human belief, emotion, and intention must necessarily have an element of magic to it. If this be the case, then all religions are inherently magical, the chief difference from other forms of magical practice being perhaps merely the format, wherein the power and intent of the many is directed and conducted by the magical elite, in the form of priests or ministers, although most members and clergy alike would probably be incensed at the re-definition.

We can also reasonably suppose, then, that the Craft which is practiced in Freemasonry may have an equally magical significance and purpose, again supposing that the magical view of reality is true. However, (perhaps) unlike most religions, it seems far more likely that this more esoteric understanding of Masonry may be explicitly passed down or taught, at some point along one’s journey through the Masonic hierarchy, especially in a more mystically oriented body of Masonry. This is not by any means ubiquitous, with many Masonic Lodges, particularly in mainstream masculine Masonry, being focused primarily on simple fraternity and charity.

However, this aspect of masonry is both subjective, and subject to all sorts of misinterpretations and misunderstandings, particularly by the uninitiated. Indeed, the chief accusation of many anti-masonic conspiracy theories is that they are secretly practicing “black magic” and satanism.  Perhaps this is one reason why the more magical side of Masonry is not often openly discussed, even among the initiated. After all, the reason that purveyors of the magical worldview sought refuge in operative masonry in the first place was because of such accusations and misunderstandings, which although less consequential today, still are with us.

A Magical Myth Which Lives

My conclusion to the title question of this post is that Freemasonry seems to be both, or neither. In the end, Freemasonry is what you make of it. Yet, nevertheless, regardless of how various individuals may conceptualize it, Freemasonry itself does seem to have a certain presence, almost a consciousness of its own. I find that the occult concept of the Egregor is useful to me, in understanding what this might be. Whatever the explanation, it seems apparent to me at least that Freemasonry contains an element which goes beyond the physical and intellectual, into the realm of the magical, though not all Masons may recognize it as such.

The Elements: What Are Their Significance for Freemasonry? [Part 2]

In our previous discussion in Part 1, we began an examination of the elements as symbols, and we will continue with that here.

We covered the first two elements, Earth and Water, and discussed their essential qualities, and symbolic correlates in mind or consciousness. As we continue with Air and Fire, the reader will do well to recall the importance of structure and fluidity, as well as inertia and change. 

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Air

The element Air is a step up in dynamic quality from Water, yet not quite like Fire. In many ways, Air is different and yet not so different from Water. Like Water, it rises when heated, and falls when cooled. Like Water, it flows around the globe, in the form of wind. Yet, unlike Water it has a quality of expansiveness, there is more outward pressure, and less downward pressure, as it doesn’t fall or flow in a liquid form. One critical aspect of Air in our own experience is that it is the most immediately necessary element to our biology, we can go much longer without food (Earth) or drink (Water), than we can without Air. Air is an essential ingredient of Fire, and without it, Fire will immediately die. Air has a spacious quality to it, it offers very little resistance to movement, and anything light enough can actually float or fly, which is essentially like swimming in the ocean of Air.

So, what is Air within us? As with the previous elements, clues lay in our direct experience of it. When we are in the Air, we can see clearly the furthest, like the eagle flying high above, yet able to see the smallest mouse. We refer to the most intellectual human endeavors as the “Ivory Tower,” which is of course high above and far removed from the rest of human life, able to see it all through the Air. The same could be said of mountains, which are also where saints and great teachers are often said to be found, those who are wise and “see” the true perspective of life. Air also resonates with the concept of freedom, precisely because of the lack of obstruction, and freedom is often embodied symbolically as flying – like a bird. Therefore, Air is freer and less inert than the previous three elements, and corresponds to aspects of our mind and experience which are most free and clear. Part of what Air represents is pure mind, or intellect, it is the mental space within which clear images, thoughts, and conceptual models can be formed. 

Fire

In many ways, the element Fire seems to be separate from the other three elements. Rather than being a something, a substance, fire is more of a process, a change. Fire transforms one thing into another, and also separates one thing from another. The simplest example is the separation of the gases trapped within a log from the inert earth that is left over in the form of ashes, after the burning of that log. Additionally, it involves radiation, the freeing of not just gas, but also energy which was latent within the substance that burned, giving off both light and heat. Thus, in a way it can be viewed as a transformation of that which is bound into that which is free, of matter into energy.

We can say that the essential qualities of fire are dynamism, change, transformation, and purification. In a sense, although it appears separate, fire is also the source of all other elements, for it is only by the fire of the sun that all things have motion and existence. Without Fire, all would be motionless darkness.

For these reasons, it can also be difficult to pin down the exact symbolic meaning of Fire within us, although it clearly seems significant. Certainly, Fire dwells within us, in the form of energy produced by the slow chemical “fire” of the gut, and without the Fires of our various biochemical processes, including neural Firing, we would die even more quickly than we would without Air. In terms of our consciousness, represented by light, since Fire emits light, perhaps Fire represents that which creates or liberates consciousness from matter?

In myth, Fire is featured as the gift which Prometheus stole from the Gods to give to man, which allowed humanity to have knowledge and civilization. Certainly, the discovery of Fire and how to use it is often regarded as the beginning of true Human existence, and also technology. Even those Human cultures which we regard as most primitive still possess and utilize Fire. In terms of the gradient from inertia to dynamism, certainly Fire is at the farthest dynamic end of the spectrum; representing a release of energy, it is even more “free” than Air. Fire, in a way, represents pure change, pure dynamism.

The Elements in Perspective

What is this universe? One way to answer is to say that it consists of these elements, but what does that really tell us? Another compatible perspective is the one given in the perennial philosophy, the philosophy of the Vedas and the Idealists, that this reality is most fundamentally consciousness, or mind. This is a concept being re-visited by many modern philosophers as panpsychism, due to various shortcomings in our attempts to explain the universe purely in materialistic terms. This is also the perspective generally accepted within the occult traditions, and in fact the wisdom traditions of most cultures, if you dig deeply enough. That all is ultimately mind is also described in the Principle of Mentalism, from the Kybalion.

If all of the universe contains elements of mind or consciousness, then perhaps the dichotomy between viewing the elements symbolically vs. literally is unnecessary. If all is mind, which is tantamount to saying that all is a dream, perhaps these are simply different iterations of the same essential dynamic or pattern, at different levels of the dream; as above, so below; as within, so without. If the different elements are different forms of the same fundamental mind-stuff, whatever that fundamental substance might be. It seems to me that these elements represent a process which begins being bound by inertia, of which Earth would be the extreme, being gradually subjected to change, until it eventually becomes more and more free, of which Fire is the extreme.

This whole process could be viewed as a transmutation from matter into energy or light, just as the Fire is matter being transformed, to light the darkness. Of course, as without, so within, and some version of this same process is going on within all of us. The most matter-bound aspects of us are gradually being acted upon and transformed by the forces of change, whether from within, or from without. Every experience is to some greater or lesser degree a catalyst within this process, and causes “movement upon the waters of the deep”. Eventually, this process culminates in the ignition of Fire within us, of the inner Light.

Our pains and our pleasures, our highs and our lows ultimately give birth to the dawn of true Awareness, what some might call Gnosis. Why? Because just as the light which is emitted by Fire was previously trapped within the matter of the fuel, that Divine Spark has always been latent within us, watching, waiting for its moment to arise. 

Now, we come full circle to Freemasonry, and the significance of the elements symbolically to the Craft. What are we doing as masons, if not kindling, stoking, and maintaining a light in the darkness – a Fire in the denseness and confusion of material existence? Every element plays its part, and exists within all of us; the culmination of the interplay of those elements, when utilized skillfully, is the igniting of that Promethean Light, within the self and within the world. What nobler endeavor could one set oneself to, than that of bringing light to the darkness within oneself, and within all of humanity?

Service: Why Do We Help?

If you were to ask five different people of five different belief systems why it’s important to serve others, you’d probably get five somewhat different answers. For instance, a Hindu might say that it will accrue positive karma, a Christian that it’s to spread the love of Christ, and perhaps a scientific atheist might say that it simply reduces the amount of suffering in the world, and that is reason enough.

The teaching that we should serve others is almost universal in the various religions and wisdom teachings of mankind, although their stated reasons may vary, as one might expect. To most of us, it seems obvious that it is good to serve others, to help those in need. But as Freemasons, what is our explanation? Why do we help?

Freemasonry defines itself as an organization based on service to humanity, and masons throughout history have spoken on the subject of service to humanity extensively, and focused heavily on both charity and enlightenment. As with every other philosophy or belief system, our perspective on service is deeply rooted in the masonic perspective on humanity’s essential nature, and destiny.

An important caveat is necessary, here: technically, there is no single “masonic perspective,” because each mason chooses for him or herself how they think about any given topic. Freemasonry is a fellowship among truth-seekers, not an orthodox belief system. Therefore, the ideas presented here are in no sense meant to be understood as universally accepted by all masons.

The Vector of Human Evolution

In Freemasonry, and the Western esoteric traditions in general, we do generally have a particular perspective on humanity’s purpose. We do not typically view it in the way that some religions might, which is often the idea that humanity was created merely to worship and please a deity, nor do we generally believe that humanity’s existence is randomly purposeless, a chance occurrence in an otherwise dead and meaningless universe, as might those skeptics who believe only what science can prove.

One of the most deeply-held core values of freemasonry is that humanity does in fact have a teleological vector, which is a fancy philosophical way of saying that we believe humanity has a purpose, a trajectory, an inherent potential which each and all of us are in the process of unfolding. We may have differing ideas about what that purpose entails, or what its ultimate goal is, but the common thread is that we believe a process is taking place which involves a perfecting or evolution of each person, so that we eventually become something more and better than what we were before, both individually and collectively.

In fact, it is this vector which underlies the current and overall purpose of Freemasonry. This is one understanding of what we term The Great Work, the progression towards the highest potential in the self, and in humanity as a whole.

Service in Context

So, what does all of this have to do with service, you might ask?

If we believe that all people have this higher potential which is yet to be unfolded, then our chief task in this world must be to unfurl it in our self, as well as to do whatever possible to help the people we come into contact with to do the same. In other words, to catalyze and cultivate the process of human evolution towards our destiny. That is my attempt to encapsulate the essence of service, from the perspective of the esoteric wisdom teachings.

When most people think of service and charity, they probably wouldn’t think about contributing to our evolutionary process. We might simply think it’s the “right thing to do,” or that our compassion simply compels us to do so. People are suffering, so we do what we can to provide relief; many people are lacking in knowledge, so we do what we can to provide insight and enlightenment. If we are able, we help those who are not able. For many, it feels almost written into our DNA. Why do we need an explanation?

These reasons are good enough, insomuch as they spur us to action. However, in my opinion, the best possible understanding of the purpose of service must necessarily be embedded in, and in alignment with the purpose of our entire existence. To me, there is value in seeing things in the larger context of what we ultimately believe about ourselves, our species, and the universe itself.

Climbing the Pyramid

Any of us who are blessed enough to have found some measure of spiritual awakening in this life find ourselves in a peculiar situation, in respect to our relationship with the rest of humanity.

It is a fact of life, and has been for as long as there have been those who wake up to some degree, that the majority of humans exist in a state of confusion and suffering. This suffering is not purely economic, although poverty is a real problem. Those who have their basic needs taken care of, or even those who live in lavish luxury, can and do still suffer a great deal on an emotional, social, and soul level. And this is precisely the state which we ourselves seek to extricate ourselves from.

Yet, we know from the understandings handed down to us from various wisdom teachings that each of those confused and suffering people contains a divine spark, and the potential to ignite that spark, and transmute their suffering, thereby transforming into a vibrant, soulful, and purposeful human being. Whether we know it or not, I believe that this is the ultimate purpose of service, not simply to reduce suffering to reach some state of equilibrium, but to free up resources to realize a higher potential in each person.

Many readers will be familiar with Maslow’s Hierarchy of Needs, perhaps from Psychology 101. For those who aren’t familiar, it is a model of human needs which arranges them in a pyramidal structure, grouped into levels, each needing to be satisfied before the next level can be advanced. At the base are the most basic, biological needs, and they transition up the pyramid into emotional and social needs, with the capstone being self-realization, the fulfillment of some transcendent purpose that is beyond all the others below it. The key idea is that one must take care of the needs in sequence, from bottom to top. If the basic needs are not addressed, the higher needs will remain unfulfilled.

So, if the capstone of that pyramid is equivalent to the destiny towards which we are moving, and which we hope to assist all of humanity in achieving, then helping those around us means helping them move beyond the level where they currently exist. For those whose basic needs still are unsatisfied, we would not necessarily hand the deepest teachings of soul wisdom. It may simply be that they need food to eat or a roof over their head. For yet others, mental/emotional stability may be their current requirement. Yet, in all of these, the reason we help is the movement towards that capstone of ultimate good, even transcendence.

In this way, if we wish to be good servants to our Creator and our fellows, it’s helpful to first be able to recognize which service is required, depending on where that person is at, and how we are best equipped to provide it. This begins with a concrete conceptual model of the hierarchy of needs, as well as the ultimate goal.

Tending the Garden

I find the garden to be a useful metaphor both in inner work, as well as work with other people. To me, the relationship between those who wish to serve a higher purpose and the rest of life and humanity is similar to the relationship of a gardener to a garden. In this vein, we are not the sole rescuers or providers of the essential life processes. Rather, we should best view ourselves as Life’s humble and equanimous attendants.

We cannot make the garden grow, the flowers blossom, or the vegetables ripen, but we can water them, prune them, prop them up when they have fallen, and dig out the weeds. If more of us are wise, conscientious, and faithful stewards, then the garden of human civilization will be more sweet with the scent of compassion, bright with the colors of inspired expression, and fulfilling with the fruits of human self-actualization.