The Edge of The Universe

In Freemasonry, it explained that the “extent of a Lodge” covers the whole of existence, rising to the heavens, to the depths of the earth, east and west to each horizon, and north and south the same. This is the width, breadth, and depth of a Masonic Lodge. This is emblematical of the Temple of Humanity, but truly not just humanity. The Lodge is all of creation, edge to edge. If this is so, then the whole of the entire universe is a Lodge, and all of the entirety of the universe are its officers and workers.

Everything? So it would seem.

We also know that a Lodge is not a Temple. The Temple is the place where the Freemasons meet, to perform ritual, enjoy brotherhood, and revel in sacred space. The Lodge is the body of Freemasons that make up the Fraternity. Plainly, it would seem that the Lodge is not just Freemasons but truly all life, organic, inorganic, and all matter within the known universe. Is it any wonder that the Freemason creed is to study the hidden mysteries of nature and science? Hidden, it seems, is the operative word. No pun intended, I assure you.

Yet, I think Freemasons may rarely study either. Many are content to execute ritual with good friends, and for many, that is the whole of Freemasonry. Some are involved in activities outside themselves, such as service to their Order and to other non-profit organizations, which are necessary activities. New Masons may observe and listen; yet, there are steps to real study that need to be followed to find understanding. This study and exploration continues well beyond the Third Degree. This is not meant as a condemnation of those good works; it is but a passionate appeal to seek for more.

A Freemason’s study entails curiosity, reading, experimenting, testing, theorizing, and play. It requires creativity and intuition to explore that creativity, looking for new ways to be in and of nature. It involves art, engineering, science, and math. It involves all the liberal arts. There is so much depth the foundational principles of Freemasonry and we only have to delve further to decant vast pools of mystery where we can drink direct understanding.

Indeed, most humans rarely look beyond their own bodies, and sometimes not even then, to study nature and science. We are accustomed to people telling us what to see, hear, and do. This is not to say their input is incorrect or malicious. It is their opinion based on evidence to their eyes. It is based on their own perception of the universe. Every perception, including our own, is only a shadow of perhaps all there is, and we need to remember that when listening and observing. The ideas we come up with from observing how nature works, by the vehicle of science, is a far better path towards wisdom. This is why ancient philosophers are so fascinating. It the not-so-distant past of humanity, a mere two thousand years, we were focused on the union of these two methods – observing nature and theorizing on its state – to understand life. Philosophers would not have separated the two ideas; nature taught, philosophers sought to understand, test, and validate their findings.

They were a curious lot, and for hundreds of years helped humanity steer itself toward a union between itself and the rest of the universe. They were often wrong; yet, even today we find them often right. Democritus, “Father of the Atom,” understood that “the world is made of up of granular particles.” Today, his work has informed Einstein as well as many modern quantum physicists. We recognize that the world is made up of grains, atoms, and their constituents are also granular.

These great thinkers are not limited to just the well-known philosophers like Plato, Aristotle, and Socrates. In fact, I do not believe we can truly understand these three unless we take steps to understand their predecessors and successors. Zeno of Citium, in 300 B.C.E. taught that universal reason, logic, is the foundation of all goodness in life and that living a life of reason was humanity’s purpose. Epicurus, with his principles of pleasure and happiness informed Lucretius’ work On the Nature of Things, which has also informed many modern scientists. Three hundred years earlier, Anaximander, a student of Thales of Miletus, became what we now believe to be the “first” philosopher, as Thales’ writings have ceased to survive.

“Anaximander invented the idea of models, drew the first map of the world in Greece, and is said to have been the first to write a book of prose. He traveled extensively and was highly regarded by his contemporaries. Among his major contributions to philosophical thought was his claim that the ‘basic stuff’ of the universe was the apeiron, the infinite and boundless, a philosophical and theological claim which is still debated among scholars today and which, some argue, provided Plato with the basis for his cosmology.”¹

The past informs the future and sometimes, it informs the far future if we pay attention. Carlo Rovelli, in “Reality is Not What it Seems,” states:  “It is only in interactions that nature draws the world.” Or, “The world of quantum mechanics is not a world of objects: it is a world of events.” Rovelli sees the world as Anaximander did, as an eternal flow between events; these events may be the life of a human being or a rock, not as fleeting as that of the quantum processes of creation.

In Lucretius’ discussion about the existence and composition of space, he poses what we now know as the Javelin Argument:

“For whatever bounds it, that thing must itself be bounded likewise; and to this bounding thing there must be a bound again, and so on for ever and ever throughout all immensity. Suppose, however, for a moment, all existing space to be bounded, and that a man runs forward to the uttermost borders, and stands upon the last verge of things, and then hurls forward a winged javelin,— suppose you that the dart, when hurled by the vivid force, shall take its way to the point the darter aimed at, or that something will take its stand in the path of its flight, and arrest it? For one or other of these things must happen. There is a dilemma here that you never can escape from… Lastly, before our eyes one thing is seen to bound another; air is as a wall between the hills, and mountains between tracts of air, land bounds the sea, and again sea bounds all lands; yet the universe in truth there is nothing to limit outside.”²

We now theorize that with Loop Quantum Gravity, a form of quantum theory about how the universe is constructed at the quantum level, spacetime is a network that creates itself, as the universe is expanding. While we may believe there is an edge to the universe, it is at the quantum level unbounded in that it has a constant creation. According to Claudia de Rham, theoretical physicist at Imperial College, “General relativity yields the predictions of black holes and the Big Bang at the origin of our universe. Yet the “singularities” in these places, mysterious points where the curvature of space-time seems to become infinite, act as flags that signal the breakdown of general relativity.”

Courtesy of NASA

Additionally, Juan Maldacena, a quantum gravity theorist at the Institute for Advanced Study in Princeton, New Jersey, has said, “In quantum gravity, space-time itself behaves in novel ways. Instead of the creation of particles, we have the creation of universes.”

If the foundation stones of Freemasonry are these ancient philosophers, it behooves us to understand them so we have a foundation to understand the nature of humanity in order to perfect it. In fact, we require their knowledge to understand the nature of all things, so that we may remember whence we came and that of which we are made. To understand a thing is to know it. Can we understand ourselves if we do not understand nature? We do not stand apart. We are the universe in all things. As NASA has said,

“The hydrogen in your body, present in every molecule of water, came from the Big Bang. There are no other appreciable sources of hydrogen in the universe. The carbon in your body was made by nuclear fusion in the interior of stars, as was the oxygen. Much of the iron in your body was made during supernovas of stars that occurred long ago and far away. The gold in your jewelry was likely made from neutron stars during collisions that may have been visible as short-duration gamma-ray bursts or gravitational wave events. Elements like phosphorus and copper are present in our bodies in only small amounts but are essential to the functioning of all known life,”

and have come from exploding white dwarfs and massive stars.³

To the Freemason, then, there are ever things to explore and understand. In fact, we might even say that we are co-creators in the universe, as it constantly growing and developing. The breadth, depth, and width of our “Lodge” is on the move, and we have the past and the future to explore. Spacetime is inconstant, creative, and evolving, and there is a wonderful eternal now from which to draw our study of nature and science. Perhaps that is a subject for another time. Again.

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Notes:
1 – August 21, 2020, https://www.ancient.eu/Anaximander/
2 – August 22, 2020, https://oll.libertyfund.org/titles/carus-on-the-nature-of-things/simple#lf1496_endnote_nt239
3 – August 09, 2020, NASA https://ift.tt/2DCCwin

The Trestle Board

By Bro.^.. Paul R. Clark

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DR. CHARLES PARKHURST in saying “To call things by their right names is always a direct contribution to wholesome effects” should receive credit for enunciating a philosophical gem. When a manufacturer seeks an economical distribution of his products, he doesn’t call a spade a shovel or “pussyfoot” down some side alley, timidly and fearfully, trying to develop vital facts, lest he uncover unpleasant truths which might materially change his pre-conceived ideas or notions.

Economical merchandising on a national scale is a problem so complex we can’t afford to shrink from the broad highway, lead us where it may. Merchants willingly spend thousands of dollars in developing facts to secure a clear picture of conditions as they are, not as they would like to find them. “A fact is a fact, whether you like it or not.” Unbiased opinions are difficult to get, because “an opinion changes with what you had for dinner.” So, we find merchants seeking facts. When unpleasant truths stalk into the conference room, business men welcome them and call them by their full names, and consider themselves fortunate indeed if they clearly uncover weaknesses in their products or their merchandising plan.

Many successful business men are members of long standing in the Masonic Fraternity. I am persuaded that, if given an opportunity, they might apply some of their hard-earned experience towards the solution of our Masonic problems.

I HAVE a close friend, a Mason, who is a large manufacturer of pianos. He is not lulling himself to sleep with clever slogans or advertisements in nationally circulated publications, nor with prettily worded or high sounding phrases when discussing his problems with his directors or stockholders.

The radio, the automobile, and the moving pictures are great, gaunt realities which overturn old traditions or customs of the piano trade and demand recognition. Turning his back on them, “ostrichizing” them by sticking his head in the sand, or parking his intelligence outside will not get him to “first base.” The changing habits of the present generation, and the new problems of this wonderful, but complex, 20th century are introducing conditions which must be called by their right names.

When pointing out some of the shortcomings of the average Blue Lodge, I am reminded of the story of the boy, returning from college, who nervously says to his father, “Dad, after all, the real thing in college is the social atmosphere. The real values lie in the social opportunities and – “Dad impatiently interrupts him at this point with the rather caustic remark, ‘What did you flunk in this time?'”

Nothing can be gained by denying the fact that too large a percentage of our brothers flunk in Freemasonry, as far as the Blue Lodge is concerned. A pitifully small percentage of those brothers who are Masonically insolvent take sufficient interest constructively to criticize the Craft, let alone discuss and try to find a solution to many of our Masonic problems. Those who haven’t flunked, like Dad, shouldn’t be too severe on the “boys” who might be justly accused of not studying or taking interest in the Craft. The boy who flunks in college is not always entirely to blame. The teachers, the parents, the curriculum, the atmosphere in the home, and the conditions under which he studies, all are contributing factors in his failure.

If newly made Masons, whom I am calling “the boys,” do not attend lodge and therefore do not take a deep interest in Freemasonry, the inevitable conclusion must be that the Fraternity or the atmosphere in the Masonic classrooms may be partially at fault. Supposing we approach it from this angle, not that the fault lies entirely with the Craft, but possibly the major part of the responsibility may lie with our Masonic leaders who do not recognize that conditions have changed considerably in the last twenty years.

SOMEONE has said that the difference between a Mack truck and a 20-mule team is the difference between coordination and persuasion. Human groups, like mules, to produce the best results, have to be organized and coordinated, as well as persuaded. Individual Blue Lodges may be efficiently coordinated fifty years hence, but I have my grave doubts. It seems to me that it is going to be a long up-hill pull.

In the Masonic Fraternity we find that the Blue Lodge, maintaining a separate and distinct identity and organization, to a great extent is a law unto itself. It is susceptible to coordination, but not subject to it. The Master may accept suggestions from the Grand Lodge or be may not, but the line of demarcation between the Grand Lodge and the individual Blue Lodge is quite rigidly fixed. The Blue Lodge requires considerable persuasion, with the hope that eventually the lodges may be coordinated, but it is evident that the latter is not possible without the desire on the part of the individual Blue Lodges. The lack of a national Masonic policy is a great weakness, but the independence of the individual Blue Lodges is a calamity, if considered from the standpoint of coordinating the Blue Lodges in any one state of these United States.

Most of us will admit that the average Blue Lodge is without a safe, sane, and well planned “selling campaign.” Further, it is just as evident that the Master of any individual Blue Lodge, if he has succeeded in vitalizing the lodge, can leave no authorized machinery to carry the policy on into the succeeding years. So the Blue Lodge is like Grandmother’s crazy quilt – it is a patchwork of individual ideas, with no blending or continuity of policies from year to year. The Master can and often does “carry on,” “follow through,” “step on the gas or apply the brakes” at will. This would discourage one of those wooden Indians that stood outside of cigar stores when we were boys – let alone a clear thinking executive or leader who knows that “Rome was not built in a day,” and that the selling of ideas and persuading the Masonic Fraternity is a problem not of a few months but years.

WE MUST build the foundations now and not be discouraged if the temple is not completed within our lifetime. The habits of the crowd, mob psychology, when applied to our Masonic Institution, are rather mundane phrases – and to the Masonic idealist a little unpleasant, if not irritating. Many of our Masonic Daddies are not unlike some parelits, who refrain from discussing social problems with their children. We have a little false modesty, and we feel that there is something wrong with anyone who criticizes an institution as old as the Masonic Fraternity; but we men of lawful age who are well qualified should not shrink from “calling things by their right names.” If we haven’t the backbone to face an unpleasant truth, we are second cousins to a moral jellyfish – nor, then, can we expect to enlist the services of men of recognized leadership and executive ability to guide our lodges.

Historical review, symbolism, and ritualistic repetition have their place in every Masonic lodge; but, when these clog the wheels, even though they are absolutely essential in the initiations of the first three degrees, it is time to consider the psychological effect that these have on he “brothers on the right and left.” Our Masonic diet is unbalanced, and we devote too much time to symbolism and repeating rituals.

Some of our lodges would be better off if the Trestle Board could be misplaced for at least six months of the year. Many Masons, with whom I have discussed this, do not hesitate to face the truth and freely acknowledge the fact that a full Trestle Board is more often a menace than a blessing.

“Grinding out rubber-stamp-Masons” is not unlike letting down the gates at Ellis Island. We found that an unassimilated immigrant was a real menace. A brother who has been raised to the Sublime Degree of Master Mason, unless he absorbs Freemasonry, is far from being a tangible asset to the Fraternity. Yet, how many times we hear men in the ante-room and speakers in the Fast talk about the potential possibilities of these bankrupt Masons?

And, we go blithely on raising Masons and then watching them sink back into Masonic oblivion. This is the nearest thing to perpetual motion that any man ever conceived.

A COMMUNITY with five Masonic lodges of 150 members each is richer and better off Masonically than with one lodge of 750 members. If these five lodges select men because of their social likes or dislikes and then limit the memberships; I wonder if your imagination can grasp the possibilities! The personal touch, the opportunity for developing real Masonic brotherhood in a small lodge of 150 members, composed of brothers who have similar hopes and aspirations and who would mix more intimately, opens up new and unexplored possibilities; nor does this idea in any way violate the universality of Freemasonry. The Grand Lodge certainly does not object to forming new lodges; but, when the Master hugs to his breast the tradition that to be successful the lodge must be big, and that a full Trestle Board and a long waiting list are an indication of goodness and virtue, it seems to me that the Masonic Fraternity is chasing rainbows – and the pitiful part about this is that so few of us seem to realize it.

Can we not see the futility of striving for volume, for big crowds, for a large, unwieldy Masonic mass, few of which are able to appreciate what it is all about? If we padlocked the doors and put the Trestle Board on the shelf for a while and then attempted to draw those who profess to be Master Masons (and who are so technically) back into the lodge, we would get results that would surprise us.

THIS summer a derby was held in Kentucky, at which 80,000 people were present. At this event there were more airplanes than there were automobiles twenty years ago. The American people spend more than $1,000,000 a day on radio equipment and accessories, yet three years ago the radio was an experimental toy indulged in by few people. Can the Masonic Fraternity expect to continue with the same methods that were used successfully by our fathers, in view of the disturbing influences that are being recognized by our schools, colleges and churches from one end of the land to the other?

The average Mason may have a very high code of ethics, but his Masonic obligation to attend the meetings has been diluted by these distracting and disintegrating influences – and we are in competition with some very potent undercurrents which the Blue Lodge must acknowledge. If we stop “grinding out Masons on a tonnage basis,” which takes so much of our time, we can devote some attention to the real worth-while things and bring out the richness and depth of Freemasonry, which have never been really uncovered to the Masonic masses. A lodge with a limited membership would at least have time to develop Masters of Masonry instead of “grinding out half-baked Masons,” who become Masonically insolvent due to this moth-eaten tradition that seems to grip the average Masters to strive for bigness and volume continually.

If we limited our Blue Lodge membership and devoted some of the time now consumed in working the three degrees to selling Masonic ideas to the brothers on the right and left, those who profess Freemasonry might practice it more diligently. We need better Masons, not more Masons. We have every reason to be proud of our achievements, but we ought to be honest enough with ourselves to acknowledge our faults and to try to correct them. Volume production, with no consistent policy to keep our brothers in Masonic intercourse, is a fault which we do not fully recognize; and our failure to accomplish results is blamed on general conditions.

IF THE Blue Lodge’s chief function is to graduate Masons to the so-called “higher degrees,” then I would say, “Let’s speed up the machinery, because it is very efficient and is producing results.” If, on the other hand, the attendance in the Blue Lodge is the barometer of its success, then it is quite evident that we have much to be concerned about. Limiting the Blue Lodge membership may not be the only remedy, but isn’t it reasonable to state that this would allow a lodge graciously to do what every Blue Lodge does to some extent? By following a policy of this kind, it seems reasonable to suppose that we would have greater opportunities for increasing the interest of those who have already joined the Craft and are wondering what it is all about.

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– Originally published in THE MASTER MASON – MAY 1926

Shakespeare and Freemasonry

We have set it down as a law to ourselves to examine things to the bottom, and not to receive upon credit, or reject upon probability, until these have passed a due examination.

~ BACON’S NATURAL HISTORY. 

SPECULATE: To consider by turning a subject in the mind and viewing it in its different aspects and relations; 2. In philosophy, To view subjects from certain premises given or assumed, and infer conclusions respecting them a priori.¹ 

~ WEBSTER’S DICTIONARY

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ANYTHING proposed at this late day as a new contribution to the history and purpose of Freemasonry should be accompanied by the best of credentials. And, yet, the very fact of its being new may preclude almost any evidence except what it bears within itself; so that the most one can do is to state what appears to be a truth, show how it has become such to him, and then rely upon it being apprehended by others. 

In offering to the Craft this essay, which in its main proposition may seem altogether new, and perhaps revolutionary, all that is asked for it is the application of a primary Masonic rule of action. A strange brother coming into a community is not received as such on his own representation, but neither is he discarded. Let the same method by which he is duly accepted as a member of the Fraternity be applied to the views here expressed. It is the only way in which they will become true to other persons. 

Should these views appear to any reader like an attempt to overthrow some of the most ancient landmarks of the Fraternity, the assurance is given that such is not the writer’s purpose. Rather it is an effort to restore to the Order the original patent or charter of Freemasonry, thus making it possible to verify or correct all its landmarks. 

THE PURPOSE OF FREEMASONRY

In reflecting upon the work in Lodge meetings, and its exemplification in the lives of brethren, these questions often presented themselves:

1. What is the purpose of it all?
2. Is its full purpose understood?
3. Are the results commensurate with the ideals of expectations?

And to answer these questions was not an easy matter. There is a feeling abroad, which must be wide-spread, as its expression can be traced through many Masonic journals, that something is wanting in the working of the Order; either there is a misconception as to its origin and object, or errors have crept into the exposition of the work. At any rate it seemed worth some study to ascertain whether there might not be a reasonable explanation for such conditions. 

It is apparent to many of the most zealous and loyal Masons that the discussions and uncertainty as to the origin of their Order is placing it on the defensive, and is a handicap to its progress. In these days of libraries and general reading, the influence of standard works of popular education cannot be ignored. At the beginning of the article on “Freemasonry,” in the New International Encyclopedia, after a passing reference to the claims made for the antiquity of the Order, the statement is made that:

…the Order, however, is now considered to have been instituted about the early part of the eighteenth century – the pretensions put forth to a date coeval with the building of the Temple at Jerusalem, with King Solomon as its first Grand Master, being considered by those who have thoroughly investigated the subject as not worthy of credit.

In the new Encyclopedia Britannica, the article on “Freemasonry” was written by William James Hughan, recently deceased, a recognized authority on questions pertaining to Masonry. After noting that the Mother Grand Lodge is that of England, which was inaugurated in the metropolis on St. John Baptist’s day, 1717, and that a Grand Lodge was founded in Ireland in 1725 and in Scotland in 1736, he states:

It is important to bear in mind that all the regular Lodges throughout the world, likewise all the Grand Lodges, directly or indirectly, have sprung from one or the other of these three governing bodies named… It may be a startling declaration, but it is well authenticated, that there is no other Freemasonry, as the term is now understood, than what has been so derived. In other words, the Lodges and Grand Lodges in both hemispheres trace their origin and authority back to England for working what is known as the Three Degrees, controlled by regular Grand Lodges. 

Yet, in face of all this the general work and reputation of the Order is based on the assumption that modern Freemasonry is something very ancient.

Studies extending over a number of years led to a generalization so remarkable that at first it seemed incredible, as no doubt it will to many other persons; but it grew so clear and definite, accounting for an origin of the Order consistent with the known facts, furnishing a reasonable explanation for the difficulties which beset it, and giving such an exalted conception of Freemasonry, that its truth could scarcely be questioned. 

ARE THE TEACHINGS OF SHAKESPEARE AND FREEMASONRY IDENTICAL?

A point was reached where there was no avoiding the conclusion that the teachings and purpose of Shakespeare and Freemasonry are identical; that their origin was coincident, or nearly so, the Order being designed to prepare a special body of men to exemplify in actual life the principles embodied in the plays; and, reciprocally, the plays being intended to supply, with concrete illustrations, correct rules of conduct and life; and that both are parts of the grand and comprehensive philosophical scheme of Francis Bacon to regenerate the world and unite mankind into a universal brotherhood. 

This view of Freemasonry places it at the very top of that vast scheme, making the institution a necessary integral part of the wonderful plan, without which it would have been incomplete. This view makes the purpose of the Order the sublimest conception of man, this being no less than to secure and maintain the freedom, the welfare and the very preservation of the human race, A little reflection will convince any member of the Order that its work has tended toward that end; but what has been done, notable as it has been, is hardly more than a beginning or earnest of what it was meant to accomplish. 

To show how such conclusions were reached naturally is… 

a chronicle of day by day, 
Not a relation for a breakfast. 

and yet it may be possible to give in a reasonably small compass at least an intelligible, if bare, outline of the course which led up to it. 

It is but fair to remark that others have had suspicions or intimations of some close relation between Shakespeare and Freemasonry. The Worshipful Master of Bard-of-Avon Lodge claimed Masonic fraternity with Shakespeare, thinking that allusions to Masonic terms and customs are scattered through the plays, but chiefly on the strength of Hubert’s words in King John: 

They shake their heads,  
And whisper one another in the ear,  
And he that speaks doth grip the hearer’s wrist. 

That action being symbolic of the Sublime degree.² Of course, this is but a slight and superficial argument, since such actions are not peculiar to Masons. 

Frederick Nicolai, a learned book-seller of Berlin, advanced the belief that Lord Bacon, influenced by the writings of Andrea, the alleged founder of the Rosicrucians, and of his English disciple, Robert Fludd, gave to the world his “New Atlantis,” a beautiful apologue, in which are to be found many ideas of a Masonic character. But in his opinion the Order was not established until 1646, when a number of men met for that purpose. It is worth noting that this is the same year in which the Royal Society was founded. Had Nicolai understood the relation between Shakespeare and Freemasonry, and the part they bear in Bacon’s system of philosophy, no doubt he would have made a different guess. 

In the effort to establish the truth of the main proposition – the identity of Freemasonry and Shakespeare – let all questions relating to their history be laid aside for the present, and let attention be directed to their actual nature. Long ago the wise man who, it is believed, knew all about these subjects, said: “The nature of everything is best considered in the seed.” That is, by beginning with the elements of which it is composed. This course is pursued in all the investigations of modern science, and it should be the proper course for Speculative Masonry. That is the significance of the term Speculative. 

It will hardly be questioned that the whole system of Freemasonry is the expansion of some principle, some fundamental idea, just as truly as the mighty oak has developed from the germ within the acorn. Now, the germ idea of Freemasonry is contained in one paragraph of the Charges of a Free-Mason (1723), and in the first line:

 A Mason by his tenure is obliged to obey the moral law.

And as the embryo of the acorn sends roots down into the ground for the sake of the tree that grows above, so the observance of the moral law is to the end that mankind may be united into one brotherhood – a high ideal, never to be attained, but still the goal toward which to strive.

While the main part of this Book of Constitutions pretends to trace the history of Masonry from the earliest period of the world’s history, the least reflection will convince one that all this has nothing to do with speculative Masonry. Almost all the book having reference to Freemasonry may be said to be in that one paragraph, which is here given: 

A Mason is obliged by his Tenure to obey the moral Law; and if he rightly understands the ART, he will never be a stupid ATHEIST, nor an irreligious LIBERTINE. And though in ancient Times Masons were charg’d in every Country to be of the Religion of that Country or Nation, whatever it was, yet ’tis now thought more expedient only to obligate them to that Religion in which all Men agree; leaving their particular opinions to themselves; that is, to be GOOD MEN AND TRUE, or Men of Honour and Honesty, by whatever Denomination or Persuasion they may [be] distinguish’d; whereby Masonry becomes the Center of Unity, and the means of conciliating true Friendship among Persons that must else have remained at a perpetual distance. 

This paragraph may be summed up in a single phrase, which fully expresses the vital spirit of Freemasonry – The Majesty of the Moral Law. 

Professor Henry Van Dyke has made the splendid generalization that the aim and purpose of the Shakespearean dramas also is to teach the Majesty of the Moral Law. It will be found, when the plays are studied from this viewpoint, that they form a comprehensive and consistent body of ethics or moral philosophy, the term being used in the Baconian sense as embracing politics, ethics, as commonly conceived, and logic; and that this system is entirely in harmony with the teachings of Freemasonry. It may be more exact to say that Freemasonry is a training school to make the realization of this philosophy possible.

Perhaps the simplest and yet most satisfactory definition of Freemasonry is Dr. Hemming’s, that…

Freemasonry is a beautiful system of morals, veiled in allegory and illustrated by symbols.

WHERE SHAKESPEARE AND FREEMASONRY MEET

Shakespeare may be also defined as a beautiful system of morals, veiled in allegory and illustrated by fictitious and historical personages. Further, one play, The Tempest, which stands first in the collected plays, is an epitome, a miniature of the whole. The argument of our main proposition – the identity of Shakespeare and Freemasonry – may be based upon the proper interpretation of this play. One primary idea must be kept in mind: these plays are works of art; works of literary art, which, next to music, is the highest art; and again, in the form of the drama, which is the highest form of literary art.

And as Alfred Noyes has so aptly expressed it, “The content and import of a work of art are not to be weighed in the same way as those of a philosophic system or a work of science.” It is to be realized more as a personal experience, not so much comprehended by the mind as apprehended by the soul. Let it not be thought strange, therefore, if for many persons The Tempest has little significance. For that matter, to how comparatively few persons is Shakespeare anything more than a name. The reason is to be found in our one-sided, unnatural and, in many respects, false education. Others can place themselves where Shakespeare and Freemasonry meet, if they but free their minds from traditions and prejudices. 

Hence, to read these plays as mere stories in dramatic form, filled in with many wise reflections, is to miss their real character. The Tempest may be read simply as such a story, and even as having a moral purpose. Sir Edward Strachey says quite aptly that it is “a mimic, magic tempest which we are to see, a tempest raised by art, to work moral ends with actual men and women.” 

But he fails to show how it is to bring about such a state in the actual affairs of men, say of our day or of any time. The play contains hints suggesting that it is meant to be of universal application. It will yet be clear that this play can be fairly interpreted as an allegorical drama, summing up the whole method of Francis Bacon’s philosophy, and especially his moral philosophy, as it is to affect in actual life the individual, and all the relations which men and women sustain toward each other, from the primary relations of the family to the highest, which is that of government. And when so interpreted it will be found that it is also the philosophy of Freemasonry. 

In a small frame hanging on one of the beautiful marble columns in the Library of the Masonic Temple at Philadelphia, PA., are a number of Masonic Landmarks, which may be accepted as a fair statement of some fundamental principles of Freemasonry. They are reproduced here.

THE MASONIC LANDMARKS

1. The Moral Law is Masonic Law.  
2. Obedience to lawful authority is inculcated by Masonry.  
3. Masonic qualifications are mental, moral, and physical.  
4. Masonic preferment is grounded upon real worth and personal merit only.
5. Charity should be the distinguishing characteristic of a Mason.  
6. The will of the majority governs for the good of the whole. 
7. Secrecy is indispensable in Masonry. 
8. The Master is the head of the Lodge. 
9. In his absence, the Wardens preside according to rank. 
10. The Grand Lodge is supreme in its sphere of jurisdiction. 
11. The approbation of God is the highest Masonic honor. 

Comparing these Masonic Landmarks with The Tempest, it can be seen how they are woven into the word-pictures of the play. 

FREEMASONRY AND THE TEMPEST

As the Moral Law forms the first Landmark, so the main theme of the play is illustrated by the story of the violation of the moral law by the false Duke and his confederates, and their repentance; with the result that a reconciliation of all the persons is brought about, and they agree to live in harmony and unity. 

The second landmark is the recognition of lawful authority. Now, the very first scene of the play teaches the same lesson. In the first twenty-seven lines is embodied the whole theory of authority and obedience, as the basis of true liberty. Notice, the cheerful obedience of the sailors to the commands of their proper superiors, and the sudden change to sullen opposition to those who had no lawful right to order them about. In the same way it can be seen how the other general abstract principles of Masonry are illustrated as the play progresses. 

But it is desired to call special attention to the distinguishing term of Freemasonry – the word Free. Freedom is the enveloping, penetrating atmosphere of the play as a whole, and of every part of it. It is the necessary life-giving principle for the development of the individual and society as therein portrayed. The idea of freedom is present in almost every action of importance throughout the entire play, and forms the theme of a postscript, in form of an apologue. The simple wish of Caliban, type of primitive man, or of the animal becoming human, is for his freedom; and it forms the last wish of Prospero, type of the highest developed man. But above all, the promise of freedom and the hope of attaining it formed the very life of Ariel, and was the spur to all his activity; and Ariel, it is believed, symbolizes the spirit of man. 

To analyze the play in detail would make this paper too long. Let this marvelous drama of The Tempest be interpreted as an allegory expressing in the form of literary art what Bacon meant to express in sculpture by the statue of Orpheus, which he erected in his grounds of Gorhambury. The result will show whether it bears such an interpretation and has any relation to Freemasonry. 

Bacon inscribed the statue, Philosophy Personified. He interpreted Orpheus as denoting learning, and the ancient fable as a picture of universal philosophy. The music of Orpheus was of two kinds: one that appeased the infernal powers, he applied to natural philosophy, which seeks to understand and control the physical world; the other, which draws together men and beasts, to moral and civil discipline. In other words, Bacon understood Orpheus to have been to the Greeks a civilizing hero, who had induced their ancestors to renounce cannibalism, and taught them the arts and sciences and how to live together. This, Bacon thought, was the true Orpheus music or harmony. 

Now, The Tempest presents to us a picture of similar sordid, selfish and warring social conditions transformed into a society where reparation has been made for all injustice, where no man is to “shift” for himself, but where each shall shift for the others, and where, as a result, peace prevails. “The supreme harmony prevails when all things are in harmony with the moral order.”

The events which brought this about culminated in the marriage of Miranda, the admired daughter of Prospero, to the prospective reigning prince. This marriage, with its attendant happiness, is emblematic of the prosperity and peace of a state which would accept Bacon’s philosophy, symbolized here by Miranda. It will be noticed that she is the very embodiment of pity, sympathy for her fellow-men, as Ariel is the embodiment of thought, especially in its highest manifestation, that of the creative imagination.

Herein, lies the explanation of the figure which represents Freemasonry as spanning the world with its arms of light and love and benevolence. It is indeed a picture of an ideal civilization, of a state requiring a high degree of education to be even approximately realized. This is the invisible Temple, continually being built. 

The teachings of Freemasonry lead in this same direction, and I submit that the Order was instituted to bring to pass just such a condition of society, in which Masons are to be the living stones. It was meant to be a civilizing force, working throughout the whole world. The universal application of its principles and teachings attest to this fact. These principles in their general form are embodied in The Tempest, while in the other plays they are exemplified as they apply to the manifold conditions of human relations. It should be said that these plays are extra-institutional, something like the post-graduate studies of schools and colleges. They have no immediate connection with the secret work of the Lodge. 

Freemasonry is frequently conceived as a religion. The language of the Ancient Charges implies that it may be so considered. Every religion has its body of doctrines, its votaries, and an organization through which, by means of rituals and worship, these doctrines are taught to its followers and disseminated among outsiders. In Freemasonry, the Lodges and the secret work correspond to the religious organizations and their rituals. But Freemasonry has no body of doctrines. Freemasonry is not a matter of belief. Its members are to think and feel and act. And, in lieu of a body of doctrines, I name the peerless plays of Shakespeare as embodying and exempliplying the principles which are to serve as a guide and inspiration of Masons; that is, beyond what is inculcated by the secret work of the Lodges. 

FREEMASONRY AND THE WINTER’S TALE

If an explanation is asked how modern Freemasonry was connected with Operative Masonry, the answer is that the ancient Institution was taken as the wild stock on which the new was grafted, exactly as each of the plays was based on some older tale or legend. The process is set forth quite plainly in that charming play, The Winter’s Tale, where the author says: 

We marry,
A gentlers cion to the wildest stock,  
And make conceive a bark of baser kind  
By bud of nobler race; this is an art  
Which does mend nature – change it, rather; but  
The art itself is nature.³

The great secrecy and mystery which surrounded the early history of the Order was necessary to establish it, but this should no longer hold in our day. 
It may be that all this is well known in the higher Masonic circles, but kept hid, like so many other things, from motives of prudence. But if such a course seemed necessary at one time in the history of Freemasonry, it is difficult to see a reason for continuing it. If it is not known, then the conviction is expressed that a careful examination will verify the discovery. And its importance cannot be questioned or exaggerated.

Freemasonry makes a private appeal to all that is best, noblest and most unselfish in man; and to stimulate the interest by a certain amount of mystery, secrecy of symbolism is well and good. But this has its limitations. In these days many men have advanced beyond such a stage in their education. To them the actual truth cannot fail to appeal. It will solve not only the perplexing question of the authorship of the plays, but in large measure their real meaning, and furnish a practical way of relating them to men’s lives, thus making them what they were meant to be – a vital, educating force.

It will explain the tremendous spurt of civilization in England during Bacon’s life-time, and make clear who was the intellectual dynamo that furnished not only the light and power of that wonderful period, but the impulse which led to our present advanced stage of civilization. It will confirm the opinion that Freemasons were meant to be the special guardians and conservators of the richest and noblest treasure intended for the welfare of mankind that the human mind ever collected. It will establish the fact that in modern times lived a philosopher, Francis Bacon, the freest, wisest, tenderest of men, who for three centuries has met the common fate of philosophers – to be misunderstood and maligned – but who planned a scheme of philosophy surpassing all that ever preceded; and who also made provision for its dissemination and preservation among men. 

Let Freemasonry acknowledge its paternity, which will be found to have been noble in name and most noble in fact, and claim its inheritance, with its attending responsibilities, and it will have the means to solve the difficulties and dispel the fears felt by many members and expressed so forcibly by the good brother, Bishop Charles T. Williams, of Michigan, when he said:

I have often felt that Freemasonry should be something more than a mere theatrical exhibition, with some technical charity and a good deal of social intercourse; but I do not see just how its moral forces can be effectually concentrated and directed. 

It can also meet the criticism, and fufill the prophecy presented by Oswald Wirth,⁴ who declared that our institution has not yet found itself, that it seeks itself like the youth who is forced to recognize himself, and take knowledge of what he really is. He predicts that an epoch will come forcibly, when all that is respectable will be universally respected – when forms shall be appreciated and scrupulously observed no more by instinct or superstition, but in reason, for what they contain as living. 

Let Freemasonry but find itself – and this is possible by the author’s last will and testament, The Tempest – and there is nothing that can prevent it from becoming the world-wide civilizing force which it was designed to be, becoming the most potent factor in dispelling ignorance and superstition, in bringing about a fuller freedom and development of man, and in replacing the selfishness, deceit and inhumanity, which unchecked must eventually destroy our civilization, by the rule of justice and love, which alone can unite mankind into a universal brotherhood.

^{Written by Bro. William Norman M’Daniel and originally published in THE AMERICAN FREEDOM – JANUARY 1912.}

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¹ a priori, “from the cause to the effect.”
² John Weiss, Wit and Humor of Shakespeare, p. 248. 
³ Act IV, Scene 4. 
⁴ THE AMERICAN FRFEMASON, August, 1911.

Freedom: An Illusion

Do you think you are free? Why do you think this? Does this title anger you? Bother you? Not concern you at all? My contention is, as inflammatory as it may sound, the vast majority of us are not free.

We have rationalizations for why we disagree with this statement. Of course we’re free, of course I can move and think and say what I wish to, I have perfect freedom. Depending on the country in which we live, we might feel more or less of this type of freedom. In extreme situations, we may feel we only have freedom of thought. However, most persons from North America and Europe fall into the “I have freedom” category.

Let’s put these convictions to the test. How do you answer these questions, yes or no?

• I can change my job / career at any time. I have the freedom to choose the work I desire. I never make the excuse of ignorance, limitations, or ability.
• I can attend a meeting or visit with a friend or make time for a hobby any time I would like. I never use the excuse of “I’m too busy.”
• I choose my own beliefs and my own thoughts about how I will act, think, or be from now on. I never use the excuse of “this happened to me in my past.”
• I can speak whatever I’d like to speak, and voice that opinion publicly and to whom I choose. I never censor myself in front of others for any reason.

While not everyone has all of these float to their consciousness, I am guessing that at least one of these statements brought a rebuttal to your mind, if not lips. It’s easy to dismiss these statements in our own minds. I have children, and I can’t possibly make time for a hobby ahead of my children. I can’t change my manufacturing job into a tech job because I don’t know the first thing about computers. I am always afraid of water because I never learned to swim. I am nervous about flying because of airplane crashes. I have no money, so I cannot leave this town/home/relationship.

We move through our daily life wrapped in chains. These chains are mental, physical, and emotional chains; visible and invisible, they are equal in their grasp. This is one of the tenants of Freemasonry – that the applicant must be free of mind, body, and soul. But, really, who is free? It is because we can deceive ourselves that we might even apply to an organization that requires freedom. We believe ourselves to be totally and utterly free. However, if you rebutted any of the statements above, with a “well, but….” you are not free.

This might seem very black and white to some; I do not mean it to be so. I believe Freedom is a journey, and not too far off of the journey of our lifetimes. The search for that which is greater than ourselves is a journey of Freedom, is it not? Most of us live with those chains, in fear, without even thinking about it. We worry so much about the oppressor that we fail to see that the oppressor is ourselves, the things that truly hold us back. Perhaps we can look at the “oppressor” in another way.

I began doing Crossfit (a type of very intense physical weight, endurance, and cardio training) about thirteen years ago. I was not very active before that but I also prided myself on being able to ensure pain, push myself, and move forward through tough exercise and enjoy the success. I began doing the circuits and our trainer continued to increase the intensity. On one particularly gruelling day, we did a circuit of five activities, the last of which was rowing for 1500 meters. We did the circuit three times. Last circuit, last activity, rowing, I was exhausted. I kept telling myself in my head that I couldn’t do it, that I couldn’t make the time. I remember gasping for air, pushing myself to the point of feeling like I was going to throw up right there all over the machine. About 2/3 of the way through, I realized that I had been telling myself that I couldn’t do it. I changed the dialogue, revised the message, telling myself that of course I could do it, that the pain was temporary, and that there wasn’t anything stopping me except my mind. I shifted gears in my brain. It felt almost like a literal shift of gears, as I pushed on to the end. I never threw up. I sweated like a pig, but I made it. I had achieved the goal.

I realized then and there that I was in chains. I was not free and that my own mind had created the illusion that chained me. I could choose differently, if I learned a different way. If I expanded my mind. If I opened to experience.

Choice. That is the activity which binds us. It is also an illusion.

We choose every day. We choose to get up, to go to work, to feed ourselves, to shower, to help our children, to educate ourselves: we choose to do everything we do. We choose to eat cereal when we know that an egg is better for us, because we chose an easier path. We didn’t want to dirty a pan. We didn’t want to take the time. This cereal is good enough. It will be fine. We humans are master rationalizers. We rationalize that we have a choice in the matter when, in fact, we’re really moving to the universal law of entropy. In 1803, Lazare Carnot said, “in any natural process there exists an inherent tendency towards the dissipation of useful energy.” Humans fit nicely into this category.

What we once call choice falls, eventually, to what we deem binding. I have heard the argument time and again that children preclude certain activities. Focusing on education precludes certain activities. “I can’t” is either the response of the enslaved individual or one who has forgotten that he or she has made the choice that put them on their path. What we put first in our lives is that which we deem important. Let’s face it – when you choose to be with one person and shun another, you deem the first person more important to you than the second. Choices involve priorities. There isn’t shame in it. Yet don’t deny it, either. Should your choices be to the exclusion of all else that makes up our lives? Perhaps. Perhaps not. Do you believe you have the freedom to decide? Can you make that choice? Can you live with it and embrace it, without shame or fear of judgment? Priorities change. Can you understand where the chains are, and free them?

I think humans believe that freedom and choice are linked, and that freedom equates to having a choice. Maybe this is true, and maybe it is not. Here I will contradict myself. I believe that in the paths of our lives, we choose different roads because of who we are at that time. That experience in and of itself forms our destiny. In this, when we choose, we really have no freedom because we are not free from ourselves. We are who we are. If we could do something differently, we would have. We would have chosen differently. We blame parents for not treating us a certain way or teaching us to be different in the world. Yet, they did what they were able to do. If they could have chosen differently, they would have. They are who they are because of their choices.

We are who we are, and when we come to the door of Freemasonry, at the porch with pillars and high, lofty virtues, we think we have made the choice to be there. We believe that when presented with the option of Freemasonry, we have decided to apply. I say that somewhere, the authors of the application process laugh. They know that the applicant is not truly free but that he has some inking and spark of what it means to be free, and perhaps the knowledge that he is not free but seeking. We are bound by who we are and who we are is a result of the choices we make. When you choose the path of your destiny, you’re all in. There is no turning back, no do-overs. As Joseph Campbell said, “Refusal of the summons converts the adventure into its negative.” Freemasonry is an initiatory, life-changing path. When you arrive at the door, either you are ready or you’re not. The person that shows up is presented a new destiny, if they are ready to take it.

We humans get very stressed over the “right” path to take. Do we step forward? Do we step sideways? The core of the decision lies within who we are. Do we know that person? Do I understand what motivates, inspires, and enlivens the inner me? Do I truly know myself? Most of us say yes, when the answer is really no. We do not have the courage to embrace our life path and shake off what isn’t us. We circle back, again, to small choices. Rationalizations. The truth that we are truly not free. Freedom really isn’t about choices, I think, but about knowing yourself and being honest with yourself. It is about allowing your choices to be sometimes incorrect, learning, adjusting, and succeeding in whatever you do. Freedom is knowing what you are, owning what you are, and knowing that you cannot be any different than you are. As Oscar Wilde said, “Be yourself. Everyone else is taken.”

Is the Freemason free? Yes, because he knows that he is not.

The Meaning of Solidarity

Every civilization is infused with the idea, myth, or story of the Tree of Life. The Tree of Life is the only multi-cultural folklore that has a consistent meaning regardless of ethos or time period. In these stories, the tree is the bringer of Wisdom, and all living creatures – divine and mortal – rest in its branches and leaves. In some cases, as in Ancient Persia, human beings are the structure of the Tree, providing love and wisdom for all humanity and life. In some traditions, the Tree represents the pathways to God or is the manifestation of the divine love of which we are all a part. Life entwines with itself, regardless of species or form, creating a living, breathing connection of all physical manifestation of the universe.

This is solidarity.

From the Secret Life of Trees, we now know that trees –

“of the same species are communal and will often form alliances with trees of other species. Forest trees have evolved to live in cooperative, interdependent relationships, maintained by communication and a collective intelligence, like an insect colony. These soaring columns of living wood draw the eye upward to their out spreading crowns, but the real action is taking place underground, just a few inches below our feet. All trees are connected to each other through underground fungal networks. Trees share water and nutrients through the networks, as well as communication. They send distress signals about drought and disease, for example, or insect attacks, and other trees alter their behavior when they receive these messages.”[i]

This is solidarity.

I do not think it is a coincidence that trees are representative of brotherhood and solidarity. We seem to be familiar with the idea of brotherhood but not of solidarity. Solidarity wasn’t an official word until the early 19^th century, when Napoleon used it in his Civil Code. The idea of solidarity, however, has been around since there have been human beings. Solidarity is the unity, or agreement of feeling or action, amongst individuals with a common interest. It is mutual support within a group, whatever that group may be. It derives from the Latin word solidus meaning “the whole sum.” The sum of all the parts.

I’ve been examining the word Charity and the word Solidarity, and in many Masonic rituals, the words are used in the same ritual passages but evoke very different meanings. Charity, in our modern mindset, has the overtones of pity and lack; it implies the helpless in need, the weak needing strength, and the silent needing a voice. Charity is from a perspective of superiority, of have versus have not. For better or worse, our North American culture has turned charity into a near-dirty word. Solidarity, on the other hand, reminds us that action and equality are the motivations toward helping one another.

As the trees have informed us, solidarity is “the brotherhood of deeds not the brotherhood of words.”[ii]

We have far forgotten that the human race is the only “race” to which we belong. Unity. We have forgotten that the good of the many outweighs the good of the one. Service. We have forgotten that through all the esoteric teachings, through all the world’s religions and philosophies, there stands one truth: we are all one. Humanity.

Humans, being human, have learned segregate and discriminate. We discriminate which clothes should stay in our closet, which friends are good for us, which foods go into our bodies. We segregate our clothes closet by color or function, we segregate our libraries by subject, and we can’t help but judge and segregate those around us. Does a baby not discriminate the non-mother from the mother? Does the herd of cows segregate themselves from the hunters? Humans. Animals. We judge and discriminate and segregate every single day. These words are not evil words. Like the gun or the sword, they are tools to be used precisely and thoughtfully.

We fail in our humanity when we fail to recognize that we discriminate against our fellow human beings with a mindset of fear and hate. There are myriad ways to segregate ourselves, and we do so without asking ourselves why or if it is even in our nature. We might reflect that we were once primitives who needed to band together against nature’s harshest enemies to ensure our survival; and banding together against “other” was necessary. When we banded against other humans, we began a downward spiral that we have been fighting against ever since. And yet, we also realize that the spirit of cooperation can live within us and provide us a better way of life. Albert Schweitzer said, “The first step in the evolution of ethics is a sense of solidarity with other human beings.”

We divide ourselves by age, gender, class, religion, culture, geography, nation, and race. We divide by hair color, eye color, clothing, schooling and hobbies. Someone is either of “us” or “not us.” We do this for many, many reasons – none of which seems valid to me. We see the differences but rather than celebrate them, we choose to fear. We choose fear because we do not see that humanity is one race, one being, one egregore.

We know that “in the beginning was the Word, and the Word was with God, and the Word was God.” Logos, the breath of life in the divine universe, is God made manifest. The original translation of Sahidic Coptic, the saying here is actually “In the beginning existed the Word, and the Word existed with God, and God was the Word.” This Word, Logos, is the exhalation of breath, which is the spirit of animus, the divine will, the supreme knowledge.

According to Rudolf Steiner, once primitive man evolved, he began to utter articulate sounds — the words of speech. This great transformation, of learning to breathe and speak, was of cardinal importance to man. In Genesis (II.7), we read:

“And the Lord God… breathed into his nostrils the breath of life; and man became a living soul.”

This passage describes the period when the gills once possessed by man changed into lungs and he began to breathe the outer air. Simultaneously with the power to breathe, he acquired an inner soul and with this soul, the possibility of inner consciousness, of becoming aware of the self-living within the soul.

“When man began to breathe air through the lungs, his blood was invigorated and it was then that a soul higher than the group-soul of the animals, a soul individualized by the Ego-principle, could incarnate in him to carry evolution forward to its fully human and then divine phases. Before the body breathed air, the soul of man could not descend to incarnation, for air is an element enfilled [sic] with soul. At that time, therefore, man actually inbreathed [sic] the divine soul which came from the heavens. The words of Genesis, in their evolutionary sense, are to be taken quite literally. To breathe is to be permeated with Spirit…When we breathe, we commune with the world-soul. The inbreathed [sic] air is the bodily vesture of this higher soul, just as the flesh is the vesture of man’s lower being.” [iii]

Humans breathe in spirit. All humans were born to achieve the same purpose – being conscious together. There was no differentiation when we became ensouled – all matter is one – everything that has breath has soul. Who is even to say that rocks do not breathe in their own way? I digress… All living creatures serve the same purpose, as Steiner said, and that is to be permeated by Soul. No race, gender, or any other segregating characteristic were used to determine who would get a soul and who would not. If all are the Word, the divine Logos, then all are one.

For every Freemason, the call of unification is strong. It is challenging. It is like breathing new air. It is our purpose to erase the lines that divide – in all things. There is one humanity, one country, one earth, one everything. If it is all made of one Logos, it is one. Single. The sum of all the parts. Solidarity.

From an 1888 edition of “The Esoteric” magazine, we find the following paragraph from another book titled “Mysteries of Magic,” by Eliphas Levi.

“According to the Kabbalists, God creates eternally the great Adam, the universal and perfect man who contains in a single spirit. All spirits and all souls Intelligences therefore live two lives at once; one general which is common to them all and the other special and individual. Solidarity and reversibility among spirits depend therefore on their living really in one another -all being illuminated by the radiance of the one, all afflicted by the darkness of the one. The great Adam was represented by the tree of life which extends above and below the earth, by roots and branches. The trunk is humanity at large, the various races are the branches and the innumerable individuals are the leaves. Each leaf has its own form, its special life and its share of the sap but it lives by means of the branch alone as the life of the branch itself depends on the trunk.

The wicked are the dry leaves and dead bark of the tree. They fall, decay, and are transformed into manure which returns to the tree through the roots. The Kabbalists also compare the wicked or reprobate to the excrement of the great body of humanity. These excretions serve as manure to the earth which brings forth fruits to nourish the body thus death returns always to life and evil itself serves for the renewal and nourishment of good.

Death thus has no existence and man never departs from the universal life. Those whom we call dead still survive in us and we subsist in them; they are on the earth because we are here, and we are in heaven because they are located there. The more we live in others, the less need we fear to die.”

A Freemason will find these words intimately familiar. To live in Service, to humanity, not in subjugation, is our purpose. The more we live in others, the more we live in Solidarity, the perfecting of humanity continues. What can be more perfect than becoming the One we were meant to be? This quote above implies that Solidarity extends to not only the living on Earth but to those that have passed to another realm, whether we call it heaven, Nirvana, or even Hell. We are all connected, and life is never ceasing. We take our influence, in some measure, from them – by legacy or intuition – and continue to make them manifest in this realm.

“We are all members of one body and the man who endeavors to supplant and destroy another man is like the right hand seeking to cut off the left through jealousy. He who kills another slays himself, he who steals from another defrauds himself, he who wounds another maims himself; for others exist in us and we in them.”[iv]

We must, as a species, learn to place ourselves within the life of others else we cease to grow. This work is not for any form of personal gain, no glory, no splendor.

It is truly for in the service of all human beings – what we were, we are, and we will be. If everyone isn’t beautiful, then no one is… Beauty is a way to see the world, not to judge it.[v]

Finally, from Joni Mitchell:

“In a highway service station
Over the month of June
Was a photograph of the Earth
Taken Coming back from the Moon
And you couldn’t see a city
On that marbled bowling ball
Or a forest or a highway
Or me here least of all…[vi]“

This is solidarity.

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[i] Hidden Life of Trees, Wohlleben, Peter, March 2018

[ii] Transnational Solidarity: Concept, Challenges, and Opportunity, Helle Krunke, ‎Hanne Petersen, ‎Ian Manners – 2020, from a 2012 article, referenced on June 6, 2020

[iii] Rudolf Steiner, The Logos and The Word, from The Essential Rudolf Steiner, Google Books, accessed June 1, 2020

[iv] Solidarity, The Esoteric, “Mysteries of Magic by Eliphas Levi,” September 1888.

[v] Andy Warhol, Quote

[vi] Joni Mitchell from the song “Refuge of the Roads”

Reforming the Gods?

I was participating in an Esoteric Book study group last week when I heard the phrase, “reforming the gods.” I’ve heard, often, about how God reforms us, how theology can be reformed, but not about how humans reform the gods. It sounded like hubris, to me. What does one mean when they say, “we or he is attempting to reform the gods?”

To reform something is to take it apart, piece by piece, and use the material to create some new form, some new “thing” that is ostensibly better than the old “thing.” To reform the gods, in the simplest of terms, is to take what we know of our gods and create something new from their forms, from their essence. That sounds like no easy task. We are reshaping all that we understand about the gods, or God, and forming it into something we think best. Again, hubris.

The question is, how does the human being reform their gods? Perhaps simple devotion turns into radical fanaticism. Perhaps, they do it through their own misinterpretation of the mores, customs, and dogma of religion or society, forming the rules to bend to their will. Their desires. They mix the idea of the divine will with their own, seeking to meld them, or seeking to justify them?

Joseph Campbell, in The Hero with A Thousand Faces, in the section on Initiation, states:

Totem, tribal, racial, and aggressively missionizing cults represent only partial solutions to the psychological problem of subduing hate by love; they only partially initiate. Ego is not annihilated in them; rather it is enlarged; instead of thinking only of himself, the individual becomes dedicated to the whole of his society. The rest of the world…is left outside his sympathy and protection because (it is) outside the sphere and protection of his god. And there takes place, then, that dramatic divorce of the two principles of love and hate which the pages of history so bountifully illustrate. Instead of clearing his own heart the zealot tries to clear the world.

In thinking about this, I wonder if the way humans use language to express their thoughts affects our theology in much the same ways that language and biology and culture are inextricably linked. We may think there is evolution of biology but isn’t there evolution of culture as well? And if they are both evolving, we, as humans and as part of it, are evolving language to keep pace. It makes sense that our theology would evolve to survive. Surely it is adaptation that creates the lineage, not merely perseverance. Yet, evolution comes in many forms, and we know species have evolved themselves extinct: not their their own will but by the vehicles of adaptation to hostile and temporary environments. Extremes cannot last.

Freemasonry, in some odd ways, has not yielded to that adaptation of culture and language; yet, in some ways, it has. We have the dusty Freemasonry of old which contains the ritual forms unchanged from time immemorial. It is the ritual kept pristine, trappings kept shiny, and only the briefest whiff of questioning outside of the aforementioned monitors and rituals. It is a Freemasonry that is solid in its roots but has nothing above ground where the Light can shine on it.

Then we have a Freemasonry that is on the cusp of something larger than its predecessors. Like evolution, institutions keep pace with culture. In this, Freemasonry is global. It is foundational that Freemasonry uses symbols to communicate – a global language. It has been carried to many places by traveling Freemasons, establishing Lodges wherever they rest. It cannot help but be global, and even the dusty “old” Freemasonry is global. This means it must evolve to the pressure from waves of global cultural epigenetics. If it does not, it goes the way of the dinosaur – remembered in tar pits and gasoline tanks, museums and historical sites. It will become the backbone of a new Freemasonry which seeks to live up to its lofty goals of tolerance, solidarity, equality, and liberty for all human beings. This includes people of all races, creeds, genders, sexual orientation, and ages. The basic virtues of Freemasonry hold to the quality of the person, not these divisive human characteristics. This is a Freemasonry that is building itself on the roots of the old, pushing up through the dirt, and beginning to grow in the sun.

Campbell, in the same chapter makes the case.

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealots to preach, but reluctant apparently to demonstrate, is that God is love, that He can be, and is to be, loved, and that all without exception are his children.

The trappings of religious dogma are “pedantic snares” which need to be kept “ancillary” to the main virtues of the message. Yet, we humans struggle with this. We struggle every day to interpret and misinterpret the meaning of philosophical and religious text, holding onto what Dr. Wayne Dyer called “an erroneous zone” that inhibits how we function in life. We can’t think differently and when change does come, the adaptive change to flow with evolution, we balk.

Some of the Freemasonic Lodges, in the wave of the COVID-19 pandemic, altered their formats. Some shuttered and closed for the duration, their members being higher risk than the average population. Others went to doing online independent study sessions, one-offs, and some did podcasts. These are some good adaptations, evolution created by the younger and more tech-savvy population. Those that are in touch with cultural changes.

Other Masonic Lodges and Orders adapted even further. Short rituals have been created for some Lodge get-togethers that, while not regular meetings with ritual, gathered everyone together on a teleconference to discuss relevant essays and writings. It is “the short form” of a meeting that maintains consistency and yet adapts to the world needs. Brothers still share fraternal talk, brotherly love, and some relief from the ills that surround us all. Masonic philosophical talks, for one group, went from being in-person, to online, with an even greater attendance – up to 100% more individuals registered than in previous meetings. Discussion and debate are lively and energizing, allowing people to take away greater ideas than they had at the beginning of the meeting. This doesn’t supplant the ritual of Freemasonry nor the need for integration of mind, body and spirit into the form of Freemasonry. It is adaptation to survive, to thrive, in a world of fear and chaos and change.

I don’t see that a Freemasonry which adapts and flows with the world needs is a Freemasonry attempting to reform their gods. On the contrary; it is ensuring that Freemasonry isn’t dogma, that it’s not allowed to stall and collect dust, thereby ensuring its demise. We have to allow for change, for evolution, else we are destined to fall to an extreme, then wither and die. No. Sometimes it takes a pandemic to wake up, change the path we’re on, and try something new. It is thoughtful change, slow but progressive, which keeps the blood pumping and the cells growing. Perhaps it is the cells and blood that instigate the change, Darwinian-style, to create the new culture. It doesn’t take a Duchovnyian leap of logic to figure out that we need to adapt lest we die.

Freemasonry is dead. Long Live Freemasonry.

Truth and Belief

By The V. Ills. Bro. George S. Arundale 33^o

I said that I would tell you something of the truths I hold, not of all the truths I hold, but of those which are at the foundation—my ultimate truths. There is, I feel, one truth of truths, one truth which includes all others—the Unity of All Life. We know science has demonstrated that life is everywhere, though the word ”life” is not so easy to define; shall we say ‘’growth,” “unfoldment”?

In every kingdom of Nature, life is all-pervading. Even that which we call death is only change. We know that not only do our individualities persist after death, but also that the physical body, whence the individuality has departed, is not in itself dead, though it disintegrates.

Every particle of nature is life, whether, for purposes of our own, we call it “dead” or “alive.” But what is more, is that this all-pervading life is essentially one, whatever its form—the same fundamental characteristics everywhere, as science again knows. Here these characteristics sharper, keener, more definite, more sensitive, more complex; there these characteristics duller, simpler, vaguer. But the same vital principles, the same type of reaction to external stimulus.

THE KINGDOM OF NATURE

In every kingdom of Nature, there is some kind of feeling or sensation, some kind of happiness, some kind of fear, some kind of disease or illness, some kind of death. It sounds too strange to be true, yet science asserts these facts. They can be demonstrated by physical experiments.

We do not generally associate these conditions either with the mineral, the vegetable, or the animal kingdom; but that is our ignorance. We must readjust ourselves to the fact of the Unity of all Life, which means the Brotherhood of all Life, and when we say Brotherhood we contact the second great truth, the logical sequence from the first. It is that life grows, evolves. No stopping still. And we begin to talk of a ladder of this growing, of a ladder of evolution, with rung upon rung marking the different stages of growth, or of expansion.

Hence, each kingdom of Nature represents a stage of growth or unfoldment. Dull characteristics of life in the mineral kingdom. Less dull characteristics, increasing sensitiveness, in the vegetable kingdom. Still greater sensitiveness in the animal, greater definiteness, more power of movement, increased complexity of unfoldment. And then the human kingdom in which you and I are.

We probably know more or less what it is that makes us different from animals mind, for one thing, conscience for another, bigger purpose for a third, and so on. But the same life, just as there is the same life in the acorn as in the oak. Nourishment may be derived from outside, but it would be of little use unless the acorn could take it in, had the sagacity to assimilate it.

What do we conclude from all this? Surely that the human kingdom is not the final stage of growth. If kingdoms below us, why not kingdoms beyond us? Do we know nothing of them? No, nor do most animals know aught of the human kingdom. But some animals do, and I claim that some humans know of kingdoms beyond the human. Perhaps Angels belong to one of these. Perhaps the great Teachers and Saviors of the world belong to one of these.

THE BROTHERHOOD OF MANKIND

“Seek and ye shall find; knock and it shall be opened unto you.”

Ought we not to try to understand a little more what this brotherhood means—brothers younger than ourselves, our brothers the animals, as Saint Francis so beautifully realized and practiced; our brothers the trees, the flower, the shrub, the grass, yes, and the weeds, and the prickly pear; our brothers the stones, the humble youngest brother stones and the flower of the mineral kingdom—the diamond, the ruby, the sapphire, the emerald. Read what Ruskin says about the lives of these beautiful brothers in his “Ethics of the Dust.” But all this is about younger brothers.

There are our equal brothers, our human brothers, some, perhaps, not quite so old as others, but less distance between them than between us and our animal, vegetable and mineral brothers. No distinctions of race, or creed, or caste, or sex, or color, make any difference. These are all superficial.

Sometimes in our pride, we like to think ourselves superior. Sometimes we think people inferior because they look different from ourselves, eat differently, dress differently, sleep differently, live differently, feel and think and speak differently. That is merely a passing phase of self-preservation. What we are and have we like best; it is largely habit, and no doubt it is, to a certain extent, though not merely as much as we think, best for us. But then we begin to make the fatal mistake of imagining that it is therefore best for everybody else, and that people who have different things have worse things—a different religion, therefore a worse religion; different customs, therefore worse customs, a different nationality; therefore, a worse nationality. Very childish, and very untrue, of course; but not unnatural at a certain stage, though by this time the world ought to be quitting some of its childish ways.

ASCENDING THE LADDER

Now, if there are our younger brothers and our equal brothers, logic demands that there shall be elder brothers, some a little older but not much, some considerably older, some far older, so much older that we cannot imagine their human origin, it is so far back. The Great Saviors are our Eldest Brethren.

The life so perfect and magnificent in Them has been on every rung of the great ladder of life, and now has reached, well, I dare not say the topmost rung—who shall set a limit to God’s omnipotence—but on a rung far removed from our own, so far removed that for us it is the top: we can see and dream no further. And, yet, mark you, there are the two great lines that hold the rungs together, stretching from the bottom, as we must call it, to the top as we must equally call it—one ladder, one path, one origin, one goal. We look beneath us and see where our footsteps have been placed. We gaze above us and perceive the places on which our feet have yet to stand. And on each rung we see the clinging life, stretching ever upwards to the rung above.

I do not think I want or need any more truths. This unity, this evolution, this immeasurable and transcendent brotherhood, this certainty, this purpose, this power—what more do I need to make life intelligible and wonderfully worth living?

WHAT IS GOD?

Do I need God? All is God. I have been speaking of God all the time. I am God. You are God. The animal is God. The vegetable is God. The mineral is God. God is the ladder, God the rung, God the growth, God the origin and end, if end there be.

What do I mean by God? I mean Life. Is there a Person God? I do not know, nor need I care, for there are Those on rungs above me Who are enough Gods to give me all that God could give. Perhaps the sun, the Giver of Life, perhaps He is God; but who shall say He is God the ultimate? And who need care. His sunshine is our growth, come that sunshine whence it may.

Do I need to say that God is Love? When I know the brotherhood, I know love. Only as I am ignorant of the brotherhood of life are my eyes blinded to the all-pervading love. Love is everywhere. Life disproves this, you say. I say to you:

“Know the brotherhood of life, and you shall perceive the Love of God.“

Do I need to say that God is justice? When I know the brotherhood of life I know His justice. Only ignorance blinds me to His justice.

TO KNOW TRUTH

Hard to believe? Hard to understand? Truth needs ardent wooing, my brothers, relentless pursuit, tireless search, unfaltering desire.

“To know Truth, you must unflinchingly examine your beliefs, your opinions, your conception, your prejudices, and your orthodoxies in the clear light of your most exalted self, your highest self.“

When you are at your noblest, how do all these things strike you? When you merge your lower self in the greater self under the transmuting magic of wondrous music, of noble utterance, of soul-stirring landscape, of sight or hearing of fine heroism, do you not for a moment, even if only for a moment, feel one with all the world? Do you not feel your brotherhood with all? Do you not feel as if you could do anything for anybody? Do you not see ns petty much that in the lower self you thought as right and proper? Do you not feel, just for the moment, as if you could do great things, were dedicated to a noble mission and exalted purposes?

Such, my friends, is the real you, the you that can climb, must and snail climb, rung after rung beyond the one on which you stand. In such a self, not only do you know these truths of which I have been speaking, you have become these truths; you are these truths. And you perceive how gloriously worthwhile it is to climb, if such are the heights which shall be reached, if such the glory into which you enter. The vision fades, perchance, as the magic ceases. But, nevermore, can you stay where you are.

ONWARD AND FORWARD

Evermore must you climb, and you know that the Truth of truths—the Unity of Life—means that we climb together, that we cannot climb alone, and that, therefore, there is no climbing save as we aid others to climb. We climb as we seek the feet of Those who are stretched on the Cross of Loving Sacrifice.

May each one of us become a Cross of Loving Sacrifice! For the Way of the Cross is the hope of the world!

A Very Esoteric Christmas [Part 2]

Today, on the Eve of this great holiday of Christmas, we celebrate the beginning of our current age of history, the beginning of a new year, the return of the solar light, and the birth of the most influential figure in modern history, Jesus of Nazareth. In Part 1 of A Very Esoteric Christmas, we examined the roots and archetypal origins of the Christmas story, as well as other various pre-Christmas traditions in paganism and ancient mythology. We have seen that Christmas in its entirety is a patchwork of ancient and mythical ideas and celebrations.

The dissolution of our beliefs and assumptions about Christmas may be disconcerting to some, but like the caterpillar which must liquify within its cocoon in order to become a butterfly, it is a necessary component of initiation into new knowledge to leave inaccurate ideas behind. So, now, while our conception of Christmas is likewise in its liquid state, let’s see what colorful wings our cherished holiday may yet don, and what sweet flowers of spiritual life they may carry us to. 

Dawn of the Midnight Sun

In the first chapter of John, the most mystical chapter of the most mystical gospel, it is said that that Word which became Jesus of Nazareth is also that Word of God which shone in the darkness at the dawn of Creation and made all things, and which is also the Light and Life of humanity. In the original Greek, this Word is actually Logos, a concept borrowed from Greek Stoic and Neoplatonist philosophers which describes the creative force which gives order to the dark chaos of the universe. So, this Light of Logos shone in the darkness, and the darkness knew it not; it was the Light of humanity, and became flesh that humanity might know it better. 

If there were a single motif that could be attributed to the aesthetic and mythical theme of Christmas, it would be that of light shining in the darkness. From the illuminated Christ child at the center of our nativities to the Christmas lights with which we decorate our trees and homes, to the light of the quintessential hearth upon which stockings are hung, Christmas is archetypally a light in the darkness, a warmth in the cold, even order in the chaos. It is salvation by Divine Light, at the darkest hour.

The birth of the Sun Gods throughout ancient mythology, many of whom share common elements with the story of Jesus and his birth, were often celebrated at the time of the Winter Solstice because this is the point at which the sun begins it’s slow return after reaching it’s darkest point, ultimately culminating in Spring and Summer. Midwinter, therefore, marks the birth of a new solar cycle, which has always governed the activities of mankind, and to a large extent still does. It is the point at which the Sun of God “dies,” and is born anew, what in Rome was known as the “Birthday of the Unconquered Sun.”

While some may scoff at the ancient sun-worship, as the giver of light and life, what better symbol for God or the Divine might there be than that without which all we know would perish? Much like the Logos of John 1, the Light of the sun shines into matter, and turns the darkness of mud and stone into the beautiful complexities of Life. Since most people need the incomprehensibility of God to be represented by some tangible figure, both the sun and it’s idealized representatives in their various anthropomorphized forms, Father and Sun, can serve to embody and inform humanity about the nature of the spiritual Light which gives true Life. 

As Above, So Below, So Within

In The Mystical Interpretation of Christmas, Rosicrucian Max Heindel describes the times at which the physical and spiritual energies received from the sun as being reversed, so that the time of greatest physical energy correlates to the weakest spiritual energy, and vice versa. Interestingly enough, this also corresponds to the times at which the sun’s light is striking the Earth at a more right angle, during Summer Solstice, representative of the square of physical existence, as opposed to when it is striking the Earth at a more perpendicular angle at Winter Solstice, roughly corresponding to the triangle, representing spiritual existence. 

This also means that this Winter Solstice, day of spiritual maximum, is the day at which the physical minimum turns, and begins to grow towards the physical robustness of Summer, and so represents the beginning of the descent of spirit into matter. This descent, too often depicted as a “fall”, is fundamentally an act of giving, sacrifice, service, and creation, for the Light’s descent into darkness is that by which all new forms are created, maintained, and the grace by which they may someday ascend and evolve to a higher state. Without the selfless pouring of light from the sun into the darkness of the Earth, and the divine birth of crop and creature, where might we be? 

So it is that at the time where the physical light is at its weakest, the spiritual Light of Love and generosity reaches its peak. Throughout history, as the darkness of Winter set in, the necessity for giving and sharing also reached its highest, and were it not for the reminder of Love and generosity of these Winter celebrations, how many may have perished in the bitter cold of Winter, and the frigid self-concern of their neighbors? Here, we likewise find the importance of giving, being both symbolic of the fundamental gift of Light and Life from God and the sun, as well as being a practical aspect of our survival and thriving as a people. We are reminded to become sun-like in our generosity when the sun itself is the least present.

Perverted and commercialized though it may now be, our ability at our darkest hour to allow the inner sun of our Love to shine and provide for one another is the origin of our gift-giving traditions of Christmas, and the dominant theme of many Christmas stories, from the willingness of a wealthy miser to give to those in need in A Christmas Carol, to the willingness of a poor community to support a family in need, in It’s a Wonderful Life. Even the original Christmas story of a desperate refugee family, mother heavy with child, finding shelter in the generosity of others resonates with this theme. All of these are outer reflections of our Light shining in the darkness of ignorance, fear, hatred, and greed. 

Love in the Cosmic Manger

“The Angel Appearing to the Shepherds” by Thomas Cole.

Like the Christ child in the story of Jesus, the Christ which is the inner Light of all people, of every atom, and which shines in our sun and every star beyond is a divine gift born of grace, whose destiny is written into the fabric of Creation itself. Into the deepest depths of darkness, born into a galactic stable and a planetary manger made of water, dust, and gases, the physical light of the sun shines down, and the divine Light of consciousness miraculously emerges and ascends towards its source in every form of Life. As the Sufi mystic Ibn Arabi wrote, “God sleeps in the rock, dreams in the plant, stirs in the animal, and awakens in man.”

The secret of this Sun of God in humanity is hidden in the characters of the Christmas nativity. The virgin mother Mary is the purity of the open heart, unmolested by the base desires of lower human nature, receiving that which was never born and never dies. The father Joseph is the servant of strength and will, who watches over the divine incarnation, in obedience to the heavenly decree. The wise men and shepherds drawn by the star are the higher and lower aspects of the mind, called by the mysterious celestial intuition from their typical worldly activities. The stable, manger, and the animals all around are the dim and lowly terrestrial vessel into which the Christ Light is born, or descends, in each of us, the physical body.

All these aspects of the self are gathered like a mandala around the central figure, who is placed into a manger which by normal logic should simply be food for the animals, but has been replaced by this divine Light and salvation from the fearful darkness of entanglement in the world of matter. So it is that this Light takes the place of the mere material “bread alone” which feeds only our bodies and their desires. So it is that body, heart, willpower, and mind bow down and revolve like satellites around the radiant Light which transcends and illuminates all these lesser aspects of the Self. This Light does not emerge from them, just as the baby Jesus is not a naturally conceived child; it is not a sum of their parts, but rather a grace descending to them, giving them meaning and purpose beyond their transitory forms and lower existence, which are otherwise merely eddies of darkness.

The Sun in Every One

Near-death experiencers almost universally describe encountering a Light which they know to be God, whose shining effulgence is the essence of Unconditional Love, Knowledge, Life, and Consciousness. Mystics the world over likewise experience God as an infinite Light which is both transcendent and immanent in all of Creation. This loving Light is also understood to be what we experience in our hearts as love, and in our minds as consciousness, albeit in limited forms. It shines in us most brightly in unconditional Love, when freed from the constraints of desire and conditioning that conceal it in the muck and mire of our lower natures.

It is this Love Light that shines from the manger, and it comes to us appropriately in the story-form of a babe, a new and pure form of Life. It is various shades of this Light which we know throughout life, first in our purity as babes ourselves, then in the loving union which brings new life into the world, and once again when we gaze upon our newborn children, reflecting our own pure essential nature back to us. This inner sun child which we glimpse in many ways is our core, beneath and beyond all aspects of mind and body, it is our Soul, our consciousness itself, both the Light of awareness and the fountain of Love which shines when we surrender to the Divine.

When we achieve the purity and surrender of Mary, the strength and devotion of Joseph, and the orientation of all aspects of mind, from shepherds to wisemen, towards this star of intuition, then the radiance of the unconquered inner sun shines in us as an inexhaustible joy, love, wisdom, creativity, and peace, illuminating every aspect of our relationships, thoughts, and actions in the world. This is the culmination of the spiritual journey, and the world itself becomes illuminated when we bear this Light by releasing all impurities which obstruct it within ourselves. 

The Rising Light

While our individual completion is a day yet to come, at Christmas, our stories and songs, decorations and celebrations, the hour of the season and position of heavenly bodies themselves all convene to remind us of that infinite Light of Love which dwells within us, which we glimpse in our brightest moments, and which awaits our devoted purification to shine from the manger of our hearts, making us a fully divine incarnation of the Logos of Loving Light.

This illumination is a gradual process, and the bellows of our Christmas stories, songs, and symbols blow into us every Midwinter and renew the warm hearth of Love within us. This helps us to march forward into the darkness, hand-in-hand and Lit from Within, to face a new cyclical round of our spiral journey upward towards ultimate completion, and to bring Light into this world in whatever imperfect ways we are able to, along the way.

Know this Christmas that the Light of Christ Consciousness is not a faraway or ancient thing, nor is it limited to any sect, temple, or holy book, but it lives in every gaze you meet, in every word of love, in every act of giving, and in your very own heart, if you release the fearful confusion which conceals it, and recognize it to be the core of your being, merely hidden in darkness, waiting to be revealed. A very merry, warm, and bright Christmas to you, from the Universal Co-Masonry community.

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

Behind the Widow’s Son: A Deeper Dive into the Enigmatic Mythology

I recently covered the topic of the Widow’s Son in Freemasonry, and several avenues of interpretation and investigation about this concept, ranging from biblical genealogy to archetypal mythology.

Now, I would like to take you along for a deeper dive into the topic of the Widow’s Son, and the possible source of it in Rosicrucian, Gnostic, and generally esoteric thought. Here again, there is a range of realistic vs mythological interpretations, but the occult significance of either, or both, will be further explored. 

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

A Tale of Fire and Water

At the heart and origin of the Widow’s Son concept, according to the Rosicrucian writings of Max Heindel, is an alternative take on the biblical story of Adam, Eve, Cain, and Abel, which is itself embedded in an alternative cosmology related to, but quite different from the biblical story of creation. 

In this Rosicrucian take on biblical cosmology, briefly, the spirits or angels of various elements represent different spiritual forces and archetypes unfolding in the early events of creation, and the Angels of Fire play a major role. In this story, the Angels are spirits of various elements, and the Spirits of Fire are those who decided to manifest the latent potential in matter by ignition; in the form of the sun and other stars, this effulgent quality provided a polar contrast with the cold vacuum of space and inert matter.

By burning, they created an engine of manifestation, as the heat evaporated the water, which re-condensed to fall and cool the surface of the planets, eventually creating a habitable crust-zone for biological life. Therefore, the Spirits of Fire, and all who are affiliated with them, are aligned with the archetype of dynamic power, manifestation, and light, and are also somewhat rebellious in nature, hence breaking energy free from the bonds of matter, literally what Fire does.

The Spirits of Water, on the other hand, have exactly the opposite essence and agenda, chiefly to quench the flame of the Spirits of Fire, and to keep energy bound in matter. Thus, the evaporated water condenses and rains down onto the hot molten earth, cooling it, and stabilizing it back into a more structured, albeit less free existence. Thus, the world as we know it, and in fact every individual, is some combination of these two fundamental forces, Fire and Water, dynamism and restraint, power and passivity, entwined together, encased within one another, playing out their polaric dance upon the stage provided by Earth and Air, Solidity and Space.

What does the dynamic of the elements have to do with the Widow’s Son, and the biblical first family? 

Good Old Uncle Samael?

Chapter Two of this Gnostic creation story presents us with the more familiar characters of Adam, Eve, Cain, and Abel, with one less familiar guest appearance: an angel by the name of Samael. In this version of the story, Samael is said to be of the hierarchy of the Angels of Fire, and is identical with the serpent who convinced Eve to eat of the Tree of Knowledge. Thus, true to fiery archetypal form, he paved the way for the freeing of the latent potential of the human mind from the blissfully ignorant liquid passivity of the Garden existence.

In this version of the story, though, Samael did a bit more than just some slick apple-salesmanship; he also provided Eve with her first child, Cain. However, before Cain was born, Jehova forced Samael to flee elsewhere, for his crime of corrupting Eve. By the way, Adam hadn’t been created yet, in this version; he was only created after Samael’s banishment. This means that Cain is not only a Fire Angel/Human hybrid, but also the Son of a Widow, although he got a stepfather and half brother in the form of Adam and Abel, respectively. As a child of a Fire-angel, it’s safe to say Cain probably didn’t have much in common with them.

The apple doesn’t fall far from the tree, as they say, and while Cain is best known for his murder of his (perhaps half) brother Abel, water-child of Adam, he was also the first who labored to till the soil, indicating his identity as the original innovator of agriculture, the basis of all civilization, while his water-brother Abel went with the flow, and lived a leisurely life of animal husbandry.

Furthermore, after his rejection by Jehova, ostensibly for being a bit too clever and independent for the jealous god’s tastes, and the resulting fratricidal episode of course, Cain went on to found his own civilization, and his descendants are also identified as the inventors of metalworking, writing, and music, essentially the beginnings of all intellectual and technological endeavors. You could say they had, as it were, Fire in their blood, and they used that Fire to forge the foundations of civilization. 

Meanwhile, Cain’s younger brother Seth, and his proceeding generations, like their late brother Abel, were of solely human birth, and therefore had a much more watery disposition, being mostly obedient and, though attuned to spirit and intuition, not all that bright, hard working, or innovative.

According to the myth, these two kinds of people continue to exist from ancient history to the modern day. The idea is that people are usually of one or the other disposition, either fiery, rebellious, intellectual, and valuing works over faith, or watery, trusting, faithful and obedient, the good flock who don’t stir up a fuss, and rely on (hopefully) divine guidance, often from religious authority figures. In fact, you could also characterize these two types of people as goats and sheep. 

Liquid Light

What has all this to do with Masonry? As you probably know, the construction of Solomon’s temple is an important biblical myth in Masonic lore.

What many may not have realized from their Bible studies is that Solomon’s need to hire Hiram Abiff, the Master Craftsman, to build his temple wasn’t simply a matter of delegation; Solomon was himself a descendant of Seth, and for all his wisdom and poetic acumen, wasn’t particularly up to the task of designing and overseeing the construction of the Grand Temple. It required a fiery descendant of Cain to get the job done, and Hiram Abiff was not only a descendant of the original Widow’s Son, but was also a Widow’s Son, himself. This makes him both a Widow’s Son, and a Widow’s great great great great great…Grandson. 

This duality within humanity is said by some to continue even now, with the church representing the sons of Seth, quenching the thirst of the weary with their holy water at the entryway to every church, rituals of baptism, and symbolism of the good shepherd and his obedient flock. Meanwhile, the sons of Cain build, advance intellectually and technologically, shun authority, tame the wilds and illuminate the world with their Fire. Perhaps these two sides, that of the goat and the sheep, the fire and the water, the intellect and intuition, are ultimately destined to meet, intertwine, and come to balance.

Whatever the case, it’s hard to deny that Freemasonry leans heavily on the fiery side of this equation, as evidenced by all of the symbolism around being craftsmen, builders, intellectuals, valuing labor for the betterment of man, personal initiative, and of course, the significance of Hiram Abiff, the Widow’s Son and Master builder from the Fire-tinged bloodline of Cain, himself. 

What does it all mean? As with any mythology, one can take it in a variety of ways; perhaps there is some literal truth to it, different populations of people from the ancient past, born of different dispositions, with threads of this dichotomy continuing even today. We could also, however, take it as symbolic of our own inner polarities, with our inner intuitive Solomon, wise and watery son of Seth, needing the intellect and determination of our inner son if Fire, Hiram, to complete the great work of the Temple within us, and vice versa. It’s always possible to form our own theories, but the only way to find out for sure what it means to a Mason, is to ask one.

Who Is the Widow’s Son?

Perhaps most well known as a Masonic Biker organization, the origin of the term Widow’s Son is actually quite old and deep in Masonic Lore. What is the significance of this term, why is every Mason considered to be a Widow’s Son? As with so many other aspects of Freemasonry, the mystery of the Widow’s Son is part of a multi-layered living tapestry of myth which is both investigated, discovered, passed on, and reconstructed over time by each Mason individually, and all Masons collectively.

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

Biblical Lineage?

As even non-Masons may be aware, Freemasonry takes as its primary mythological framework various aspects of Biblical history, particularly King Solomon, and of course the central figure of the architect which he chose to build the Temple of God during his reign, Hiram Abiff. One line of investigation into the term Widow’s Sons speculates that the title refers to a literal genealogical lineage, a vine whose fruits include Jesus, Solomon, David, all the way back to Enoch, and Adam, the biblical first human. As you might imagine, Masonic Grail Bloodline theorists have a heyday with this interpretation.

The reason this lineage is referred to as Widow’s Son is that one of it’s early maternal ancestors is the biblical character of Ruth. She was a Moabite, a people descended from the incestuous episode with Lot and his daughters after Sodom and Gomorrah were destroyed. However, Moab was also a nephew of Abraham. Therefore, Ruth was a member of this somewhat “tainted” yet still royal branch of the Israelite family, and was particularly righteous because of her loyalty to her husband (from Judah), even after death. For this, she was eventually blessed by becoming husband of another Judean, Boaz, and eventually, Great Great Great… (30 generations’ worth) Grandma to Jesus.

Does being a Widow’s Son, in the sense of being a Mason, have some connection to biblical genealogy? Given that there’s no particular genealogical or genetic analysis when you become a Mason, this is doubtful, although we can’t say there’s not some way in which it might be relevant. I can’t even begin to touch any sort of thorough investigation of this topic within the span of this short article, but the above links and some related Googling can no-doubt lead you down a deep rabbit hole, if your heart so desires.

On the other hand, it’s probably more likely that the meaning is more symbolic, perhaps having to do with bringing Lost Children of God back into the fold, or in an internal sense, aspects of the self which have gone astray back into alignment with the internal divinity. As with just about anything, you can also interpret it in a Jungian fashion. In that vein, another line of reasoning says that the Widow’s Sons are actually the children of matter who are separated from the spiritual paternity of God the Father, with the Widow, in this case, being the feminine aspect of God, as manifested in the material world.

This would make the “Widow’s Sons” those who have lost their connection to their divine origin, God the Father, resulting in a clinging to Mother Nature, but seeking to find that paternal divine connection again. Interestingly enough, one etymological interpretation of Hiram Abiff means “the king that was lost.” Of course, this also has relevance to the Egyptian origins of the story, and the mythical deceased God-King.

The Orphan Hero Archetype

One archetype you may have noticed about the various stories that have captured the popular imagination is that of the Orphan Hero. If you’ve never thought about it, take a moment to consider how many heroes and villains of fiction are orphans of one kind or another, a list which includes notables ranging from some the most popular superheroes like Superman, Batman, or Spiderman, to various fantasy protagonists like Frodo Baggins or Harry Potter himself. What is it about the Orphan Hero that speaks so strongly to the collective mind?

It’s a well-known psychological fact that fatherless children are at greater risk of a variety of mental health issues, and general life problems, and this may be why many villains are also orphans. However, as we see played out in our fictional orphan heroes ad infinitum, that risk may actually represent merely one half of a potential to go farther in either direction than an otherwise normal person would, simply by virtue of facing the harsh truths of life so early on. Perhaps there is a reason that Freemasonry is known for caring for widows and orphans, and taking the literal widows’ sons under their wing in traditional male Freemasonry. Certainly widows and their sons are some of those most in need, but perhaps are also known to possess some unique potential, due to the psychological consequences of their situation?

It doesn’t require much imagination to see how such an event as the early loss of one or more parents might jump-start the consideration of the larger questions in life, a dark night of the soul long before most people ever have to confront such things, at the very least. An analysis of the orphan archetype reveals that it contains both perils and potential. However, given that actual orphans are relatively few and far between, compared to the vast majority of relatively normal family situations, why does the orphan hero play such a prominent role in popular mythology?

Diamond in the Rough Ashlar?

Indeed, if we look carefully at the orphan hero archetype, the personality traits the characters  exhibit are often those of the type of person drawn to Masonry. Think about the common orphan heroes: Harry Potter, Peter Parker, the young Clark Kent, Bruce Wayne, or even Cinderella. Their dire situations in life set them apart from the herd, and make them more reflective, serious, and possessing some extra quality, which may be fictionally manifested as intelligence or some kind of magic, edge, or latent superpower; however, they are also often lacking in certain key skills like confidence, decision-making, discipline, and leadership, things ideally learned from a father. The hero’s journey they undergo is typically about learning these aspects by facing their fears and embarking on a quest of facing the darkness of life, at first with some assistance from wise helpers, but ultimately on their own.

Why this “something extra?” In the realm of personality, what you do is what you become. If an early major crisis prevents you from easily relating with your peers, and also compels you to seek greater meaning in life, then much of the energy that would normally be spent on “normal” socially-driven activities will be spent on something else, and what often manifests from this is an increase in other skill-sets mostly unrelated to social activity, such as creativity, rationality, philosophy, and insight. By virtue of being somewhat detached from the primate dynamics of normal human social hierarchies, such people are more likely to develop things like wisdom and intellect early-on.

The Widow’s Son is ultimately something we all find relatable and significant, whether or not destiny has literally foisted an early dark night of the soul upon us.

On a more symbolic level, from Horus to Luke Skywalker, we can all see a bit of ourselves in the many iterations of the Orphan Hero, perhaps because of the symbolic disconnect from the mundane world, and sense of some higher purpose to be discovered. The challenge which is faced by us all is to learn the inner tools necessary to manifest the potential within us, and that is exactly what Freemasonry is designed to do. The end result, when properly executed, is leaders or “Kings” in society who are not simply common, beastly people playing the dominance hierarchy games of human society purely to fulfill their own base desires, but thoughtful and wise leaders, who may have otherwise never risen to the occasion, had they not undergone the learning, healing, and strengthening necessary to play the role.