Inner and Outer: The Shamanic Thread Through All Religions

Inner and Outer: The Shamanic Thread Through All Religions

While we make no bones about the esoteric nature of our beliefs and interests in Universal Co-Masonry, what may be missed by many is the connection which this esotericism, in general, has to a historical divide within perhaps all religions. While we may know the history of religion or at least the religious tradition(s) we’ve been closest to in our lives, do we know their esoteric history? Do they all have an esoteric history? What is the purpose of this split between the esoteric (inner) and exoteric (outer) teachings?

The word occult means hidden, and can be used interchangeably with esoteric, but what is it hiding from? Did this secretiveness arise simply to avoid the persecution of the church in the Middle Ages and Renaissance, as we’re often led to believe, or has concealment always been in its nature?

The Shamanic Thread in Religions

It would be absurd to attempt to tell any sort of true history of religion in the context of a single blog post, but I do want to highlight what is most relevant to the topic. In doing so, I think it’s useful to return to the beginning.

Where did religion begin? Archaeologically, we see the dim traces of the beginnings of religion as signified by cave paintings and burial sites, the point at which humans began honoring and burying our dead. In truth, we know very little about this twilight of belief.

Female Shaman Khakas 1908
Female Shaman (Khakas 1908)

The first instance of religion which we have more direct experience and knowledge of is that which occurs in tribes, which has come to be referred to by anthropologists as Shamanism. We see shamans in the indigenous tribes we encounter and study in modern times, and we assume that this system must have been present from our own beginnings and that these people serve as a glimpse into our past; for the moment, I’ll work with this assumption without question. 

Shamanism involves a minority of the tribe, often only a single shaman and one or more apprentices, serving as the interface between the spiritual realms and the tribe. What makes the shaman unique is that he or she is able to communicate with the world beyond the senses in a way that most aren’t, whether through natural capacities, or the use of psychoactive plants. In the case of Shamanism, we can clearly see the beginnings of a “mystical minority” of the population, who are acknowledged and even vital to the tribe. 

Growth, Monopoly, and Compartmentalization

As we move forward through the progressive trajectory of civilization, we see the same pattern but with changes over time. As people developed kingdoms and larger civilizations, they also began to build separate structures within each city, and temples emerged as spaces uniquely devoted to interfacing with the divine. It’s interesting to note that, just as the various buildings physically cordoned off each “area” of life, with the government here, the market there, etc., so too did religion begin to be separated. It became less and less woven into the whole of life, as was more-so the case in the tribe, and became something you do “there” specifically.

egyptians and acacia
Egyptian Tree of Life

Furthermore, we might even say that this, in fact, was the beginning of religion, inasmuch as religion describes a specific, separate domain of human activity; if this be the case, then we can recognize that the emergence of religion was a product of the divvying up of life into categories, and simultaneously, a continuation of the shamanic tradition. All of the above was also mostly relevant in cities, while the people living in villages still relied on shamanic figures for much of the time, until the priesthood of the city began to replace the shamans and druids with priests.

As far as we know, the esoteric side of religion also emerged during this time. Greece and Rome had their mystery schools, the Hindu kingdoms had their Brahmins and Yogis, Israel their prophets and later their Kabbalists, etc.

However, this mysticism wasn’t necessarily separated from the priesthood. In ancient Greece, for instance, it was expected or even required to undergo the initiations, in order to be a priest, or for that matter, any other prominent and influential member of society. Since these things weren’t always recorded, we may never fully know just how connected the various esoteric traditions and their correlating priesthoods were. 

The Standard Deviation from the Mundane

A question that I find very interesting is: Why has this mystical minority seemingly always existed? Are they simply those which are smarter, less “neurotypical”, more prone to transition between different states of consciousness, or more likely to experiment with psychoactive drugs? Or could it be some combination of all these things?

It’s commonly understood that many things, including human traits like height, IQ, blood pressure, and salaries, occur in the form of a normal distribution, or bell curve. This just means that when you plot them on a graph, the majority are “normal” and so the middle of the graph is the largest, and the further from normal you get in either direction, the more it slopes off, like the edges of a bell, with fewer people being abnormal.

IQ Bell Curve

IQ Bell Curve

Could it be that whatever trait or collection of traits contributes to someone being open to, and capable of embracing the mystical side of life more completely is simply always a minority of people out at the edges of the bell? And what about the rest of the people, who live in the middle of that bell curve, who are normal? Why must they be separated?

Will That Be Milk, or Solids?

For most of us who find ourselves at the mystical end of the curve, life experience has taught us that those who dwell within the realm of normality are often not willing or able to understand many of the more profound concepts, for whatever reasons. It often seems that what they need is exactly what exoteric religion provides, simplified stories and concepts which can give meaning and purpose to their lives, but which the more mystically inclined would find lacking. Perhaps that is exactly why exoteric religion was created; at some point, the inheritors of the shamanic thread understood what Jesus expressed, when his disciples asked why he must speak in parables to the masses: because having ears, they cannot hear, and having eyes, they cannot see. 

IMG_3216

Masonic Symbolism

Of the many esoteric traditions, Freemasonry has served as an ideal refuge and vehicle for the mystically inclined. This is primarily because of its level of organization and practicality, which has facilitated its membership not just studying high concepts behind closed doors, but having a major influence on society at large, as well as a highly functional internal structure that allows us to be effective at getting things done. While the milk of parables is enough for most, for those who seek more solid food, we welcome sincere truth-seekers of every kind


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

What is the Role of Gender in Esotericism and Freemasonry?

What is the Role of Gender in Esotericism and Freemasonry?

Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes. ~ The Kybalion

It seems that gender is a matter of some controversy, these days. Many people wish to do away with the idea of gender altogether, or at least eliminate any concrete definition of it, as it applies to people, because they recognize a right of each person to flow back and forth between genders, choose whatever ratio of one gender identity to another that they see fit, at any given moment, or throw the whole idea away altogether. Meanwhile, others remain more traditional, as is always the case, and there is some contention over the matter.

Gender has also long been a matter of great significance in the occult traditions, as alluded to briefly in the seventh Hermetic Principle, quoted above. Many teachings in Western esotericism and the East alike teach about the gendered principles, and how they play out in our cosmos.

Freemasonry has traditionally been, and to a large extent is still an exclusively masculine or male organization, with the “appendant body” for women, reminiscent of Adam’s rib, known as the Eastern Star. In this appendant body, women are not given the full knowledge of the craft, and are overseen by a man. The exception, of course, is the more recent Universal Co-Masonry, which allows women as equals, and which we believe to be the next step in Masonry’s evolution.

So, what is gender, what is its role in esoteric traditions, and what should its role be in Freemasonry?

Gender from Archetypes to Biology

gender in scienceThe principle of gender, as described in The Kybalion, is something which goes beyond human gender identities, although they are one manifestation of it. We can see this idea at play in such commonly recognized dualities as yin and yang, the chalice and the wand, water and fire, or mother earth and father sky. Gender, thought of in this way, is a much more abstract quality or dichotomy which, being abstract, can be universally applied to everything in reality, according to the Kybalion, and other congruent teachings.

In this way, we can view the Principle of Gender as being very similar to the Principle of Polarity, which is that all manifest phenomena have polarities, and each of these apparent polarities are actually the same phenomenon in different degrees along a spectrum. Hot and cold are just different degrees of vibratory motion we call thermal energy, light and dark are just different degrees of photonic saturation of space, etc.

So, what should be gender’s place in our thinking about life, the universe, and everything? If we take the Principle of Gender to be true, then it must be helpful to recognize the abstract principle of gender, as each Hermetic Principle is thought to be a core pattern or design of reality. We see gender and polarity in the masonic lodge in many forms, and its symbolism plays a key role in the masonic rituals and teachings. Generally speaking, in most spiritual traditions, there is some acknowledgement of the masculine/feminine, active/passive dynamic.

We also see it in some scientific understandings of reality, such as in chemistry, which is essentially the interplay of masculine-positive and feminine-negative particles in chemical reactions. Since our bodies and all biological life are essentially chemical in nature, this means that we are all made up of some complex combination of this interplay, on the chemical level. Another example is electromagnetism and the magnetic poles, or sexual reproduction in biology, of course.

The False Equivalence Controversy

ddThe principle of gender in psychology is where things get a bit more enigmatic. Many of the aspects of our psycho-emotional being that have typically been gendered have been called into question, in recent times. For instance, rationality has traditionally been associated with masculinity, and emotionality with femininity, but over the past century that has changed to a large extent, with both genders proving they are perfectly capable of both, when freed from the expectations of their limiting cultural roles.

Simultaneously, there does seem to be an element of polarity to many of the dynamics at play within the human psyche. If we ignore these, we run the risk of missing a key part of understanding ourselves. However, if we embrace them too concretely, we run the risk of boxing ourselves and others into categories of identity, which can be traps.

Here, I think, is where much of the trouble we have in seeing and accepting the coexistence of opposites within each person can be found. To me, it seems that we have historically taken something that is abstract, gender, and conflated it with something concrete: the biological sex of a person. This is a major part of what the movement for gender transcendence is about, separating the concept of gender from it’s biological manifestation. While there is some biological basis for some of the gendered traits, there are also many people who do not neatly fit into the simple black and white, male and female, masculine and feminine dichotomy. 

In order to address this, some people want to throw out the idea of gender altogether, as a “socially constructed” fiction, an idea sometimes found in postmodernism. The danger, it seems to me, is that in attempting to remove this conflation, we also delegitimize the abstract principle, which is a key to understanding how reality regenerates itself. Must we throw out the baby with the proverbial bathwater, in order to achieve this personal freedom from culturally sanctioned gender norms? Must we also refuse to acknowledge that this principle of gender does manifest itself concretely in biology, even if we also have the choice to alter or transcend that biological manifestation?

A Most Engendered Paradox

masculine and feminine
Part of the teachings on the Principle of Gender is that it is a paradox which is necessary to manifest or
generate (coming from the same root word) reality itself. Taoism teaches a similar idea with perhaps the most well-known symbol of gender and polarity, the Yin and Yang. Ingeniously, they built into the very symbol itself a hint at the paradoxically unitive nature of these opposites, which represents a unity in all polarities.

Polarity, and by extension Gender, can then be seen as an essential and paradoxical quality of all manifest reality. Just as all diverse phenomena of the universe are an illusory manifestation of one fundamental unitive reality, these polarities are the structure of the illusion itself. Remember here that illusion doesn’t mean “not real,” it actually means, “not what it seems to be,” just as a magician pulling a rabbit from his hat is very real, but simultaneously an illusion. If you peaked beneath the table, you would see through to the reality. Perhaps it may behoove us to look at Gender somewhat the same way.

Bringing this cosmic abstraction back into the realm of gender politics, what does it say about the legitimacy or illegitimacy of the concept of gender, as applied to people? It seems to me that, quite appropriately, this too is a paradox. Gender is simultaneously essential, and illusory; like all polarity, it is the essence of the illusion, and therefore of life itself, hence its place among the seven Hermetic Principles. We cannot escape it, so long as we dwell within manifest reality, but we can transcend it to some degree, and choose of our own free will what gender balance we wish to have in each of us.

Gender, Psyche, & Freemasonry

esoteric genderEsoteric traditions have long taught that both masculine and feminine exist in every person, regardless of biological sex, and that uniting these opposites within the self is one of the keys to transcendence. My favorite manifestation of this idea is in the psychology of Dr. Carl Jung, who was certainly influenced by esoteric teachings in his theories on the human mind, and integrated them in a way that is compatible with modern thought.

Jung theorized that we all contain all polarities within us when we are born; as we develop and adapt to our social milieu, whatever we identify with becomes part of a complex of ideas in our waking consciousness called our ego, or sense of self, and whatever we do not identify with become unconscious complexes, which then come to affect us in our daily life as the people we interact with reflect them.

Therefore, every person who has identified with their gender, whatever that might entail given their personality and culture, has within them an aspect which represents all that is the opposite to them, called their anima or animus. The anima is a man’s internal unconscious woman, and animus is the internal unconscious man in a woman. Every relationship we have is some interaction with this opposite-gender complex, and the uniting of the conscious ego with this other-gender part of ourselves is a major step towards individuation, or what we might call self-actualization, the process of becoming whole and fully human.

If we look at the history of Freemasonry, much like the history of humanity in general, it has been highly masculine-dominated, to the point of only allowing men to have the true knowledge. Yet, simultaneously, it has carried within it the keys of a higher understanding woven throughout the masonic symbolism that there can be a balance of the genders, and that our sisters in humanity may join us as brothers of the craft. In so doing, not only does the other half of humanity get to share in the divine knowledge, but they also bring a greater degree of the more abstract universal principle of femininity, which they are (often) inherently more connected to, to balance the craft.

self actualizationPerhaps we can see the Freemasonry of old as being like the man with an unconscious feminine aspect. From this view, the Eastern Star is his psychological anima, dwelling in the darkness, literally not allowed to partake of the symbolic light of the teachings. When a man does not have a connection to his anima, he also does not have as much of a connection to the mystical side of life, the magic and spirit of human existence, which is typically manifested more in the feminine. The result is that he will be dry, intellectual, and lacking in the vital essence of soul connection.

Brothers and friends, I believe it is time for Freemasonry to evolve, and step further into its own individuation, to embrace both people of the female biological sex, and in a more archetypal sense, the feminine aspect of spirit and mystical union, rather than mere intellectualism and charity work, noble though those may be. If the goal of Freemasonry is to make us better and more complete humans, then surely this is a necessary step toward that great and noble ideal.

 

Universal Freemasonry

TO THE GLORY OF GOD

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