Service: Why Do We Help?

Service: Why Do We Help?

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

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

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

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

The Vector of Human Evolution

888695607In Freemasonry, and the Western esoteric traditions in general, we do generally have a particular perspective on humanity’s purpose. We do not typically view it in the way that some religions might, which is often the idea that humanity was created merely to worship and please a deity, nor do we generally believe that humanity’s existence is randomly purposeless, a chance occurrence in an otherwise dead and meaningless universe, as might those skeptics who believe only what science can prove.

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

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

Service in Context

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

images-5If we believe that all people have this higher potential which is yet to be unfolded, then our chief task in this world must be to unfurl it in our self, as well as to do whatever possible to help the people we come into contact with to do the same. In other words, to catalyze and cultivate the process of human evolution towards our destiny. That is my attempt to encapsulate the essence of service, from the perspective of the esoteric wisdom teachings.

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

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

Climbing the Pyramid

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

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

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

1579917_origMany readers will be familiar with Maslow’s Hierarchy of Needs, perhaps from Psychology 101. For those who aren’t familiar, it is a model of human needs which arranges them in a pyramidal structure, grouped into levels, each needing to be satisfied before the next level can be advanced. At the base are the most basic, biological needs, and they transition up the pyramid into emotional and social needs, with the capstone being self-realization, the fulfillment of some transcendent purpose that is beyond all the others below it. The key idea is that one must take care of the needs in sequence, from bottom to top. If the basic needs are not addressed, the higher needs will remain unfulfilled.

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

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

Tending the Garden

400017260I find the garden to be a useful metaphor both in inner work, as well as work with other people. To me, the relationship between those who wish to serve a higher purpose and the rest of life and humanity is similar to the relationship of a gardener to a garden. In this vein, we are not the sole rescuers or providers of the essential life processes. Rather, we should best view ourselves as Life’s humble and equanimous attendants.

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

 

Freemasonry: Is Architecture Frozen Music?

Freemasonry: Is Architecture Frozen Music?

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

So far so good.

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

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

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

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

Are you telling me that music is liquid architecture?

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

What Goethe really said

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

Goethe definitely said this in Conversations with Eckermann:

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

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

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

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

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

Freemasonry: The Creative Workshop

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

St. Thomas Aquinas has said:

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

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

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

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

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

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

~ Brother C. Jinarajadasa, Ideals of Freemasonry

Censing in Freemasonry: Practical or Symbolic?

Censing in Freemasonry: Practical or Symbolic?

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

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

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

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

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

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

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

Practical Origins

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

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

The psalmist expresses the symbolism of incense and prayer:

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

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

A Symbolic Perspective from C.W. Leadbeater

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

Leadbeater writes:

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

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

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

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

He says:

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

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

The Perfection of Humanity: A Work in Progress

The Perfection of Humanity: A Work in Progress

What if perfection isn’t what you think it is? It is a term that every Freemason can relate to as part of their understanding. The zeal to achieve perfection is a core value of the masonic practice. Many instances of the word turn up in masonic language.

In the Scottish Rite, the combined degrees of 4 to 14 are called the “Lodge of Perfection.” In the Egyptian Rite, we find the “Rite of Perfect Initiates.” When we think of perfection, the idea has positive connotations. Achievement, completeness, evolution, excellence, fulfillment, integrity, and so on. People sometimes wear the title of perfection as a badge of honor.

What does perfection mean, really?

When I was younger and taking piano lessons, my music teacher’s studio wall was framed with a picture that said: “Practice doesn’t make perfect; perfect practice makes perfect.” That was a tall order! Later, I discovered the view is very different. The merit of perfectionism is called seriously into question outside the music studio. For example, in the book Gestalt Therapy Verbatim, Fritz Perls writes that if you are “cursed with perfectionism, you are absolutely sunk.”

This contrast of views can be quite perplexing, since there appears to be truth on both sides of the equation. Perfectionism can apparently be a destructive trait or a good trait. The danger with using the word perfect is that it seems to imply completeness. One of the meanings of the word perfect is “absolute and unequivocal.” There’s a certain arrogance built into the word.

IMG00025-20100812-1145Trying to be perfect assumes that you know what perfect would be.

What if perfection is more like a verb? Is perfection a means to an end or the end itself? How is the idea of perfection portrayed in Freemasonry?

The Seed of Perfection

Man has always been fascinated by the mysterious perception of life and its purpose. As the hunt for the truth advances, more individuals are starting to focus on perfection of mind, body, and soul.

Manly Hall writes:

All humans have within them the seed of their own perfection. It is not bestowed; it is revealed. Man is a god in the making, and as in the mystic myths of Egypt, on the potter’s wheel he is being molded.

Manly Hall suggests that the perfection of potential is within us. We, of ourselves, are not that perfect, but there’s something within us that is. The true seeker on his journey ever strives for that hidden secret lost within — that seed of perfection.

The Buddha named Six Perfections to work on before illumination will manifest through us: 1) magnanimity, 2) selflessness, 3) patience, 4) fiery striving, 5) meditative quiescence, and 6) wisdom. The perfection of wisdom arises when the first five perfections have been attained. The masonic teaching focuses on the development of character and virtue as part of the training. Attention is given to “building in” certain patterns of right living, thinking and conduct. The Greeks, Persians, and Indians all had narratives of how to perfect the individual. These are ancient paths — tried, tested and proven.

statue-1593706_960_720Therefore, it appears that the divine plan for man can be both perfect and imperfect. The divine impulse that moves us all on the great Way through life, might be considered a perfect process. However, the product of this perfect system is yet to be fully manifested. It is truly a “work in progress.” It is a piece of labor that we must work on continually.

Annie Besant in her book Outer Court calls the process “spiritual alchemy.” She says:

Imagine the spiritual alchemist as taking all these forces of his nature, recognizing them as forces, and therefore as useful and necessary, but deliberately changing, purifying, and refining them.

It is so interesting to reflect on what it might mean to purify each of our faculties. What would it mean to guide others through this process of spiritual alchemy; to educate, to nurture, to listen and not always get the last word in? I walk with you, my friend, on this path of love and light back to the divine.

When the service for the divine spills over into assisting the perfection of humanity, it could be so uniquely lovely.

Service: The Highest Ideal

What is service? The word service is somehow elusive to me because it evokes different personal ideas in each of us. But anyone involved in a true service activity knows it is far from personal. It is about others and the grand design. It is not about “what’s in it for me” or the separate self. When we see everything in relation to ourselves, so will our spiritual vision be limited, isolated, and narrow.

Service is when our heart begins to beat in unison with the heartbeat of the divine plan, the divine tracing board, not our separatist mind.the_rough_ashlar_2

I ponder these obligations every time I think about the allegory of King Solomon’s Temple. I recently read a wonderful article about the legend here. The symbolism suggests that true perfection can never end with physical perfection. It is only the means to the end which is spiritual perfection.

The Temple must not only be built, but it must also be spiritualized, often described as “a Temple not made with hands.”

Albert Mackey tells us:

The speculative mason is engaged in the construction of a spiritual temple in his heart, pure and spotless, fit for the dwelling-place of Him who is the author of purity.

When we look at each other through this glance, we hear an echo of a heavenly realm. All here and now. I wonder about what it would be like to build and live in such a sacred community.

Too often the outer court, with its distractions and fleeting pleasures, demands our attention in ways that leave us enthralled within the walls of ourselves, and the veils of the mundane, forgetting our true perfect master. A call, if not responded to, a knock if ignored, causes the doors of inner perception to close, at least for a time.

What would it be like to see the deepest jewel in one another’s soul? What would it mean for divine faculties to come and take over, replacing all that is egotistic with all that is eternal? Will the perfection of humanity always be a work in progress?

A pile of rocks ceases to be a rock when somebody contemplates it with an idea of a cathedral in mind.   

—   Antoine De Saint-Exupery