The Edge of The Universe

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.


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

The Trestle Board

By Bro... Paul R. Clark


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.


– Originally published in THE MASTER MASON – MAY 1926

Colors In Freemasonry: Part II

Colors In Freemasonry: Part II

This is Part II of a two part series, “Colors in Freemasonry.” Part I can be found here.


Freemasonry is a system of age-old knowledge handed down primarily through the language of symbolism, and a part of the vocabulary of symbolism that is most significant is that of color. Color saturates our entire experience, and can be quite easy to take for granted, or simply see as a case of happenstance. This or that object simply “happens” to be this or that color, and while it certainly has aesthetic effects, this is more or less the scope of it’s significance. 

Yet anyone who has spent time learning the language of symbolism, whether in the context of Masonry, the interpretation of dreams, or analysis of art and fiction will know that color carries enormous symbolic significance. To dream of a blue boat can be quite different in meaning than to dream of a red boat, and the same principle applies to any dream symbol and it’s color. As a body of knowledge communicated in the same language of symbol as dreams, the arts, or religious mythology, color in the Masonic Lodge is likewise an essential layer of meaning for the Initiate

So, what do the various colors mean in the language of symbolism in general, and to Masons specifically?

Green

GreenThe color of grass, trees, moss, and the myriad forms of verdant plant life. It’s impossible not to associate green with peace, happiness, and the thriving of life, due to it’s association with plants, grasses, and forests.

Throughout our evolution, the green places have been those with food and other valuable resources, and where green was lacking was also desolate and harsh landscapes. In the chakra system, the green chakra represents unconditional love, growth, and balance, as it is the central chakra along the spine, corresponding to the spiritual heart.

In Masonry, because of its association with the evergreen trees of the North, green represents immortality, and thus all that is immortal, truth, divinity, and the soul. The emerald tablet of Thoth is also worth noting, as well as various Egyptian deities whose blood was said to be green, and finally, the sacred green acacia plant.

Blue

The color of sky, air, ocean, sapphire, and ice. Blue is the color which is in many ways the opposite of red, representing the calm of the ocean, the expansiveness of the clear sky, and that which transcends the physical. Depictions of ghosts, spirits, or other non-physical beings are often blue, perhaps because of the rarity of the color’s appearance in the actual physical world.20375805_658664157676724_3202398839325588042_n

Other than the ocean and sky, which are themselves transcendental, only certain flowers, feathers, and eyes display the color blue. The blue chakra is associated with connection to the divine, creativity, and inner tranquility, corresponding to the throat. 

Blue is perhaps the most significant color to Masonry, representing the first three degrees, known as the Blue Lodge, which at one point was the entirety of Freemasonry, and is shared by all Masons, regardless of further degrees they attained. Blue was regarded as special and sacred by many cultures from around the world, including the Egyptians, and Masonry likewise regards it. In various places it was associated with divine wisdom, perfection, purity, and immortality.    

Indigo/Violet

Color of spiritual vision and royalty. Even rarer in nature than blue, indigo only appears in certain feathers, flowers, or minerals, and so has an even greater mystique about it. Some shades of indigo seem almost not made for human eyes to see, and have a glow-like appearance. Indigo is said to be the color of the inner eye, spiritual vision, psychic capabilities, and royalty. In the chakra system, indigo and violet are separated, with indigo being the third eye, the center of spiritual intuition and extrasensory perception, Violet Flameand violet being the direct connection to God or the higher self

In Masonry, indigo/purple can be seen historically as a symbol of royalty and power, as at one point it was extremely valuable in trade, and worn by royalty in Europe. It has also been suggested that Indigo may have been the mysterious color of the ancient Hebrew priests’ robes, referred to as techelet. It can also be seen as representing the merger of the lower self, represented by red, with the higher spiritual self, represented by blue. Masons also use violet in particular to represent mourning, a tradition adopted from the ancient Chinese. 

White

White GlovesColor of light, purity, innocence, and the merging of all colors together. White is worn by brides, is the color of the blank canvas, and is the color of raw unfiltered light itself. White contains all colors in perfect balance, and gives whatever light it meets perfectly, absorbing none for itself. It’s also connected to cleanliness, as it shows any impurity clearly, thus giving a house the “white glove treatment.”

White calls to mind a sort of wholeness, the completion of all colors added together and balanced, or conversely, the wholeness from which colors may be created, by darkening the white canvas’s purity with some shading.

White is prevalent in the Masonic Lodge as a symbol of Light, as well as purity in some respects, and Masonic regalia, particularly in Universal Freemasonry, is largely white. Here, again, as with black, white’s role in the checkerboard floor pattern of the mosaic pavement is worthy of consideration. 


Colors in Freemasonry: Part I

Colors in Freemasonry: Part I

Freemasonry is a system of age-old knowledge handed down primarily through the language of symbolism, and a part of the vocabulary of symbolism that is most significant is that of color. Color saturates our entire experience, and can be quite easy to take for granted, or simply see as a case of happenstance. This or that object simply “happens” to be this or that color, and while it certainly has aesthetic effects, this is more or less the scope of it’s significance, as people normally think.

Yet anyone who has spent time learning the language of symbolism, whether in the context of Masonry, the interpretation of dreams, or analysis of art and fiction will know that color carries enormous symbolic significance. To dream of a blue boat can be quite different in meaning than to dream of a red boat, and the same principle applies to any dream symbol and it’s color. As a body of knowledge communicated in the same language of symbol as dreams, the arts, or religious mythology, color in the Masonic Lodge is likewise an essential layer of meaning for the Initiate. 

So, what is the meaning of colors in the language of symbolism in general, and to Masons specifically?

Black

finaltumblr_inline_nxatcedBV71riiuei_500_1 (2)Color of darkness, the endless expanse of space, the depths of the Earth, and absence of light. Black is first and foremost the unknown, as it is literally what is dark, what is not illuminated. As such, it can also represent not just the unknown, but the hidden, and the act of concealing. 

Archetypally, we often associate black with evil, as we see evil as a kind of darkness, an existence not brightened by the light of love and knowledge. Black does not correspond to any standardly recognized chakra, however the absence of light from any given chakra can be said to be blackness, in effect.

In Freemasonry, black can represent grief, can be connected to Anubis the God of Death and all that he represents, as well as carrying all of the symbolism described above. The role of black in the Masonic mosaic pavement is a central element of the Lodge, and worth pondering. 

Red

Color of blood, fire, passion, gore, and anger. We say we “see red” when we are angry beyond maintaining composure; prostitution occurs in red light districts; we give red roses to those we are in love with, and “paint the town red” when we release all inhibitions and indulge our whims and passions. It can represent anything from war and bloodshed to health and vitality.

Tubal Cain

Red is also the color of Vulcan, or Tubal-Cain (see image), descendant of Cain, progenitor of civilization. It’s also noteworthy that the name Adam is akin to the word for red, and so the mythological first human is connected to the first chakra, and the first level of the hierarchy of needs.

The red chakra is usually associated with the most basic physical needs and drives, including money, sex, and health.In Masonry, red carries an association inherited from the ancient Egyptians, that of fire, which is the regenerator and purifier of souls.

Orange

Color of autumn, dawn and dusk, and bright flames. Orange is a color which tends to elicit strong reactions from people, whether positively or negatively; as the saying goes, either you love it or you hate it. Orange conjures feelings of vibrancy and energetic overflowing, perhaps due to its association with the sun and fire. The orange chakra is associated with both personal power as well as sexual the sex drive.  

Oddly, the color orange seems not to make many appearances in the Lodge. Perhaps it is lumped in with red in some cases, and yellow in others, but we can assume it carries much the same symbolism as above, when it does appear. 

Yellow/Gold

Color of the element of gold, the sun, sunflowers, and the happy face. Yellow is a color which has mostly positive symbolism, perhaps because of its association with gold, and is often also connected to the intellect, as well as radiance, as that of the sunflower, and happiness.Yellow Golden Wheat

We also use it to describe cowardice, but this is virtually the only negative association. The yellow chakra has to do with the intellect, and also social aspects of life, those having to do with society at large. 

Yellow appears on various regalia and aspects of the lodge, often in the form of metallic gold, and in addition to the inherent associations with the precious metal, was also the symbol of light in the ancient world. Thus, although it may not play a central role in the lodge, it nevertheless represents the goal of Light which the Mason seeks, including the radiant beams reaching out from the All-seeing Eye


Alright, we’ve made it halfway through the spectrum, we’ll continue our review of the symbolism of colors in Part II.

Masonic Ritual: The Dispersal [Part V]

Masonic Ritual: The Dispersal [Part V]

PART V: CLOSING AND THE DISPERSAL


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


In the series finale, the author explains that the framework of Freemasonry bestows the ability create what the world needs, if Brothers do it with intention, focus, and true service. 


What happens with this energy once it has intensified to its most perfected state? With the completion of the ritual work of the day, the Lodge ceremoniously disassembles into its individual parts. Dispersal of energy thus contained takes a faster course than it did to create it.

The First Bubble: Closing the Lodge

At the moment of closure within the ritual, the innermost bubble is dispersed; it reaches its greatest potential and ready for dissemination into the material world. The energy may cling to matter much like a soapy film clings to those things the soap bubble touches.21e326ac55c85b2bc5a51029c20d6d85 This is the purest form of intended energy, and it is perhaps the densest dispersal of energy, happening in a rush. It should be noted that even dispersal of energy should take place with intention and focus. Ritual movements should be clean and precise, as much as with the opening rituals.

This release should be akin to a funnel focusing its release to a tight beam, not merely like popping a balloon. It should be of note to the Freemason what happens between these bubbles being released, as this is the motion and ritual of unwinding. Between this innermost bubble and the second bubble, there is a closing up – a shuttering – and an admonition to ensure we remember there will be a next time. We are to take with us the intent of Service, reminding us of why we were brought together.

The Second Bubble: Unwinding the Ring-Pass-Not

The next bubble, the second, is broken when the ring-pass-not is unwound. The symbol of the mind, the Sword, is used to unwind the Temple-not-made-with-hands and becomes ring-pass-not solarthe unbinding of ritual space, from the Center, outward towards to door of the world.

The hierophants assembled are now taking their inner tools with them, the knowledge and the experiences they have gained, to be able to spread individually across their material worlds. This is a scattering, quite literally, of knowledge abroad.

The Sword, the Mind, cuts across the bubble to let this information out into the world, and to release the space from its duty. The officers form from the heart of the Lodge, unwinding as they walk in recession, out the door of the Physical world. 

The Third Bubble: The Disbursement

Lastly, the final bubble is released when the Temple is disassembled, and the members disperse in actuality into the material world. The fainter energies are stuck to us, to our tools, to the building, and even to the locale in which we perform ritual. We leave the building and we take that energy to those whom we touch, communicate, and interact. This energy, depending on our state of consciousness, may never dissipate or it may fly away quickly. Bubble1What happens next is of prime importance because it sets Masonry’s adherents up for continued success as Freemasons.

What do we do between the energetic dispersal and the stirring of creation for the next Lodge meeting? Do we prepare? Do we put thought and effort into our daily advancement of Masonic knowledge and discipline? Do we press our clothing and memorize our rituals? Do we practice movements or strengthen our own minds and bodies for upcoming challenges? 

Going Forth and Future Masonic Labor

What we do after this third and final bubble is released as a profound effect on further work. To be a Light Worker is to be of Service, not only to ourselves but most importantly, to the perfecting of Humanity. If we throw ourselves into caustic or hateful situations, right after Lodge, we have lost much, and it takes time and a great deal of energy to bring it back.Update10906040_301677396708737_8697647859799665523_n

This is one of the reasons that Freemasonry is not a thing to do once a month, or study in our “spare time.” It’s something that is a walk of life, a journey of personal experience wrapped in group work. It’s not a social club, nor is it a personal support group.

It is equally talented journeymen working together to build a beautiful, metaphorical Cathedral, a Temple of Pure Light. The framework of the Freemasonic Order gives us the ability to move freely within the context of these duties, and in such, we create exactly what the World needs if we do it with intention, focus, and true Service.


This is Part V of the series, “The Effects of Masonic Ritual.” The previous articles can be found here: Part I, Part IIPart III, and Part IV

Masonic Ritual: The Gathering [Part IV]

Masonic Ritual: The Gathering [Part IV]

PART IV: THE GATHERING OR ESOTERIC PROFANE  


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


Exploring the reasoning and importance of preparation, before entering the Temple, for the Brothers about to take part in the Masonic ritual work. 


The term “esoteric profane” is used to describe that which is before the temple (pro–fane) and that which is knowledge that is outside. In this state, the Freemason, an initiate, is helping to setup the layer between the common world (exoteric) and the esoteric (inside world) for those that are at the door of the temple (the profane).

Only those who have been initiated may be allowed to be in the Temple room and participate in its setup. This layer of energies begins as the members arrive at the appointed time and begin forming the physical structure of what will be ritual space. All the members are now inside the first bubble of Intention, and thus partially on the way to being tiled. 

Physics and the Lodge

In basic physics, it’s known that all objects have a natural frequency or set of frequencies at which they vibrate. A natural frequency is one that occurs when an object is stuck, plucked, dropped or otherwise disturbed from its resting state. Even quantum field theory relates that particles at the quantum level, that which makes up the physical Heisenberg Uncertainty Principlerealm, “cannot sit still,” by reason of the Heisenberg Uncertainty Principle.

The bottom line is that all matter vibrates at its core. This vibration is in relation to the energetic forces placed upon it – whether they be physical or, as discussed earlier, in thought form. Thus, the energies applied toward a person, tool, Temple room, or even the larger environment have an influence on the outcome of ritual. 

The brothers arrive with purpose and intent, having prepared themselves in the days and weeks prior to the ceremonial day. In the gathering, we are working on perfecting the material to be used for ritual – our minds, bodies, Temple, and the tools and symbols of instruction. The next layer, or bubble of energy, is created by those in attendance. What they have brought with them in mind, body, emotion, and spirit is what will be contributed to the Work to be performed.

Alchemy and the Gathering

This blending of energies at multiple levels is what provides the entire group thebeehiveart alchemical substance with which the person and environment is charged and changed. While habit is comforting, the cleaning and setting of ritual space requires its own focused mindset.

Thought must be placed on the quality and stature of the elements used within ritual. There is a difference between using a well-maintained piece of equipment and one that is worn and tired. The personal feeling of looking at or using something broken or dirty is demoralizing and uncomfortable.

As the charge goes, “it must be kept clean and bright, else the vision is marred.” So too does the unclean, damaged, or ill-kept equipment and Temple room impart emotional and physical resonances of marring or misuse. It does not inspire us to do our best. There is a reason that fine china and sterling silver are used at elegant dinners; the feeling of using our “best” puts us in a superlative mental mindset.

Purification and Ritual

Why is this ritual cleaning important? Its necessity is outlined in the points noted above with regards to vibration. Purification has been used throughout religions and spiritual worship as far back as the ancient mystery schools.

Persephone and the Mysteries

In the Lesser Eleusinian Mysteries, participants not only had to seal their intention with a sacrifice of a piglet, but also had to cleanse themselves in the river Ilisos. The mysteries of Isis and Delphi also requires purification rituals on not only the persons participating but of the ritual space and implements used in ceremony.

The divine has always been revered as perfect or clean, whereas the material world is deemed unclean or polluted. The core of the practice of purification is that in order to achieve connection with the unpolluted world or beings, the material world must shed its impurities to the best of its abilities; only by cleanliness would one be allowed and able to approach the divine.

From the anthropological point of view, it may be better stated thus, from Encyclopedia Britannica:

Every culture has an idea, in one form or another, that the inner essence of man can be either pure or defiled. This idea presupposes a general view of man in which his active or vitalizing forces, the energies that stimulate and regulate his optimum individual and social functioning, are distinguished from his body, on the one hand, and his mental or spiritual faculties, on the other. These energies are believed to be disturbed or “polluted” by certain contacts or experiences that have consequences for a person’s entire system, including both the physical and the mental aspects.

Furthermore, the natural elements, animals and plants, the supernatural, and even certain aspects of technology may be viewed as operating on similar energies of their own; they too may therefore be subject to the disturbing effects of pollution. Because lost purity can be re-established only by ritual and also because purity is often a precondition for the performance of rituals of many kinds, anthropologists refer to this general field of cultural phenomena as “ritual purity” and “ritual pollution.

The base idea of Freemasons cleaning is rooted in this same principle; in order to perform the best Masonic ritual possible, the tools, including the Brothers, must be at their best. This means that we approach a Lodge meeting much as we approach a service at our religious institution: we dress well, have mentally prepared by sleeping well, and make sure that the Temple, our clothing, and our equipment is in the best condition possible. 

Hierophants of Freemasonry

This gathering time is a time when the elements of those who have already been ‘initiated’ into the mysteries are preparing to attend to the world that has not been so initiated; in this way, all Freemasons are, of a sort, hierophants. The term hierophant means “the holy one who shows things.”the Hierophant

In Attica, the chief priest of the Eleusinian Mysteries was named hierophant. This title was given to all who could interpret the sacred mysteries, symbols, and arcane principles of ceremonies to be performed. The hierophant is a channel for the divine as well as the outward manifestation of the principles of that to which the hierophant adheres.

In this way, Freemasons are a channel for the ancient mysteries as they apply to all religions. Historically, hierophants were stationed in their position for life, and upon accepting the position, renounced their given names and were simply called hierophates.

So too do Freemasons renounce their names at this stage, and become simply “brother,” and they are a Freemason for life.  Once this stage is complete, the state of the Lodge members and the Sacred Space are set for the next layer. The second bubble has been created and prepared, ready for the entrance of the prepared hierophants.


This is Part IV of a five part series, “The Effects of Masonic Ritual.” The previous installments can be found here: Part I, Part II, and Part III.

Masonic Ritual: The Intention [Part III]

Masonic Ritual: The Intention [Part III]

PART III: INTENTION OR EXOTERIC


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


The third installment in the series on the effects of Masonic ritual. Masonic Ritual is the play; it stresses the structure and foundation of the story while the thought form and creativity are in the hands of the individual actors in the ritual.


The intent of the Masonic ritual working is the fundamental basis for the first bubble’s skin.

Masonic rituals are an initiatory rite, one that marks the beginning, entrance, or acceptance into a different state of being. It is a transformation of one state of consciousness into another. This is true for every degree of Freemasonry. The story enacted may be one of birth, death, mental or ethical transformation. It may be teaching morality via a play; in essence, the transformation of the human state of consciousness is enacted upon the human by thought form creation of the other humans enacting the play.masonic ritual

Masonic Ritual is the play; it stresses the structure and foundation of the story while the thought form and creativity are in the hands of the individual actors in the ritual. Mircea Eliade discussed initiation as a principal religious act by classical or traditional societies.

He defined initiation as “a basic change in existential condition,” which liberates man from profane time and history. “Initiation recapitulates the sacred history of the world. And through this recapitulation, the whole world is sanctified anew… [the initiate] can perceive the world as a sacred work, a creation of the Gods.”

Eliade believed that the basis of religions were hierophanies. A hierophany is a manifestation of the sacred. The word is a formation of the Greek adjective hieros (sacred) and the verb phainein (to show). In other words, initiatory rites are those which transport the participants from profane (before the temple) time and space into sacred space and time.

Preparedness

When the intention is created, by the form of the Lodge, it will take the outward manifestation of “work to be performed.” This could be a ritual ceremony with the focus on an individual, a ceremony that invokes different energies for the accomplishment of some “thing,” or it may be the creation of ideas from an educational essay and discussion. The Lodge as a living entity in and of itself creates the intention by the will of its membership; a request for an increase of knowledge, a desire to discuss ideas, or the joy of simply performing a ceremonial service for the good of the world are the intentions of the members. The Master of the Lodge takes these intentions and solidifies them into a working plan for a period of time, intending each Lodge meeting to be an act on the will of the Whole.Mozart_in_lodge,_Vienna

The intention of the Lodge is first created through the sending of a Lodge summons to each of the members. By this act, the Work of the Lodge is planned, and a thought form begins for the individual Freemason. The Brother thinks about the ceremony to be performed, his physical part and actions in it, as well as preparing for the mental work to be accomplished. He thinks about who he will be working with, how he should move, and how his intention will meet its mark.

For those who cannot attend, their response helps the Master solidify the workers and their positions, thus ensuring that the work to be performed is focused towards the needs of the Lodge. Neither the acceptance or rejection of the summoning should be a matter of indifference to the Freemason, as their personal energies, ways of working, and thoughts are what build that first bubble once the gathering begins. The intent and preparation of the members of the Lodge are what form that first bubble of energy, surrounding the Lodge and Temple and securing the mindset for the work within.

While this bubble is the first to be created, it is the last to be discharged. Discharging comes at the end of the day, once the work has been completed. We will examine the dispersal of energies at the end of this essay.


This is Part III of a Five part series. You can find the previous installments here: Part I and Part II.

Masonic Ritual: The Foundation [Part II]

Masonic Ritual: The Foundation [Part II]

PART II: THE FOUNDATION – BUBBLES AND THOUGHT FORMS


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


Here the author explores the foundation of Masonic Ritual as influenced, shaped, and formed by the thoughts and mindset of the Brothers of the Lodge. Part I can be found here.


A bubble is a self-organized structure that is the result of a new thermodynamic phase of matter; that is, when matter organizes itself differently from its surroundings as a result of applied energy, a bubble is formed. Bubbles are a low-energy state of matter; in that they take little energy to form and little energy to dissipate. Compare soap bubbles to a cardboard box; both contain air but the structures holding them together require little and much energy, respectively.

Bubbles are formed by energy and force; it is the result of one type of matter suspended or held energetically within another. Without going into the science too deeply, there have been experiments and theories regarding the idea that knowledge, information, and/or thoughts have substance – mass. Between Maxwell’s Demon and Einstein’s general relativity theory, people are quick to either propose or dismiss thoughts having energy, and thereby mass. It seems logical that at some level, by the creation of thoughts, the brain has expended energy, and therefore it is possible that thoughts have a very minute mass.AsAbove Bubble

If thoughts have mass, can thoughts create bubbles?

In the latter part of the 19th C to the early 20th C, Bros. Annie Besant, C.W. Leadbeater, and A.P. Sinnett wrote extensively on the idea of thought forms.

From a letter to A.P. Sinnett, the Master Kuthumi stated that “Thoughts are things — have tenacity, coherence, and life, — that they are real entities.”

Leadbeater and Besant wrote an entire book on thought forms, published by the Theosophical Society in 1905. In it, they state “each definite thought produces a double effect — a radiating vibration and a floating form.” The radiating vibration “conveys the character of the thought, but not its subject.”

The floating form is a strong and definite thought that has attracted energies from the mental and astral planes, and has become, for a time, a kind of independent living being. We have seen this when we walk into a room and “feel tension” or we pick up, empathically or sympathetically, the thoughts of intense feelings emanating from others. Whether or not we see these forms is another matter. 

Theology and Thought Forms

Various religions have also expounded on the notion of thought forms. The Indian and Tibetan Buddhism traditions had the idea of emanation bodies. One early Buddhist text, the Samaññaphala Sutta, lists the ability to create a “mind-made body” (manomayakaya) as one of the “fruits of the contemplative life.” In other words, the mind can create a “body” with which one can travel and experience other places both in the physical world and the ethereal one.

alexandra-david-neelThis body is a thought form of the self, whatever we define the self to be. It requires the ability to perceive ideal material, or beauty, the will to expend the energy to create, and the wisdom to understand the limits of the self. It also implies a supreme command of physical, emotional, and mental energies. In essence. The idea that thought forms can be made “material” came from these ancient texts. 

Other early 20th century theosophists took these ideas and expanded upon them. French explorer and theosophist Alexandra David-Néel wrote of “Tulpas” as “magic formations generated by a powerful concentration of thought.” She further wrote:

The power of producing magic formations, tulkus or less lasting and materialized tulpas, does not, however, belong exclusively to such mystic exalted beings [Bodhisattvas]. Any human, divine or demoniac being may be possessed of it. The only difference comes from the degree of power, and this depends on the strength of the concentration and the quality of the mind itself.

According to modern philosophers, “thoughts are a living reality” and thoughts are “ideas on steroids.” All said, we know if nothing else, that thoughts affect our behaviors and that may influence other living creatures around us. Psychologists have made their living on this science. Let us for now say that thoughts have the ability to coalesce and take on some kind of form – scientifically, religiously, or theosophically – and that these forms are created by the thinker, the creator if you will, and are wholly dependent upon his mindset. 

Meditation, Thought, and Masonic Ritual

When one meditates, one creates specific thought forms based on our ability to focus and settle the mind. Likewise, the act of ritual provides us a different opportunity to focus the mind and also create thought forms. Where meditation and some rituals may be done solitarily, Freemasonic ritual is an elaborate weave of motion, word, music, scent, and thought that creates something that may be more impactful.Symbls fo the Lodge

Like any ritual or meditation, the onus is on the participants to provide the impetus behind what is created. The mindset of all is critical to the final results. These thought forms, created in Masonic Ritual, create at least three different bubbles where their effects are contained, to be released at later time to achieve a desired effect.

In Freemasonic ritual, there appear to be three energetic bubbles created with four “layers” associated with each. A thought form created has an effect on each of the layers, with the ultimate results being dependent upon the focus created inside the Masonic Temple. The Temple itself is a material manifestation of the ideals of the Order, creating a lens and atmosphere that lend guidance to the mindset of the members.

These bubbles are the result of layers within a Freemasonic ritual, based on the flow of the ritual:

  1. Intention (Exoteric),
  2. Gathering (Esoteric Profane),
  3. Inception (Ritual Perfection), and
  4. Ceremony (Eternal Divine Ideal).

All of them are released by the unwinding or release of these same forms once the work of the day is complete. Each of the layers creates the bubble “inside” it, thus creating the next inner layer, until the Eternal Divine Layer is achieved and the core work of the Masonic Lodge is completed.  


This is Part II of a five part series, “The Effects of Masonic Ritual.” You can find the previous installment Here.

The Effect of Masonic Ritual [Part I]

The Effect of Masonic Ritual [Part I]

WHAT IS MASONIC RITUAL? 

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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


1 The author’s emphasis. 

The Masonic Noah’s Ark: Navigating a Great Deluge

The Masonic Noah’s Ark: Navigating a Great Deluge

During a recent commute back from a Lodge meeting, as my car crawled along the road in horrendous torrential rain, I watched a grey heron stalk the banks of a flooding Arkansas River. The magnificent bird was a timely reminder that beauty and nature can be seen in the most devastating of circumstances.

And yet, even for optimists like me, it is getting more difficult to feel encouraged about the future of our planet. Bleak news about climate change is nothing new, but in recent months there has been a deluge of it.

Are we living in a pivotal moment that is of environmental and ecological importance?

My thoughts turned to the ancient legend of Noah’s Ark. Can it provide us any insight into the world today? The masonic allegory tells of the rescue of Noah and his family, who were the progenitors of humanity, and survived the deluge which overtook the whole world. In the rituals, our thoughts are turned toward those great truths which were typified in the great flood.

Brother Albert Mackey writes:

“The influence of Noah upon Masonic doctrine is to be traced to the almost universal belief of men in the events of the deluge.”

Brother Mackey claims that if we examine the ancient writers, there is plenty of evidence that at some remote period, a flood did really overwhelm the earth. However, what we know today is colored by each perceiver, whether it be the scientist, philosopher, religious scholar or average person. There are several variants to the legend; the Biblical version is the most famous, a beloved tale told to children. Probably the most absurd account is a Chinese legend that tells of a great flood caused by an argument between a crab and a bird.

Is the story more than a tale for toddlers? How is it important to a Freemason?

The Masonic Ark Symbolism

Freemasonry itself teaches of three significant arks of importance; 1) Noah’s Ark which was built by Japhet, Ham and Shem, and their co-workers, under the oversight of Noah, by divine direction; 2) The Ark of the Covenant, also by divine command, constructed by Moses, and 3) the Substitute Ark, or the Ark of Zerubbabel.

The word, “ark”, is rooted in the Latin “arca,” which is a chest or coffer for storing valuables. The English word “arcane,” has the same root meaning hidden, concealed and secret. So, basically an ark may be considered to be a box or chest in which a valuable secret is contained, hidden and concealed.

The ark is also akin to the Chaldean “argha” which means the womb of nature. In a lecture by Brother Rudolf Steiner, he suggests that the ark is a metaphor for the womb of humanity. It symbolizes a receptacle wherein are preserved the seeds of a new birth.

Ark of Noah_Gnosticteachings.org_final

The ratio of the dimensions of Noah’s Ark as given in the Bible, exactly corresponds to the ratio of dimensions of the human physical form – 30:5:3 in length, width and depth. God was specifying the physical dimensions of the ark to carry the consciousness of humankind into the Post-Deluvian stage.

The ark also resembles a tomb. The masonic lessons speak of the themes of death, rebirth, and resurrection. In this respect, every circumstance of distress takes on deeper meaning; nothing is destroyed utterly or finally.

Ignorance is the precursor to truth; death is the precursor to rebirth. To die is but the dissolution of a temporary form. The essence of a person is preserved to be the seed of a future re-creation.

Likewise, the essence of  humanity is preserved to be the seed of a future re-creation of culture and civilization. Commander Noah, the lineage holder of the sacred laws of geometry, art and science, was the keeper of the mysteries in the ark. His mission was to pass on this knowledge to future mankind.

Was he successful? Do these teachings apply today?

Sons of Noah

After the flood, the holders of the hidden mysteries of nature and science, according to the ancient legend, were named Noachidae or Sons of Noah. Everywhere they lived they were known as magi, sages, philosophers and wise men for their learning which was a blessing to civilization. The Mysteries were transmitted to each succeeding generation. Some of the most profound truths came from the lineage holders in Egypt.

Temple of Seti I AbydosThe Egyptians held that the divine power can be found at the heart of every person, even the lowest and most degraded. It was called the “The Hidden Light.” Through that light, all people could always be reached and helped. It was the task of the keeper, to find that illumination within himself and others, however unpromising, and to strengthen it.

The initiate of today partakes of that radiance when he seeks the path which leads to the gateway of initiation, the portal to the secret Temple of the Most High. The ultimate purpose is always to bring the hidden divinity into fuller manifestation.

We are told that few may discover the treasures of the symbolic ark but we do know they are concealed within the mysteries and privileges of Freemasonry. A mason’s aim is to ignite the flame within and thus conquer the storms of his own nature. In this respect, he can truly become a “Son of Noah.”

The Ark reminds us both of the difficulties and dangers that we encounter, and of the refuge which we may find from them. It is all part of a plan of evolution, a tracing board, for humanity. We are but a little speck within the current of life, evolving and cooperating with the big scheme.

The flood allegory teaches us to find perseverance in a right course of action, all dangers notwithstanding, and assures us that if we do so, all shall be well. We will weather every crisis, and find ourselves, after all, in a sanctuary of peace and rest.

In current times, what will be our deluge? In my opinion, the challenges of today, environmental or otherwise, offer all of us the chance to navigate through what very few generations in history have had the privilege of knowing… a generational mission… to discover beauty and nature in the unlikeliest of circumstances.

Noah SOF_Flickr_ Free to UseAmidst a great deluge, a well-built ship rides securely into a peaceful harbor. May we anchor our planet together in Wisdom, Strength and Beauty. 

“Man has acquired delusions of grandeur regarding his mind and has become arrogant in his new sense of power over the forces of Nature. This could lead to complete destruction were it not for the few, comparatively, who know that man is a divine being and that his destiny is to cause that divine spark to grow into a mighty flame of spiritual illumination.”   —Brother Walter Leslie Wilmshurst

Universal Freemasonry

TO THE GLORY OF GOD

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