Shakespeare and Freemasonry

Shakespeare and Freemasonry

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

~ BACON’S NATURAL HISTORY. 

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

~ WEBSTER’S DICTIONARY


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

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

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

THE PURPOSE OF FREEMASONRY

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

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

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

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

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

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

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

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

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

ARE THE TEACHINGS OF SHAKESPEARE AND FREEMASONRY IDENTICAL?

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

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

To show how such conclusions were reached naturally is… 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WHERE SHAKESPEARE AND FREEMASONRY MEET

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

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

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

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

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

THE MASONIC LANDMARKS

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

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

FREEMASONRY AND THE TEMPEST

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

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

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

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

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

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

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

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

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

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

FREEMASONRY AND THE WINTER’S TALE

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

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

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

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

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

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

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

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

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

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


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

Truth and Belief

Truth and Belief

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

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

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

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

THE KINGDOM OF NATURE

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

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

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

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

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

THE BROTHERHOOD OF MANKIND

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

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

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

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

ASCENDING THE LADDER

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

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

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

WHAT IS GOD?

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

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

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

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

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

TO KNOW TRUTH

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

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

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

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

ONWARD AND FORWARD

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

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

Brotherly Love: The Heart of a Mason’s Work

Brotherly Love: The Heart of a Mason’s Work

Whether the subject of heart is mulled over by the philosopher or analyzed by the scientist, one thing is for certain — the heart is one of life’s most important mysteries.

Freemasonry reflects this idea, when it instructs that every mason is made ready first in his heart, and at the close of our Masonic quest, it is the purified heart which we consecrate to serving Humanity. Among all the masonic teachings, none is more important than brotherly love, relief, and truth.

It is a familiar aphorism of Vincent van Gogh, and I think a true one, that which undertaken for the cause of love is well accomplished. Van Gogh wrote:

It is good to love many things, for therein, lies the true strength. Whosoever loves much, performs much, and can accomplish much….What is done, in love, is well done.

Unfortunately, in the world today, it seems like the practice of brotherly love falls short of the ideal. Peace and harmony do not rule the day. There is conflict here and around the world. Our very home, this tiny little planet, is in real crisis. The disconnect between the ideal and the reality bewilders and baffles me. As a humanity, we are just not very good at the practice of brotherly love. Perhaps it is because we don’t really know what it is.

Are we all just looking for love in all the wrong places?

W.L. Wilmshurst in Meaning of Masonry tells us:

The very essence of the Masonic doctrine is that all men in this world are in search of something in their own nature which they have lost, but that with proper instruction and by their own patience and industry they may hope to find.

Could this “something” be love? BIG LOVE? I have always felt that love is an elusive516664c4a9229fc49ad64039ebb378e1.jpeg subject. We know that it is often driven by a range of factors. To feel love is one thing but to define it is quite another. Brotherly love is not a thing that one can hold in the hand or see with the eye.

Many masonic writers define Brotherly Love as Tolerance. Although, tolerance is admirable among virtues, I have always felt that it not a very lofty concept. Sure, if we compare it with outright bigotry, tolerance is indeed a virtue. But dig a little deeper, and behind tolerance is a concept a few steps removed from our loftiest ideals. “I tolerate you” is a far cry from “I love you.” 

What is the loftiest expression of brotherly love? If not tolerance, what? How do we find it?

Pantajali’s Raincloud of Knowable Things

Perhaps we need a nice metaphor to get us thinking at a higher elevation. How about a magical raincloud? Maybe it rains millions of lofty ideas from heaven. No one gets wet.

An old Hindu seer named Pantajali was the first to brand the metaphor of the “raincloud of knowable things,” which he said stands for a reservoir of divine Ideas. These “knowable things” or thoughts of the creator can “rain” into the mind of a man’s nature. Patanjali wrote about the process of tapping the “raincloud” in his famous Yoga Sutras 3638958116_125c024a31_zwhich were his working tools that he claimed lead a student to wisdom. This cloud hovers over humanity, ready to precipitate the wonders which deity holds in store for mankind.

We would all agree that clouds, even the ones in the web, get attention as metaphors because they are literally shape-shifters. Clouds as metaphors adorn our language; a cloud is on the horizon, he’s on cloud nine, every cloud has a silver lining, it’s cloudy in the east, etc. Clouds are meaningful symbols on the tracing boards of freemasonry.

In the mind of the Great Architect of the Universe, there are ideas and concepts that are group ideas; they are greater than our individual raincloud.

Pantajali says:

When you are inspired by some great purpose, some extraordinary project, all your thoughts break their bonds; your mind transcends limitations, your consciousness expands in every direction, and you find yourself in a new, great, and wonderful world. Dormant forces, faculties, and talents become alive, and you discover yourself to be a greater person than you ever dreamed yourself to be.

The point that Pantajali makes is that we can synchronize our labors on earth with those patterns laid in the heavens by mere contemplation. For every upward striving of our thoughts, we become better caretakers of this beautiful planet earth. Better Freemasons.

Building the Holy Temple in Freemasonry

I have always felt that Freemasonry was developed for a great purpose, one that is of pure heart and of great import. But many times, I find myself at a loss for words to describe this purpose in an integrated, comprehensive fashion.

In the book Spirit of Masonry, Foster Bailey writes about the eternal purpose of theHeart image mason’s task of building the holy temple. He says this temple is not just a pile of bricks but it can also represent the unseen holy temple, the symbolic inner temple inside of each brother.

He describes one of the key pillars of this holy temple as the Law of Love. While assembled for labor, the lodge assumes the ideal of this eternal purpose. The Law of Love is expressed as a living ethic of fellowship, brotherly understanding, mutual assistance, charity, and morality.

In Foster Bailey’s words:

Love is the cement that holds the entire divine structure together, and which cements the stones of the temple, producing coherence, support and strength.

To cement the stones of the temple takes an inner attitude of mind and a subjective orientation of heart. The vision he writes about is that someday the symbolic relationship in lodge will be reflected in the world outside the lodge. The ancient practice of the mystic chain, holding hands in a circle, is perhaps the most striking symbol to me of the eternal bonds of brotherhood that unite.

I marvel in this moment at the possibilities of a world built on the tenets of brotherly love. The magnificence of the glory outside. The vastness of the glory inside the human.

May we mark well! May Brotherly Love Prevail!

 

Universal Freemasonry

TO THE GLORY OF GOD

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