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 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.

Was Brother Theodore Roosevelt a Feminist?

Was Brother Theodore Roosevelt a Feminist?

The man, the myth, and the legend: Theodore Roosevelt was a larger than life figure whose beneficent impact on the rights of humanity has continued long after his earthly demise. Few figures in American history can match Roosevelt’s archetypal status as a hero, adventurer, statesman, and visionary.

He was a many things in his life time, including a Freemason and President of the United States. Was Brother Theodore Roosevelt also a Feminist? 

 


The Early Years: Gaining Strength Through Adversity

Born in New York City in 1858, the boy, named Theodore Roosevelt Jr., was a frail and asthmatic child. Yet, sharing in his Father’s belief that willpower and strenuous living could overcome all infirmities, Teddy transformed himself with discipline and determination into a strong, courageous individual.

TR Rough Rider

Colonel Roosevelt of the Rough Riders, 1898

His tenacity and idealism would later assist him in weathering dark storms of difficulty, particularly on Valentine’s Day of 1884, when Theodore lost both his mother and wife within a span of a few hours. His mother, Mittie Roosevelt, died of typhoid fever at age forty-eight, in the same house as his first wife, Alice Lee Roosevelt, who at age twenty-three, died following the birth of their daughter, Alice. 

Theodore expressed his deep grief with a single, poignant sentence in his journal: “the light has gone out of my life.”

Searching for a way to transcend his personal tragedy, Roosevelt moved forward by working on a Cattle Ranch in the Dakotas. Then he served as Assistant Secretary of the Navy before attaining mythic war hero status for leading the Rough Riders’ charge of San Juan Hill in the Spanish–American War.

Joining the soon-to-be President McKinley as his running mate, they won a landslide victory in 1900, based on a platform of peace, prosperity, and conservation.

Ascent to Power: Freemasonry and the U.S. Presidency

In 1901, Theodore followed in the steps of his hero, Brother George Washington, by knocking on the door of the Temple to become a Freemason. He was initiated on January 2nd in Matinecock Lodge No. 806 in Oyster Bay, New York.

VP TR Letter 3rd Degree

V.P. Roosevelt’s Letter Before Receiving the 3rd Degree

After taking office as Vice President of the United States in March of that year, Bro. Roosevelt was Passed on March 27th and Raised on April 24th. Only five months later, Brother Roosevelt became President of the United States at the age of 42, after the untimely death by assassination of McKinley in September of 1901.

As a progressive leader and political maverick, Brother Theodore instituted domestic policies, which uplifted the common people and removed the barriers to opportunity and prosperity. President Roosevelt titled his domestic program, The Square Deala subtle nod to his Masonic allegiance and education. As a demonstration of action echoing his espoused principles, he described his intentions:

“When I say that I am for the square deal, I mean not merely that I stand for fair play under the present rules of the game, but that I stand for having those rules changed so as to work for a more substantial equality of opportunity and of reward for equally good service.”

Roosevelt was an environmentalist who established national parks, forests, and monuments intended to preserve the nation’s natural resources. His successful diplomatic efforts ended the Russo-Japanese War and won him the 1906 Nobel Peace Prize. Elected in 1904 to a full term, Roosevelt continued to promote progressive policies that promoted equality and justice for the common people.

Freemason_Theodore_Roosevelt

Roosevelt in Masonic Regalia

Theodore Roosevelt’s extensive list of achievements almost defies belief: Harvard University Honors Graduate, Youngest Elected Member of the New York State Assembly, Leader of an Amazon River Scientific Exploration, Famed Historian and Author, Spanish-American War Hero, New York City Police Commissioner, Assistant Secretary of the Navy, Nobel Peace Prize Winner, Governor of New York, President of the United States, as well as, famous Freemason.

During his Presidency, Brother Roosevelt combined his affinity for travel with his dedication to Masonry by visiting lodges across the nation and abroad. His words, written and spoken, reflected his Masonic ideals; he emphasized morality, duty, service, equality, charity, self-knowledge, justice, wisdom, merit, and ability.

In an address to the Grand Lodge of Pennsylvania, Bro. Theodore explained his reasons for joining the Fraternity:

“One of the things that attracted me so greatly to Masonry, that I hailed the chance of becoming a Mason, was that it really did act up to what we, as a government and as a people, are pledged to — of treating each man on his merits as a man.”

Equal Before the Law: Roosevelt’s Feminism

In addition to his other accolades, Roosevelt was a woman’s rights advocate, historian and writer, gifted orator, dedicated conservationist, skilled diplomat, avid outdoorsman, hunter, and mountain climber. Could he also be considered a Feminist? 

Unlike many of his contemporaries, Roosevelt’s belief in the principle of equality transcended gender promoting equal rights for women in employment, opportunity, and equal pay. In his essay, “Practicability of Giving Men and Women Equal Rights,” he argued:

“Viewed in the abstract, I think there can be no question that women should have equal rights with men…. I contend that, even as the world now is, it is not only feasible but advisable to make women equal to men before the law.”

PamphletFrontPageProgressivePartyPlatform1912

Brother Roosevelt later wrote that “women should have free access to every field of labor which they care to enter, and when their work is as valuable as that of a man, it should be paid as highly.” Moreover, in his 1912 Presidential Campaign, Roosevelt took a revolutionary step for the rights of women in equal pay, labor protections, and universal suffrage.

Do these actions and beliefs qualify Roosevelt as a Feminist? By today’s definition and standard, I think it would be a stretch to call him as such, although he did advocate for equal pay for equal work.

However, considering Feminism during his era which is now described as the “first wave” of the larger movement, I would argue that Roosevelt’s stated beliefs and advancement of policies for equal treatment under the law (i.e., equal employment opportunity, equal pay, and equal voting rights) would qualify him as a Feminist. In fact, Bro. Roosevelt was the first major party candidate in U.S. history to campaign in favor of women’s suffrage, which brought the issue to national stage for the first time in 1912. 

Unafraid of Death: Brother Theodore’s Life of Service

Feminist or not, Theodore Roosevelt remained a faithful servant to Humanity till his death. In 1919, he died in his sleep and passed, at only 60 years old, to the Eternal Grand Lodge. Yet, his service and dedication to humanity continue on as examples of Masonic principles brought to life through action – immortal and true.  

“Only those are fit to live who do not fear to die; and none are fit to die who have shrunk from the joy of life and the duty of life. Both life and death are parts of the same Great Adventure.” Brother Theodore Roosevelt


 

Note: As always, this article does not reflect the official views of Universal Co-Masonry, but is solely the opinion of the author. 

Universal Co-Masonry’s 2018 Grant Awards

Universal Co-Masonry’s 2018 Grant Awards

In 2018, Universal Co-Masonry received multiple grant awards to assist in the preservation and upkeep of the organization’s headquarters property and campus which is located in Larkspur, Colorado. These awards included grants for forest mitigation work, historic preservation, and greenhouse construction, as well as a shared grant award for disaster preparedness. 

Universal Co-Masonry* received a substantial grant award to improve the forests on the headquarters property in Larkspur, Colorado. Since purchasing the property in 1916, members have labored diligently to improve the local landscape and conserve the natural beauty of the property.

Improving Forest Health

HQ office building

Headquarters Property in Larkspur, Colorado

As part of that effort, the organization applied for conservation grant funding from the U.S. Department of Agriculture’s Natural Resources Conservation Service (NRCS). NRCS’ Environmental Quality Incentives Program (EQIP) assists landowners across the United States in the conservation of natural resources such as soil, water, and air. 

In September, the organization was awarded an $186,000 EQIP grant contract for forest stand improvement on the 212 acre property. The EQIP funding will facilitate treatment of the entirety of the forested property, following previous mitigation work completed via grant funding from the Colorado State Forestry Service (CSFS), and is expected to commence in the Spring of 2019.

Protecting the residents, homes, and town of Larkspur from the threat of catastrophic wildfire is of vital importance to Universal Co-Masonry, and the EQIP grant funding will both improve the health of the forest and protect the region against future wildfire risk.

Preserving Historic Structures

Adminstration Building After Construction Completed 1920s

Administration Building after construction completed in 1921

Historic Preservation is another integral priority for Universal Co-Masonry, and the organization’s headquarters campus was added to the National Register of Historic Places in March of 1998. Last year, we applied for grant funding from Colorado’s State Historical Fund (SHF) as part of an effort to protect the headquarter’s Administration Building.

With construction commencing in 1919, this historic structure has weathered substantial wear and tear over the past century, requiring a comprehensive assessment and subsequent renovation to ensure the building’s structural integrity.

In August 2018, we received a grant award of $13,000 from the State Historical Fund for the completion of a Historic Structure Assessment (HSA). Work is currently underway in the first phase of the larger renovation effort to preserve this historic landmark for future generations.

Community Collaboration

Volunteer Day 2017
Local Participants at Forestry Grant Volunteer Day

We are grateful for the grant funding provided by the Natural Resources Conservation Service (NRCS), Colorado State Forestry Service (CSFS), Federal Emergency Management Agency (FEMA), and Colorado’s State Historical Fund (SHF).

Moreover, the organization appreciates the continued support from our local community partners, including: the Larkspur Fire Protection District (LFPD), Town of Larkspur, Larkspur Historical Society, and Historic Douglas County.

Through collaboration, the shared goals of conservation, wildfire prevention, and historic preservation can be realized for the benefit of all. 


 

* The Order’s corporate entity is the American Federation of Human Rights (AFHR). As such, the grants were applied for and awarded to AFHR. 

**For more information about the NRCS Environmental Quality Incentives Program, visit the EQIP website: www.nrcs.usda.gov/wps/portal/nrcs/main/national/programs/financial/eqip/

***For more information about the State Historical Fund’s HSA program, visit:  www.historycolorado.org/historic-structure-assessment-grants

Why Must a Freemason Ever Have Hope?

Why Must a Freemason Ever Have Hope?

Freemasons are taught that “the unexamined life is not worth living.” Recently, I was faced with the unexpected death of a dear brother in my Lodge which left me feeling hopeless for a time. And so, the virtue of hope became an object of philosophical inquiry for me. How does hope fit in to cultivating a virtuous life? Is it really the best medicine for crushing grief and despair? If so, how does it work? Why are Freemasons encouraged to have hope?

Once I started observing what people would say about hope, when they experienced it, and when they reared back from it, I began to think there was a healthy amount of confusion about it.

Defined in a modern sense, hope is a belief in a positive outcome relating to events and circumstances in life. It is the desire that something will turn out for the best. In Freemasonry, hope is considered a virtue, often associated with the verities of immortality. The craft advocates two different types of virtues. The first are called the “Cardinal Virtues” of Temperance, Fortitude, Prudence, and Justice. The second are called the “Theological Virtues,” of Faith, Hope and Charity (love).

In his theological discussions about hope, philosopher Thomas Aquinas notes that he considers hope to be a virtue because it provides the possibility for attaining difficult things. In the Western world, in general, there is an overwhelming sense of hope being something good and desirable. For some, it may even be an uncontroversial good. But is it?

Is it possible that hope could be something, well… not so good?

Indeed, it’s hard to imagine a situation in which acquiring hope would not be desirable – until we look at the myth of Pandora’s Box.

The Mythology of Hope – Pandora’s Box

The ancient Greeks were not inspired at all with the concept of hope. Hope was not even considered a virtue. It was belittled as a trait defined as not being realistic about life orStory-Pandora-Opening-Box-Greek-Mythology burying your head in the sand. The cardinal virtues, such as justice or fortitude were the ones that the Greeks contemplated and strove to achieve. Hope was even in some myths possibly considered evil.

For example, the Greek myth of Pandora raises many philosophical questions about hope. As the story goes, when she married Epimetheus, she was given many seductive gifts. The God Zeus, being full of mischief, gives Pandora a large jar instructing her to keep it forever closed. But regardless of the warning from Zeus, her curiosity prevailed and she opened the box.

The list of items released from Pandora’s box are a handful: illness, disease, poverty, sadness… basically any horrible thing you could think of. They flew out of the box like tiny buzzing moths, and Pandora tried to shut it back up as quickly as she could. She did, according to some of the versions of her myth, manage to trap one important thing inside… hope.

It is disputed and there is much speculation as to why Zeus would even put hope in a vessel of evils. Regardless of why it was there, the myth of Pandora raises a really good question. Does hope deserve a different reputation?

It’s not optimism. It’s definitely not pessimism. And if it has a realism, what is it ultimately? Where does it come from? How does a Freemason reconcile these seeming paradoxes?

The Freemason’s Ladder – The Hope of Immortality

In the symbols of masonry, the virtue of hope is said to be located on the middle rung of 35584597545_8b99784836_bthe theological ladder of Jacob from the Book of Genesis. A Freemason ascends, climbing the steps of faith and hope which in turn lead to the summit of charity (love). These virtues are often portrayed on the ladder by the cross, anchor and heart, respectively.

Brother Albert Mackey gives us a clue in his Encyclopedia to Freemasonry:

“Having attained the first rung of the ladder, or faith in God, we are led by a belief in His wisdom and goodness to the hope of immortality. This is but a reasonable expectation; without it, virtue would lose its necessary stimulus and vice its salutary fear; life would be devoid of joy, and the grave but a scene of desolation.”

Mackey speaks of a “hope of immortality.” He explains that the cultivation of the virtues of faith and hope is not necessarily based on things going well for us. Freemasonry and its teachings face you with many challenges to explore to knock off the rough edges of imperfection. The craft, for example, is thoroughly rooted in the earth or the service and labor that the mason can offer. It is also entirely bent on moving toward the Heavenly Divine. Managing the two extremes (earth and heaven) is a dynamic balance.

In our climb, all of us have an important, even crucial, task to aid the world. We are prepared in so many ways, yet, still often fail at hope. Why?

In his book, “Art as a Factor in the Soul’s Evolution,” the Freemason Brother C. Jinarajadasa gives us further insight:

“At the very base of your nature, you will find faith, hope, and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked.”

Cutting straight through the many reasons for failing at hope that may be built upon individual traits, I would say that our hopelessness, when it occurs, is based upon the lack of true courage.

RainbowEnd2All this is to say that the only true and worthy source of absolute courage is the belief in the Immortality of the Self, the One that is Infinite, Changeless and Eternal. The virtue of hope leaps far beyond all the many valuable things, places, family and friends which we have come to rely upon…or may be grieving for.

Brother H.P. Blavatsky stressed there were two kinds of people – those who simply live their lives by the standards of the world, and those who become neophytes and students of the eternal wisdom.  Perhaps the virtue of hope is what is required for those who follow the path of the second group. Yes?

“There is a road, steep and thorny, beset with perils of every kind, but yet a road, and it leads to the very heart of the Universe: I can tell you how to find those who will show you the secret gateway that opens inward only, and closes fast behind the neophyte for evermore.”  – Brother Helena Blavatsky

Service: Why Do We Help?

Service: Why Do We Help?

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

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

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

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

The Vector of Human Evolution

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

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

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

Service in Context

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

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

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

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

Climbing the Pyramid

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

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

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

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

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

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

Tending the Garden

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

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

 

Service: Who Do We Expect To Change The World?

Service: Who Do We Expect To Change The World?

“Only a life lived for others is a life worthwhile.”  ~ Albert Einstein

How many of us have marveled at the courage and self-sacrifice made by a soldier saving comrades in battle or a rescue worker who has saved families from the peril of fire, flood and earthquakes. These brave souls run in to danger when all others run away from it. What is that special code of service that these rescuers live by?

I realize that firefighters, police and soldiers receive special training to face these perils, but there must also be a strong inner calling to serve humanity within these devoted360_sf_earthquake_1014 men and women, or they would have chosen other occupations. We have also heard stories of heroic behavior by ordinary citizens during catastrophes.

I recall after the earthquake in California on October 17, 1989 how the community I lived in became so cooperative and courteous with one another, looking out for each other’s welfare. “Life as usual” ended and many citizens were shocked out of their normal complacency. Instead, they moved to help others in greater danger, without thought of self.

Although life does not ask most of us to save lives from physical peril, we are all given opportunities every day to make a difference in the world. I constantly hear complaints about how the world is going in the wrong direction, politics is corrupt, food is poisoned, climate Running for Officechange is the fault of humanity, immigrants are being treated unfairly, etc.

Who is it that we expect will change the world?

We may not be able to change political corruption in an instant, but with patience and grooming future leaders, we could individually support new leaders who value the ideals that we hold dear. We could even groom ourselves as leaders for governmental office!

We may not be able to fight against the greed of corporations on our own, but we can support local organic farmers or grow our own gardens. We may not be able to combat all of climate change, but we can reduce our own carbon footprint and encourage others in our community to do the same.

Being an example to others seems to be the best way to teach. We can be a light of inspiration for those needing motivation and the light of tolerance for those feeling judged; we can offerBrother Winston Churchill our arms to hold another when they need comfort and solace; we can donate money, clothing, food, or employment to those in distress.

We can provide encouragement – to our brother who has fallen – that today is a new day. He or she can do better and even greater things starting right now; for whatever we sow today, we will reap tomorrow.

We may not be able to save the entire world. We can, however, start noticing what demands our attention during the day, and act when that still, small voice within says:

“It is your service that is urgently needed at this moment.”

 

Universal Freemasonry

TO THE GLORY OF GOD

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