Masonic Ritual: Living Myth, Ritual Magic, or Both?

Masonic Ritual: Living Myth, Ritual Magic, or Both?

When participating in Masonic Ritual, it’s clear that there is a mysterious significance to every aspect of the heavily structured procedure. Like clockwork, all is orderly, and layered with symbolic meaning. As we become more and more aware of the meanings of the various aspects of it, it becomes clear that the ritual is like a fractal representation of both the cosmos and the individual.

What exactly are we doing when we participate in masonic ritual? Are we living out a myth, reprogramming our own minds, conducting a magical ceremony, maintaining an ancient institution, or all of the above? What is the relationship of masonic ritual to concepts of myth and magic? Without revealing any particular aspect of the ritual, let us consider the import of masonic ritual, and reveal what we may.

As always, this writing is not representative of any official statement or position of Universal Co-Masonry, but is merely the reflections of one Co-Mason.

A Veil Within a Veil

masonic ritualMasonic Ritual’s origins, of course, may be found in the confluence of medieval operative masonry, which, much as a builder’s guild, concerned itself primarily with the literal building of sacred and often monolithic structures and maintaining the arcane knowledge thereof, with the various occult and esoteric traditions of Hermeticism, Gnosticism, Kabbalah, Astrology, and others considered heretical by the church, and therefore persecuted and suppressed. The marriage of these two traditions resulted in a transformation from Operative (purely practical) to Speculative (philosophical) Freemasonry.

What seems most clear is that the temple itself and the rituals which take place within it contain enormous symbolism, which exist in layers which are continuously revealed in degrees as one progresses through the Masonic path and hierarchy. Freemasonry describes itself as a “Peculiar system of morality, veiled in allegory and illustrated by symbols.” To any practicing Freemason, it should become apparent that the symbols, movements, pronouncements, and elements of the temple itself can be understood on many symbolic levels.

In his book The Power of Myth, Joseph Campbell wrote:

“It has been well said that mythology is the penultimate truth–penultimate because the ultimate cannot be put into words. It is beyond words. Beyond images, beyond that bounding rim of the Buddhist Wheel of Becoming. Mythology pitches the mind beyond that rim, to what can be known but not told.”

masonic mythWhat lies between us and transcendent Truth? Joseph Campbell would likely say Myth or symbolism, and a knowledgeable Mason would likely agree. There is tremendous advantage in passing down timeless truths in the form of allegory, ritual, stories, and symbolic objects. An odd thing happens when we put Truth into words, particularly static doctrines: it becomes frozen, solidified, and thereby incapable of changing, evolving, and growing with those who read, speak, and understand it. Any change is perceived as a challenge to the old. On the other hand, embodying Truth in symbolism, even those which are locked into a certain form which is maintained down through many generations, can be continually renewed and understood in new ways, because its true meaning is inherently subjective, being unspoken.

As to what, specifically, the symbols of the Lodge and Rituals mean, this is something best preserved for the initiated, for the simple reason that coming into a Masonic understanding of these things can be tainted by being revealed prematurely. Also, they will mean different things to different Masons, and at different degrees. Suffice it to say, the many symbols of Freemasonry carry import ranging from the physical, to the metaphysical, to the cosmic, for “those who have eyes to see.”

Oh, Oh, Oh, It’s Magic?

freemasonry magicUndoubtedly, for many it is a leap to go from passing down symbolic knowledge to practicing ritual magic. Yet some posit that at the foundations of every great religion and tradition, there is a magical thread. To bridge the philosophical materialism (or physicalism) so prevalent today, among the modern intelligentsia and conventional mainstream culture alike, with the magical worldview is a task for another writing, but certainly many of the traditions which transformed ancient operative masonry into modern Speculative Freemasonry shared some version of this worldview, whatever differences they may have had. What role, then, does magic play in Freemasonry’s Rituals? Is the average Freemason practicing magic, perhaps without even knowing it?

If we accept or entertain the idea that the world is magical, that the fundamental tenets of magic are real, then it becomes clear that any institution and ceremony which conjures and directs human belief, emotion, and intention must necessarily have an element of magic to it. If this be the case, then all religions are inherently magical, the chief difference from other forms of magical practice being perhaps merely the format, wherein the power and intent of the many is directed and conducted by the magical elite, in the form of priests or ministers, although most members and clergy alike would probably be incensed at the re-definition.

We can also reasonably suppose, then, that the Craft which is practiced in Freemasonry may have an equally magical significance and purpose, again supposing that the magical view of reality is true. However, (perhaps) unlike most religions, it seems far more likely that this more esoteric understanding of Masonry may be explicitly passed down or taught, at some point along one’s journey through the Masonic hierarchy, especially in a more mystically oriented body of Masonry. This is not by any means ubiquitous, with many Masonic Lodges, particularly in mainstream masculine Masonry, being focused primarily on simple fraternity and charity.

However, this aspect of masonry is both subjective, and subject to all sorts of misinterpretations and misunderstandings, particularly by the uninitiated. Indeed, the chief accusation of many anti-masonic conspiracy theories is that they are secretly practicing “black magic” and satanism.  Perhaps this is one reason why the more magical side of Masonry is not often openly discussed, even among the initiated. After all, the reason that purveyors of the magical worldview sought refuge in operative masonry in the first place was because of such accusations and misunderstandings, which although less consequential today, still are with us.masonic egregor

A Magical Myth Which Lives

My conclusion to the title question of this post is that Freemasonry seems to be both, or neither. In the end, Freemasonry is what you make of it. Yet, nevertheless, regardless of how various individuals may conceptualize it, Freemasonry itself does seem to have a certain presence, almost a consciousness of its own. I find that the occult concept of the Egregor is useful to me, in understanding what this might be. Whatever the explanation, it seems apparent to me at least that Freemasonry contains an element which goes beyond the physical and intellectual, into the realm of the magical, though not all Masons may recognize it as such.

The Elements: What Are Their Significance for Freemasonry? [Part 2]

The Elements: What Are Their Significance for Freemasonry? [Part 2]

In our previous discussion in Part 1, we began an examination of the elements as symbols, and we will continue with that here.

We covered the first two elements, Earth and Water, and discussed their essential qualities, and symbolic correlates in mind or consciousness. As we continue with Air and Fire, the reader will do well to recall the importance of structure and fluidity, as well as inertia and change. 


 

Air

The element Air is a step up in dynamic quality from Water, yet not quite like Fire. In many ways, Air is different and yet not so different from Water. Like Water, it rises when heated, and falls when cooled. Like Water, it flows around the globe, in the form of wind. Yet, unlike Water it has a quality of expansiveness, there is more outward pressure, and less downward pressure, as it doesn’t fall or flow in a liquid form. One critical aspect of Air in our own experience is that it is the most immediately necessary element to our biology, we can go much longer without food (Earth) or drink (Water), than we can without Air. Air is an essential ingredient of Fire, and without it, Fire will immediatelyelement air die. Air has a spacious quality to it, it offers very little resistance to movement, and anything light enough can actually float or fly, which is essentially like swimming in the ocean of Air.

So, what is Air within us? As with the previous elements, clues lay in our direct experience of it. When we are in the Air, we can see clearly the furthest, like the eagle flying high above, yet able to see the smallest mouse. We refer to the most intellectual human endeavors as the “Ivory Tower,” which is of course high above and far removed from the rest of human life, able to see it all through the Air. The same could be said of mountains, which are also where saints and great teachers are often said to be found, those who are wise and “see” the true perspective of life. Air also resonates with the concept of freedom, precisely because of the lack of obstruction, and freedom is often embodied symbolically as flying – like a bird. Therefore, Air is freer and less inert than the previous three elements, and corresponds to aspects of our mind and experience which are most free and clear. Part of what Air represents is pure mind, or intellect, it is the mental space within which clear images, thoughts, and conceptual models can be formed. 

Fire

In many ways, the element Fire seems to be separate from the other three elements. Rather than being a something, a substance, fire is more of a process, a change. Fire transforms one thing into another, and also separates one thing from another. The simplest example is the separation of the gases trapped within a log from the inert earth that is left over in the form of ashes, after the burning of that log. Additionally, it involves radiation, the freeing of not just gas, but also energy which was latent within the element firesubstance that burned, giving off both light and heat. Thus, in a way it can be viewed as a transformation of that which is bound into that which is free, of matter into energy.

We can say that the essential qualities of fire are dynamism, change, transformation, and purification. In a sense, although it appears separate, fire is also the source of all other elements, for it is only by the fire of the sun that all things have motion and existence. Without Fire, all would be motionless darkness.

For these reasons, it can also be difficult to pin down the exact symbolic meaning of Fire within us, although it clearly seems significant. Certainly, Fire dwells within us, in the form of energy produced by the slow chemical “fire” of the gut, and without the Fires of our various biochemical processes, including neural Firing, we would die even more quickly than we would without Air. In terms of our consciousness, represented by light, since Fire emits light, perhaps Fire represents that which creates or liberates consciousness from matter?

In myth, Fire is featured as the gift which Prometheus stole from the Gods to give to man, which allowed humanity to have knowledge and civilization. Certainly, the discovery of Fire and how to use it is often regarded as the beginning of true Human existence, and also technology. Even those Human cultures which we regard as most primitive still possess and utilize Fire. In terms of the gradient from inertia to dynamism, certainly Fire is at the farthest dynamic end of the spectrum; representing a release of energy, it is even more “free” than Air. Fire, in a way, represents pure change, pure dynamism.

The Elements in Perspective

What is this universe? One way to answer is to say that it consists of these elements, but what does that really tell us? Another compatible perspective is the one given in the perennial philosophy, the philosophy of the Vedas and the Idealists, that this reality is most fundamentally consciousness, or mind. This is a concept being re-visited by many modern philosophers as panpsychism, due to various shortcomings in our attempts to explain the universe purely in materialistic terms. This is also the perspective generallypanpsychism four elements accepted within the occult traditions, and in fact the wisdom traditions of most cultures, if you dig deeply enough. That all is ultimately mind is also described in the Principle of Mentalism, from the Kybalion.

If all of the universe contains elements of mind or consciousness, then perhaps the dichotomy between viewing the elements symbolically vs. literally is unnecessary. If all is mind, which is tantamount to saying that all is a dream, perhaps these are simply different iterations of the same essential dynamic or pattern, at different levels of the dream; as above, so below; as within, so without. If the different elements are different forms of the same fundamental mind-stuff, whatever that fundamental substance might be. It seems to me that these elements represent a process which begins being bound by inertia, of which Earth would be the extreme, being gradually subjected to change, until it eventually becomes more and more free, of which Fire is the extreme.

This whole process could be viewed as a transmutation from matter into energy or light, just as the Fire is matter being transformed, to light the darkness. Of course, as without, so within, and some version of this same process is going on within all of us. The most matter-bound aspects of us are gradually being acted upon and transformed by the forces of change, whether from within, or from without. Every experience is to some greater or lesser degree a catalyst within this process, and causes “movement upon the waters of the deep”. Eventually, this process culminates in the ignition of Fire within us, of the inner Light.

alchemy four elementsOur pains and our pleasures, our highs and our lows ultimately give birth to the dawn of true Awareness, what some might call Gnosis. Why? Because just as the light which is emitted by Fire was previously trapped within the matter of the fuel, that Divine Spark has always been latent within us, watching, waiting for its moment to arise. 

Now, we come full circle to Freemasonry, and the significance of the elements symbolically to the Craft. What are we doing as masons, if not kindling, stoking, and maintaining a light in the darkness – a Fire in the denseness and confusion of material existence? Every element plays its part, and exists within all of us; the culmination of the interplay of those elements, when utilized skillfully, is the igniting of that Promethean Light, within the self and within the world. What nobler endeavor could one set oneself to, than that of bringing light to the darkness within oneself, and within all of humanity?

Freemasonry and Civil Discourse in the Digital Age

Freemasonry and Civil Discourse in the Digital Age

As Freemasons, the concept of the Word is very important to us, both in ritual, as well as in daily life. The Word represents the medium through which truth is transmitted, it’s how we express ourselves, and ultimately is the essence of the creative principle of the universe. In the beginning, the Word was with God, and the Word was God. One interpretation is that the Word represents the abstract essence of the ideal structures of information which form reality itself, the thoughts of the G.A.O.T.U., perhaps.

On a more practical level, in day-to-day life in civil society, how we communicate with one another via language can determine our success in life, the harmony of our social environment, and in some cases can be a matter of life and death. Some would even argue that language is the primary differentiator which makes us human and places us in a category above the animals. The importance of language to human life truly cannot be overstated, but exactly how we communicate with one another is also a subject of much debate and controversy, currently.

It seems to be exceedingly difficult these days to communicate with those we disagree with in any meaningful way, and almost every discussion, particularly on the internet, tends to devolve into divisiveness and anger. This is partly because of the lack of face-to-face interaction and partly because of the filter bubble or echo chamber effect, which occurs when either we or the algorithms that control what we see in social media cause us to only hear or communicate with those with whom we agree. These factors, thereby, contribute to increasingly polarized and radical views, and the atrophy of our capacity to tolerate opposing views.

Civil Discourse and Free Speech

What seems to be lacking in modern times is civil discourse. Civility, or Civil Discourse, is a long tradition of philosophy and communication, and throughout history, itFree Speech has undergone various transformations, or has at times been rejected. So, what is civility, and how should we use it in our approach to communicating on subjects where there is so much disagreement?

The root of the word civility is the same as the root for citizen, and civilization, the latin “civilis.” In the larger sphere of human life beyond communication alone, it means “working together productively to reach a common goal, often with beneficent purposes.” In other words, civility is cooperation towards a shared goal, which is the basis of civilization – hence the words’ etymological relatedness.

In communication specifically, we refer to this as civil discourse. Just like the definition of civility more generally, civil discourse is when we communicate together towards a common goal. This concept is most important, naturally, when there is a disagreement of some kind, for it’s easy to be civil when we agree. According to the principle of civil discourse, we should do everything in our capability to communicate with those we disagree with in a manner which allows us to work together towards a common goal: namely finding or approximating truth together. Alternatively, in some cases, it is simply coming to some level of mutual agreement or common ground.

The tricky part comes when civility sometimes might require us to restrict our sense of freedom of expression.

Alongside this principle of civility, we also have the concept of free speech, or freedom of expression, which, as we all know, is written into the U.S. Constitution as a fundamental right, at least insomuch as the government should not be able to prohibit it. Many people go a step further and believe that not only should we have the right not to have our speech censored by the government, but also that this should be a more broad cultural ideal; so that, in general, people are able to speak their mind without fear of retribution, ostracization, or termination from their job.

Compelled Civility and Free Speech

Today, speech and its regulation are yet another highly polarized and debated topic, to a compelled speechlarge extent along political party lines. On one side, we have those who wish to utilize authority to limit certain kinds of speech which are deemed to be harmful, such as hate speech, racism, mis-gendering, and “fake news.” On the other, we have those who believe in a fundamental concept of free speech, so that anyone should be able to speak their own opinion, regardless of the effects it might have, as long as actual threats are not being made. This includes opinions that many would find extremely offensive, perhaps even harmful in some ways, such as inciting violence.

This polarity is an interesting one and is reminiscent of many other polarities we may take notice of in nature and in human life: Chaos and Order, Progress and Conservatism, Intellect and Feeling; in a way, I can see all of these dichotomies at play in this singular issue. At times, it seems as if everything we do is some sort of interplay of opposites, and which side we identify with crosses over into other spectra of life, which might otherwise seem unrelated.

While I fall firmly onto the side of free speech as far as the government is concerned, how to approach the dichotomy of civility and free speech on a personal level is much more interesting and also relevant to the Masonic life.

To Be a Level in a World Askew

As Freemasons, we are simultaneously compelled to seek and speak truth, as well as, to unite humanity, which can seem paradoxical given all of the divisions over what is true. We are expected to tolerate differences of opinion and worldview. In our speech, as in many other aspects of our lives, we are encouraged to seek balance: the middle way. Not only that, but we also aim to serve as a balancing force on the world around us, for we believe that the truth is in the center point.

When we are able to balance free speech and civility in ourselves and when we are able to speak in a way that is not hateful or divisive without avoiding speaking our truths, webalance can act as a balancing force to the polarized culture of the day, around whatever topic of discussion we come into contact with. Part of the work we must do in the world is to be the level which brings balance to that which is askew.

In a world where polarized opinions seem to perpetuate themselves in an endless feedback loop, how do we do this? I think the answer has to be that we first seek balance in ourselves and then seek it in others. Every radical on one side has a nascent version of the opposite view and traits buried deep within them, somewhere. As in Jungian psychology, every introvert has an unconscious extrovert, or vice versa; whatever we identify with consciously, the opposite dwells in darkness within us, and it is our job to bring light to it – both in ourselves and in others.

How do we do that? We ask probing and thought provoking questions, rather than tell people what to think. We notice the imbalances in ourselves and others and seek out their counterbalance. We act as moderators, bridge builders, and help people find common ground. Perhaps most difficult of all, we maintain respect for the inner light that dwells within each individual, however concealed with the muck of dogma it might be.

What Can The Egyptian Book of the Dead Teach Us About The Masonic Life?

What Can The Egyptian Book of the Dead Teach Us About The Masonic Life?

While Freemasonry is known for secrecy, it’s no secret that we trace the origins of our rituals and teachings to the ancient mystery schools of Egypt; many masonic writers, such as Manly P. Hall, have publicly stated this. While there is disagreement among academic historians about the true origins of the Order, Freemasons do tend to believe in this ancient source of the mystic teachings, and we can also be relatively certain that the esoteric wisdom traditions which are the antecedents to speculative masonry, such as Hermeticism and Alchemy, are connected to the ancient Egyptian mystery schools.

This means that, in  my opinion, anytime we look at something from Egypt, we should try to look at it masonically; that is, we should try to interpret the inner meaning of it, to see the truth behind the symbols.

One of the most fascinating writings we have from the ancient Egyptian traditions is known as the Egyptian Book of the Dead. Alternatively translated as The Book of Emerging Forth Into the Light, or The Book of Becoming Light, this book of “spells” is thought to have been written by many priests over a period of perhaps 1,000 years, as a guide for death, to be read aloud to the dying. There are different versions, with different combinations of spells, and 192 total spells are known, from all versions.

A Guide to the Initiation Beyond Death

Egyptian AfterlifeWhile having a guidebook to read to a dying person to lead them through the afterlife is an interesting concept in itself, what may be more profound is to examine the book and what it might tell us about life, and perhaps even the masonic life.

It may help here to have some context of the Egyptian conception of life, the universe, and magic. To the ancient Egyptians, magic permeated the world, and words in themselves were inherently magical. Consequently, to the Egyptians, there was little difference between written/spoken words and magic. All writings were essentially magical. Likewise, knowing the name of something was thought to give power over it. There was not such a stark line, in Egyptian thought, between the ordinary world we experience with our senses, and the invisible worlds of spirit. All the layers of existence were thought to overlap, and interweave.

The story of the Book of the Dead is that of a soul passing through death, into eternal life. To do so, he must pass through the underworld, or Duat, and overcome various supernatural creatures by charming them with magic incantations, in a sort of trial of initiation into the afterlife. At the end of the trial, if the soul hadn’t first been consumed by one of the creatures, or destroyed by Osiris’s minions, then he would be weighed by Osiris against the Goddess of Truth and Justice, Maat. In other words, the soul was a candidate and had to pass tests and trials in order to prove him/herself worthy to live among the immortals.

The Initiatory Model for Life, Death, and Beyond

Egyptian Book of the DeadMuch of this should sound familiar to any Freemason, and it seems clear that there is an element of this Egyptian ritual in those which are preserved in Freemasonry, at least in their essence. Clearly there is an allusion to death and immortality in both, but how does this “model” of initiation, so-to-speak, relate to what Masonry teaches us about life?

Essentially, life is a series of initiations, or one large initiation with phases, if you will. We are perpetually confronted with situations which challenge our integrity, our determination, our wisdom, and our compassion. Virtue is not magically granted from the sky, it is honed, it is earned, it is built from the ground up. Becoming the best man or woman that we can be is hard work, and requires sacrifice and difficulty. Particularly when we choose to follow the path of the initiate, life has a way of throwing even more trials our way, because karmically (many believe), we have chosen an accelerated path, by seeking initiation.

Throughout life, much like the soul entering the Egyptian underworld, we are faced with various situations, most of which are actually in our minds. Of course, the outer circumstances must serve as props, but the real monsters to be charmed and pacified are within us, they are the baser aspects of our own nature, and a large part of masonry is indeed overcoming these creatures within us. There may even be something to be said about the Egyptian concept of using the magic of words to charm these creatures, especially considering the insights of NLP, hypnosis, and similar methodologies, but that’s a subject for another post. More symbolically, we can view the magic of the spoken word as the creative and expressive capacity within us.

Initiation as Evolution

burialegyptianmsoul11Does this also pertain literally to the afterlife? As someone who takes an interests in Near Death Experiences (NDEs), in my opinion, it is reasonable to think so. Based on what we have learned from NDE research, it does indeed seem that we may sometimes have to pass through a realm of astral darkness, which depending on our own state of mind may contain monstrous beings or obstacles, before arriving at the Light. When people get to the light, they almost invariably go through their entire life in a flash of holographic memory, where they experience everything they ever did, and also how it affected other people. Essentially, this is a weighing of the scales, a measurement of our life’s actions against justice, or what was right. In this way, I believe that there is an element of literal truth in the Egyptian Book of Coming Forth Into the Light.

The subtler truth, however, is even more interesting to me. Because, in a way, it is grander. Even if this process is literally what we experience when we die (approximately), what about when we are born again? Is the goal of the reincarnation process that our soul will one day weigh perfectly against the scales of justice, to avoid rebirth into the physical, i.e. to have no karma? If we take a Vedantic perspective, the answer would be yes. In that context, even multiple lives, much like the many experiences we have in one life, are really just phases of a larger initiation, into something even greater. Is there any end to this initiatory process?

I suppose it’s possible, but for my money, I would say probably not. I think the process of creation/initiation goes on indefinitely, infinitely, forever. We are always becoming something more, whether slowly or quickly. Essentially, this is the process of evolution. By choosing Freemasonry, we’ve simply opted for the catalyzed reaction – the accelerated evolution. As such, we must face each catalyst that comes our way with steadfastness, equanimity, willpower, compassion, and the magic of creativity, intuition, and divine communion, if we wish to be worthy of being freed from, or perhaps more accurately, to complete the initiation of the life/death cycle. 

 

The Mystery: Why Does It Matter?

The Mystery: Why Does It Matter?

“Why do you care whether there is a God, or extraterrestrials, reincarnation, or any of that? What relevance does it have to your life?”

This is a question which I have often heard, in one form or another, when bringing up topics related to the mysteries of life, from those who are not typically inclined to ponder them. Personally, I have always found the mysteries irresistible, so this common refrain has always been somewhat baffling to me. How could you really not care whether there is a God, or extra-terrestrial life? Such apathy toward the ultimate questions of life seems unfathomable, to me.

Indeed, those who find themselves involved in Freemasonry are generally those who are inclined to explore these questions, and this is part of what draws us to the craft, esotericism in general, and what is often referred to literally as The Mysteries. This is also why the fellowship of a brotherhood of truth seekers is so precious to those who find it, because our kind so often feel alone in a world full of those who care more about their bank balance, newest electronic gadget, or mundane interpersonal dramas than the quest for ultimate reality.

So, like a fish trying to describe the ocean, for a long time it was difficult for me to articulate why these things matter to me so much when this question arose. However, I eventually did manage to create some semblance of an explanation, which I would like to share with you now. Perhaps by reading this, you will have a new answer in your repertoire the next time someone asks why you seek truth.

The short version is: I care about the mystery because the mystery is the ultimate context of my existence, and context is absolutely everything; the context of a thing defines that thing and gives it meaning. Allow me to explicate.

The Universal Existential Constant

VitruvianManThe human condition is defined by a finite or limited conscious existence, and a mystery beyond it. In fact, I believe that this is probably the condition of not just humans, but any entity, since any finite consciousness is always limited, by definition. If it had no limits, it would not be an “entity,” it would be infinite.

In other words, there are things you directly experience, and there are things beyond that, with a gradient boundary between them. Regardless of how far your awareness may expand, there is, a priori, always a boundary to it and always something beyond that boundary, which to you is a mystery.

The only possible exception to this would be if our awareness became infinite, perhaps, but we cannot really imagine that. Barring the hypothetical exception of infinity, there is always a boundary to conscious existence, and therefore, a mystery beyond it.

This would presumably also be true for any self-aware finite entity, from the lowliest worm to the most vast super-intelligent species, or even advanced spiritual beings. If they are not infinite, then it seems to me that their existence must have this structure: the known, the unknown, and the boundary between.

The Existential Island in an Ocean of Mind

9d5f825306d964f0b1fe99d921e05627One helpful metaphor is to think of our existence as a sphere, like a planet. That planet has its basic substance or ground, which for us is our direct sensory awareness. These are the things we are most certain of, because we directly experience them, and in this metaphor, they are our ground or earth, which also relates to our colloquial sayings about being “grounded” in reality. This is the reality to which we refer, our most certain, sensory reality, the bedrock of our experience.

Then, there is another layer which is beyond the ground of sensory experience, but which is near enough to be relatively certain; you can liken this to the atmosphere of our metaphorical “planet” of existence. For us, these would be facts outside of our senses, but nevertheless trustworthy, thanks to evidence and logic (to put it briefly).

For instance, I can be relatively certain that oxygen exists, a faraway country like Russia is really there, and that I have a liver, even though I’ve never truly seen or experienced any of those things. Thus, there are things I have not directly experienced, yet of which I am relatively certain. Here is where the boundary begins.

Finally, beyond that of which we are relatively certain, there is the larger Mystery, about which we ponder, and upon which we weave the fabric of our beliefs, by combining reason with imagination. To continue our planet metaphor, this would be the vast starry expanse in which our planet is suspended. Just as the cosmos is the context of a planet, whatever is beyond the boundaries of the ground and atmosphere of our existence forms the context of it.

Thus, the mystery is the context of our existence, and is experienced purely in the realm of imagination, hopefully tempered by reason. Regardless of what is actually “out there” beyond what we know with varying degrees of certainty, our experiential existence floats in a cosmos of mind and imagination because we can only imagine and reason about what is beyond the boundary of our experience and certainty.

Not only that, but no matter how far we expand our knowledge and experience, it always will float in an ocean of imagination and mystery, because that seems to be the inherent structure of any finite, experiential entity. How else could it be?

Context is Everything

a52f2b4eede4932789bf0d916be16850So, “Fine,” you might say, “the mystery is the context; why should the context matter to me?” My answer to this is that the meaning of anything essentially is derived from its context. Let’s take a very concrete example: a bar fight.

Let’s say that you witness a fight break out between two men in a bar. If you know absolutely nothing about the context of this fight, it will mean very little to you; perhaps you may have some thoughts about the volatility of alcohol and testosterone when combined in too great a quantity. In other words, to you, it is a relatively meaningless occurrence.

Let’s say that you now expand your knowledge, when someone tells you that the reason they fought is that one man was sleeping with the other’s wife. Now, to you, this is a very different bar fight, is it not? Yet, it is the same bar fight; it is the context of it in your own mind and imagination that has changed. Let’s say that you hear from yet another person that the reason the affair occurred in the first place is that the husband was abusing her; yet again, another vastly different bar fight.

Let’s say, hypothetically, that your spiritual “third eye” suddenly opened, and you were able to see that this was an unfolding of karmic patterns through time that had been in motion for thousands of years between these two souls, as they weave a pattern of flesh-bound experiences in and out of various bodies and lifetimes, trying to find a balance and transcend the illusory nature of this physical reality, for their ultimate mutual enlightenment. Yet again, a totally new bar fight, with a totally different meaning.

Why? Because with every expansion of your knowledge of the context of the fight, your experience of the fight transforms. The same is true of your entire experiential existence, the same principle is in operation every time you learn, and explore the mysteries.

That, my friends, is my answer to the question of why the mystery matters. To me, this is like something I had always subtly known but for the longest time had difficulty articulating. Perhaps it may strike you the same way, as almost obvious, yet novel in it’s explanation; or, perhaps you somehow disagree, in which case I would love to hear your perspective.

Either way, I hope that you have enjoyed it. Thanks for reading!

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.

 

The Freemason’s Words: Can the Secrets be Googled?

The Freemason’s Words: Can the Secrets be Googled?

In a discussion with a few masonic friends recently, someone asked the question:  Why are oral traditions fading away? One could dispute the premise. Still, I think the brother was onto something.  Are oral traditions still relevant? Are they slowly being replaced with technology?

In its plainest form, an oral tradition is information passed down through the generations by word of mouth that is not written.  Examples might be legends, stories, proverbs, riddles and so on. Certain modes of recognition, including masonic words and passwords are considered part of the oral tradition in Freemasonry.

Where did masonic customs originate?  The tradition becomes more understandable if we look back before the 1600’s. At that time, masonic lodges were stonemasons’ guilds of builders whose “secrets” concerned how to construct buildings. The hidden modes of1Modes of Recognition recognition, whether they were certain passwords or handshakes, were a way to identify an impostor passing himself off as the real thing. The “operative” masons were artisans that were the best at their craft. 

For reasons that are still not entirely clear, lodges evolved from “operative” to “speculative” builders. The “speculative” masons were different in that they became more interested in arcane studies. Their secrets were no longer building trade secrets but based on moral and philosophical concepts. When Masonry identified itself as a speculative craft, it placed the meanings of its allegories and symbols within a realm that is more esoteric.

Some say that these more esoteric secrets were inspired from ancient traditions – such as  Rosicrucianism, Gnosticism, or Hermeticism – however the theory is hotly debated. An opposite view is that the passwords in freemasonry are not meaningful at all.  They are not particularly earth-shattering, nor are they exactly secret. I have heard many times recently – “just google them.”

This current debate begs the question. When it comes to a mason’s words, are they a meaningless carry-over from former times? Or to the contrary, do they have some An_encyclopaedia_of_freemasonry_and_its_kindred_sciences_-_comprising_the_whole_range_of_arts,_sciences_and_literature_as_connected_with_the_institution_(1887)_(14762810774)deeper significance for masons today?

Definitions by Albert G. Mackey

Usually when I have a question or questions that I have been wondering about, I must confess I use any resource available, including the internet to research that topic and related topics. At the same time, I am very careful. There are many things that I will read “everyone knows” that are simply untrue. It is amazing how many things fit this category.

Often when confronted with some sort of puzzle in masonic research I go to Mackey’s Encyclopedia of Freemasonry. In this case, he lays out some very interesting distinctions between the various kinds of masonic words.

Mackey gives several different definitions – 

  1. Recognition Word: Identifies one brother to another as a means of recognition.
  2. Lost Word: Relates to the mythical history of a venerated lost word in which a temporary word was substituted.
  3. Sacred Word: Applies to the unique word of each degree, to indicate its peculiarly sacred character.
  4. Significant Word: Used as a word that is equivalent to a sign in each degree of the craft.
  5. True Word: Indicates a symbol of Divine Truth.

As you can easily see, he illustrates a hierarchy of words.  Some words, like recognition words, are more matter of fact, the ones that can be transmitted mouth to ear.  But other words, like the True Word are more mysterious. The True Word, he says, is the most philosophic and sublime.

The Word becomes the symbol of Divine Truth, the loss of which and the search for it constitute the whole system of Speculative Freemasonry.  ~ Bro. Albert Mackey 

Is it possible, then, that the real secrets of Masonry cannot be heard by the ear or uttered in words? If this is true, where are the secrets hidden?8097861684_b0d6213661_z

When faced with deep philosophical questions it’s sometimes nice to look at old allegories for wisdom. Here’s one of my favorites.

Man’s Divinity: Where to Hide the Stolen Jewel?

There was a time in the history of the race when the gods stole from man his divinity, and meeting in a high conclave, sought to decide where to hide that which they had stolen.

One god suggested that they hide it on another planet, for there man could not find it, but another god arose and said that man was innately a great traveler and they had no guarantee that, eventually, he might not find his way there. 

“Let us,” he said, “hide it in the depths of the sea, at the bottom of the ocean for there it will be safe.” 

But again, a dissenting voice was heart, and it was pointed out that man was great natural investigator, and that he might someday succeed in penetrating to the deepest depths, as well, as the greatest heights.

(As you might suspect, the problematic discussion ends with one member of the conclave suggesting as the final hiding place the following location…)

“Let us hide the stolen jewel of man’s divinity within himself, for there he will never look for it.”* 


The Secrets of True Masonry

Sometimes when we think of The Craft, we only think of meetings, dues, minutes, and rituals, etc. True Masonry, however, is a system of enlightenment. It is a quest for the hidden within us, the precious jewel. The Lodge is a bastion of virtue. Add to this the desire to live the high principles of Brotherly Love, Relief, and Truth. Then add the passion for creativity to make the “builder’s art” truly artistic through the Arts and Sciences.

BEHOLD!  You have found the true secrets of Masonry.


Like all the things most worth knowing, no one can know it for another, and no one can 330px-Da_Vinci_Vitruve_Luc_Viatourknow it alone. It is known only in fellowship – by the touch of life upon life, hand to hand, breast to breast, spirit upon spirit.

The secrets are a way for Masons to bond with another. It’s something we all share together. Each person knows “The Word” according to his own quest and capacity.

Humanity has always been filled with curiosity about things unknown or unseen.  I like to think that oral traditions have not disappeared. Their settings may change, but their power and use remain.

Can the secrets be Googled? Sure, you may find some interesting facts about the Craft. In the end, however, the best hiding places for the mason’s mysteries are where we least expect them.

The attentive ear receives the sound from the instructive tongue, and the mysteries of Freemasonry are safely lodged in the repository of faithful breasts. ~ Masonic Monitor


*Note: The ancient allegory can be referenced in Foster Bailey’s Spirit of Masonry.