Ancient Egyptian Religion – Part III

December 10, 2018 By Pictishwitch in Esotericism, History, Theology Tags: Akh, Ancient Egypt, Ancient Mysteries, Birth, Death, Dieties, Egypt, Egyptian Book of the Dead, Festivals, Freemasonry, Freemasons, Heka, Humanity, Karnak, Magic, Mason, Masonry, Memphis, Naming, New Kingdom, Oracles, Pharaoh, Pharaohs, Ritual, Rituals, Sacred Sites, Temple, Theology Leave a comment

This is the third post of a three part series the religion of the ancient Egyptians. Part one can be read here and Part two can be read here.

Temples were a part of Egyptian history from the very beginning, and could be found in most towns at the height of Egyptian civilization. There were both mortuary temples designed to serve the spirits of deceased pharaohs, and temples dedicated to patron deities, although the difference wasn’t always clear because the concepts of divinity and kingship were so intimately intertwined.

For the most part, state-run temples were not meant to be places for the general public to worship. Instead, these temples functioned as houses for the deities, whose physical images, like statues, acted as their surrogates, and were cared for and given offerings accordingly. These services were considered necessary to sustain the deities, so that they, in turn, could maintain the universe itself. Thus, temples were fundamental to Egyptian society, and vast resources were devoted to their upkeep, which included both large estates of their own, and donations from the monarchy. Pharaohs often expanded temple estates as part of their obligation to honor the deities, which resulted in many temples growing to enormous size. However, not all deities had temples dedicated to them, as many deities who were considered important in official theology were only minimally worshipped otherwise, and many household deities were the focus of universal reverence rather than temple ritual.

The earliest Egyptian temples were small, short-lived structures, but through the Old and Middle Kingdoms they became more elaborate, and were increasingly built out of stone. By the New Kingdom, the standard temple was built along a central processional way that led through a series of courts and halls to a sanctuary, which housed a statue of the temple’s deity. Admittance to this most sacred part of the temple was restricted to the pharaoh and the highest-ranking priests. In addition to the actual temple itself, temple complexes also included workshops and storage areas, and a library where the temple’s sacred writings and everyday records were kept, and which also served as a center of learning.

In theory, it was the duty of the pharaoh to carry out temple rituals, since he was Egypt’s official representative to the deities. In reality, priests almost always carried out these ritual duties. During the Old and Middle Kingdoms, there was no separate class of priests; instead, many government officials served in this capacity for several months out of the year before returning to their secular duties. It was not until the New Kingdom that professional priesthood become widespread, although most lower-ranking priests remained part-time. Temple staff also included many people other than priests, such as musicians and chanters for temple ceremonies. Outside the temple itself were artisans and other laborers who helped supply the temple’s needs, and farmers who worked on temple estates. All were paid with portions of the temple’s income. As a result, large temples were very important centers of economic activity, sometimes employing thousands of people.

Egyptian Temple Rituals

State religious practice included both temple rituals involved in the cult of a particular deity, and ceremonies related to divine kingship. Among the latter were coronation ceremonies and the Sed festival, a celebration and ritual renewal of the pharaoh’s strength that took place after he had held the throne for thirty years, then every three or four years after that.

Temple rituals included rites that took place all across Egypt, and rites limited to single temples or to the temples of a single deity. Some were performed daily, while others took place annually or occasionally. The most common temple ritual was the morning offering ceremony, performed daily in temples across Egypt. In it, a high-ranking priest, or sometimes the pharaoh, washed, anointed, and elaborately dressed the deity’s statue before presenting it with offerings. Once the deity had consumed the spiritual essence of the offerings, the items themselves were distributed among the priests.

There were still quite a few less frequent temple rituals, or festivals, with dozens occurring every year. These festivals often went beyond simple offerings to the deities, and could involve anything from reenactments of particular myths to the symbolic destruction of the forces of chaos. Most of these events were likely celebrated only by the priests and took place only inside the temple. However, the most important temple festivals, like the Opet Festival celebrated at Karnak, usually entailed a procession carrying the deity’s image out of the sanctuary in a model barque to visit other meaningful sites, such as the temple of a related deity. Commoners would gather to watch these processions, and sometimes received portions of the unusually large offerings given to the deities on these occasions.

Sacred Sites, Magic, and Oracles

At many sacred sites, the ancient Egyptians worshipped individual animals, which they believed to be manifestations of particular deities. These animals were chosen based on specific sacred markings, which were believed to demonstrate their suitability for the role. Some of these cult animals retained their positions for the rest of their lives, as with the Apis bull worshipped in Memphis as a manifestation of Ptah. Other animals were chosen for much shorter periods. These cults grew more popular in later times, and many temples began raising stocks of such animals from which to choose a new divine manifestation.

The ancient Egyptians used oracles to ask deities for knowledge or guidance. These oracles are known mainly from the New Kingdom onward, although it’s likely they appeared much earlier. People of all classes, including the pharaoh, asked oracles questions and, especially in the late New Kingdom, their answers could be used to settle legal disputes or inform royal decisions. The most common way to consult an oracle was to pose a question to the divine image while it was being carried in a festival procession, and then interpret an answer from the barque’s movements. Other methods included interpreting the behavior of cult animals, drawing straws, or consulting statues through which a priest apparently channeled. The means of discerning the deity’s will conferred a great deal of influence onto the priests who channeled and interpreted the deity’s message.

Popular religious practices included ceremonies marking important transitions in life, such as birth – because of the danger involved in the process – and naming, because the name was believed to be a crucial part of a person’s identity. The most important of these ceremonies were those surrounding death, because they ensured the soul’s survival beyond it. Other religious practices sought to discern the deities’ will or seek their knowledge. These included the interpreting of dreams, which could be viewed as messages from the divine realm, and the consulting of oracles. People also attempted to affect the behavior of the deities, in order to benefit themselves, through magical rituals.

The word “magic” is the closest translation of the ancient Egyptian term heka. Heka was considered a natural phenomenon, the force that created the universe and which the deities used to work their will. Ancient Egyptians believed that humans could also use heka, and magical practices were closely intertwined with religion. In fact, even the regular rituals performed in temples were considered to be magic. Individuals also frequently used magical techniques for personal goals. Although these purposes might harm others, no form of magic was considered harmful in itself. Instead, magic was seen primarily as a way for humans to prevent or overcome negative occurrences.

Ancient Egyptian Religion – Part II

November 26, 2018 By Pictishwitch in Esotericism, History, Theology Tags: Akh, Amun, Ancient Egypt, animals, Apep, Ba, Chaos, Coffin Texts, Cosmic Egg, Cosmos, Deity, Divinity, Duat, Egypt, Egyptians, falcon, Freemasonry, Harmony, Hermopolis, History, Horus, Isis, Justice, Ka, Kings, Ma'at, Masonry, Order, Osiris, Pharaohs, plants, Ra, Religion, scarab beetle, the elements, Third Intermediate Period, Widow's Son Leave a comment

This is the second post of a three part series the religion of the ancient Egyptians. Part one can be read here.

There has been a long debate among Egyptologists regarding the degree to which ancient Egyptians considered the Pharaoh a god. The consensus at the moment seems to be that the ancient Egyptians viewed royal authority itself as divine. Thus, while recognizing that the Pharaoh was human and subject to human weakness, the ancient Egyptians simultaneously considered him a god, because he was the incarnation of the divine power of kingship. In this role, he acted as intermediary between the people of Egypt and the gods. He was essential to upholding Ma’at, both by maintaining justice and harmony in human society, and by sustaining the gods with temples and offerings. For these reasons, one of the Pharaoh’s jobs was to oversee all state religious activity.

The Pharaoh was also associated with many specific deities. He was directly identified with Horus, who represented kingship itself, and was seen as the son of Ra, ruler and regulator of nature as the Pharaoh was the ruler and regulator of society. By the New Kingdom (1550–1069 BCE) the Pharaoh was also associated with Amun, the supreme force in the cosmos. Upon his death, the Pharaoh attained full godhood. In this state, he was directly identified with Ra, and was also associated with Osiris, god of death and rebirth who was the father of Horus. Many mortuary temples were dedicated to the worship of deceased pharaohs as gods.

The Journey of the Soul

The ancient Egyptians had intricate doctrines about death and the afterlife. They believed that humans possessed a ka, or life force, which left the body at the moment of death. In life, the ka received its sustenance from food and drink, so they believed that, to live on after death, the ka must continue to receive offerings of food, whose spiritual essence it could still absorb. Each person also had a ba, which consisted of those spiritual and personality characteristics that were unique to each individual. Unlike the ka, the ba BaKaAkh stayed attached to the body after death.

Egyptian funeral rituals were designed to release the ba from the body so that it could move freely, and to rejoin it with the ka so that, together, they could become the akh (meaning “magically effective one”), which they conceived of as mind as a living entity. Nevertheless, it was also important that the body of the deceased be preserved, as the ancient Egyptians believed that the ba returned to its body each night to renew itself, before emerging in the morning as part of the akh.

In early times, ancient Egyptians believed the deceased pharaoh ascended to the sky and dwelled among the stars. However, over the course of the Old Kingdom (c. 2686–2181 BC), he came to be more closely linked with the daily rebirth of the sun god Ra and with the underworld ruler Osiris, as those deities grew more important.

By the time the New Kingdom rolled around, ancient Egyptians believed that the ka and the ba had to escape an assortment of supernatural perils in the Duat (the realm of the dead), before submitting to a final judgment, known as the “Weighing of the Heart,” WeighingoftheHeart carried out by Osiris and the Assessors of Ma’at.

This judgment consisted of, the gods comparing the actions of the deceased while alive (symbolized by the heart) to Ma’at, to determine whether he or she had behaved in accordance with the principles of Ma’at. If the deceased was judged worthy, his or her ka and ba were united into an akh. There were several coexisting beliefs about the destination of the akh. Frequently, the worthy dead were said to dwell in the realm of Osiris, a lush and pleasing land in the underworld. The solar vision of the afterlife, in which the deceased akh traveled with Ra on his daily journey, was still associated with royalty, for the most part, but could be extended to others as well. Over the course of the Middle and New Kingdoms, the notion that the akh could also visit the world of the living, and magically affect events there to a certain degree, became increasingly widespread.

Myth of Osiris, Isis, and Horus

The most important of all ancient Egyptian myths was the story of Osiris and Isis. It is the tale of the divine ruler Osiris, who was murdered by his jealous brother, Set, a god often identified with the forces of chaos. Osiris’ sister and wife, Isis, resurrected him so that EyeofHorusPillars they could conceive an heir: Horus. Osiris then entered the underworld and became the ruler of the dead.

After he grew up, Horus fought and defeated Set to become king himself. The association of Set with chaos, and the identification of Osiris and Horus as the rightful divine rulers, provided a rationale for the succession of Pharaohs and set up the Pharaohs as the upholders of order. At the same time, the death and subsequent rebirth of Osiris was connected to the Egyptian agricultural cycle, in which crops grew in the wake of the flooding of the Nile, and also provided a template for the resurrection of the human ka and ba after death.

Another important motif in ancient Egyptian myth was the journey of Ra through the Duat each night. During the course of this journey, Ra would meet with Osiris, who served as an agent of regeneration, so that his life was renewed. Ra would also battle each night with Apep – a serpentine god that represented chaos. The defeat of Apep and the meeting with Osiris would ensure the rising of the sun the next morning, a daily event that symbolized rebirth and the victory of order over chaos.

Importance of Funerary Texts

Among the most notable and thoroughly preserved Egyptian writings are funerary texts designed to ensure that the deceased made it to a pleasant afterlife. The earliest of these are the Pyramid Texts. They are a loose collection of hundreds of spells, inscribed on the walls of royal pyramids during the Old Kingdom, which were intended to magically provide pharaohs with the methods by which they could take their place in the company of the gods in the afterlife. The spells appear in differing arrangements and combinations, and a handful of them appear in all of the pyramids.

At the end of the Old Kingdom a new group of funerary spells, which included material from the Pyramid Texts, began to appear in tombs, but these were primarily inscribed on coffins. This collection of writings, known as the Coffin Texts, was not reserved for royalty, but turned up in the tombs of non-royal officials. In the New Kingdom, various new funerary texts emerged, of which the most well known is the Book of the Dead. Unlike the earlier texts, it frequently features extensive illustrations, or little scenes. The Book of the Dead was copied on papyrus and sold to the common people to be placed in their tombs.

The Coffin Texts included sections with detailed descriptions of the underworld, along with instructions on how to overcome its dangers. In the New Kingdom, this material inspired a number of “books of the underworld,” including the Book of Gates, the Book of Caverns, and the Amduat. Unlike the previous loose collections of spells, these underworld books are organized portrayals of Ra’s passage through the Duat, and through metaphor, the journey of the deceased’s ka and ba through the realm of the dead. These texts were originally restricted to the tombs of pharaohs, but in the Third Intermediate Period (1069–744 BCE) their use was widespread.

To be continued…

Triangles Everywhere

November 21, 2018 By Kristine Wilson-Slack in Formal Science, History, Philosophy Tags: Alchemy, Astrology, Co-Freemasonry, Co-Masonry, Euclid, Freemasonry, Geometry, Grand Triune, Mason, Masonry, Plato, Pythagoras, Seven Liberal Arts and Sciences, Thales of Miletus, The Pythagorean School, Triangle, Triangles Leave a comment

I was recently exploring the idea of the triangle – its form, function, stability, and meanings. In Freemasonry, as in many traditions, the triangle holds significant influence in symbolic meanings.

A triangle is a polygon with three sides and three vertices. There are many forms of triangles – right, equilateral, obtuse, acute, isosceles, and scalene. There are also oblique and degenerate triangles. Triangles may be multiple types. Triangles are generally believed to be two-dimensional objects whose interior angles, at least in Euclidean space, equal 180 degrees. They can be various shapes but the ones most often seen are right triangles and equilateral triangles.

Of the triangle knowledge from history, the famous philosophers Pythagoras, Plato, and Euclid are known best for theorems, ideas, and esoteric supposition surrounding the form. The form is so basic that it’s most likely older than written history. Ancient petroglyphs, such as those from Columbia, the Sierras in North America, and Mexico, show humans with bodies and heads in the form of triangles. This is a basic shape that mimicked the human form, with wide shoulders and narrow waist, or a wide head crown and narrow chin. There isn’t anything to indicate, in-depth, the symbolic meaning of the triangle other than it being incorporated into the human form.

The Egyptians used the triangle quite often, generally in the realignment of land plots after the Nile floods but also in architecture. In a 2000 thesis article regarding the “sacred triangle,” the author asserts that Egyptians knew and used, even in the Old Kingdom, the “sacred triangle” of 3:4:5. Indeed, the author goes on to state that using straight vertices, or a “simple, straight vertical pole,” to find location or identify specific time of day or days of the year. While this is a heavy-mathematics article, the reader might find some deeper, symbolic meanings in the geometry.

During the 6th C. B.C.E., the School of Pythagoras became known for its theorem regarding the formation of the ‘sacred triangle.’ Pythagoras left no mathematical writings of his own, while Euclid and Plato did. Thales of Miletus is really the creator of basic mathematics and geometry, and probably the first to give us theorems about the triangle. Pythagoras, who created the words philosophy and mathematics, is more well-known and did much to bring the form of the triangle into deeper meaning.

To Pythagoras, the number 10 was the holiest of numbers; the tetractys is a triangle form of 10 dots, created by interlinking the dots into nine triangles forming the 10th, larger triangle. It is used to symbolize the creative forces of the universe. From ancient-symbol.com, “In the figure, the first row has a single point that is representative of the Creator, the active principle, the divine power behind all creation and is associated with wisdom. The second row contains two points that represent the passive principle and are associated with friction, movement, impulse, strength, and courage. The third row with three points signifies the world coming out of the union of the above two, a union of physical and mental balance and is associated with harmony. The fourth row has four points that represent the four liberal arts & sciences that complete the world. These four points symbolize the four elements of earth, fire, air, and water.” This was, generally speaking, the first time that the philosophical meaning of a number, its holiness and perfection, being derived from pure mathematical reasoning rather than from inductive reasoning. It was more than the total of our fingers on our hands. Another interesting article on the triangle and tetractys, among other things, can be found here: http://www.projectawe.org/blog/2015/12/21/up-and-down-the-monochord-part-iii-triangle-trinity-unity. The author of this blog does a very good and thorough job of digging into these ideas, and I would highly encourage everyone interested in these subjects to read it.

In the alchemical writings of the Middle Ages, the classical elements of hermeticism were based off the form of the triangle, turned upward or down, with a line to denote the opposite or without to indicate the base elements. The conjoining of fire and water is indicative of balance and achieving perfection. The triangle is also seen in the “triangle of art” also known as Solomon’s Triangle. The circle in that triangle represents the space where spirits are called, with the triangle representative of the safe space from which the magician worked.

Triangles in astrology are seen as very positive, and a grand trine, or golden triangle, is seen as a creative, harmonious flow of energy in a person’s life; they generally are composed of the objects being in the same elements, in the form of an equilateral triangle.

Triangles are a form of stability, where two extremes are balanced by a third point. Triangles are everywhere in Freemasonry, overt and subtle, and have different stories surrounding each. These different stories speak to individuals differently even if the core remains the same; depending on the degree being worked and studied, the aspirant may find different aspects of the same truth. These truths are not much different than the ancient Egyptians and Greeks found and used in their daily lives. There are always extremes and balance is achieved by that third, divine point. One might also see that all emanates from the Divine, the single point, which may also turn into that point within a circle which is perfect balance. The perfect man may be the one who finds equilibrium during whatever storm shakes him. Taking this symbolism into our daily lives and applying it to our relationships with people is really the value of the study of symbol. We can work toward being the middle point between extremes, able to see both sides in equal measure. A more holistic view of those things that permeate our lives creates a better person.

Soma and the Holy Grail: What Role Have Psychedelics Played in the Mysteries?

November 18, 2018 By jonathandinsmore in Behavioral Science, Esotericism, History, Natural Science Tags: Acacia, Albert Hoffman, Alchemy, Ancient Egypt, Ancient Hebrews, Ancient Mysteries, Aristotle, Ayahuasceros, Blue Lotus, Brahmanism, Brahmins, Brother P.D. Newman, Cicero, Descartes, Eleusinian Mysteries, Freemason, Freemasonry, Freemasons, Gordon Wasson, Hermeticism, Hinduism, Hiram Abiff, History, Holy Grail, Homo Sapiens, Indigenous People, Mason, Masonry, Masons, National Center for Biotechnology Information, Natural Science, Northern Sami, Osiris, Philosophers Stone, Plato, Plutarch, Psychedelics, Psychonautics, Research, Rosicrucianism, Science, Scottish Rite, Shamans, Soma, Stoned Ape Theory, Theosophy, Tree of Life, Vedic Religions 1 Comment

In the past two decades, the world has seen a renaissance in research on psychedelics, after being completely banned for the previous twenty-five years. Continuing the research that was done in the 1950s and 60s, scientists are further validating that the use of psychedelics in a therapeutic context has a high success rate for treatment of various mental disorders, ranging from addiction to depression and social anxiety. The research seems to indicate that it’s possible to treat, or in some cases perhaps cure, long-term mental disorders with only a short series of psychedelic-assisted therapeutic sessions.

Psychedelics are arguably much more fascinating than any other class of psychopharmacologicals, in that the action which produces the healing effects is not simply an alteration of mood, but rather the creation of a radically altered, non-ordinary state of consciousness, leading to an acceleration and exacerbation of dormant or subconscious mental processes, which the patient can then face and deal with, to ultimately resolve the underlying psychological issue. It also includes, in some cases, the manifestation of the classical mystical experience, which has a healing power all it’s own. This last case is perhaps the most interesting as it relates to freemasonry, hermeticism, alchemy, and gnosticism, and the ancient mysteries to which we trace our origins.

Among the stories and legends of the esoteric mystery traditions are various clues and indications that psychedelics have played a role. So, how great a role have these magical substances played in the origins of Freemasonry and related occult sciences?

Ancient Psychedelic Use: Shamans to Kykeon

If current indigenous peoples are any indication, we can be fairly certain that humans have been utilizing psychedelics perhaps since we became human. The Stoned Ape Theory, though considered radical by many evolutionary theorists, posits that psychedelic consumption may even have been a primary contributing factor to our development of language, culture, abstract thought, and everything that we typically regard as uniquely human.

Regardless of whether psychedelics were critical for our evolution to homo sapiens, there is no question that psychedelics have played a critical role in human life, particularly as it relates to the religious, or sublime. Shamans have been using these compounds for various purposes ranging from healing to divination, initiation, and ritual communion with spirits presumably from the time humans first gathered in tribes. This pattern extends even to this day, including the Ayahuasceros of the Amazon rainforest, the far Northern Sami using amanita muscaria mushrooms, the indigenous people of Central America’s consumption of psilocybin mushrooms, and in the depths of Africa where Iboga and other plant medicines are still used for healing and initiation rites. These are simply some of those ancient traditions which have survived to modern times, but we can reasonably infer that untold numbers of other cultures, now wiped out by colonialism and religious persecution, have utilized psychedelics for spiritual and other purposes from time immemorial.

psychedelic soma Among the history of what we refer to as civilization, we have evidence that the shamanic thread continued and evolved as a component of some earlier human societies. Perhaps the oldest example is that of Soma, a mysterious drink consumed by the Brahmins of India, who are the highest priestly caste in traditional Indian culture. Soma was also used by Zoroastrians of ancient Mesopotamia, meaning it extended beyond the boundaries of modern India. Some of the most ancient texts of the Vedic religions speak at length about Soma and its effects, which included mystical experiences, feelings of bliss, lightness of being, inspiration, and visionary states. Although there is no consensus or absolute proof of exactly what the ingredients for Soma were, the descriptions of its effects certainly fit the bill of a psychedelic. This doubtlessly influenced the philosophies and traditions of India, which ultimately have impacted the Western mystery traditions to some extent.

eleusinian mysteries kykeon
Another famous ancient psychedelic brew a bit closer to home for the Western mysteries is Kykeon. Kykeon was a visionary drink which was imbibed at the ancient rites of Eleusis, commonly known as the Eleusinian Mysteries. The most popular theory on its ingredients is that it was made from barley infested with the fungus ergot, which contained alkaloids similar to LSD. No one knows with absolute certainty what happened in these rites, but they involved the participant going into an underground cavern or structure to drink the Kykeon and undergo a death and rebirth, an experience which was said to free the participant from fear of mortality. These psychedelic rites were undergone by great philosophers and influential figures including but not limited to Plato, Plutarch, Cicero, Aristotle, many playwrights, and the highest hierophants and priests of the day. Plutarch wrote:

“Because of those sacred and faithful promises given in the mysteries…we hold it firmly for an undoubted truth that our soul is incorruptible and immortal…when a man dies he is like those who are initiated into the mysteries. Our whole life is a journey by tortuous ways without outlet. At the moment of quitting it come terrors, shuddering fear, amazement. Then a light that moves to meet you, pure meadows that receive you, songs and dances and holy apparitions.”

These are some of the most famous examples of psychedelic use in ancient civilizations, and it seems to me that there are clearly symbolic correlations to the Eleusinian Mysteries in modern masonic ritual, at least in general theme of death and rebirth.

Psychedelic Traces Left by Egyptians and Hebrews?

Perhaps most significant to freemasonry, alchemy, and hermeticism are the clues of possible ritual psychedelic use in ancient Egyptian, and even Hebrew cultures. However, these cultures’ psychedelic traditions are also the least popularly explored, or supported by evidence. While there is some speculation about the Egyptians’ use of blue lotus, which does have psychoactive properties, this particular plant is not known to be psychedelic at any dosage. Rather, it has a more mild, sedative effect. What is far more interesting is the possibility, though only supported by scant clues, of the Egyptian and perhaps Hebrew ritual use of acacia.

Egyptian acacia Acacia’s significance is attested to throughout ancient Egyptian hieroglyphic writings, where some even believe that it is equivalent to the Ished Tree, or the Tree of Life. Historians believe that Egyptians used acacia for a wide variety of medicinal applications, including the treatment of wounds, eye problems, and skin disease. Mythologically, the first Gods of Egypt were born beneath, or emerged from the acacia. In one version of the death of the God Osiris, he was buried in a coffin of acacia, out of which a new acacia tree sprouted, and Horus emerged. This is commonly regarded as one of the possible origins of the story of Hiram Abiff.

It just so happens that this plant so revered both medicinally and mythologically by the Egyptians also contains large quantities of the single most potent psychedelic known to man, n, n-dimethyltryptamine, more commonly known as DMT. This has been referred to by some as The Spirit Molecule, and is also thought to possibly be produced naturally in the pineal gland of the brain, which was also theorized by Descartes to be the “Seat of the Soul.”

moses burning bush acacia In the Hebrew tradition, acacia is likewise regarded as sacred, and one controversial Israeli scholar even thinks that Moses may have had a psychedelic experience, possibly arrived at through the use of acacia, when he saw the burning bush on Mount Horeb. The acacia would likely have been combined with other plants which are also native to the region, which would add MAOIs to render the DMT orally active. If true, this would be a middle-Eastern analog to the ayahuasca of the Amazonian rainforest shamans, using different plants which are native to the Middle East, but with the same active components.

There also seems to be some evidence that the use of psychoactive ritual incense of various sorts was a very common method of communing with God or various supernatural beings, which the Hebrews (among other ancient peoples) brought with them from Egypt as they wandered the desert. This tradition was possibly even revived temporarily by King Solomon, according to a speculative interpretation of certain biblical passages about the dedication of Solomon’s temple. If true, presumably the sacred acacia might be among the plants used as this sacred incense for divine communion, given it’s highly psychedelic contents.

While the theory of Egyptian and Hebrew use of acacia for its psychedelic properties is not heavily supported by concrete evidence, the more well-established fact that both cultures regarded the plant as extremely sacred and medicinally useful should lead us to at least ask the question: Was their reverence for the sacred acacia purely because of its medicinal and perhaps symbolic significance? Or did it also represent for them a gateway to other realms, in which they could die and be reborn, or connect with supernatural intelligences?

A Psychedelic Thread Through History

Because of the prevalence of the use of psychedelics in rites and rituals in various civilizations throughout ancient history, we must ask ourselves: Did they simply stop, and their use in civilization die out until their rediscovery by Albert Hoffman, Gordon Wasson, and others in the mid-20th century? This seems like a strange idea, and if true, requires some explanation. Certainly, from a historical perspective, the spread of the Abrahamic faiths correlated to a decline, or more accurately, a persecution and religious cleansing of all psychedelic rites and rituals, particularly in Europe. This was certainly the reason for the fall of The Eleusinian Mysteries, and all similar “pagan” rites in general, whether involving psychedelics or not.

At least by outward appearances, the ancient mystery traditions seem to have been crushed beneath the heel of dogmatic empires, and to have disappeared from mainstream knowledge. Yet, you and I both know that they did not disappear, they merely went into hiding during the millennia of Abrahamic regimes.

Could the same be true of the ritual and sacramental use of psychedelics? Have traditions such as alchemy and hermeticism kept the use of some types of psychedelic compounds alive secretly, or are their practices the symbolic echoes of ancient psychedelic rites? Certainly, figures such as the controversial hermeticist Aleister Crowley employed drugs of various kinds in ritual and magical use, but there is no known use of substances like this, or even much discussion of it, in organizations like Theosophy, Rosicrucianism, or Freemasonry.

In lieu of any direct evidence of the ritual use of psychedelics in the more widespread modern mystery traditions, I present to you an alternative hypothesis: Could it be that these traditions hand down to us ritual structures which were originally based on psychedelic use, and that these ritual structures so painstakingly preserved through the millennia are like a holy grail, a container into which the sacred waters of psychedelic experience are waiting to be poured?

Certainly, based on what we know about psychedelics through both modern science, ancient shamanism, and the explorations of modern psychonauts, the ritual experiences of death and rebirth so emphasized in these traditions would almost certainly be given an exponential increase in potency, if undergone in a psychedelic state. On the other hand, the legal and ethical ramifications of doing so right now would be extremely prohibitive; however, perhaps someday in the future, when the therapeutic and religious ritual consumption of psychedelics is more widely accepted, as it is no doubt destined to be by the march of progress, this could be a possibility.

I’ll leave you with this passage from P. D. Newman, a Brother of the Scottish Rite:

The principle goal of Alchemy was (and is) the production of the lapis philosophorum. The Alchemical axiom states that the coveted stone is made “not of stone, not of bone, not of metal.” That is to say, it comes not from the mineral kingdom and not from the animal kingdom. It must, therefore, be deduced that the true stone of the philosophers is to be found only within the vegetable kingdom… the production… [was said to be derived] from the mysterious prima materia, or first matter… Truly, acacia is referred to precisely as the prima materia by both Cagliostro and Melissino in the respective Alchemico-Masonic rites authored by them. The same is true of the Fratres Lucis…

“The search for physical immortality proceeds from a misunderstanding of the traditional teaching. On the contrary, the basic problem is: to enlarge the pupil of the eye, so that the body with its attendant personality will no longer obstruct the view. Immortality is then experienced as a present fact.” …The Alchemists purport that the stone of the wise has the power to give its possessor the knowledge of his very immortal soul. Hence, it’s also being called the stone of projection. For, the soul of its possessor is the very thing that appears to be projected upon the stone’s proper application.

Masonic Poetry

November 8, 2018 By Kristine Wilson-Slack in History, Literature Tags: A Mason's Song, A Pilgrim's Way, Albert Pike, Alexander Pope, Benjamin Franklin, Bro. Rudyard Kipling, C. M. Boutelle, Carl Claudy, Co-Freemasonry, Co-Mason, Co-Masonry, Co-Masons, Freedom, Freemasonry, In Fellowship, Jonathan Swift, Joseph Fort Newton, Manly P. Hall, Mark Twain, Mason, Masonic, Masonic Poetry, Masonry, Oscar Wilde, Poetry, Ritual, Ritualist, Robert Burns, Shakespeare, Sir Arthur Conan Doyle, Sir Walter Scott, The age of Enlightenment, The Struggle for Freedom, Victor, W.H. Auden 1 Comment

Poetry is “literary work in which special intensity is given to the expression of feelings and ideas by the use of distinctive style and rhythm; poems collectively or as a genre of literature.” Poetry tends to be those written works which are short in phrase or sentence and long on emotion, wanting to evoke sympathy or empathy in the reader. Poetry may take stiff, rhythmic inflection or it may be flowing, more akin to prose. From Auden to Shakespeare to Solomon, poetry has struck a chord in human consciousness for thousands of years and its popularity has not waned in modernity.

Poetry, in a modern mindset, may not feel very relevant. We have, literature-wise, moved from very constructed and structured forms of poetry to the later 20th and early 21st century use of exploded syntax, compound words, and disjointed phrasing. Modern poetry uses the impact of singular language to convey emotions based on the listener’s personal experience. While this is true of all poetry, the poetry of the 18th, 19th, and early 20th centuries were far more lyrical and visual, wrapping the listener into not only the emotional impact of words but drawing them into a mindset where those emotions were relevant.

An example is the poem “Victor” by W.H. Auden. It is a ballad form to tell the story of one man’s life journey. It starts thus:

Victor

Victor was a little baby,
Into this world he came;
His father took him on his knee and said:
Don’t dishonour the family name.

Victor looked up at his father
Looked up with big round eyes:
Victor, my only son,
Don’t you ever tell lies.

This is a very rigid structure, true to Auden’s voice and style and while it does evoke very specific emotions, it does so in the context of a very visual story.

Over the past three centuries, there have been many writers who have joined the Masonic Fraternity: Robert Burns, Joseph Fort Newton, Manley Palmer Hall, Carl H. Claudy, Mark Twain, Rudyard Kipling, Jonathan Swift, Sir Arthur Conan Doyle, Benjamin Franklin, Sir Walter Scott, Oscar Wilde, and Alexander Pope. Very few of these authors wrote directly about Freemasonry and even fewer were poets.

In reading some Masonic poems, it is clear that while there is form and structure, there are varying degrees of illustration. Brother Robert Burns, who wrote specifically about becoming a Mason, has a lyrical style and dancing emotion, with little meaning to the non-Mason:

A Mason’s Song (excerpt)

I cryed and wailed but nought availed
He put a forward face on
And did avow that he was now
A free accepted Mason.

Still doubting if the fact was true
He gave me demonstration
For out he drew before my view
The Jewels of a Mason.

Rudyard Kipling, known for his beautiful and insightful poetry, penned this, “A Pilgrim’s Way,” specifically about Masonry. The first stanza is below.

A Pilgrim’s Way

I do not look for holy saints to guide me on my way,
or male and female devilkins to lead my feet astray.
If these are added, I rejoice — if not, I shall not mind
So long as I have leave and choice to meet my fellow-kind.
For as we come and as we go (and deadly-soon go we!)
The people, Lord, Thy people, are good enough for me!

While I find such poetry easy to relate to as a Freemason, I struggle with the idea of Masonic poetry bringing about the same emotions as the actual experience of Freemasonry. Metaphysical or esoteric poetry of the Age of Enlightenment seems to be more fitting to stimulating the Masonic ideals that the ritual may provide. Think, John Donne or John Davies. Yet, there can be some Masonic Poetry which stirs the ideals in the listener, be they Freemason or not. Take this example, from 1915 by Freemason C. M. Boutelle, entitled “In Fellowship.”

In Fellowship

My foot to thy foot, however thy foot may stray;
Thy path for my path, however dark the way.
My knee to thy knee, whatever be thy prayer;
Thy plea my plea, in every need and care.
My breast to thy breast, in every doubt or hope;
Thy silence mine too, whatever thy secret’s scope.
My strength is thy strength, whenever thou shalt call;
Strong arms stretch love’s length, through darkness, toward thy fall!
My words shall follow thee, kindly warning, fond,
Through life, through drear death-and all that lies beyond!

Masons and non-Masons alike can relate to this kind of call of strength in character and love; however, the Freemason will find it particularly significant due to his or her experiences within Freemasonry. There are many beautiful examples of poetry of Freemasons which can be both affecting and lyrical, pleasant to the soul and to the ear. A good deal of Masonic poetry espouses the ideals of the Order in many ways which do not specifically discuss ritual. Even Albert Pike, a thorough ritualist and writer, brought a Freemason’s ideals to poetry. An example of one of his poems is below.

The Struggle for Freedom

The Ancient Wrong rules many a land, whose groans
Rise swarming to the stars by day and night,
Thronging with mournful clamour round the thrones
Where the Archangels sit in God’s great light,
And, pitying, mourn to see that Wrong still reigns,
And tortured Nations writhe in galling chains.
From Hungary and France fierce cries go up
And beat against the portals of the skies;
Lashed Italy still drinks the bitter cup,
And Germany in abject stupor lies;
The knout on Poland’s bloody shoulders rings,
And Time is all one jubilee of kings.
It will not be so always. Through the night
The suffering multitudes with joy descry
Beyond the ocean a great beacon-light,
Flashing its rays into their starless sky,
And teaching them to struggle and be free, —
The Light of Order, Law, and Liberty.
Take heart, ye bleeding Nations; and your chains
Shall shiver like thin glass. The dawn is near,
When Earth shall feel, through all her aged veins
The new blood pouring; and her drowsy ear
Hear Freedom’s trumpet ringing in the sky,
Calling her braves to conquer or to die.
Arm and revolt, and let the hunted stags
Against the lordly lions stand at bay! —
Each pass, Thermoplæ, and all the crags,
Young Freedom’s fortresses! — and soon the day
Shall come when Right shall rule, and round the thrones
that gird God’s feet shall eddy no more groans.

Poetry specific to the Masonic experience can be found mostly in the 20th Century, and on several Freemasonry websites. The goals and ideals of Freemasonry can be found throughout these sites as well, and perhaps even more so in the actual writings of Freemasons, like Pike. It’s worth the journey to see what might speak to the modern mind.

Freemasonry and the Way of the Warrior [Part Two]

November 4, 2018 By Aksel Suvari in History, Philosophy Tags: Battle of Sekigahara, Buddhism, Bushido, Bushido: The Soul of Japan, Chivalric code of honor, Co-Mason, Co-Masonry, Co-Masons, Compassion, Courage, Emperor, Feudal Japan, Freemason, Freemasonry, Freemasons, Honesty, Honor, Japan, Masonry, Masons, Minamoto Yoritomo, Miyomoto Musashi, Nitobe Inazo, Respect, Righteousness, Ronin, Samurai, Seppuku, Shoguns, The Book of Five Rings, Warrior Leave a comment

Freemasonry, with its diverse symbols, allegories and philosophical lessons seeks to build the individual into a mighty warrior of morality, an overwhelming, unstoppable force for good. In this, Freemasonry and the Way of the Warrior have a common goal. What follows is Part Two of the post on Freemasonry and the Way of the Warrior. [Part One of the post can be read here.]

The Book of Five Rings

After his near-death experience at the battle of Sekigahara, Miyomoto Musashi devoted his life to the mastery of martial arts. As a ronin, Musashi did not possess the full privileges of a samurai but was still respected as a fearsome warrior. In his travels throughout Japan, Musashi fought at least Sixty-six duels to the death against some of the most notable samurai of Japan.

During the Edo period, as this time in Japanese history is known, Japanese martial arts were extremely stratified, with each student claiming a lineage of teachers and students. The object of his journey was to test his own system against those of the most preeminent schools of his day. Upon arrival at a temple for a scheduled duel, Musashi was asked what style he practiced and who his teacher was. In characteristic fashion he is said to have replied, “The water, running in the river, is my teacher. The wind, blowing The Book of the Five Rings through the trees, is my teacher. The whole universe is my teacher and I am its student.”

The result of this quest to refine was Musashi’s book of strategy known as the Go Rin No Sho or The Book of Five Rings. In this book, Musashi explains his fencing techniques and strategies of combat through the metaphor of five “rings” or “spheres”: Earth, Water, Air, Fire and Void.

Though the book contains much technical information that relates specifically to Musashi’s techniques, it also contains many philosophical precepts that informed Musashi’s approach to both combat and life. Below are several of the most impactful quotes from the book:

“You should not have any special fondness for a particular weapon, or anything else, for that matter. Too much is the same as not enough. Without imitating anyone else, you should have as much weaponry as suits you.”

“Get beyond love and grief: exist for the good of Man.”

“Today is victory over yourself of yesterday; tomorrow is your victory over lesser men.”

“There is nothing outside of yourself that can ever enable you to get better, stronger, richer, quicker, or smarter. Everything is within. Everything exists. Seek nothing outside of yourself.”

“The important thing is to polish wisdom and the mind in great detail. If you sharpen wisdom, you will understand what is just and unjust in society and also the good and the evil of this world; then you will come to know all kinds of arts and you will tread different ways. In this manner, no one in this world will succeed in deceiving you.”

The Dokkodo

In the last week of his life, Musashi, aware that he was soon going to die, began making Dokkōdō2 preparations for his departure from the earthly plane. He gave away his possessions and made arrangements for the conclusion of his affairs.

As part of this process he composed what is known as the Dokkodo or the Way of Walking Alone, Twenty-one aphorisms that summarized his philosophy and all that he had learned about the Way throughout his lifetime. It was dedicated to his most loyal student and shows us that Musashi was an extraordinarily deep thinker in the same line as the Stoics of the ancient Mediterranean who perceived much more in his life than mere sword fighting techniques.

The Dokkodo:

1. Accept everything just the way it is.
2. Do not seek pleasure for its own sake.
3. Do not, under any circumstances, depend on a partial feeling.
4. Think lightly of yourself and deeply of the world.
5. Be detached from desire your whole life long.
6. Do not regret what you have done.
7. Never be jealous.
8. Never let yourself be saddened by a separation.
9. Resentment and complaint are appropriate neither for oneself or others.
10. Do not let yourself be guided by the feeling of lust or love.
11. In all things have no preferences.
12. Be indifferent to where you live.
13. Do not pursue the taste of good food.
14. Do not hold on to possessions you no longer need.
15. Do not act following customary beliefs.
16. Do not collect weapons or practice with weapons beyond what is useful.
17. Do not fear death.
18. Do not seek to possess either goods or fiefs for your old age.
19. Respect Buddha and the gods without counting on their help.
20. You may abandon your own body, but you must preserve your honor.
21. Never stray from the Way.

Freemasonry and the Samurai Culture

Though the samurai culture has long since vanished from the Earth its influence can still be felt throughout Eastern and Western culture. In the East, the samurai – Miyomoto Musashi in particular – are the model of righteous character, virtuous conduct and a courageous attitude in the face of a hostile and adversarial Universe. In the West they are equally mythologized and provide the model of conduct for every student of the martial arts and the philosophy that informs their practices.

In the tenets of Bushido, we can recognize a simple and unwavering moral philosophy that any human being can use in their battles, both within and without. With the Samurai weapons of righteousness, benevolence, honesty and the armor of courage, honor, and duty, any challenge can be met, and any enemy overcome.

In the modern world, many of these virtues have become unimportant to us in an age of instant gratification and self-involvement. It seems now that our only duty is to ourselves and the idea of sacrificing one’s life for one’s principles seems archaic and absurd. But the samurai remind us that these principles, these virtues are the necessary companions of anyone who would achieve great feat of benefiting mankind and protecting species from the evil which lurks among us.

In this, Freemasonry and Bushido have a common goal. Freemasonry, with its diverse symbols, allegories and philosophical lessons seeks to build the individual into a mighty warrior of morality, an overwhelming, unstoppable force for good. Freemasonry understands, as the samurai did, that each and every one of us is engaged in a battle between good and evil. This battle is fought within ourselves, within our hearts and our characters and it is fought without against the tyrants of the material world who would enslave and destroy humanity. This is a battle worth fighting, and though the Way must be walked alone, the battle is fought side to side with all human beings.

Freemasonry and the Way of the Warrior [Part I]

October 28, 2018 By Aksel Suvari in History, Philosophy Tags: Battle of Sekigahara, Buddhism, Bushido, Bushido: The Soul of Japan, Chivalric code of honor, Co-Mason, Co-Masonry, Co-Masons, Compassion, Courage, Emperor, Feudal Japan, Freemason, Freemasonry, Freemasons, Honesty, Honor, Japan, Masonry, Masons, Minamoto Yoritomo, Miyomoto Musashi, Nitobe Inazo, Respect, Righteousness, Ronin, Samurai, Seppuku, Shoguns, Warrior 2 Comments

In the days of feudal Japan, from the 12^th to the 16^th centuries, the small island was ruled by ruthless Shoguns, warlords who controlled fiefdoms and battled one another for control of the island’s resources. They were aided in these fights by Samurai, noble warriors who were trained extensively in every martial art, from mounted archery to sword fighting, bare knuckle boxing and grappling. Knights and generals, these warriors were more than mere soldiers. Their martial prowess was dependent on their mental and spiritual discipline, discipline that was carefully cultivated over a lifetime of training.

What is a Warrior?

Throughout human history, in every society that has ever existed, there have been warriors. In the literal sense, a warrior is an individual who is actively engaged in the Samurai_with_sword practice of warfare. More broadly however, we can think of warriors as those who are engaged in struggle. But what does it mean to be a warrior? In all interpretations of the word, a warrior is not a mere barbarian who uses brute strength to crush and dominate those weaker than himself.

The term “warrior” is used to describe an individual who has mastered their capacity for physical violence and yet abides by a code of discipline that regulates that capacity. This code of discipline is nearly always philosophical or religious in nature and governs every aspect of the warrior’s life. However, in our modern world, the necessity for familiarity with violence has diminished and along with it our need for warriors. Has that energy been lost or has it been re-directed elsewhere?

The Samurai and Bushido

The history of feudal Japan is an unending parade of warlords, known as shoguns, violently attempting to rule the fractured island. At this time, the 12^th through the 18^th century, Japan was not a united island but was instead divided among numerous clans, all competing for influence and control. This was the environment that gave birth to the samurai. The word “samurai” is derived from a Japanese word meaning “one who serves Minamoto Yoritomo 2 nobility” and was initially a general title for a civil servant. After Minamoto Yoritomo created the first permanent shogunate and established himself as Emperor, he codified the laws governing the samurai’s conduct.

Just as European knights of the same time period lived by a chivalric code of honor, so too did the samurai abide by a moral, ethical and philosophical creed. Known as bushido, or, the way of the warrior, this creed was heavily influenced by the emergence of Zen Buddhism into Japanese culture. Buddhism’s teachings on reincarnation and the immortality of the soul made death the focus of the samurai. A samurai was to meditate daily upon his own death, visualizing it in many forms and living through each one in his imagination so that, when the time came, he would be prepared to meet any form of death that came to him without fear or regret.

Because their teachings nullified the finality of death, the central tenet of bushido held that a samurai was to uphold his honor at all costs, including that of his life, in the performance of his duty. Duty and honor were sacred principles to the samurai, each dependent on the other. For a samurai to bring shame upon himself or his lord by failing to perform his duty with courage was an unthinkable shame that necessitated the ending of his life by his own hand, a blood atonement for his failure. The practice of seppuku – ritual suicide – is seen as barbaric by our modern culture but was the inevitable end of a disgraced samurai and was seen as the only way to reclaim his honor.

Bushido: The Way of the Warrior

Bushido, the Way of the Warrior, had 8 central tenets or virtues that were expressed by famed Japanese writer Nitobe Inazo in his book Bushido: The Soul of Japan.

(1) Righteousness – Be acutely honest throughout your dealings with all people. Believe in justice, not from other people, but from yourself. To the true warrior, all points of view are deeply considered regarding honesty, justice and integrity. Warriors make a full commitment to their decisions.

(2) Heroic Courage – Hiding like a turtle in a shell is not living at all. A true warrior must have heroic courage. It is absolutely risky. It is living life completely, fully and wonderfully. Heroic courage is not blind. It is intelligent and strong.

(3) Compassion – Through intense training and hard work the true warrior becomes quick and strong. They are not as most people. They develop a power that must be used for good. They have compassion. They help their fellow men at every opportunity. If an opportunity does not arise, they go out of their way to find one.

(4) Respect – True warriors have no reason to be cruel. They do not need to prove their strength. Warriors are not only respected for their strength in battle, but also by their dealings with others. The true strength of a warrior becomes apparent during difficult times.

(5) Honesty – When warriors say that they will perform an action, it is as good as done. Nothing will stop them from completing what they say they will do. They do not have to ‘give their word’. They do not have to ‘promise’. Speaking and doing are the same action.

(6) Honor – Warriors have only one judge of honor and character, and this is themselves. Decisions they make and how these decisions are carried out are a reflection of whom they truly are. You cannot hide from yourself.

(7) Duty and Loyalty – Warriors are responsible for everything that they have done and everything that they have said, and all of the consequences that follow. They are immensely loyal to all of those in their care. To everyone that they are responsible for, they remain fiercely true.

(8) Self-Control – A Warrior’s strong foundation.

The Legendary Samurai Miyomoto Musashi

Miyomoto Musashi is perhaps the most legendary samurai to have ever existed. Like all legends, concrete details about his early life are difficult to verify, as we must rely on feudal Japanese sources which are incomplete as a historical record. What is known is that, at age 7, Musashi was taken from his home by an uncle and raised in a Buddhist monastery, practicing extreme physical discipline and meditation. Monasteries and Miyamoto martial arts schools were indistinguishable in the days of feudal Japan as it was believed that physical conditioning and martial skill would enhance the meditative practice of the student. At the age of 13, Musashi fought his first duel to the death against a grown man and was victorious, swiftly ending the contest.

At the age of 16, Musashi participated in the Battle of Sekigahara, a pivotal battle between the forces of Western and Eastern Japan, as the country was split at the time. Musashi fought on the losing side of the battle and was severely wounded. Left for dead on the battle field, Musashi survived the ordeal. However, as his lord had been killed in the fighting, Musashi was no longer considered a samurai and instead traveled Japan as a ronin, a warrior with no allegiance to a master.

To Be Continued…

Ancient Egyptian Religion – Part I

October 22, 2018 By Pictishwitch in Esotericism, History, Theology Tags: Ancient Egypt, animals, Co-Masonry, Cosmic Egg, Deity, Duat, Egypt, Egyptians, falcon, Freemasonry, Hermopolis, History, Ma'at, Masonry, Pharaohs, plants, Ra, Religion, scarab beetle, the elements 2 Comments

For the ancient Egyptians, religion wasn’t something they did once a week or on designated holidays. They believed that their deities were part of and responsible for all the natural forces around them. Those natural forces included the weather, the elements, animals, plants, and places. The ancient Egyptians worshipped or acknowledged over one thousand deities. Many of these deities were local to specific regions of the country, but many were universally known. As the Egyptians came in contact with other civilizations, some deities were added to their pantheon. Egyptian pharaohs were also routinely elevated to deity status, and particularly distinguished individuals were sometimes accorded that honor as well.

Most religions have creation myths and the ancient Egyptians were no exception. They referred to this event as the Zep Tepi, which means “the first occasion.” Ancient Egyptian Zeb Tepi myths differ depending on the major city of a region, but they all have in common the idea that the world arose out of the primeval waters of chaos, personified by the god Nu. Another common feature is a pyramid-shaped mound, called the benben, which was the first thing to emerge from chaos.

The sun was also intimately interwoven with creation, and it was believed to have first risen from the benben, personified by the overall sun god Ra or as the god Khepri, who represented the newly risen sun. There were many versions of the first appearance of AncientEgyptain Religion2 the sun; it either emerged directly from the benben itself, or from a lotus flower that grew there, taking the form of a heron, falcon, scarab beetle, or human child.

Another common variant of Egyptian cosmogonies, and those of other cultures, is the cosmic egg, which is either a substitute for the waters of chaos or the benben. One version of the cosmic egg variant has the sun god hatching from the egg created by the deities of the Ogdoad, or produced by the Chaos Goose and the Chaos Gander.

The creation myth taught in the city of Hermopolis concentrated on the nature of the universe before the world was created. The substance and qualities of the primeval waters were personified by a set of eight gods, called the Ogdoad. The god Nu and his female counterpart Naunet represented the primordial watery abyss itself; Huh and his counterpart Hauhet represented the water’s infinite chaos; Kek and Kauket personified the primordial darkness within it; and Amun and Amaunet represented its hidden and unknowable nature. According to the myth, the eight gods were originally divided into male and female groups. As they dwelled within the primordial waters, they were symbolically depicted as aquatic creatures: the males were represented as frogs, and the females were represented as snakes. These two groups eventually converged, resulting in a great upheaval, which produced the benben. From the benben emerged the sun, which rose into the sky to illuminate the world.

In Heliopolis, creation of the world was attributed to Atum, a deity closely associated with Ra, who was believed to have existed in the waters of Nu as an inert potential being. Atum started by creating himself, and became the source of all the elements and forces in the world. Atum then formed the air and wind god Shu and his sister Tefnut, goddess of moisture, moist air, dew, and rain. Next, Shu and Tefnut coupled to produce the earth god Geb and the sky goddess Nut, who defined the limits of the world between them. Geb and Nut in turn gave rise to four children, who represented the forces of life: Osiris, god of fertility and regeneration; Isis, goddess of motherhood; Set, the god of chaos; and AncientEgyptain Religion3 Nephthys, the female complement of Set. These nine gods (and sometimes Horus) were grouped together theologically as the Ennead.

The version of the creation myth found in Memphis centered on Ptah, who was the patron god of craftsmen. As such, he represented the craftsman’s ability to envision a finished product, and shape the raw materials to create that product. Memphite theology held that Ptah created the world in a similar manner. Unlike the other Egyptian creation myths, this was not a physical but an intellectual creation by the Word and the Thought of Ptah. The ideas developed within Ptah’s heart (regarded by the Egyptians as the seat of human thought, rather than the brain) were given form when he named them with his tongue. By speaking these names, Ptah produced the gods and all other things. This Memphite creation myth managed to coexist with that of Heliopolis, because Ptah’s creative thought and speech were believed to have caused the formation of Atum and thus the Ennead.

Theban theology held that Amun was not merely a member of the Ogdoad, but the hidden force behind all things. Thebans conflated all aspects of creation into the personality of Amun, believing that he transcends all other deities. One Theban myth equated Amun’s act of creation to the call of a goose, which broke the stillness of the primordial waters and caused the formation of the Ogdoad and the Ennead. Amun was considered separate from the world, his true nature concealed even from the other gods. At the same time, because he was the ultimate source of creation, all the deities, including the other creators, were merely aspects of Amun. Due to this belief, and to the fact that Thebes was the capital of Egypt for such a long time, Amun eventually became the supreme god of the Egyptian pantheon, fusing with Ra to become Ammun-Ra.

The ancient Egyptian view of the universe centered around Ma’at, a word that encompasses several concepts in English, among them “truth”, “justice”, and “order.” Ancient Egyptians saw Ma’at as the fixed, eternal order of the universe, both in the cosmos and in human society. They believed that it had existed since the creation of the world, and without Ma’at the world would lose coherence. Ancient Egyptians believed that the forces of disorder were constantly threatening Ma’at, and thus all of society was needed to maintain it. On the human level this meant that all members of society need to cooperate and coexist; on the cosmic level it meant that all of the forces of nature – which, for the ancient Egyptians, meant their deities – should continue to function in balance. This latter objective was central to Egyptian religion. The Egyptians sought to Isis-goddess-Egyptian-mythology preserve Ma’at in the cosmos by sustaining their deities through offerings, and by performing rituals that forestalled disorder and perpetuated the cycles of nature.

The most important aspect of the ancient Egyptian view of the cosmos was the way they conceived of time, which was extremely concerned with the maintenance of Ma’at. Throughout the linear passage of time, a cyclical pattern recurred, in which Ma’at was renewed by periodic events that echoed the original creation. Among these events were the annual flooding of the Nile, and the succession from one king to another – but the most important was the daily journey of the sun god Ra.

When pondering the shape of the cosmos, the ancient Egyptians saw the earth as a flat expanse of land, personified by the god Geb, over which arched the sky goddess Nut. Shu, the god of air, separated these two deities of land and sky. Beneath the earth was a parallel underworld and undersky, and beyond the skies was the infinite expanse of Nu, the chaos that had existed before the creation of the world. The ancient Egyptians also believed in a place called the Duat, the land of the dead, which was located either in the underworld or in the sky. Each day, Ra traveled over the earth across the underside of the sky, and at night he passed through the Duat to be reborn at dawn.

In ancient Egyptian belief, the cosmos was inhabited by three kinds of sentient beings. The first were the deities; the second were the spirits of deceased human beings, who existed in the divine realm and possessed many of the deities’ abilities. The third were living humans, and the most important among them was the pharaoh, whose role was to bridge the human and divine realms.

To be continued…

Acceptable Misguidance

October 14, 2018 By Kristine Wilson-Slack in Behavioral Science, History Tags: Co-Freemasonry, Co-Mason, Co-Masons, Freemasonry, Law, Mason, Masonic, Masonry, Media, Misguidance, Politics, Truth, Yellow Journalism Leave a comment

Is a lie always a lie? I recently heard the phrase “acceptable misguidance,” in the context of debate, discussion, and rhetoric. I thought this was a very polite term for “lies” but the person arguing for “acceptable misguidance” was making the case that media uses it, specifically in the case of reporting on a story where the producer, owner, or outlet has a particular bias – political or otherwise. What is acceptable misguidance, and does it have a place in enlightened discourse?

Law enforcement is entitled to “lie” in order to have an alleged perpetrator confess to a crime. Lie is a broad term, but, in fact, they can lie as long as it is not construed as coercion. An excellent article about limits on police coercion discusses if there are limits and what those limits, in a psychological context might be. This also begs the question, what about the jurors or judges who have to determine what is coercion and what is just a tactic to elicit a truthful statement from those being interrogated. So, in the context of law enforcement, “acceptable misguidance” is in fact, acceptable.

What is interesting is how polarizing a lie versus “acceptable misguidance” is now perceived in the media. However, lies in the media, and media lying are not a 21st century creation. In the founding of the United States, both “sides” took to printed handbills, papers, and books to bolster their base and promote their politics. In the latter part of the 19th century, Yellow Journalism, mainly the papers of Hearst and Pulitzer (Yes, that Pulitzer), was really the beginning of a frenzy of media hype. While the cause of the sensational headlines was a circulation war between the two moguls, it laid the groundwork for stretching the truth in media. This has not slowed down; several media outlets have stated that they have the ‘right to lie’ as guaranteed by the first amendment. It seems that courts agree and regularly do not convict liars on a regular basis. The onus is on the listener or reader to suss out the facts. It doesn’t matter what voice they are fighting to have heard, they can and do lie on a regular basis. It’s up to us to figure it out. Is this acceptable?

It goes without saying that our politicians lie on a regular basis. We have seen video or written “proof” of the lie, and it still lives on. Whether they see what they are saying as truth, or what someone else is saying as a lie, it does not bear repeating here that politicians words require a vast amount of vetting to make sure we get the “whole” picture. To answer the earlier question, does this have a place in enlightened discourse? Perhaps, if the lines are clearly drawn and the debates and discourse have a philosophical bent. Perhaps, if we’re discussing the larger ideas of life and not the character of another. Then again, perhaps not. Can we envision a world where politicians and their media outlets did not lie? Could we all “take” it?

Law enforcement. politicians. media…we are surrounded by acceptable misguidance. We can choose to listen or not, and we can choose to believe or be suspicious. Some find it easier to simply believe, and some find it exhausting to be suspicious all the time.

Why does this matter to the Freemason? It seems like a good deal, especially in the search for Truth. Do Freemasons lie? Most assuredly. Freemasons are human after all, and even a white lie to save the feelings of a friend happens. Yet, the search for Truth compels Freemasons to seek for more depth of the story, less human nature and more divine nature. If we choose to listen to the human story, we need to spend time to figure out the truth from the acceptable misguidance, and if we look even deeper, perhaps we can actually see the Truth of what is being said. In this way, perhaps acceptable misguidance is a test of our ability to seek and find that which is lost. Perhaps it is a reminder that we should question everything until we find the Truth inside.

The Real Reason a Masonic Temple is Called a Lodge

October 7, 2018 By Majesty Montanez in Esotericism, History, Philosophy Tags: Ancient Egypt, Experts, Freemason, Freemasonry, Freemasons, God, Goddess, Great Architect, Holy Bible, I Corinthians 3:16, Lodge, Lovers of Wisdom, Mason, Masonic Temple, Masonry, Masons, Mother Nature, Philosophers, Philosophy, Symbol, Symbolism, Symbols, The Bible, Universal, Wisdom 2 Comments

Why is a Masonic Temple called a Lodge? This is a very good question; and the correct answer to this question is full of valuable wisdom that is of great and essential importance to Freemasons in particular, and to Philosophers in general. So, let us begin to unravel this mystery so that we can discover some of the useful life lessons that it has in store for us as Philosophers, or as lovers of wisdom.

All students of Freemasonry know that Freemasonry is of a symbolic nature, and that most of the foundational customs and symbols of Freemasons are derived from the work of the stone masons of ancient Egypt and other ancient countries. The universal masonic custom of referring to our temples or meeting places as “lodges” is an example of one of these foundational customs and symbols of Freemasonry that come from ancient stone masonry. Unfortunately, too many students of Freemasonry fail to realize that the soul or spirit of Freemasonry is essentially religious, philosophical, and spiritual. This causes these students to lack knowledge of the true and intended meaning of most of our masonic symbols, and to unknowingly give a false interpretation to not only our symbols, but to Freemasonry as a whole.

This is most often a result of the student limiting his studies to a trash heap of purposely misleading books and articles on the history and subject of Freemasonry that have been published by unqualified, overly pretentious, and overtly biased, self-proclaimed “authorities” on the subject.

However, this lack of a true understanding of Freemasonry is primarily due to the student making the costly mistake of overlooking the significance of the simple fact that the work of ancient stone masonry, which Freemasonry uses as an analogy or symbol of its own work and teachings, was centered around religion and philosophy, which is to say, the worship and study of Mother Nature, ourselves, and the divine.

As the old saying goes, “the true nature of a tree can be known by the kind of fruit it produces,” and the ancient stone masons (not to be confused with brick masons), who were of many different cultures, nationalities, and religions, were the builders and creators of all of the most important buildings of the ancient world, which were the temples and monuments dedicated to the Gods and Goddesses of ancient religion. By overlooking this aspect of the nature of the work of ancient stone masonry, the non-co-masonic student of Freemasonry usually misses the point that Freemasonry is likewise centered around God, the Supreme Architect of the Universe.

The religious, philosophical, and spiritual nature of Freemasonry is the reason as to why the meeting place of any group of Freemasons is called a temple, which is defined in everyday language as being a building devoted to the worship, or regarded as the house or dwelling place, of a God or Gods.

On the other hand, a masonic temple, as was already mentioned, is also called a lodge, and this is because ancient stone masons (who were literally travelers, or “traveling men” and “traveling women,” due to the nature of their work, which often required them to leave behind their families and homes for long 220px-Schwind_-_Sabina_von_Steinbach periods of time as they traveled from place to place and worked on various building projects all throughout the country) would always build several temporary houses, called “lodges”, near their work site, which they used as both shelters and workshops.

Although this obviously gives us the superficial reason for which we symbolically call our temples “lodges”, it would be very unwise of us to automatically conclude that this is the reason for this ancient universal custom in its entirety, since we know that Freemasonry is essentially philosophical and spiritual, and uses its symbols as its main method of teaching and expressing important life lessons that are based on timeless philosophical principles and truths. It is therefore very highly likely that the word lodge is a masonic symbol that indirectly expresses a very deep and fundamental lesson for us about the true nature of our existence.

Since the word lodge is synonymous with the word temple in the symbolic language of Freemasonry, we must logically conclude that they both symbolically refer to the human body as the “house” that God lives in. As is said in I Corinthians 3:16 of the Holy Bible, asabovesobelow which is another one of the many symbols of masonic philosophy and spirituality: Do you not know that you are the temple of God, and that the spirit of God lives in you?

By applying the masonic and hermetic principle of correspondence* (“As within, so without”), which is a universal law of Nature, to the human body, we discover that the human body can be symbolically and very accurately described as being a miniature replica of the Universe, or existence as an infinite whole. This lets us know that the masonic temple, or the masonic lodge, is a symbol of both the Universe and the human body; and this is very powerfully hinted at us in the symbolic description of the lodge in the ritual of Freemasonry’s first degree. Now that we know that the masonic lodge is symbolic of both the Universe and the human body, and that Freemasonry thereby likens or compares the Universe and the human body to a lodge of ancient stone masons, all that remains is for us to figure out why this is so.

Once again, a lodge, by common definition, is a temporary house or home, as opposed to a permanent house or home, which would make a lodge a very fitting symbol of the Universe, since the Universe is not only “the house and home of humanity,” but a temporary house and home for us, as we will not be living in this world forever. We will all, one day, die. But until then, we must continuously come together and unite as luxorskeletonschwallerdiagram Freemasons to do the work of Freemasonry (which is to evolve and perfect humanity) within the “lodge” or “workshop”, meaning within the Universe or world of everyday life. This is perhaps the most basic of all of the valuable life lessons that we are indirectly taught by the masonic lodge being a symbol of the Universe or the macrocosm (the “big Universe”).

When we look at the masonic lodge as being a symbol of the human body or the microcosm (the “little Universe”), we learn an equally valuable life lesson. In the same way that the Universe is a temporary house and home for humanity, so is the human body for the Spirit of God. And just as we must continuously come together and unite as Freemasons to do the work of Freemasonry within the workshop or lodge of the Universe collectively, so must we also do the work of Freemasonry on an equally constant basis individually, within the secret, inner lodge or workshop of ourselves as individuals, thereby achieving balance and harmony between the two opposite poles of selflessness and selfishness within us.

As we can now see, the use of the word lodge as a symbol of Freemasonry contains some very useful and valuable life lessons for us, indeed. So let us take heed. And let us continue to work both collectively and individually, but most important of all, unceasingly, toward the evolution and perfection of humanity.

For a deeper understanding of the masonic and hermetic principle of correspondence, which is mentioned in this article, and to help expand the Great Work of the Masonic Philosophical Society, purchase the book, The Kybalion.

Freemasons in The Trenches

September 30, 2018 By Kristine Wilson-Slack in History, Music Tags: Age of Aquarius, American Civil War, American Civil War and Freemasons, Anti-Masonic Sentiment, Brother Greg Stewart, Brothers, Christmas In the Trenches, Christmas Truce of 1914, Civil Disobedience, Co-Freemasonry, Co-Masonry, Co-Masons, Edgar Aplin, Freemason, Freemasonry, Freemasons, History, Humanity, John McCutcheon, Le Droit Humain, Life, Light, Mark Stanford, Masonry, Masons, Skirret, The Morgan Affair, The Nazi Regime, Truth, U.K. Sainsbury Ad, Vietnam, War, World War I, World War II, WWI Leave a comment

I recently attended an M.P.S. Meetup where the topic was “Has War Ever Led to Good?” The presenter had a distinctive bent: absolutely not. The viewpoint was of a passionate pacifist and could only see the negative in war time situations. I felt I should be looking at the bigger picture – how war affects humanity – and the smaller picture – how it affects the individual. While many see the horror of war, there must be something good to also be found, right?

After this M.P.S., I attended a bluegrass festival, John McCutcheon played “Christmas In the Trenches,” based on a letter written by a WWI English private named Edgar Aplin, this song depicts a moment in a bitter and bloody war where two sides came together for a beautiful moment of humanity. John’s song brings about that moment of clarity that everyone thinks about: we’re killing other humans that are just like us. In a tragic war that left millions affected, there is a humanity that we can remember. The lyrics to the song are found here.

Prior to the recent M.P.S. meeting above, and then again after hearing this song again, I looked for incidents of this occurring amongst Freemasons; after all, who else thinks about humanity and the perfecting of it more than Freemasons? Not many. There are many ways in which Freemasons make it known that they are brothers, and perhaps there are moments of “truce” that exist, even if they are not as famous as the U.K. Sainsbury Ad that idealizes the Christmas Truce of 1914.

Some of the most deeply moving stories of Masonic fraternity are from the American Civil War. Author Greg Stewart has written a wonderful article on the American Civil War and Freemasons, found on the Sojourners website. I would encourage anyone who has an interest in history or Freemasonry to read it. He does cite his sources, which is helpful.

In short, the American Civil War tested our country’s ability to fight for what we believed in and at the same time show compassion to our fellow human beings. While it brought out some of the worst fighting, it also inspired the greatest passion to ease the suffering of individuals. Masons strive to erase that which divides us as people. For the fighting Brothers of this war, the inner turmoil must have been great.

The annals of WWI do not have much to say about Freemasonry’s involvement. In an interesting article on skirret.com, we have one author’s exploration into the world and Masonic view of the War. In the article we are given much about how the Lodges felt about the war, but we see little in the way of anecdotal evidence that the war was anything but divisive within the Fraternity. From the loss of recognition to the outright revoking of charters and hostility, even within Lodges in America, we see the seeds of bureaucratic response to the war rather than a human response.

During WWII, Freemasons were one of the persecuted groups under the Nazi regime. A truly wonderful article on this is noted here. Not only does it talk of the secret meetings of Freemasons, after the disbanding of traditional Freemasonry in Germany, but it also describes one of the Lodges that existed within the wire fences of a concentration camp. Another paper, titled “Masons At War: Freemasonry During World War Two,” by Mark Stanford, also documents the Masonic Service Centers that came into being during the war, to care for Service Members at home and overseas. Freemasonry has solidly moved to the larger good works of caring for the members of the armed services, but we rarely hear about the individual’s experience. While acts of heroism show up in small ways by European Freemasons, some documented in various places noted above, the North American experience seems small in comparison.

In looking toward Vietnam, the only real evidence of Freemason’s involvement has to do with, again, the care of wounded soldiers and care packages to military overseas. Military Lodges having long been either frowned upon or banned altogether, there seems to have been very few during WWI and none during the Vietnam era.

From Vietnam forward to today, there seems to be no further evidence of widespread Masonic response to war time situations, either in the form of relief for troops or support of overseas military. While they undoubtedly exist, there is little to record their greater-than-local involvement in war efforts.

A first thought was that the Morgan Affair changed how Americans view Freemasons. It certainly changed how Freemasons viewed themselves and their fraternity. However, we find evidence of individual Masonic charity examples all over the American Civil War, which took place after the Morgan Affair. While anti-Masonic sentiment was still high at this time, it did not seem to affect the person relationships that each man had with Freemasonry and how it affected his actions during the war. Freemasonry overcame bitter rivalry and hatred, and still burned an ideal in the hearts of these men.

Co-Masonry has been in existence in one form or another since the end of the 19th Century, beginning in France and spreading throughout the world. While the numbers were high in its first few decades, Co-Masonry began to decline by the start of WW2; in fact, the decline might have been there for all of Freemasonry. During the war, when Freemasonry was persecuted in Europe, many different Orders originating in Europe found themselves under scrutiny. Those Orders established in France had gone into hiding and Le Droit Humain, a co-Masonic order, was one of these Orders. After the war, Co-Masonry had found itself taken deeper root in countries outside of France and there was an interest in its alternative thought: women could be Freemasons along with Men.

The world was and is decidedly different since WWII. Women in American culture and perhaps in all cultures around the world are more often included rather than excluded. A balanced mindset, toward gender and equality, was perhaps creating a different view of what was needed in the perfection of humanity. In the cultural and societal churn that might be called the “dawning of the Age of Aquarius,” the world may be looking for new types of leaders who are finally inclusive of all humanity.

Warfare itself has changed. Gone are bayonets and buckshot, hand-to-hand fighting where the soldier met the face of their attacker. Warfare has become impersonal drones sending air strikes on faceless dots on a pixelated screen. While Freemasonry is perhaps becoming more inclusive while war is becoming more impersonal: a struggle perhaps looking for balance?

It seems we find ourselves at an interesting point in history: where the facelessness of war impacts our ability to counter it with “good.” Freemasons may need to look beyond the conventional methods of the Craft employed in the past to not only support humanity but find those things which unite rather than divide human beings. Freemasons perhaps need to look beyond the “care package” or “pancake breakfast” for the troops and train for “civil disobedience.” I do not disparage the good works for the service men and women that many fraternal groups supply. They are necessary and selfless, and inspire hope when there is none. However, perhaps Freemasons can do more. As seekers of Truth and proponents of education, they are uniquely suited to combat ignorance, fanaticism, and hatred which is the heart of war.

There will be another war. We are humans, after all. It seems to be as yet in our nature. Deciding to be a pacifist will not stop it. Deciding to hide from it or ignore our leaders will not stop it. The question is how can we prepare for it and will Freemasonry be there to shed Light? Learning to speak Truth is a far greater skill that may be necessary to counter modern military thinking. Perhaps learning to be wise philosophers is more important to stopping war before it starts.

PRISONERS OF THE MIND: Shining Masonic Light on the Mysterious Meaning of Plato’s Allegory of the Cave

September 19, 2018 By Majesty Montanez in History, Philosophy Tags: Allegory, Chains, Co-Masonry, Fire, Freedom, Freemasonry, Liberty, Light, Mason, Masonry, Plato, Shadows, Socrates, The Allegory of the Cave, The Republic, Universal Co-Masonry 7 Comments

What is the meaning of Brother Plato’s Allegory of the Cave in Book Seven of his immortal work, The Republic? And why is this allegory so widely read and studied in the world of “higher education” today, over two thousand years after it was first published? The purpose of this short labor of love is to explore the possible answer to the first of these two vital questions for the mutual benefit of myself and the reader, leaving the answer to the second question to the reader to explore and find independently, if he or she so chooses, as such an intimate journey into the depths of one’s own heart and mind will be sure to reveal to him or her just how important, beautiful, and fulfilling it is for each of us to discover the true meaning and purpose of human existence for ourselves, as common, yet unique, individuals.

Fortunately, for us, Plato explains the gist of the meaning of his allegory of the cave within The Republic itself. This should make things a little bit easy for us. Unfortunately, for some, the fact is that Plato was a mystic and a philosopher– a lover of wisdom— which means that he wrote all of his timeless dialogues for the sole purpose of sharing and examining the nature of wisdom with other philosophers through the interrelated philosophical principles of epistemology, dialectic, metaphysics, ethics, The Republic contemplation, and meditation.

In other words, the genuine and intended meaning of Plato’s allegory will forever remain an incomprehensible mystery to any reader of it who is not a true wisdom lover. Furthermore, the meaning of all of Plato’s sublime wisdom that has come down to us in written form through the ages, can only be captured by one who pursues true and ancient philosophy in the manner of the immortal philosophers of antiquity, who were known Initiates of the Ancient Mystery Schools such as Freemasonry. Such a noble pursuit demands nothing less or more than an open heart and mind that are both truly focused and desirous of knowing ultimate reality, as well as the true meaning and purpose of living in this world as a mortal– as a human being. From this we can understand that no matter how clearly and eloquently Plato may have briefly explained his allegory’s hidden meaning through the wise lips of Socrates within the pages of The Republic, it can only begin to be even vaguely understood by the man, woman or child who deeply loves wisdom.

And there is more: The meaning of the allegory of the cave will not unfold and reveal itself deeply within one’s soul if we overlook the importance of the philosophical concept of justice. This is due to the resplendent fact that The Republic is a philosophical lamp whose light is centered around the mystical oil of the search for the true meaning of justice and the heart’s burning desire to know what it truly means to be Plato Cave justor virtuous. We must therefore keep the mystery of justice firmly in heart and mind as we proceed. Now, let us step into the Light.

A QUICK SUMMARY OF THE ALLEGORY

There is a group of chained prisoners in a cave, who have been prisoners there since they were born. They are chained in such a way that they can only see a low stone wall in front of them, and they have never seen anything else in their entire lives. There is also a fireplace constantly burning at a short distance behind them, which allows for the shadows of people outside the cave, who walk past it, to be casted upon the low wall in front of the prisoners. The prisoners, who have never seen anything else in life but themselves and these shadows, believe that these shadows are real things, and that there is nothing much more to life than the appearance of these shadows. One day, however, one of the prisoners in the cave breaks free and escapes from the cave. Upon seeing the world outside of the cave for the very first time, he quickly realizes that his former perception of life was limited, and all wrong. He has seen the light of the Sun and now knows that the shadows in the cave were not what they appeared to be. He then returns to the cave in an attempt to enlighten his former prisonmates about the true nature of the shadows, but they do not believe him. Instead, they threaten to kill him when he offers to set them free so that they can see the truth for themselves.

THE SECRET AND INNER MEANING OF THE ALLEGORY

The prisoners in the cave, as Plato vividly points out in The Republic, are us, or “you” and “I”. They are the symbolic personifications of the popular but mistaken notion that there really is such a thing as a separately existing “you” and “I”, as it is the crown jewel of true plato-allegory-of-the-cave and ancient philosophy that there is really only one I or self that exists, and that this authentic I exists eternally as the infinite Universe in its entirety.

According to Plato, the underground den or prison within the cave is symbolic of the “world of sight”, by which he means the objective world as perceived by a non-discriminating and irrational mind through the five outward-focused senses of sight, taste, touch, sound, and smell. This prison is therefore a philosophical symbol of the mind itself, which lets us know that the cave, which contains this prison, and which, like the mind, is a secret dwelling place, is likewise a philosophical symbol of the mind, so that there is essentially no difference between the cave and the prison described by Plato. More precisely, the cave symbolizes the human mind in general, while the prison within the cave symbolizes the human mind or ego that is delusional and out of touch with reality.

The fire and light that are both inside and outside of the cave are symbolic of the “light” and life of both individuated consciousness and cosmic or universal consciousness, which are ultimately interconnected as One Mind. Plato states this darkly through the symbolic character of his wise teacher, Socrates (whose name means master of life), by having Socrates explain to Plato’s brother, Glaucon (whose name means owl-eyed), that, “the light of fire (in this allegory) is the Sun, which, when seen, is inferred to be the universal author of all things that are beautiful and right. It is the parent of light and the lord of light in this visible world, and the immediate source of reason and truth in the intellectual world. It is the power which he who wants to act rationally in public or private life must keep his eye fixed upon.” Now, ask yourself, does it sound like these alleged words of the enlightened Socrates are referring to the Sun in a literal sense, or to the Sun as being an ancient symbol of the “light” and life of consciousness which constitutes the The-Allegory-of-the-Cave-by-Plato-1-1024x761 mind? Isn’t it true that you can close your eyes and still see things through the “light” of your mind, even while you are sitting or lying down alone in the dark?

What about the shadows in the cave? And what about the wall in the cave that serves as the screen upon which these shadows are seen? This wall and the shadows casted upon it are symbolic of the various objects, or people, places, and things, that the individual mind perceives as the objective world, or the world “outside of”, and “separate from”, one’s own relative self or ego-personality. Like shadows, these objects or forms that collectively make up the objective plane of life are merely the fleeting reflections of something that can be said to be real. They are nothing more than transitory effects that are caused by the obstruction and limitation of the light or illumination of consciousness. These philosophical shadows are what Plato would call relative and substantially illusory or unreal “forms”, while the metaphysical objects of which they are merely the reflections and imperfect revelations are what he would call the absolute, eternal, and perfect “ideas” behind these phantom-like forms.

As for the chains that keep the prisoners locked up and divested of mental and spiritual freedom within the cave of their own dim consciousness, they are a potent symbol of our closed-minded concepts and selfish ways of thinking, as these counterproductive mental constructs keep us mentally binded, blinded, and unable to behold the light of metaphysical and philosophical enlightenment. When we succeed in breaking these chains by freeing our minds through true education, which involves philosophy and meditation, we discover the greatest secret of life and existence, which in turn gives us insight into the true meaning of justice, the main subject of Plato’s Republic. Platos - Cave This most valuable secret of all secrets is that all life is One Life, all minds are One Mind, and all things are One Thing.

Not only does Plato’s Republic teach us that the mind can be, and that it all too often is, the worst kind of prison that we can ever find ourselves locked up in, this golden dialogue also teaches us, perhaps paradoxically, that the mind is also the key that we must use in order to free ourselves from that prison:

The mind is the prison

And also the key

And as Freemasons

We have chosen to be free

Obligation in Modernity

August 29, 2018 By Kristine Wilson-Slack in Behavioral Science, Philosophy Tags: Buddhists, Christianity, Co-Freemasonry, Co-Mason, Co-Masons, Collective Effort, College, commitment, Contract, Creation, Creators, Divorce, Duty, Emotional Work, Epictetus, Esoteric, Esoteric Path, Esotericism, Failure, Freemasonry, Gospel of John, Grateful, Heraclitus, High School, Individual Path, Jews, Life, Logos, Marriage, Masonry, Mental Work, Middle English, Obligation, Obligations of a Freemason, Oblige, Operative Masonry, Philosophy, Physical Work, Pietre-Stones, Plato, Spiritual Work, Strength, Suffering, Taoists, The Wizard of Earthsea, The Word, Ursula K. Le Guin, Will, Work 1 Comment

Freemasonry is built on the idea of obligating yourself to perform certain tasks, with a specific set of goals in mind. The word “obligation” comes from the roots of Middle English, from the verb “oblige,” which means to formally legally or morally bind someone to a promise. North Americans are used to hearing the phrase “much obliged,” in a sort of archaic sense, which means “to be indebted or grateful.” This is a derivation of the word; the more archaic form, from where the word “obligation” comes from is “to bind (someone) by an oath, promise, or contract.” The current 21st century definition is “an act or course of action to which a person is morally or legally bound; a duty or commitment.”

The most common obligation people run into is that of marriage. Divorce rates in the United States are down, possibly because marriage rates are also down. A shift? What about other obligations we make during our lives, especially the ones to ourselves? Upwards of 25% of current high school Freshmen will never complete high school. College drop out rates are the highest they have ever been, even with the highest enrollments ever. Even fraternal and social groups suffer from those who start and, for whatever reason, drop out.

To be fair, there are many reasons for giving up the path; financial, health, and family issues may cause problems for the student or spouse. Yet, we find little effort being made to surmount those challenges; we see the heroes as ones who complete school against all odds – but those odds are sometimes no greater than odds we all face. Everyone has challenges in their life. Completing or dedicating yourself to an endeavor takes will and strength, a desire to go against the easy life and really work hard to achieve your own success, whatever that might be. In an age of “Alexa” and “Siri,” doing things for yourself is seen as too much effort.

Molecular Thoughts

People who choose an esoteric path have put themselves on an extremely hard working journey. It’s not easy. As Buddha said, “life is suffering.” Enlightenment is not found in simple meditation. Physical, emotional, mental, and spiritual work are all necessary. Freemasonry, an esoteric and mystery path built on the foundations of “operative masonry,” is perhaps the epitome of working esoterically and externally.

An excellent article on the “Obligations of a Freemason” can be found on Pietre-Stones. In this article, the author expounds on the obligations of the individual as well as the collective. As Freemasonry is an “individual path worked in a group/collective,” it’s very right that we also look at not only what our obligations to ourselves but also to the group. In fact, from the very onset, in our application, we are promising certain actions that are considered obligatory.

Why all this emphasis on obligation, promises, and commitment? Is there some deeply esoteric meaning in obligating yourself to someone or something? Perhaps.

“In the beginning was the Word, and the Word was with God, and the Word was God.” ~ (John 1:1)

Much has been said about the divine logos, or, according to the Greeks, “The One Great Reason.” It’s representative of the unseen force of the universe that links us all together, whether we call it God, Love, the Divine, the Force, or whatever. Our ideas about “the Word,” and I suspect John’s as well, came from the Greek philosophers – Heraclitus, Plato, and Epictetus. Where Plato defined logos as an archetype, an idea representation of the divine in an independent-of-physical world, the Stoics refined the idea of logos to impart to it an active principle, and one which incorporated “the Reason” for all being into the function of “The Word.” It’s clear that The writer of the Gospel of John, as well as Buddhists, Jews, Taoists and others have also integrated this idea of the logos into the active Divine in the function of speaking the Word.

The divine Logos is the divine purpose, plan, or word that is the ultimate reason for the cosmos, which orders the universe and gives it meaning. That is, the sound or word has meaning, weight, in creation. As noted above, the Stoics defined logos as the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos. That is, we humans, through our actions and words have generative power. The act of committing ourselves, or creating a binding agreement to complete work has power over us, either consciously or subconsciously. It also has the power to affect other individuals and other groups. This is a ripple effect; what we achieve has a lasting effect on the world around us, and flows out from us in a physical and metaphysical wave.

LOGOS-Greek Thus, in giving our “word” or “bond,” we are creating. We create not only the superficial matter – such as our place in a Lodge or our status as spouse in a marriage, but we are creating an unseen, immaterial ripple that will create an effect throughout time. We create – it’s what humans do – and through our words, we create more than just simple relationships. Each word is a spoken manifestation of divinity.

Thus, promises, obligations, and commitments have weight – perhaps even more weight than we realize – when it comes to our overall spiritual life. It is important that we chose and use them carefully.

It’s funny that some individuals see their obligations as infringements on their time, or resources, or futures; funny because most, if not all commitments, promises, and obligations are solely made as the choice of the individual. We think the promise we make to ourselves and others is somewhat disposable, minimal, with little effect on others and perhaps not even ourselves. Divorce and breakups, broken familial relationships and school dropouts – these are the failures of not understanding ourselves and our words. Failure is always an option and do-overs are necessary – but in order to achieve relief from the suffering, we have to be willing to be honest with ourselves. Pain is inevitable, and suffering doesn’t arise from pain but from our resistance to it – from our resistance to honesty and careful thought; it comes from our resistance to speak “the Word.”

I’ll leave you with a quote from a children’s fantasy book, one which understands and captures the essence of “the Word” in a very real sense – The Wizard of Earthsea.

“It is no secret. All power is one in source and end, I think. Years and distances, stars and candles, water and wind and wizardry, the craft in a man’s hand and the wisdom in a tree’s root: they all arise together. My name, and yours, and the true name of the sun, or a spring of water, or an unborn child, all are syllables of the great word that is very slowly spoken by the shining of the stars. There is no other power. No other name.”
― Ursula K. Le Guin, A Wizard of Earthsea

Buddhism: A Primer

August 22, 2018 By Pictishwitch in History, Theology Tags: Ashoka the Great, Bodhi Tree, Brahmanism, Buddha, Buddhism, Buddhists, Co-Masonry, Dalai Lama, Eight-fold Path, Enlightenment, Freemasonry, Gautama Buddha, Hermann Hesse, History, India, Knowledge, Masonry, Nirvana, Noble Truths, Right Action, Right Concentration, Right Effort, Right Livelihood, Right Mindfulness, Right Resolve, Right Speech, Right View, Shakyamuni Buddha, Siddhartha, Siddhartha Gautama, Suffering, Theosophical Society, Tibet, Truth, Wisdom Leave a comment

Buddhism is the fourth largest religion in the world. It is also one of the most ancient. Buddhism has it origins in the person of Siddhartha Gautama, an Indian prince who seemed to have everything – a loving wife, an adorable infant son, and a kingdom he would someday inherit.

However, Siddhartha was not happy, because he had come into contact with all manner of human suffering, and saw how fickle fortune can be, and how even the wealthy and powerful still endure sickness, old age, and death. The Vedic Brahmanism of the time was not providing the answers he was seeking, so he left his wife, child, and kingdom, and turned to increasingly rigorous forms of asceticism – the practice of renouncing material possessions, physical pleasures, and most forms (even all forms) of food and drink. During this time he also studied with two masters of yogic meditation. After six years of this, Siddhartha realized that extreme deprivation Buddha-Weekly-Shakyamuni-under-bodhi-tree-Buddhism wasn’t going to help him reach enlightenment any better than the posh life he had before.

At that point, he decided to get a bath, have a meal, and meditate in a comfortable spot under a sacred fig tree – now known as a Bodhi tree – vowing not to get up until he had attained enlightenment. Forty-nine days later (or after one night full of demons and temptations, depending on which early Buddhist text you read), he finally reached Nirvana (“blowing out,” “quenching,” release from the cycle of rebirth). He then became known as Gautama Buddha, Shakyamuni Buddha, and simply Buddha.

What came to Buddha under the Bodhi tree was what would become the basic foundation of Buddhism – ending attachment to that which is impermanent, which produces karma (action driven by intention which leads to future consequences), which in turn keeps us caught in the endless cycle of birth, suffering, death, and rebirth. This ending is accomplished by embracing The Four Noble Truths and The Eight-fold Path.

The Four Noble Truths

1. The Truth of Suffering: Life is full of that which upsets us, from natural disasters, to illness, to aggravating mothers-in-law.

2. The Cause of Suffering: Our reaction to events or circumstances, our interpretations and perceptions, and how we deal with it all. Our attachment to things or outcomes, our desire for life to be other than what it is

3. The End of Suffering: Letting it all go, relinquishing the attachment.

4. The Path that Frees us from Suffering (or how to actually manage to let it all go):Becoming aware of our illusions, our ways of thinking, the ruts we’re in, and our Eightfold-Path-final-web unrealistic expectations, which is made possible by following the Eightfold Path.

The Eight-fold Path

1. Right View: Acceptance of the fundamental teachings.

2. Right Resolve: Having a positive, constructive outlook. Freeing your mind from ill will, cruelty, and lust.

3. Right Speech: Constructive, productive, honest, sincere speech. Avoiding abusive, idle, or divisive speech.

4. Right Action: No intentional killing, no stealing, no sexual misconduct.

5. Right Livelihood: Avoiding professions that harm or cheat others, like slavery, trafficking, weapons dealing, shady business dealings, etc.

6. Right Effort: Avoiding distractions, overcoming laziness, lack of sleep (or avoiding being sleepy in the first place), checking your attitude at the door, etc.

7. Right Mindfulness: Being aware of what you’re feeling, thinking, and doing at all times.

8. Right Concentration: Cultivating clarity and heightened alertness of mind.

Buddha would spend the next forty-five years teaching others what he had learned. He formed a monastic community that eventually included women in his lifetime. He and his monks and nuns traveled all over Nepal and rest of the Indian subcontinent. Buddha died at age 80, sometime between 486 and 368 BCE, depending on whether you are using the corrected long chronology, modern scholar consensus, or the short (Indian) elorabuddha chronology.

After Gautama Buddha died, his monastic community chugged along quietly, writing things down and going about the business of establishing a religion. Historical evidence suggests that Buddhism was a minor but accepted religion, until the 3^rd century BCE, when Ashoka the Great, the Mauryan Emperor, took an interest. The Mauryan Empire at that time encompassed what are now the countries of India, Pakistan, Bangladesh, Afghanistan, Nepal, and part of Iran.

When Emperor Ashoka saw the devastation caused by his annexation of Kalinga, he began to feel remorse, and became a follower of Buddhism. His royal patronage enabled Buddhism to spread more quickly all over the empire, down to Ceylon (Sri Lanka), and even all the way to what is now Libya. This is due to the fact that this was the Hellenistic Period, when the empire of the late Alexander the Great was still in Greek hands, allowing Ashoka to sponsor Buddhist emissaries all over the Hellenistic world.

Around this time (150-100 BCE), Buddhism, which had several little offshoots by now, developed a major branch. This branch was known as Mahayana (Great Vehicle) Buddhism and, unlike the original Theravada, emphasized the Bodhisattva path, which seeks to attain Buddhahood for the benefit of all sentient beings, and holds that PeaceBuddha enlightenment can be attained in a single lifetime, and can even be achieved by a layperson, not just a member of the monastic community.

By the 1st century CE, Buddhism had moved all the way up Central Asia and snaked over to China. Vajrayana Buddhism, also called Mantrayāna, Tantric, and Esoteric Buddhism, developed during the 4-6th century CE. It featured new practices such as the use of mantras, dharanis, mudras, and mandalas, as well as the visualization of deities and Buddhas, and developed a new class of literature, known as the Buddhist Tantras. Vajrayana is a variant that some consider to be a sub branch of Mahayana Buddhism, while others think it’s a completely separate branch. While Vietnam, Korea, and Southeast Asia had Buddhism several centuries earlier, it didn’t arrive in Japan until the 6^th century CE. The 7th century saw Buddhism finally arrive in Tibet with a mixture of equal parts Mahayana and Vajrayana ending up as the dominant form. Tibet was a theocratic state, headed by its spiritual leader, the Dalai Lama.

Although India was the birthplace of Buddhism, Muslim incursions, and the growth of Hinduism – which had added the Buddha to their seemingly endless list of gods – cause it to all but disappear.

In the modern era, the colonization of Asian Buddhist countries by Western states weakened the traditional political structures that supported the Buddhist religion and subjected it to criticism and competition from the Christianity those states brought with IntelligentPeopleIgnore them. Other significant pressures have come from communism, the growth of capitalism, large-scale wars, and regional conflicts. In 1950, a Chinese communist invasion forced Tibet’s 14^th Dalai Lama to feel the country, and eventually establish a Tibetan exile community at Dharamsala in India.

The Tibetan diaspora is also helping to spread Tibetan Buddhism in the United States, helped along by the popularity of the still-exiled 14^th Dalai Lama, who has mastered the art of throwing gentle, elegant shade. Other forms of Buddhism have been finding homes in English-speaking countries since the 19^th century, powered by intellectuals from the Theosophical Society, as well as, well-known Hollywood performers. From its humble beginnings, Buddhism has truly become a worldwide religion.

Sources

“History of Buddhism.” Wikipedia, https://en.wikipedia.org/wiki/History_of_Buddhism

“Gautama Buddha.” Wikipedia, https://en.wikipedia.org/wiki/Gautama_Buddha

“Buddhism.” Wikipedia, https://en.wikipedia.org/wiki/Buddhism

Thorpe, Charley Linden. “Four Noble Truths.” 12, April 2017, Ancient History Encyclopedia, https://www.ancient.eu/Four_Noble_Truths/

Violatti, Christian. “Siddhartha Gautama.” 9, December 2013, Ancient History Encyclopedia, https://www.ancient.eu/Siddhartha_Gautama/

Violatti, Christian. “Buddhism.” 20, May 2014, Ancient History Encyclopedia, https://www.ancient.eu/buddhism/

Hidden Mysteries of Science

August 15, 2018 By Kristine Wilson-Slack in Behavioral Science, Formal Science, Natural Science Tags: Awareness, Co-Freemasonry, Co-Masonry, Co-Masons, Creators, Freemason, Freemasonry, Knowledge, Magic, Mason, Masonry, Masons, Media, Media Bias, National Public Radio, Nature and Science, Neil deGrasse Tyson, Science, Scientific Method, Universe Leave a comment

Science is “the intellectual and practical activity encompassing the systematic study of the structure and behavior of the physical and natural world through observation and experiment.” We all perform scientific acts each and every day. Being aware and present in our actual work, home life, educational pursuits, and leisure all encompass some aspect of “science,” as described above. Do we not learn relationship interaction through observation and experimentation? Of course we do! Do we study others and then experiment with things like cooking, clothing ourselves, cleaning the house, and raising children? Absolutely. Life is science.

And yet… there are the science doubters. The Washington Post did an article, in 2015, on science doubters. Entitled, “Why is Science so Hard to Believe?” the article goes on to discuss confirmation bias, the discipline of the scientific method, and why so many people would rather believe media hype or misinformation from friends rather than actual science. Media is not science and it is not gospel. We consume the media that’s easy to consume rather than do the work for ourselves. It’s easier to doubt than to verify.

Neil deGrasse Tyson has an interesting quote: “The good thing about science is that it’s true whether or not you believe in it.” He also said that “the universe is under no obligation to make sense to you.” Both of these quotes speak to the hubris of humans – we think we know much more about the word than we really do.

In a quote from an article on National Public Radio, the author quoted his friend, a professor of Jewish philosopher, as saying “science tries to make magic real.” The author goes on to specifically outline activities, now commonplace human activities, as ones that we once thought of as magical, for example, flying. We fly without a second thought; yet, 500 years ago, to say one flew was heresy, possibly leading to death. Other examples are the knowledge of “invisible” animals capable of making humans ill, or being able to see great distances into space (the past) through a telescope. The ability for our phones to “think” and talk with us would have been quite astounding to the medieval mind.

The author continues his journey with the main difference between science and magic: his belief is that the power of magic originates within us, where as science’s power originates outside of humans. Science is a set of immutable laws of the universe. Right?

Well, no. Science updates theories based on knowledge gained from further expressions of the scientific method, and then new theories are postulated. Science is evolving, a never-stagnant set of data that we are constantly testing and proving or disproving. Magic is generally seen as not obeying the laws of nature, being outside of those “rules” or “metaphysical,” as it were. Yet, we’ve all said it: couldn’t what we see as magic just be unexplained scientific laws that we do not understand quite yet?

Why are Freemasons charged to examine and study nature and science? Nature AND science? It seems that it might be because the world is made up of both the understood and the mystery. We have many questions to answer about nature and we use science to get there. Perhaps we could say we have many questions to answer about magic and science is the method. There’s no reason we can’t have wonder and reason hanging out together in our minds. We can appreciate the brilliant stars and the awe of an eclipse and still want to know how it happens. Knowledge does not take away wonder.

I want to believe that perhaps science and magic are part of the same evolutionary cycle – what starts out as magic becomes understood by science, which breeds questions within our curious minds, wonder at something unknown, triggering us to embrace the tools of science to explore. Freemasons get to play in both realms, being co-creators on the path of humanity.

Ancient India, Yoga, and the Seven Chakras

August 7, 2018 By Pictishwitch in Esotericism, History Tags: Archetypes, Buddhism, Carl Jung, Chakra, Chakra System, Consciousness, Elements, Energy, Freemasonry, Hermes, Hevajra Tantra, Hinduism, Human Body, Lapis lazuli, Masonry, Nervous System, Quan Yin, Taoism, The Sevenfold Journey, Yoga Leave a comment

The word chakra (pronounced “shock-ra”) comes from the Sanskrit cakra, which means, “wheel.” The yoga systems of ancient India (roughly the 1^st millennium BCE) conceived of the intersection between the physical body and the “ethereal,” “subtle,” or “light” body as spinning vortices of energy. Where our consciousness or life energy interpenetrates our physical body, there you will find the chakras. There are hundreds of chakras, or places of intersection, each of which can be related to acupuncture or acupressure points.

However, the Chakra System as it was introduced in about the 8th century CE in Buddhist texts such as the Hevajra Tantra, identified seven major chakras, where the energy flows intersect. The system as it is taught in the West today has been subsequently influence by Chinese Taoism, Tibetan Buddhism, Japanese Buddhism, and the psychological interpretations of Carl Jung.

The seven chakras are arranged vertically, from the base of the spine to the top of the head, roughly centered through the middle of the body. In addition to corresponding to HevajrahTantra the nerves of the spinal column, they also correspond to certain glands in the endocrine system, as well as bodily functions like breathing, digestion, or procreation.

In elemental terms, these major chakras also correspond to earth, water, fire, air, sound, light, and thought. In psychological terms, the major chakras correspond to the major areas of our lives: survival and physical energy; sex and emotion; personal power and intellect; love and compassion; verbal and mental communication; psychic power and higher intuition; spirituality and enlightenment. Each chakra also has been charted with corresponding elements, goals, colors, planets, foods, basic rights, stones, animals, operating principles, yoga paths, and Jungian archetypes.

Muladhara – Root, Base, or First Chakra

This chakra is located at the base of the spine, in the area of the tailbone, encompassing the legs, feet, large intestine, supra-renal glands, and kidneys. It’s the chakra of vitality, physical energy, survival, and self-preservation. Its goals are stability, grounding, prosperity, the right livelihood, and physical health. Signs that this chakra is not functioning well include: obesity, hemorrhoids, constipation, sciatica, anorexia, knee troubles, bone disorders, frequent illness in general, frequent fears, inability to focus, being “spacey,” and the inability to be still. The color of the first chakra is red; its element is Earth, and its planet is Saturn. Proteins and meats are the foods associated with this chakra. The fundamental right of this chakra is the right to have what we need to survive. The stones of the first chakra are garnet, hematite, bloodstone, and lodestone, and its animals are the elephant, the ox, and the bull. This chakra’s operating principle is gravity, and its yoga path is Hatha Yoga. The Jungian archetype associated with the first chakra is the Earth Mother.

Svadhisthana – Sacral, or Second Chakra

This chakra is located one to two inches below the navel, and encompasses the lower abdomen, genitals, lower back, hips, digestive system, reproductive organs, and gonad glands. It’s the chakra of sexuality, the emotions, and physical creativity. Its goals are fluidity, pleasure, and relaxation. Signs that this chakra is not functioning well include: stiffness, sexual problems, and emotional isolation, instability, or numbness. The color of the second chakra is orange; its element is Water, and its planet is the Moon. Liquids are associated with this chakra. The fundamental right of this chakra is the right to feel – the right to express your emotions. The stones of the second chakra are coral and carnelian, and its animals are the fish and the alligator. This chakra’s operating principle is the attraction of opposites, and its yoga path is Tantra Yoga. The Jungian archetype associated with the second chakra is Eros.

Manipura – Solar Plexus or Third Chakra

This chakra is located in the solar plexus, the upper abdomen area below the breastbone and behind the navel that encompasses the stomach, liver, gall bladder, sympathetic nervous system, pancreas, and adrenal glands. It is the chakra of personal power and intellect, and its goals are vitality, strength of will, and purpose. Signs that this chakra is operating incorrectly include: ulcers, timidity, domination, fatigue, and digestive troubles. The color of the third chakra is yellow; its element is Fire, and its planets are Mars and the Sun. Carbohydrates are the foods associated with the third chakra. The fundamental right of this chakra is the right to act in a self-directed manner. The stones 5-Types-of-Yoga-Their-Benefits of the third chakra are topaz and amber, and its animals are the ram and the lion. This chakra’s operating principle is combustion, and its yoga path is Karma Yoga. The Jungian archetype associated with the third chakra is The Magician.

Anahata – The Heart or Fourth Chakra

This chakra is located in the center of the chest, encompassing the heart, thymus, circulatory system, blood, and cellular structure. It’s the chakra of love and compassion, and its goals are balance, compassion, and acceptance. Improper functioning includes the symptoms of loneliness and co-dependence. The color of the fourth chakra is green, and its element is Air. The planet associated with this chakra is Venus. Vegetables are the foods associated with the fourth chakra. The fundamental right of this chakra is to love and be loved. The stones of the fourth chakra are emerald and rose quartz, and its animals are the antelope and the dove. This chakra’s operating principle is equilibrium, and its yoga path is Bhakti Yoga. The Jungian archetype associated with the fourth chakra is Quan Yin – The Goddess of Mercy.

Vissudha – The Throat or Fifth Chakra

This chakra is located in the neck, centered at the throat, above the collarbone, and encompasses the thyroid gland, throat and jaw areas, alimentary, canal, lungs, vocal cords, thymus, and the breath. It’s the chakra of verbal and mental communication, and intellectual creativity, and its goals are clear communication, creativity, and resonance. Signs that this chakra isn’t functioning well include sore throats, stiff neck, and poor communication. The color of the fifth chakra is bright blue. The corresponding element is Sound, and its planet is Mercury. Fruits are the foods associated with the fifth chakra. The fundamental right of this chakra is to speak and hear truth. The stone of the fifth chakra is turquoise and its animals are the elephant and the bull. This chakra’s operating principle is sympathetic vibration, and its yoga path is Mantra Yoga. The Jungian archetype associated with the fifth chakra is Hermes.

Ajna – The Third-Eye or Sixth Chakra

This chakra is located between and about one finger’s width above the eyebrows, and encompasses the cerebellum, nose, central nervous system, the pituitary gland, and the left eye. It’s the chakra of psychic power and higher intuition, and its goals are psychic perception and imagination. Signs that this chakra is not functioning well include headaches, nightmares, and hallucinations. The color of the sixth chakra is indigo, its element is Light, and its planet is Neptune. Visual beauty is the nourishment of the sixth chakra. The fundamental right of this chakra is to see clearly. The stone of the sixth chakra is Lapis Lazuli, and its animals are the owl and the butterfly. This chakra’s operating principle is projection, and its yoga path is Yantra Yoga. The Jungian archetype associated with the sixth chakra is the Hermit, the Psychic, or the Dreamer.

Sahasrara – The Crown or Seventh Chakra

This chakra is located at the crown or top of the head, and encompasses the cerebrum, the right eye, and the pineal gland. It’s the chakra of spirituality and enlightenment, and its goals are wisdom, knowledge, and spiritual connection. Signs that this chakra is not functioning well include confusion, apathy, and being overly intellectual. The color of the seventh chakra is violet. The planet Uranus is associated with this chakra, and fasting is the nourishment of the seventh. The fundamental right of the seventh chakra is to know – including the right to information, education, and truth. The stone of the seventh chakra is amethyst, and its animals are the elephant, ox, and bull. This chakra’s operating principle is Consciousness, and its yoga path is Jnana Yoga. The Jungian archetype associated with the seventh chakra is the Sage, or Wise Woman.

chakras-horizontal

Sources:

Judith, Anodea and Vega, Selene. The Sevenfold Journey: Reclaiming Mind, Body, & Spirit Through the Chakras. The Crossing Press, 1993.

Melody. Love Is In The Earth – The Crystal and Mineral Encyclopedia. Earth-Love Publishing House. First Edition, Second Printing, 2011.

“Chakra”. Wikipedia. https://en.wikipedia.org/wiki/Chakra.

Hidden Mysteries of Nature

August 1, 2018 By Kristine Wilson-Slack in Esotericism, Natural Science Tags: Co-Freemasonry, Co-Masonry, Disney, Dogma, Fact, Fear, Fiction, Free-Thinkers, Freemasonry, Harry Potter, Humor, Ignorance, Illusion, Magic, Magical, Mason, Masonry, Masons, Mysteries, Mysticism, Old Persian, Reality, Religion, Rockefeller Center, Science, Spiritual Diversity, Spirituality, Superstition, The Golden Bough, Tinkerbell, zoroastrianism Leave a comment

Recently, I was with a group of Freemasons having a passionate discussion about the word “magic.” Some of the members of the discussion group felt that Freemasonry is “magic,” while others disregarded the word as superstition and illusion. Still others were exploring different meanings, trying to find within themselves how the word made them feel, what it made them think, and what was their own relationship to magic. As Freemasons, we regularly discuss religion, or rather, being religious. We sometimes specifically compare religious symbols to one another and generally explore spiritual diversity and messages. Often corrupted by men, we lose site of what being religious truly is. We almost never talk about magic, even in free-thinking circles and in public, you only hear “magic” discussed, generally, with humor, disgust, or fear.

Most humans may lose sight of what being “magical” is. Our current world is corrupted by the thoughts of the fearful in so many ways, it’s often hard to tell that we’ve been conditioned by it, by ourselves, by our family, media, and friends. For example, when we use the word magic, it tend to conjure up thoughts of either something horrific, like ritual sacrifice or Voldemort (Yes, I said his name). It might bring to mind witches, burned at the stake, or witches doing strange things in forests at night. Yet, the word magical also tends to bring us to Disney artifacts (Tinkerbell, anyone?), gigantic film special effects, or even dreamy, personal experiences – think, Christmas at Rockefeller Center. The point is, we have not explored the word magic as much as we’ve explored the word religion. However, both may be important to humanity and the Freemason as well. Our ingrained fears stop us from talking about the word and stick it in a cave, hidden from the rest of the world. It’s time to do a little word spelunking.

The word magic is presumably derived from Old Persian and possibly from the proto-Indo-European language as meh-gh, which means “to help, power, to be able to.” It’s taken many forms over the years, from everything to indicate the workings of scholars, sages, Zoroastrian priests, rituals, spells, and eventually related to something or someone not of your religion. If you didn’t understand it as part of your personal religious upbringing, it was considered magic, especially by both Judaism and Christianity (13/14c C.E) . In Frazer’s The Golden Bough, he illustrates a very thorough journey from folklore, myth, magic, and religion, to the science of modernity. From what I have so far deduced and experienced, the knowledge and wonder of discovering how the natural world works is what magic has been for thousands of years. It’s learning, understanding, exploring, and working in conjunction with the natural world. Forget the word’s baggage and take it back to its origins: the wonder of the natural world that brings us awe and teaches us reverence and respect.

We’ve all learned that humans put their own connotation on the words we use, and shared and agreed-upon usage are how they become “fact.” We should do our best discard dogma; if something imparts an emotional response, it seems to be time to explore it, not shun it or parrot someone else’s belief. Understanding the words we use, like understanding ourselves, gives us authenticity and gives the words power.

Understanding the truth of what magic is seems to be related to how we are in relationship with our natural world. I understand magic to be the physical laws of nature and the universe that I do not currently comprehend thoroughly, and and magic is the process of continually learning how to “be” and be in harmony with our universe. This is not so far from what we perceive herbalists do when they understand plant lore and heal the sick, or weirdly enough, the gymnast who understands the laws of gravity and motion in his body, and can execute the most incredible flips and jumps. Have you ever had someone throw a ball in your direction and you reached up your hand to grab it at the perfect time, even if you might not have been looking at it coming toward you? How did you do that? Magic? Perhaps you understand the laws of motion and the physics of gravity well enough to make the catch. Others may not. To them, it appears as magical.

The “magical” feelings evoked are the impetus for the process of discovery. We first see something that entices us, intrigues us, gives us a certain spark of interest and imagination. What did we just see? What happened there? Then, we may try to recreate it, seek its origin, find out how to do what it is we saw. “To be able to” means we’re learning magic. From the learning how to do, we wonder and our interest continues. We start dissecting, breaking apart the machine of nature to figure out its meaning, its purpose, and its origin. We might take a path through religion to get there, or we may jump right to science – either is an option. Once we find the how, we seek the why.

There is a quote from a book by Arthur E. Powell, The Magic of Freemasonry, which takes me toward the part Freemasonry plays. It is this:

“Why do men love Masonry? What lure leads them to it? What spell holds them through the long years? What strand is it that tugs at our hearts, taut when so many threads are broken by the rough ways of the world? And what is it in the wild that calls to the little wild things? What sacred secret things do the mountains whisper to the hillman, so silently yet so surely that they can be heard above the din and clatter of the world? What mystery does the sea tell the sailor; the desert to the Arab; the arctic ice to the explorer; the stars to the astronomer? When we have answered these questions mayhap we may divine the magic of Masonry. Who knows what it is, or how or why, unless it be the long cable tow of God, running from heart to heart.”

So, is Freemasonry magical? Not in the way that Disney or Satanists or even fundamentalists of any religion would have the world think. That is fear and ignorance asserting themselves.

I believe it’s the discovery of the world around us that is magical. It persuades us to keep seeking and searching for the mysteries of nature and science. It speaks to us of understanding our world – not just the laws of men but also the laws of nature and whatever source it is that keeps us all “together.” Some may call it God, The Force, Allah, Jehovah, Yahweh, Diana, Odin, the Tao, Krishna, and a host of other names. Perhaps they are just human mirrors of the same “thing” that ties us together. Perhaps that is the thing I am truly seeking: smashing the mirrors to understand what lies on the other side.

I would say that Freemasonry encourages magic and magical behavior, magical thought, and a magical mind. Ritual of any sort has a purpose and the structure, words, ritual, and trappings of Freemasonry are not as simple as to call them purely “magic.” Freemasonry requires a curious mind to work on its initiates. If one is not curious about Freemasonry and about the world in general, they will see Freemasonry as an institution, made for charity work, a fraternity in which to socialize, and a series of rituals that just encourage the participant to gain degrees. Maybe, for those masons, that is a first step, and maybe if there are more lives than this, we keep Freemasonry going for theirs, and our, future selves. I see it as the Freemason’s duty to continue to keep our minds open and test our theories, test the world, be inquisitive; thus, perhaps Freemasons are magical scientists.

I do not think that magic is the antithesis of science. I think it is a step in the process of discovery, of which science is another. Science, which is “such knowledge, general truths, or such a system of knowledge concerned with the physical world and its phenomena” is another charged word, especially in the information and technology age. Is Freemasonry scientific? Take your own voyage and let me know what you think. This is your journey, too.

The Summer Solstice

July 25, 2018 By Pictishwitch in History, Natural Science, Theology Tags: Cancer, Capricorn, Co-Freemasonry, Co-Masonry, Druids, Equinox, Feast of St. John, Freemasonry, June 21st, Mason, Masonry, Masons, Midsummer, mistletoe, Solstice, Spring Equinox, Stonehenge, Summer Solstice, Wheel of the Year, Winter Solstice Leave a comment

The Summer Solstice, which is also commonly known as Midsummer, takes place when one of the Earth’s poles reaches maximum tilt towards the Sun. In the Northern hemisphere, this occurs when the Sun enters Cancer, somewhere around June 21^st. In the Southern hemisphere, it occurs when the Sun enters Capricorn, somewhere around December 21^st. As a result of this tilt, the Summer Solstice is the longest day of the year.

Human beings have been marking the Summer Solstice for a very, very long time. In Wiltshire, England, from the vantage point of the middle of the stone circle at the famous Bronze Age site of Stonehenge, the sun rises directly over the Heel Stone. At Fajada Butte in Chaco Canyon, New Mexico, a dagger of light appear to pierce the heart of the Newmexico petroglyph’s spiral. The Greek Antikythera mechanism which, depending on which set of scientists you ask, has been dated anywhere from 250 to 60 BCE, is a marvelous piece of engineering that was used to track, among other dates, the Summer Solstice and the start of the Olympic Games.

Today’s Druids celebrate the Summer Solstice with the festival of Alban Hefin, which means “The Light of the Shore.” For them, the seashore is a place between the worlds, where Sky, Sea, and Earth meet. They view the Summer Solstice as an expression of that liminality, because while the Sun God is at His strongest, His strength is also declining, and the days will grow shorter.

Ancient Druids gathered mistletoe from oak groves at high noon on the Summer Solstice. Mistletoe does not have berries in the summer, and in that form it was prized for its powers of protection. In order to ensure that none of this protective power was lost, Druids would spread or hold white linen under each tree so that the mistletoe would not Litha fall directly on the earth and send the power into the ground.

Wiccans and similarly oriented Pagans refer to the Summer Solstice as Litha. Named after the Anglo-Saxon grain goddess, Litha celebrates the fertile powers of nature at their highest point. It is a time for feasting, swimming, bonfires, and even fireworks. As the Summer Solstice represents the marriage of heaven and Earth, it is also a popular time for Pagan weddings, complete with couples “jumping the fire” to cement their vows. One ancient tradition that is being revived in some areas is the ritual of driving livestock through the dying embers of the Midsummer fire, though with the safety precaution of actually having two smaller fires with a path between to lead the animals through.

Among the metaphysically inclined, one common belief about the Summer Solstice is that it is one of those times of the year when the “veil” between the living human world and the Otherworld becomes thinner. In particular, many stories of humans entering the world of the faeries, or sightings of faeries in the human world, occur at Midsummer. Perhaps some of these stories – or sightings of his own – inspired William Shakespeare to A-Midsummer-Nights-Dream_859_ write A Midsummer Night’s Dream.

The Summer Solstice is a traditional time to gather herbs for purpose of protection, both for homes and animals. Boughs of rowan can be hung over entrances to stables, barns, chicken coops, sheep and goat enclosures, etc. – to protect the animals from disease or harm caused by evil magick. By the same token, a sprig of rowan hung over a pet’s favorite spot would confer the same special protection. Rue is considered protective against disease and poison, though it is poisonous itself when ingested in sufficient quantities. In Italy, rue was considered such an important herb that jewelry makers would make silver replicas of it to act as protection against the Evil Eye. In England, rue was believed to confer protection against faerie enchantments.

In one of many attempts by the Church to eradicate Pagan practices over the years, June 24^th was designated “St. John’s Day,” in hopes that it would replace Summer Solstice celebrations. This is how St. John’s Wort, another herb traditionally gathered at johns2 Midsummer, came by its name. St. John’s Wort flowers around the Summer Solstice, and those flowers are a cheerful, sunny yellow. In addition to making a lovely yellow dye, St. John’s Wort is also credited with the ability to bind spirits wherever it is hung.

Vervain is another herb that is traditionally gathered at the Summer Solstice. Vervain is believed to have the power to purify and to banish evil and negativity. Lavender is also gathered at this time and is used to make incense for Summer Solstice rites. Fern seeds, which are really spores still attached to the leaf and worn in the shoe, were once believed to make the wearer invisible. Today, the root of the male fern, with leaves intact, is dried over the Summer Solstice fire to create the “lucky hand” amulet.

In the East Anglian Tradition, the Summer Solstice is the seventh of the eight festivals of the natural year, which are celebrations of what Nigel Pennick calls “The Stations of the Year.” These stations express the round of life, death, and rebirth that is such an integral part of the agricultural cycle. At the same time, they are also a way of exploring the metaphysical questions of life, death, and the path to spiritual enlightenment. In this tradition, the stations are as follows:

Station	Festival	Event	Agricultural Cycle
1	None (it’s a mystery)	Death/rebirth	Plant produces seed and dies.
2	Autumnal Equinox	Calling/summoning	Fruit ripens/harvest.
3	Samhain (October 31)	Awakening	Letting go, seed is released.
4	Yule	Enlightenment	Rebirth of the spark of life in the seed.
5	Vernal Equinox	Reconciliation	Seed, apparently dead, comes back to life.
6	Beltane (May 1)	Mystic union	Plant grows in harmony with environment.
7	Midsummer	Sanctification	Flower opens and is fertilized.
8	Lammas (August 1)	Completion	The circle turns.

Druids, Wiccans, and Celtic-centered Pagans have a slightly different approach to observing the overarching cycle of the natural world. They refer to it as “The Wheel of the Year,” and conceive of the cycle as follows:

Festival	Event	Agricultural Cycle
Samhuinn (October 31)	Ending and beginning of the year. Remembering and contacting the honored dead.	The final harvest; livestock who won’t be overwintered are slaughtered.
Winter Solstice (Alban Arthan)	Death and rebirth. Death of the Holly King and rebirth of the Oak King.	Longest night of the year.
Imbolc (February 2)	Honoring the Mother Goddess.	First faint signs of spring, lambs are born (in some climates).
Spring Equinox (Alban Eilir, Eostre)	Celebrating the Resurrection of the God, light overpowering darkness.	Equal day and night; flowers begin to appear; first seeds are planted.
Beltane (May 1)	Celebrating the Fertility of the Land.	Spring is in full bloom.
Summer Solstice (Alban Hefin)	Celebrating the union of heaven and Earth.	Longest day of the year.
Lughnasadh (August 1)	Giving thanks to the Goddess.	First harvest, particularly of grain.
Autumnal Equinox (Alban Elfed, Mabon)	Giving thanks to the Goddess, and preparing for the return of the dark.	Equal day and equal night. Second harvest, particularly of fruit.

Although the Summer Solstice occupies the seventh spot in the Stations of the Year, and the fourth spot in the most common Wheel of the Year, its essential significance is the same in both calendars. The Summer Solstice is a time to celebrate the light when it’s at its strongest, when exuberant growth is at its height. At the same time, we are reminded that the light will begin to wane thereafter, and that we would do well to consider the nature of our spiritual harvest.

Sources:

Campanelli, Pauline. Ancient Ways: Reclaiming Pagan Traditions. First Edition, Second Printing, Llewellyn, 1992.

Zell-Ravenheart, Oberon. Grimoire for the Apprentice Wizard. New Page, 2004.

Pennick, Nigel. The Pagan Book of Days. Destiny, 1992.

Huson, Paul. Mastering Witchcraft. Perigee, 1970.

“Summer Solstice.” Wikipedia, https://en.wikipedia.org/wiki/Summer_solstice.

“Archaeoastronomy.” Wikipedia, https://en.wikipedia.org/wiki/Archaeoastronomy.

“Antikythera mechanism.” Wikipedia, https://en.wikipedia.org/wiki/Antikythera_mechanism.

“Summer Solstice – Alban Hefin.” The Order of Bards, Ovates, and Druids. https://www.druidry.org/druid-way/teaching-and-practice/druid-festivals/summer-solstice-alban-hefin

“The Eightfold Wheel Of The Year & The Druid Festivals.” The Order of Bards, Ovates, and Druids. https://www.druidry.org/druid-way/teaching-and-practice/druid-festivals/eightfold-wheel-year-druid-festivals

Traversing Transitions: Where Freemasonry and Tibet Meet

July 18, 2018 By Kristine Wilson-Slack in History, Theology Tags: Awaking Osiris, Bardo Thodol, Bardos, Birth, Buddha Amitabha, Cancer, Clear Light, Co-Freemasonry, Co-Mason, Co-Masons, Death, Egyptian Book of the Dead, Fear, Freemason, Freemasonry, Freemasons, Guru, Mason, Masonry, Masons, Nirvana, Tibet, Wheel of Life Leave a comment

“It’s hard to have those conversations,” the palliative care doctor was saying. She was talking about telling a loved one that Stage 4 cancer is terminal, and all the discussions and decisions that surround such a prognosis. The patient, an 85-year-old man, had lived a good life and yet, because of his fear of death, of losing this life, he was in denial and angry. This caused him and his family pain and turmoil as he sought to find his way to some acceptance of his situation.

Conversations about death are hard because U.S. culture is steeped in the fear of death. One only needs to look at television or magazine ads to see this; a culture that prides itself on fitness, youthfulness, and acquiring things has little understanding of the true nature of death. Death is a skeleton to be feared, a lurker in the closet that should not be acknowledged. Many aged have lived a life of denial of death, waiting until perhaps the last possible moment to “find God” or think about “the other side.”

People fear dying, not death, in general. They fear the pain and suffering that comes with long illnesses. Who wouldn’t? Cancer is certainly not a pleasant state. We hope for a quick death or to die in our sleep. Death in this way removes the focus on the body, on the horrors of what happens to the flesh that decays. Westerners don’t spend a lot of time on what it means to transition in death; they mostly focus on the unpleasant physical effects of the dying process. What is fascinating is that if one steps outside of perhaps the standard Western religions, he sees a far greater world that is not only accepting of death, but embracing of death.

While the Egyptian Book of the Dead (The Book of Coming Forth By Day) is a book, or set of scrolls, that specifically addresses the stages of death and afterlife, it doesn’t speak to the reader in such a way as to make the stages of death clear. It is still, after all, a Western book, early (2670 B.C.E.) as it may be. The scrolls were lists of spells which were left in the tombs of the dead. Their purpose was to provide the deceased a way to navigate the afterlife successfully. A very good modern interpretation / translation of this book is titled “Awaking Osiris.”

The Bardo Thodol, or “The Great Liberation Upon Hearing in the Intermediate State” is a book which is written for the living to assist the dying and deceased to make the transition off the Wheel of Life to Nirvana. This book is also known as the Tibetan Book of the Dead, although that is a fanciful 20th C. Western name.

Three bardos, or intermediate states between activities, are to be navigated, and success in these provides pathways toward different ends. A bardo may be any intermediate state, such as between birth and death, death and rebirth, even between something like sleeping and awakening. The guru or teacher sits with the person that is about to die and speaks to him of his journey, reminding him of his true being. He is prompted to enter the Clear Light, and thus, remove himself from the path of Earthly physical life. If he transitions to the second bardo, further instructions are given, and so on, until the soul either returns to Nirvana or back into a physical body, depending on the spiritual acumen of the deceased person. That all sounds a little complicated; in essence, it is assistance by the earthly person to the unearthly one, guiding him on his way to reincarnation or elevation.

“O Nobly Born, that which is death being called to thee now, resolve thus: “O this now is the hour of death. By taking advantage of this death, I will so act for the good of all sentient beings, peopling the illimitless expanse of the heavens, as to obtain the Perfect Buddhahood, by resolving on love and compassion towards them, and by directing my entire effort to the Sole Perfection.”

This section, from the First Bardo, is an example of the cultural views of death; not only its acceptance but total embrace to do what is best for the good of the collective humanity. This section goes on to remind the deceased that his life is in service to the greater good. The bardos continue in a cycle, all the while being guided by a guru, a “man of Faith,” a brother, or other person. The person acts as a guide from this realm to the next, allowing the soul to find peace by whatever means it finds possible. The thought of reading these beside the dying person is somehow comforting, perhaps as much to the speaker as to the “hearer.”

I think much of this same type of symbolism and instruction is provided to the Craft Mason, who winds through these bardos in the the rituals of all Craft degrees. Freemasonry, being an initiatory rite, seeks to impress on its membership the repeated lessons of life and death, until these ritual words and actions become very familiar to him. At first he is the recipient and later the provider. The nature of Freemasonry, the Service to Humanity, maybe partly this: imparting the ability to have each human experience a peaceful transition from this life to the next, and thereby improve the overall state of all beings.

The three bardos of death to rebirth transition, as explained in the book, are the Bardo of the Moment of Death, the Bardo of Experiencing Reality, and the Bardo while seeking Rebirth. To me, these mirror perfectly with the Craft degrees, where the lessons are told in with a Western slant. In some Masonic traditions, a chamber is used to create a space for the candidate to experience a true bardo, an intermediate state between activities, where reflection and change can take place. Symbolic in this world, perhaps these ritual trappings are faint shadows of the reality of our earthly transition.

It was said to me, recently, that Freemasons seem to be less afraid of death than perhaps the average Western human. If we listen to what Freemasonry is imparting, the Mason can’t help but put away the denial of his physical, transitory nature. We will die from this world. Freemasons may be better able to embrace the transcendence of being that marks the animus, the soul, the spirit, or whatever you wish to call the immortal principle in each living thing. Fear is the mind killer and is that which brings pain to what may not need to be a painful experience.

Freemasons are repeatedly provided the tools, symbolic and ritualistic, to learn to guide themselves and others through all the bardos of the human existence. It seems to me that all humans could use a lot more peaceful transitions into whatever intermediate state we find ourselves.

“Thine own consciousness, shining, void and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light.” ~ Buddha Amitabha

Freemasons, Political Awareness, and Voice

July 4, 2018 By Kristine Wilson-Slack in History, Philosophy Tags: Arbitration, Archer H. Shaw, Benjamin Franklin, Bro. Franklin Roosevelt, Bro. Theodore Roosevelt, Citizen's United, Co-Masonry, Co-Masons, Corporations, Corporatocracy, Democracy, Freemason, Freemasonry, Freemasons, Grand Lodge, Henry A. Wallace, James Fenimore Cooper, Jeffrey Sachs, Lodge, Mason, Masonic, Masonry, Masons, Master, National Arbitration Act of 1925, National Labor Relations Act of 1935, New Deal Era, Oligarchy, Politics, President Abraham Lincoln, President Eisenhower, President John Adams, President Thomas Jefferson, Supreme Council, The American Democrat, The Lincoln Encyclopedia, The Price of Civilization, Today Explained, U.S. Supreme Court, Voting, Workers Rights Leave a comment

In a recent “Today, Explained” podcast, the narrators were discussing the recent Supreme Court decisions involving arbitration and the American worker. In essence, the Supreme Court ruled in favor of a 1925 law that stated that Corporations have the right to force arbitration (Federal Arbitration Act of 1925 is the name of the law) clauses into many, if not all, types of contracts, including those that involve a contract to work. What this does is overturn a New Deal-Era law (National Labor Relations Act of 1935) that stated that employees had the right to work in concert with each other for their mutual benefit.

What does this mean? No Class-Action lawsuits for employees when wrongfully treated by their employers. For the nitty-gritty details, the podcast is recommended. In general, it means that arbitration clauses can now be put into nearly any contract and are binding. Employees who have been sexually harassed, been denied wages, or otherwise wrongfully treated during employment must now seek arbitration for grievances rather than a lawsuit. Where this has the most implication is when there are many injured in the workplace but have little ability, financially or otherwise, to stop ongoing wrongful acts.

Many people and corporations think this is a good thing; law suits are a burden on more than just the plaintiff or defendant. They are a burden on the taxpayers and the court systems – sometimes causing far more difficulties than they solve. However, taken in the context of several court decisions in recent years, it should give the people of the United States something, perhaps, to consider. This decision, by the Supreme Court, in effect provides corporations with a great deal of power and the individual, the worker, with very little.

Like Citizen’s United, this is an example of corporate legal power leveraging the judicial system of the country to produce vast corporate influence on the American political and img_0218-1 social landscape; in essence, corporations are circumventing the executive and legislative branches of government, and using the judicial system to create a very corporate-forward, individual-backward landscape.

People are often fond of saying that the United States is becoming an oligarchy, where government is the hands of a few people. What they are really trying to say, though, is that America has become a Corporatocracy. Economist Jeffery Sachs, in The Price of Civilization, stated that America is, in effect, a corporatocracy in which “powerful corporate interest groups dominate the policy agenda.” He gives four reasons for this being the case: 1) weak national political parties, 2) strong political representation of individual districts, 3) globalization weakening the power of employees, and 4) large corporations financing political campaigns for their own agendas.

A moment of reflection will give one enough fodder to at least question corporate influence in America. From sports arenas to libraries and entertainment centers, corporations have lent their funding, as well as views, to what we consume in America. From Citizen’s United ruling (see this well done video on the decision) to the fact that some companies are “too big to fail,” our government has come a long way from its roots of “We the People…”

Is a corporatocracy in keeping with the values of Freemasonry?

One might ask, what would our Masonic forefathers thought of the idea of Government by a small group of corporate entities? John Adams said, “Let us disappoint the men who would raise themselves upon the ruin of our country.” Yet, Benjamin Franklin is quoted as saying: “No nation was ever ruined by trade.”

Presidents over the centuries, Freemasons or not, have had something to say. U.S. President and Freemason Franklin Roosevelt stated, “No business is above Government; and Government must be empowered to deal adequately with any business that tries to rise above Government.” President Eisenhower said, “In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for disastrous rise of misplaced power exists and will persist.”

One might equate the “military-industrial complex” as perhaps a single, corporate power.

President Abraham Lincoln wrote –

I see in the near future a crisis approaching that unnerves me and causes me to tremble for the safety of my country. …corporations have been enthroned and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working upon the prejudices of the people until all wealth is aggregated in a few hands and the Republic is destroyed.

~ (U.S. President Abraham Lincoln, Nov. 21, 1864, letter to Col. William F. Elkins, in The Lincoln Encyclopedia, by Archer H. Shaw)

Others throughout history have weighed in on the idea of corporations, from writers to inventors to even businessmen themselves.

Commerce is entitled to a complete and efficient protection in all its legal rights, but the moment it presumes to control a country, or to substitute its fluctuating expedients for the high principles of natural justice that ought to lie at the root of every political system, it should be frowned on, and rebuked.

~ James Fenimore Cooper, The American Democrat, 1838.

Great corporations exist only because they are created and safeguarded by our institutions; and it is therefore our right and our duty to see that they work in harmony with those institutions.

~ President and Freemason, Theodore Roosevelt, 1901, first annual message to Congress.

And finally, regarding Jefferson –

Thomas Jefferson, the man who wanted an amendment to the Constitution prohibiting monopoly, would be aghast at our billion-dollar corporations. Jefferson, who abolished primogeniture and entail in Virginia in order to prevent monopoly in land, would be appalled by our high percentage of tenancy. Jefferson as the man who dreaded the day when many of our citizens might become landless, would perhaps feel our civilization was trembling on the brink of ruin, if he were to find so many of our people without either land or tools, and subject to the hire and power of distant corporations. If the Jefferson of 1820 could see his name used by men crying `States’ rights!’ in order to protect not individual liberties but corporate property, then he would shudder.

~ Henry A. Wallace, November 17, 1937, former populist U.S. Secretary of Agriculture and Vice-President of the United States.

The United States is a democratic republic, or a representative democracy, a sordid mix of Greek and Roman ideals, thrown together in some kind of weird experiment that has yet to play itself out. Yet, the overt goal in the foundation of this country was that the people themselves should have a say in the government of it – true individual representation – not the boards of directors of a few, extremely large and wealthy corporations. Corporations are not structured to be democratic nor a republic; they are in truth, oligarchies.

So, what is the United States? Is it any better or worse off than anywhere else in the world? Has the grand experiment worked to the satisfaction of our founding fathers, some of whom held the ideals of Freemasonry? The experiment is still very much a living organism.

Freemasonry itself is not a democracy; it is not a dictatorship, nor a republic. Each Master Mason has a vote, but not all Freemasons have a vote. Majority rules, not plurality. However, the Master of the Lodge is the voice of the Lodge, the final “say,” when it comes to matters of some Masonic jurisprudence – a sort-of dictator.

However, the Master of the Lodge does not always have the final say. He may be a tie-breaker in votes but he typically does not have a vote on general matters. But each Lodge is not an independent body; they tie back to either a Grand Lodge, Supreme Council, or other Supreme body governing the rules and regulations of their order. Each individual Lodge is represented to their Grand Lodge by a single vote made up of the votes of the Lodge. Therefore, the Lodge is a representative to the Grand Lodge for the individual, ergo a republic. If we’re not sure what the United States’ Government is, we may be just as confused as to the government of the system of Freemasonry.

Why bring all this up in a blog on philosophical debates of interest to Freemasons? This is not to stir the passions of partisanship or state that Freemasonry itself should be political. It is simply because Freemasons, especially within the United States, are inextricably linked to government. The motto of “Liberty, Equality, and Fraternity’ are on the lips of every Freemason at one time or another, whether spoken in rote repetition or with true feeling. Freemasons should ask these hard and difficult questions in order to shape the world we live in as well as the groups to which they belong. We should be unafraid to discuss the ideals of government, religion, and all aspects of life.

While it is not within the purview of Freemasonry as an institution to take a political stance, should the Freemason make his individual voice heard, in representation of what he or she feels is liberty, equality, and fraternity?

Global governance is shifting, perhaps trying to find a new way of being. It behooves us, no matter what we believe in keeping, be it a corporatocracy, oligarchy, plutocracy, theocracy, democracy, or republic, to be the voices of what the future holds. This is something that perhaps Freemasons should discuss, in educated, philosophical terms, and let the debate ensue. No one creates in a vacuum and no one creates change without speaking up. New ways of thinking evolve from educated, passionate, and respectful debate. If Freemasons are working to be leaders within humanity, these discussions should be on their tongues and not remain in the shadows of their hearts. If those who are working toward the perfecting of humanity don’t speak up, and take responsibility for shaping their nations, then who?

Ego and the Freemason

June 20, 2018 By Kristine Wilson-Slack in Behavioral Science, Philosophy Tags: Birth, Carl Jung, Co-Mason, Co-Masonry, Consciousness, Death, Ego, elementals, Freemason, Freemasonry, Goal, Lodge, Masonry, Masons, Psyche, Psychology, Self, Sigmund Freud, Star, Truth 2 Comments

I have to say, I love my Lodge’s Study Groups. They bring up all kinds of interesting subjects in relation to all aspects of life, and more particularly, life as a Freemason. We recently discussed how Ego affects our lives, and what our particular work is as Freemasons in regards to the Ego. These study sessions give me an opportunity to explore not only my own experiences with the topic but also what I think about it objectively – form an opinion, as well as be able to articulate that opinion. Since we all have an ego, it’s easy to have experiences with it. It’s harder to form objective opinions. After all, isn’t the ego involved in forming those opinions?

One of my first college classes, as a fresh-faced 18 year old, was Psychology 101. This was predated by a class in Western Philosophy, both having an extremely big pull for me. These were classes that my high school did not offer, a whole new world of learning that was and still is exciting. We learned all about Freud and Jung’s theories of the Ego, amongst other things, but nothing really “stuck” with me after that class. I never went back and explored ego until it came up so often in religious and metaphysical studies years later. I identified most closely with Jung’s writings and I often go back to read up on him when questions of psyche were, and are, involved.

In his writing about ego, “One of Jung’s central concepts is individuation, his term for a process of personal development that involves establishing a connection between the ego and the self. The ego is the center of consciousness; the self is the center of the total psyche, including both the conscious and the unconscious.” The reference goes on to say, “For Jung, there is constant interplay between the two. They are not separate but are two aspects of a single system. Individuation is the process of developing wholeness by integrating all the various parts of the psyche.”

The most interesting part of that statement is the fact that the ego and the self are different entities that must be integrated. How did they get dis-integrated in the first place? How did something that was whole become separate yet linked, and our goal is to try to integrate the two? Is it birth that separated them? If so, what are we before? And is that the state we are trying to achieve? It makes my head spin to think that we might have been integrated in the womb (or before?) and dis-integrated at birth, and we spend our whole lives working toward re-integration. Is that the purpose of human life, to find that which was lost? What happens, then, if you integrate earlier than dying? Is that perhaps our goal? Do we evolve as a species if that happens?

Hurts your head, right?

If these are two linked-yet-separate energies, they may be difficult to identify without each other. Imagine a binary star system, two bright points of light circling each other, embracing each other as only two fiery systems of gas and elementals can – never touching and continually burning each other. Love that consumes and renews itself. Yes, that must be the ego and the self, in Jung’s world.

If the ego and the self are inseparable, then it seems to me we have to learn to live with both, separate and equal parts, calling to and screaming at one another all the time. How do we reconcile? Do we even try? Since we cannot unequivocally say where the mind resides, perhaps these two things are part of the overarching mind that controls us. If “as above, so below,” we must ask – does that Divine mind have a self and ego, too? Does the Divine even have a mind? Maybe that’s a weird question, but maybe not.

Freemasonry simultaneously chooses to subdue our egos and find our “self.” Perhaps one of the binary stars must be dominant, and in that dominance is where we find the traits of a person – arrogance or humility, graciousness or rudeness. In the balance between the stars, we find the nature of the gasses they put off. It is difficult to be of service to your fellow Masons and at the same time be immodest and arrogant. There’s little room for others when you fill the room with your ego. Perhaps that is also why we learn to subdue passions – the passions of the ego – and develop the passions of the self – the connection to the divine. One star must dim to have the other shine. The Roche Lobe of Personality.

In the past, I wondered why we, as Freemasons, pin medals on our chests and put numbers at the end of our names, or added titles when we attain certain Masonic degrees. I think this is another of those tests – do we do it for prestige? Do we wear our outward jewels as a “brag rag,” as I heard one brother call it long ago? Or do we wear them to honor the Work we’ve completed and bring to the gathering? Do we shine our ego brightly to make our “self” fade? Intent is everything and nothing; we must be clear about what the outward trappings mean in order to not fall into the trap itself, yes? Is one degree better than another? What have we really attained? I think about these things often. I do my best to remember the duty and cautiously regard the glitter. It seems to stick to everything.

Does Masonry feed the ego? Or help one subdue it? Maybe it’s an ongoing dialogue rather than a simple, solitary question.

Death and the Maiden

June 6, 2018 By Kristine Wilson-Slack in Art & Music, Literature, Music, Uncategorized Tags: Acacia, Africa, Australia, Baldung, Beham, Bro. Jeremy Cross, Bro. Joy Cornell, Broken Column, China, Cleanliness, Co-Freemasonry, Co-Masonry, Co-Masons, Coffin, Column, Death, Death and the Maiden, Dedication, Dorothea Tanning, Duerer, Egypt, Evergreen, Freemason, Freemasonry, Freemasons, Gum, Hair, Health, Isis, Israelites, Life, Loyalty, Mason, Masonic Art, Masonry, Middle Ages, Middle East, Osiris, Phoenix Masonry, Plutarch, Preston, Sap, Scythe, Shubert, Symbolism, Symbols, Temple, Typhon, Urn, Vices, Virility, Webb 1 Comment

I’ve long been fascinated by this picture, statue, or representation of “Death and the Maiden” as it relates to Freemasonry. I first saw the picture when I became a Freemason, in one of the many books that I was able to pour through. Masonic art in general has fascinated me because it is, generally, not only beautiful but also weird; it was weird in a way that made you ask “why does that bird sit on the oddly-shaped stone” or “why is that man holding the woman’s hair while carrying a scythe?” It spoke to me, begging me to figure out what it was trying to tell me. Still, today, I can sit for hours and look at paintings, engravings, and statues and wonder what their creators meant to impart.

Death and the Maiden isn’t a new concept. Artists as far back as Duerer, Baldung, and Beham in the Middle Ages were showing that “all human beauty is ended in death (Beham.)” Shubert and Dorothea Tanning created at least two pieces of their art around the concept of Death and The Maiden. Yet, the pictures attributed to the Freemason’s ideas of Death and the Maiden seem to be very specific and rich in symbolism.

The Freemason’s “Death and the Maiden” seems to be attributed to a 19th Century Freemason named Jeremy Cross. A student of Webb and follower of Preston, he taught and lectured on Freemasonry extensively at the beginning of the 19th Century. General knowledge about him seems to be all we can find, according to Phoenix Masonry scholars and articles, but it seems the idea of the entire composition is attributed to his genius.

The composition has been recreated by others, but the basic design is as you see it above. Some have the maiden holding specific tools with an evergreen and others have her holding a piece of Acacia and an urn. The latter is a modern invention as cremation is a relatively modern invention. However, for my purposes for this post, we will still talk about it. It’s important to reflect on how symbols may change but meaning remains the same – and in this case, the emphasis is to see death on one hand, and everlasting life on the other.

Ostensibly, the winged figure behind the Maiden is Death. Shown as an old man, long-bearded, with wings and a scythe, he seems to be, as one author put it, removing the tangles from her hair. When one looks at this picture, it appears that he is about to cut her hair; taking a purely Judaeo-Christian point of view, from the inventor, the inference is that this is about the moment before death, before life is cut short. Tearing of hair and cutting hair were signs of grief and distress to the Israelites, and even implied the whole destruction of a people. Women’s hair was grown long to distinguish them from men but hair overall was a sign of health, virility, and life. That Death’s scythe is not raised implies that death of the physical world is not imminent but it is on the horizon. Death prepares the youth for what may come at any time, as implied by the hourglass sitting beside the figures. As one is born and grows, Death is always behind them, preparing.

The broken column seems to be the main figure of the composition, and implies that it is a symbol of the Freemason who is viewing the piece. Why not “every man?” Because columns are, symbolically, the individual Freemason. Freemasons are columns to uphold that “temple not made with hands.” Freemasons are there to hold up the ideals for others to emulate and must be strong and sturdy enough to do so. As we age, we start to crumble, become weak, and eventually our “bent backs” signify the end of our contributions to Humanity. Again, the broken column sitting beside its foundation shows that while Death is not ready to strike, we must prepare for it by the time our moment draws near. Hence, what appears to be a book of sacred knowledge, of whatever kind speaks to us, sits beneath the Maiden’s hands. She is studying intently, in quiet contemplation and thoughtfulness. She is not distraught or upset. Both figures are somber and still and accepting.

Then what is the Maiden? The Maiden seems to represent the essence of Life, the Will, Wisdom, and Beauty that we all can tap into to do whatever work calls us. This work is not fixing plumbing or diagnosing code or mopping floors; this work is the Work that is remembered when our time is done, in the Service of Humanity. Someone may remember that we always cleaned up the dishes or swept floors, and in that memory they see the love and dedication we had to a principle. That principle might be as material as “cleanliness” or it might be more virtuous, such as loyalty or dedication, sacrifice and service. The floor will get dirty again but the memory of the work we put into keeping it clean is what we bring to the world. The memory of Service to Humanity. The Maiden represents the potential we all bring with us at birth.

The most interesting of the symbols is the acacia plant. There are many, many theories regarding the use of Acacia as regards Freemasonry. I choose to take a more practical approach, beyond the poor or convoluted translations of the word and speculation as to Acacia its use as a sacred symbol to the mystery school of Freemasonry. It is, generally, a low shrub or tree that grows in all parts of the world but appears to have originated in Africa and the Middle East. It is evergreen with watering, and is still cultivated mainly in the Middle East, Africa, and Australia for its gum. Besides being an evergreen plant and symbolizing ever lasting life, its qualities as a gum make it far more interesting in relation to Freemasonry.

Since ancient times, the gum or sap of the tree has been used as a fixative. Powdered, the sap is a powerful glue that can be ingested by humans. It is used to combine, fix together, and generally adhere human consumables; this includes things like beverages, soaps, and icings and sweets. It is also used to combine and emulsify paints, slips for ceramics, printing inks, and photography. Thus, it is used to bring together individual components into a sooth solution, able to create works of art as well as feed the human body. Weird as that may be, these attributes show it is directly related to our Work as Freemasons – to bring together, to combine into a well-oiled “machine” to nourish the body, mind, and emotions of the Human Being.

Lastly, there is the myth of Osiris’ death at the hands of his brother, Typhon, and his body being placed into a coffin, and the coffin being thrown into a river. Presumably, Osiris dies and the coffin is captured by low hanging Acacia plants by the river. Over time, the Acacia tree is cut down to create a column for a new temple, and in the cutting of the column, the body of Osiris is found by Isis and she uses her wings to breathe new life into her fallen husband. Many myths of Osiris’ death and resurrection are found, in parts or in whole, throughout literature and this is only one of those (Plutarch). What I find this particular myth explaining to me is that the physical form can be had once again, if the aspirant is understanding the nature of everlasting life and perhaps of the lessons that nature and Freemasonry have to teach us. In this, the column and the acacia seem to go hand in hand.

Thus, in one hand we have the energy of our lives holding onto the evergreen which brings us all together, and the ultimate symbol of our physical passing – the urn. In ancient cultures where the belief in the physical body’s transference to the Underworld was prevalent burning of bodies was not performed, namely China and Egypt. In general, however, bodies were burned using many methods, and the remains were sometimes kept in a funerary urn. Additionally, the remains of skeletons and internal body organs were also kept in urns as a sign of respect and reverence. The practice of cremation became even more prevalent in Western cultures after the creation of the first cremation chamber in 1873. For some, the urn is one of those symbols that is still a little vague as regards a deeper meaning. Maybe there isn’t one. Maybe it is simply the reminder of our physical passing, and the fact that we keep the ash-filled urns of our loved ones near us is a constant reminder of the transient nature of this mortal life.

Death and the Maiden is better for its whole than its individual parts. It is a story of humans who strive for better, only to be still chained and linked to the eventual death we all face. That the Maiden is not facing her Death but still working to better the world is hope to me. It is the hope we all bear that in our work as Builders and Creators, we have left Humanity a little better for our having been part of it. We leave behind our passions, our principles, and our virtues to be passed on to further generations of humans. Our ripples effect the ocean of Mankind. While I live, I can carry on the Work of those who have passed before me, and I hope I leave a good enough legacy that others may find their burdens lighter.

For Joy Cornell, who will always remind me to be Authentic, Passionate, Joyous, Lively, and Loyal to home and hearth. Thank you for your Light. And May Light Perpetual shine upon you, my dearest brother and friend.

Enlightenment

May 23, 2018 By Kristine Wilson-Slack in Esotericism, History Tags: Adam Smith, Baruch Spinoza, Buddha, Christ, Co-Freemasonry, Co-Masonry, Co-Masons, Deepak Chopra, Devotional, Einstein, Enlightenment, Freemasonry, Freemasons, God, Goethe, Intellectual, Kant, Knowledge, Masonry, Nature, Project Gutenberg, Rousseau, Science, Spinoza's Pantheism, The age of Enlightenment, Truth, Voltaire, Wisdom Leave a comment

On a recent post, some people were critical of the term “enlightenment” and its application toward the human race. Now, this term was being used in conjunction with the “Age of Enlightenment,” something altogether different from our modern American use of the term. Students of History understand, know, or at least have heard of the Western European “Age of Enlightenment,” so called because of the explosion of knowledge, science, and access to those tools that brought forward many of our modern inventions and way of thinking.

According to Websters, enlightenment is explained thus:

inˈlītnmənt/enˈlītnmənt/

noun

1. the action of enlightening or the state of being enlightened. “Robbie looked to me for enlightenment”; synonyms: insight, understanding, awareness, education, learning, knowledge.

2. a European intellectual movement of the late 17th and 18th centuries emphasizing reason and individualism rather than tradition. It was heavily influenced by 17th-century philosophers such as Descartes, Locke, and Newton, and its prominent exponents include Kant, Goethe, Voltaire, Rousseau, and Adam Smith.

Someone very wise once told me that Freemasons fall into two general “modes,” if you will, with regards to their approach to Freemasonry: intellectual and devotional. This is a wide spectrum; and, we all have elements of both within our personalities while some people will fall more towards one side than the other. It’s difficult for someone who leans more toward an intellectual bent to understand a devotional way of being, and vise versa. An intellectually-bent person might look at Freemasonry as a tool to intellectual discovery, a place for concrete fraternal relationships, and a more inward view of life. Analysis. A devotional-bent person may want to explore the esoteric and occult side of Freemasonry, feel more reverential toward their deity through their Masonic work, and perhaps be more inclined toward personal, service-oriented relationships. Feeling. Each person has to some degree these modes of operation. Yet, as a Freemason, they are perhaps brought visible.

Why does this matter when discussing enlightenment? It seems that each of these people view enlightenment in very different ways. Is knowledge derived from a pure scientific approach? Analysis? Is knowledge derived from a pure empirical approach? Feeling? The interesting thing is the judgement that goes along with how each other views the opposite approach. There’s an intellectual snide comment here or there when the devotional Freemason approaches enlightenment with an emotional response. There’s harsh condemnation of science when the intellectual produces a theory based on their analytical approach and disregards the “human” element. What is interesting is how each immediately judges the other’s approach to enlightenment, as if there is only one way. Even the non-religious discussion can evoke a dogmatic high-horse.

Is it so difficult to imagine that you can have both approaches, and both are valid?There’s also this “great quest” toward enlightenment, as if it’s something that can be achieved through one method, one voice, or one frame of mind. Some think that we can achieve enlightenment in a lifetime, like a Buddha or Christ. Some think that scientists could never achieve enlightenment, no matter how intelligent, because they have no “devotion.” Some think that only scientists could achieve enlightenment because they have “purer” processes. Some think that humans can achieve enlightenment one being at a time, and still others insist that it must be an all or nothing endeavor. I think enlightenment is far greater than the individual, and enlightenment isn’t something sparkly, pretty, easy, or fun. There’s no flash of sudden godhood nor individual ascension into the realms of all-knowing, having-no-use-of-bodies beings that will provide us some unknown fascinating wisdom. I don’t think that we get out of this corporeal manifestation anytime soon.

The idea of enlightenment, as in The Age of Enlightenment of the 17th and 18th C., is really about letting go of the shackles of tradition. It’s about embracing change and using knowledge to propel us, individuals and humanity, forward. Enlightenment isn’t everyone achieving godhood. It’s about all of us realizing that we are already in control, and have the tools inside of us to solve those problems. Deepak Chopra said, “I was an atheist until I realized that god was inside of me.” When asked about his religious views, Einstein replied:

“Your question is the most difficult in the world. It is not a question I can answer simply with yes or no. I am not an Atheist. I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds. May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza’s Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.”

Is finding “God” enlightenment? Born just prior to the Age of Enlightenment, Baruch aristotle Spinoza laid the groundwork for radical thought (in 17th C Europe) regarding the existence and definition of God. Much like Mozart as the pinnacle of Baroque music, Spinoza was the pinnacle of Latin academic writings in rationalist philosophy. According to Spinoza, God is Nature, and Nature is God.

The fascinating thing about Spinoza is that he worked, day to day, as a lens grinder. His passion was philosophy, ethics, religion, and the question of the divine. He did not content himself with or define himself as his day-to-day paying job. He did not accept honors or rewards based on his writings and thought. He died young, at the age of 44, but seems to have accomplished a great deal for the human race in that short of a time. One can read Ethics and Spinoza’s other works at Project Gutenberg.

One would like to think this is true enlightened human being. Spinoza was an everyday man who engaged in deep thought, the search for Truth, and produced that Truth in service to Humanity. He propelled the next generation, and several after, to continue to explore and discover knowledge. He was an individual who kept the greater species in mind, literally. He was not concerned with some idea of heavenly admittance, some monetary gain, or some brilliance that only he could attain. This is someone who is on the path to enlightenment and bringing others along with him by virtue of sharing what he thought. It’s not purely the result of his work that causes him to be enlightened; it is the fact that he is bringing the entire species up to a level of awareness not previously found. He’s enlightened because of his humility and selflessness. Perfecting the human to perfect humanity.

The Age of Enlightenment did that as well; it brought different cultures to new heights of thought, awareness, and knowledge. As a species, it was a leap forward. Each leap of knowledge is usually obvious but not always grand. One cannot leap from the valley floor to the top of a mountain in one go. It also is visible in hindsight, rarely in the present. Enlightenment seems, to me, to be gently incremental. There are no five easy steps to enlightenment, no matter what anyone says. There is no golden knowledge at the end of all the degrees. Enlightenment is work. Hard work by many, many people. And…we can only bring humanity up if we work toward its good, bringing it all up with the talents and gifts that we have, be it a lens grinder or a philosopher.

And why not both? What is stopping us from pushing away from the TVs and video games and doing what Spinoza did? Nothing, as far as I can tell, except our own laziness. We are tempted by many things which bring down our humanity, or at the very least, stagnate and stall our progress. We need to be self-discovering, exploring ourselves, our environment, nature, our own natures, the universe, looking at things we know and don’t know, with both our natures – intellectual and devotional. Science and nature. Analytical and feeling. We might not find “enlightenment” at the bottom of a test tube but we may find wonder, delight, and wisdom on the journey. The results, of the destination and the journey, are the seeds of Enlightenment.

Annie Besant: The Pearl of the Indian Renaissance

May 16, 2018 By lukemironside in Esotericism, History, Philosophy, Theology Tags: Annie Besant, Brotherhood, Co-Freemasonry, Co-Masons, Education, Education as a National Duty, Education for the New Era, Equality, Freemasonry, Freemasons, Freethinker, H. P. Blavatsky, Hindu Revival, Hinduism, Ignorance, India, Indian renaissance, Light, Masonry, Masons, Philosophy, Principles of Education, Religion, Service, The Education of Indian Girls, Theosophical Society, Truth, Unity Leave a comment

“She loved India with a fervor and devotion all her own. Our country’s philosophy, our history or legends, our spiritual heritage, our achievements in the past, our sorrows in the present, our aspirations for the future were part and parcel of Mrs Annie Besant’s own life.” – Sri Prakasa in Indian Political Thought

A consideration of Annie Besant’s role in the cultural and spiritual renaissance of India – in a period from the dusk of the 19th century to the dawn of the 20th – must be appropriately examined in the context of the larger renaissance movement which began with the Raja Ram Mohan Roy (1772 – 1833), founder of the Brahmo Sabha movement, in the early years of the 19th century. Affectionately deemed the “Herald of a New Age,” Ram Mohan was, no doubt, largely responsible for laying the groundwork for Raja Ram Roy the revitalization of the Indian spirit which was to follow.

Upon his death, the Brahmo Sabha became moribund, and out of its eclipse emerged the movement that would become the Brahmo Samaj, considered from an historical perspective as a significant contribution to the making of modern India, and among the most influential religious movements to spring forth from Hindu soil. The purpose of this latter was, in short, the total renaissance of Hindu culture; this to be accomplished by the rejection of scripture as an authoritative source of spiritual truth; the denial of the infallibility of Avatars; a denunciation of polytheism and idol-worship; a breaking down of caste systems; and freedom of thought as regards the doctrines of Karma and Rebirth.

Also significant to the Hindu reformation movement was the establishment of the Arya Samaj in 1875. This samaj was opposed, in certain of its objectives, to those of the Brahmo Samaj; and yet its influence is significant to the later work of Annie Besant towards the revival of the Hindu religion and cultural identity. The Arya Samaj was founded by the sannyasi, Dayananda Saraswati (1824 – 1883), who advocated the infallible authority of the Vedas and denounced the idolatry and ritualistic worship so prevalent in Hindu society at that time. The significance of this movement in paving the way for the reclamation of the Hindu identity led Annie Besant to state that, “It was Dayanand Saraswati who first proclaimed that India was for the Indians.”

This movement is noteworthy in theosophical history for the fact of the 1878 alliance between the Arya Samaj and the Theosophical Society, this emerging out of Colonel Olcott’s (1832 – 1907) extensive correspondence with the President of the Bombay Branch of the former. Whilst short-lived, this alliance is evidence of the importance of Hindu reformation in the thought of the theosophical Founders; a perspective which would, in time, spur the activism of Annie Besant towards the accomplishment of a Hindu revival.

That period of the Indian renaissance which was to follow, was undeniably due, to some significant extent, to the selfless and unabating toil on the part of Annie Besant for the liberation of the spirit of the Indian nation from the chains of ignorance and spiritual recession; to kindle in the darkness of the chasm of despondency a bright flame of hope Annie_Besant_at_desk and brotherhood to illuminate the way for troubled souls whose path is shrouded by the shadows of oppression.

Much of the academic study which has been published on the life and work of Annie Besant has tended to emphasize her political and activist endeavors; whilst these are, no doubt, highly significant aspects of her spectacular and spirited life, equally worthy of acknowledgement are her great efforts towards the liberation of the spiritual essence of India in the revitalization of Hindu culture and the development of education.

Such was the impact of her multifarious work that distinguished persons of vastly varied backgrounds and temperament were unanimous in their praise and admiration for her industrious travail, her prodigious commitment, her unparalleled oratorical potency, her generosity towards the underprivileged, and her fairness in dealing with associates and adversaries alike.

Annie Besant’s life was a necessarily public one; indeed, she considered herself a humble servant and missionary of the Masters in the guiding of humanity along the evolutionary path. Her role was the carry out the outer work of the Inner Government of the World by the means of selfless service and in the practical promulgation of the ideals of Truth, Unity, Altruism, and Brotherhood. As she wrote at the close of her Autobiography:

“I am but the servant of the Great Brotherhood, and those on whose heads, but for a moment, the touch of the Master has rested in blessing, can never again look upon the world save through eyes made luminous with the radiance of the Eternal Peace.”

In many ways, her early years – prior to her involvement with the Theosophical Society – may be considered, from a historical standpoint, as a “training ground” for the work that was to follow. The rare qualities which would be necessarily endowed in the individual who was to follow in the noble footsteps of H.P. Blavatsky, were suitably imbued in Annie Besant from those days of her youth; both by the blessings of congenital inherence, further due to the endeavors and trials of earlier life.

Thus, did she possess all those qualities of bodily vitality, a brightness and intensity of intellect, an unequalled power of oratorical ability, moral integrity and courage, and, more significant than all the aforementioned, a sensitive and indomitable solicitude for the weak, the needy, the destitute, the subjugated, the oppressed, and the suffering. For over a decade prior to her momentous meeting with H. P. Blavatsky in 1889, she had been preparing the way for the theosophical work which would constitute the greater portion of her life; undergoing, as had been the case in Britain, the arduous training in public service (spurred, in significant part, by the ruin of her own private life), and in fearless defense for the rights of workers and woman alike.

After her move to India, she worked tirelessly for the religious, social, educational, and political reform which seemed to her and the vast population alike, to be imperative to the development of a new India, freed from the shackles of colonization. Central to her impact on the educational advancement and revitalization of the Indian nation was the founding of the Banaras Hindu University. This was initially intended to be a theosophical college, however later took shape along the lines of Hindu spirituality, as an institution dedicated the ideals of unity, rationality, and harmony between differing sects and subdivisions then existent in the Hindu community.

In line with her support of Indian self-rule, Annie Besant advocated for placing Indian education in the hands of Indians, and sought to inject a spirit of patriotism into the developing educational outlook of the nation. In the establishment of a Hindu university, she hoped to reunite education with the essence of religion, and further to bring it into affinity with the emerging fields of Western science and technology. Like Ram Mohan Roy, Annie Besant advocated for social reforms in Indian culture and spoke highly of the advantages of Western education in the elevation of the Indian people.

However, unlike the earlier reformer, she also supported the revival of traditional Hindu education, endorsing a full-rounded system of instruction which integrated the two spheres of thought. She emphasized that whilst Western education would be an enriching complement to traditional teachings, India must be cautious not to succumb to the pressuring grasp of Westernization, and that the Hindu people must, rather, return to the glory and greatness of their own Oriental past and culture for inspiration and encouragement.

This conception of a Hindu university followed in the wake of the establishment of a number of such religious institutions, challenging the heretofore strictly Western and secular education offered by the existing universities of that period. Among these was were the various colleges and schools which had been established by the Arya Samaj in the late nineteenth century, and the traditional gurukuls – consisting of shishya, or students, in a residential setting with a guru residing nearby – which epitomized the Aligarh Muslim University Samaj’s ideals of reformed Hindu culture.

There was also the Khalsa College in Amritsar, founded in 1892 by the leaders of the Singh Sabha movement, which would become a highly significant educational institution for adherents of Sikhism, and which aimed to revive Sikh religion by the means of formal religious instruction. The Muslim community was also actively attempting to establish a university, with a proposal to transition the Mohammedan Anglo-Oriental College into the Aligarh Muslim University. This proposal was, however, initially met with considerable opposition from the secular government at that time, which was not inclined towards acceptance of what they perceived to be faith-based and sectarian educational endeavors – whether Muslim or Hindu. The transformation would not be finalized until 1920, when the Aligarh Muslim University Act was enacted by the imperial legislation.

All these endeavors – Annie Besant’s Central Hindu College, the Arya Samaj colleges and schools, the Sikh Khalsa College, and the Aligarh Muslim University – could be rightly considered to be a part of that same movement of the Indian people towards an education which represented their cultural and traditional ideals and heritage. Annie Besant’s contribution to this educational movement corresponded with the general spirit of change and the rediscovery of identity which the nation was undergoing – spurred by the voices of the children of India, she channeled all the resources at her disposal towards the accomplishment of this high ideal.

At the time of her idea for the founding of a Hindu university, she was in contact with one Madan Mohan Malviya (1861 – 1946), an Indian educationalist and politician, renowned for his role in the Indian independence movement. Both fostered the idea of establishing a specifically Hindu university, and Annie Besant had already previously established her Central Hindu College in Varanasi in the year 1898, with plans for its Madan Malviya expansion. A shortage of funds towards this end led Besant to join hands with Malviya and Kameshwar Singh (1860 – 1929), the Maharaja of Darbhanga, who were jointly responsible for financing much of the endeavor.

The latter two had originally formulated the idea of founding a university at a meeting in 1904, shortly after which a prospectus was published and circulated prominent educationalists and representatives from all corners of the Indian nation. They were met with overwhelming support for the scheme, gaining approval from the Congress of Hindu Religion under the presidentship of Jagadguru Sri Sankaracharya. This led to the final drafting of the prospectus, which was released to the public and press in 1906 to be met with instant approval and support.

It was around this time that Annie Besant was also laying the foundations for the potential establishment of a university in Varanasi under the proposed name of “The University of India.” In April of 1911, she met with Malviya to discuss their visions for such an educational enterprise, and decided to join hands in the founding of a common Hindu University in Varanasi. This shared vision was brought into actuality later that year, with a revised prospectus outlining the need for the university and its objectives being issued to the general public.

A condition set forward by the government necessitated that the Central Hindu College be absorbed by the Hindu University; Annie Besant, Dr. Bhagavan Das (1869 – 1958), and the fellow Trustees of the former agreed to its incorporation as the nucleus of the latter, and thus in November of 1915, the Central Hindu College was relinquished to the Hindu University Society, who were responsible for the campaign for the university’s establishment. Other theosophists from around the world traveled to India to assist with this, among them George Arundale (1878 – 1945) and Francesca Arundale (1847 – 1924).

The seeds having been sown, the university was formally established in Varanasi in the year 1916. It is today the largest residential university in Asia, with over 35,000 students. The success of the endeavor, and its continuing and significant influence and impact on the educational development of the Indian nation, places the founding of the Banaras Hindu University among the forefront of Annie Besant’s contributions to Indian society. Her role in its formation, too often overshadowed by the contributions of Madan Mohan Malviya and the other founders, was a decidedly central and vital one, the idea for which emerged out of her passionate service towards the betterment and rejuvenation of India’s education system. Indeed, in the perspective of Annie Besant, it is education which lays at the bedrock of a harmonious and just society; the lack of which logically results in conditions of injustice, poverty, oppression, and inequality.

Her fervent advocation of educational reform led her to publish several pamphlets on the subject; among these were Education as a National Duty (Banaras, 1903), The Education of Indian Girls (Banaras, 1903), Principles of Education (Madras, 1915), Education for the New Era (London, 1919), Theosophical Education Report (Madras, 1917), and the Kamala Lectures: Indian Ideals in Education & Philosophy, Religion and Art (Calcutta, 1925). Further, she wrote a variety of books and pamphlets on the topics of sociology, physics, physiology, biology, and the status of women in society.

In it clear that Annie Besant’s philosophy of education was rooted firmly in the principles of Theosophy. Indeed, the ideals of unity and universal brotherhood run like a constant thread interwoven throughout the vast variety of her life’s activities and work, permeating every aspect of the endeavors she brought into fruition, both during her time in India and elsewhere around the world. She envisioned an all-rounded education for Indian children, wherein the elements of literary, scientific, artistic, and technical branches of study would be taught. Her aim was to provide children with the skills they would need to earn an honest living, by which the conditions of poverty and destitution may be gradually assuaged.

She advocated the development of individual faculties; this being the idea that children should receive an individualised education best suited to his or her particular background, needs, and objectives. The ideal was that in receiving such an all-rounded, individualised education, the child would thus be equipped with the capacities necessary to becoming a healthy and useful citizen in his or her community. As such, the objects of theosophical education as outlined by Annie Besant were to train the body, emotions, and the mind towards the expression and love of all that is beautiful, compassionate, just, and inspiring. She emphasised the importance of developing the child’s ability to sympathise with the happiness and suffering of others, and in so doing to foster a spirit of universal brotherhood and kinship with all of life. Further, she stressed the disciplining of the child’s mind in the discernment of right thinking, right judgment, and right action.

As regards the ethics advocated by Annie Besant and instilled as ideals in the formation of the Banaras Hindu University, she promoted, among other things, the pledge of boys and girls to delay early marriage. It is possible, as suggested by historical researcher Gail Reekie, that she was influenced in this regard by Thomas Robert Malthus (1766 – 1834), believing birth control methods within marriage to be the answer to the problem of over-population. However, it is likely that she discarded this perspective on birth control upon deepening her involvement in the Theosophical Society – birth control being against the philosophy set forward by Madame Blavatsky’s Master K. H.

In accordance with Annie Besant’s ethical perspectives on early marriage, the Central Hindu College was not open to married pupils. She advocated the Hindu ideal of Brahmacharya, or celibacy, insisting that such was necessary to the intellectual, physical, and emotional growth of students in their adolescent years. Further, religion and social work were considered as joint pillars of a proper education, and thus were such organisations as the “Sons and Daughters of India” and the “Scouts and Guards of Honour” formed, with the intention of training youths for selfless and practical social service.

It was her promotion of these ideals which culminated in the founding of the Banaras Hindu University, and further, in the formation of various theosophical and theosophically-inspired schools, among these the Vasanta College for Women in Rajghat (founded in 1913), the Besant Theosophical College in Andhra Pradesh (founded in 1915), the National High School in Basavanagudi (founded in 1917), the Annie Besant School in Allahabad (founded in 1926), and the Besant Memorial School in Chennai (founded in 1934). [20] In recognition of her efforts for the development of Indian education, the Banaras Hindu University granted her the Degree of Doctor of Letters in 1921.

The educational philosophy set forth by Annie Besant was rooted in a balance of secular and spiritual instruction. The Banaras Hindu University may be considered, in many ways, to be the epitome of her educational idealism. It represented all the principles and ideals of the theosophical conception of education, and yet far from being a fringe or Indian Boys Scouts Association alternate institute of learning on the wayside of society, succeeded in establishing itself as one of the most prestigious and renowned of India’s learning establishments.

Also significant to Annie Besant’s contributions to Indian culture and modern national history was the establishment of the Indian Boy Scouts Association, based out of Madras, in 1916. This emerged out of the aforementioned emphasis set forth by Annie Besant on the necessity of an all-rounded education – on intellectual, emotional, and physical levels alike. Organised along the lines of the international Scout Law, these Indian troops also incorporated aspects of their cultural background into their national expression of the movement, wearing Indian turbans and singing Indian songs at their meetings and events.

The Indian Boys Scouts Association was preceded by various efforts towards the founding of a Scouting movement in India, the first of these emerging out of the Bishop Cotton Boy’s School in Bangalore in 1909. Annie Besant’s involvement began in 1913, when a group of educationalists and representatives opened Scouting to Indian natives; it had previously been open only to British and foreign Scouts. Assisting her in this endeavor was fellow theosophist George Arundale, alongside Justice Vivian Bose (1891 – 1983), Madan Mohan Malaviya (1861 – 1946), Hridayanath Kunzru (1887 – 1978), and Girija Shankar Bajpai (1891 – 1954).

In 1916, Annie Besant sent a request to the founder of the international Boy Scouts movement, Lord Robert Baden-Powell (1857 – 1941), to formally recognize the Indian troops as a branch of the international movement. The request, however, was denied – on account of Baden-Powell deeming that Indians were unfit to be Scouts. This came as a surprise to Annie Besant, who was immediately up in arms, interpreting Baden-Powell’s declination as an affront on Indian race and the assumption of racial superiority on the part of the British.

Lord Baden-Powell experienced a change in perspective upon his visit to India in 1921, when a perusal of Annie Besant’s now 20,000 members and the incontestable success of the movement led him to recognize not only her Association, but further all the Scout organisations in the country, as part of the international Boy Scouts movement. As a result of her efforts, she was made the Honorary Scout Commissioner for India, and in 1932 Lord Baden-Powell conferred upon her the highest Scout distinction: the Badge of the Silver Wolf.

Her assiduous and dedicated work to the Indian cause resulted in her election to the presidency of the Indian National Congress in 1917. This was significant for a variety of reasons; among these for the fact of her being the first woman to ever assume such a position. B. Palammal writes:

“In 1917, seeing the services and sacrifices of Annie Besant, the Congress elected her as the president of the 32nd session of the Indian National Congress at Calcutta. Being the first woman president of the Congress, She enhanced the prestige of Indian womanhood. Her presidential address was widely applauded as the charter of national liberty. But Annie Besant already had contacts with the Congress in the year 1914 when she participated in the 29th congress held at Madras during 28 to 30 December.

She was the first lady to occupy a post on the platform of India’s National Assembly. As the president of the Indian National Congress, she got an opportunity in planning out a system of national education in India. It was a graded scheme suiting each type of unit to be educated. Regional universities were established with research facilities in the indigenous knowledge of ancient literature, science, art and crafts, village education was to be developed country wide.”

Equally significant to arriving at an understanding of her character and work, was Annie Besant’s influence from, and on, Hindu spirituality and religion; an influence which would permeate many aspects of her societal, cultural, educational, and political work both in India and elsewhere. It was, in many ways, this religious, philosophical, and intellectual aspect of her work which laid the foundations for such later initiatives as the Central Hindu College and Banaras Hindu University; these serving as the practical All India Home Rule League Movement manifestations of her Hindu-inspired spiritual ideals.

Her work towards reform in the areas of Indian education, Hindu social customs and traditions, the place of Indian women in the new India, her ardent support of Indian self-rule and the Swadeshi movement, her attempts at alleviating the suffering of the depressed classes, and the development of the Scout Movement in India may all be considered as being rooted in a spiritual foundation. For Annie Besant, it was spirituality which formed the core of all altruistic service; this latter being the keynote of the theosophic life.

It is important, also, to remember that Annie Besant was largely responsible not only for the rekindling of Hindu spirituality within the continent of India, but further for influencing the awakening of interest in Hindu religion, thought, and culture in other corners of the world, at a time when the sons and daughters of India herself were becoming strangers to the essence of their own culture and thought. It was with the object of the reawakening of the Indian man and woman to the profundity and spiritual quintessence of their own theosophic teachings that she undertook the work of spurring the Indian renaissance from an ideal into actualization; only once this was achieved, in her mind, could India become the nucleus of a global shift in thought, in which materialism would give way to the revival of mysticism through the consolidation and uplifting of ancient Hindu ideals.

Her intensive study of Sanskrit and Hindu religious texts culminated in her translation of the Bhagavad Gita into simple, comprehensible English, alongside which she also published a variety of short booklets of Aryan legends and tales for children with the objective of the instilling spiritual ideals and principles at an early age. Also published were a number of booklets and pamphlets for general English-speaking readers. It was largely these efforts of Annie Besant, alongside those of Swami Vivekananda, which served to introduce the multifarious gems of India’s treasure chest of wisdom to the world of the West.

The influence of Annie Besant’s role in the cultural and spiritual renaissance of India is a continuing one; indeed, she was at the very forefront of the changing tides, the depths from which India would arise renewed and reborn, its people awakened to the dawning of a better day, illuminated by the radiant rays of hope. Her life was one of service and dedication to the ideal of Truth; she was, in every sense, a freethinker; a radical of her time; a world leader equipped with the steady sword of resolute sincerity and the infrangible shield of principle.

To the afflicted sons and daughters of India, she was a beacon of light amid the howling winds of oppression, a devoted Steward of the Flame of Truth. Into the bosom of India did she cast her warming light, to impart the breath of life unto the lifeless, and to instill the seed of hope in the broken hearts of the hopeless. Now passed beyond these finite realms, still yet in the depths of the spirit of India may be felt the sublime presence of Annie Besant – the Pearl of the Indian Renaissance.

~ By Luke Michael Ironside, from a paper published in the Friends of Theosophical Archives Newsletter in July, 2017

Being Blackballed – Part 2

May 9, 2018 By Kristine Wilson-Slack in Behavioral Science, History Tags: Big Brother, Black Balling, black-balled, Co-Freemasonry, Co-Masonry, Co-Masons, Communication, Ego, Elections, Freemasonry, Freemasons, In Crowd, Inclusion, Leadership, Masonry, Masons, Ordo Ab Chao, Ostracized, Perfecting Humanity, Stanford University, Whence Came You 3 Comments

This is a continuation of a blog published in April 2018, and located here. In that post, we discussed the history and responsibility of balloting. Here, we’ll continue with the idea of being blackballed and the repercussions of such an event.

There are diverse attitudes to being blackballed. Some rebel to the idea that any one or any group can “shun” or “refuse” them what they seek. The idea of being blackballed is considered archaic, as if there is anything that could stop someone in our modern age from achieving what they want to achieve. To be blackballed is a singularly terrible event that should never, ever happen. There’s the view that being blackballed is akin to a formal shunning or being ostracized, whence some of this history derives, and to be blackballed is a stain on your character. Another point of view is that there is a “gang” of people who may be against you, actively working to stop you from achieving your goals. How many times have we heard, “the election is rigged?”

In other words, being blackballed is rarely caused by the person being blackballed; it is a misperception of their character, deliberate malice to stop a rising star, or punishment for some sort of wrong doing. The person blackballed sees themselves as blameless as they didn’t do the actual casting of the ballot. That is, the reason for the blackballing or the loss is viewed through their very personal lens. Modern conventional wisdom holds that ostracism is usually meant to hurt or punish people rather than support the good of society. In modern times, it is viewed as bad for the morale of a group; in ancient times, the good of the society was paramount. In short, it’s fair to say that most modern people feel that being blackballed is a very bad thing.

Perhaps we can throw a wrench in this. Perhaps we can look at being blackballed as something positive. Stanford University recently did a news story on a recent study focused on being ostracized. Interestingly enough, the researchers found that the exclusion, or being ostracized, allowed individual groups to stop bullying, stop the exploitation of “good” people, and generally allowed the group to reform the one being excluded.

The study concluded that gossip and ostracism are part of human nature and that without them, we might not as easily reform the behavior of people who don’t play well with others. In fact, those who want to be part of the group but don’t play well with others might benefit from this blackballing and learn. Being “blackballed” might have some positive effects.

There is a frame of mind that rebels at the implications of this. Should everyone conform? Should everyone play nice with others to gain some of cooperative achievements? It smacks of Big Brother or a police state; stay in line, and no one gets hurt. Perhaps in the workplace, but what about in a fraternal organization? Perhaps it is the way we go about ostracism and as stated above, how we handle our personal view of the act of exclusion that makes the difference.

Many groups are exclusionary and require requirements for admission, and not all groups should be open to all people. However, we, and I include Freemasonry in this, rarely take the time to work with people who want desperately to be part of the group. We cling to the idea that they must improve or they can’t join, and they need to do it on their own. Why should I help someone with so negative an attitude or abhorrent behavior work to become part of my “in crowd?”

Because it is not about us. It is not about ostracism but about inclusion. If we are ever to work in perfecting humanity, wouldn’t we want to step forward and help people become better? Are we, who really want to improve the world, all talk and no action? I don’t think so. I once knew a woman Freemason who said “why do all the weirdos come to us?” She was whining that everyone in her group was “not normal.” The truth is, none of us is normal, and I think that most of us want to believe that people want to improve.

If that’s the case, why wouldn’t we help people really work hard to improve themselves to make the “grade” and become one of the leaders of the perfecting of humanity? Freemasonry is about bringing together, not tearing apart. Ordo ab Chao is inclusion, not exclusion.

I listened to a recent podcast on “Whence Came You” discussing “guarding the west gate.” It was heartening to hear that all organizations, including Freemasons, have challenges about admitting quality people. There is nothing to stop us from assisting those who might not yet be worthy to become worthy.

I have seen many people who come to Freemasonry who have a true passion for the Craft, or what they know of it, and, for whatever reason, they might not meet our “qualifications.” If someone struggles with reading or writing, why wouldn’t we work with that person/applicant to bring them up to the level where they will feel comfortable and equitable in being a member? It might mean working with them on reading, or assigning them papers to write, or book reports. It might mean encouraging them to go to a college course or Toastmasters. Rather than getting to the point of blackballing or blind acceptance, we should care enough about the people who are joining us to make those efforts to help them be comfortable and share their talents.

This kind of work, though, isn’t comfortable. It takes a strong sense of leadership and communication to be the facilitator in these types of situations. The leader must know how and why they act, how to communicate well, and how to bring people to acceptance rather than denial. It takes Lodge leaders with clear direction and sense of purpose for the good of the Order, not their personal or even singular Lodge gain. It also takes a strong character of the applicant to listen to the criticism and make appropriate lifestyle changes to improve. These are the kinds of people we want to be Freemasons: those who love the craft and want to be true service workers in the name of humanity. If we can both, the facilitator and the mentee, let go of ego and stigma, there can be true growth.

What happens when we ignore this kind of calling? I was one participating in a ballot where the person was clearly not qualified for the group they were joining. They had self-esteem issues and had problems controlling their emotional responses. They were ill-prepared for what awaited them. Unfortunately, they were balloted on and approved unanimously. Unanimously. Nothing could have been more harmful for that person and for ourselves. I was left with a huge sense of guilt for throwing this person into a situation they were ill-equipped to deal with. I was left with a sense of letting down my institution, because I did not do my duty and attend to this person’s needs rather than ego. I figured, what did I know? Who was I to deny this person? In the end, it was my responsibility to care for them and for my group, letting go of my need to be “approved of” by the group or this person. I will never forget this lesson. I will now always stand up for the truth of what I see and feel, and will take that responsibility for helping my fellow man. I’ve learned that as part of the group; it is my duty.

Should it ever get to blackballing, I would hope that the person being blackballed would have the grace, virtue, courage, and zeal to listen to the criticism with an open mind and heart, and grow from that experience. I would hope they exhibit the kind of leadership that should grow into being an outstanding Freemason and contributor to humanity. I would hope that the leadership of said group would also see it as an opportunity to grow rather than to shun, to live up to their ideals, rather than work from their sense of ego, fear, or discrimination.

Blackballing should not be shunning; quite the opposite. Blackballing should be an opportunity for Freemasons, and others, to express their truth and to help improve the person being blackballed to become better than they are. If we take the stance that we do everything we can before the ballot is cast, and perhaps that ballot is the last wake up call, then it seems we have done our duty in working on ourselves and in perfecting humanity.

Being Blackballed – Part 1

April 25, 2018 By Kristine Wilson-Slack in History, Philosophy Tags: Ancient Free and Accepted Mason, Ancient Greece, Black Ball, Black Balling, black-balled, Citizenship, Co-Freemasonry, Co-Masonry, Co-Masons, Freemason, Freemasonry, Freemasons, Government, Judgement, Mason, Masonry, Secret Ballot, Stoicism, Venice, Voting 2 Comments

It seems that every English speaker is familiar with the term of “blackballing.” While some people associate it to the eight ball in pool or billiards, it really harkens back to Ancient Greece, and became an established part of the English language in 1770. It means the same thing today that it meant in 1770, or in Ancient Greece – to be rejected by adverse votes.

The function of “black balling” actually comes from the societies of Ancient Athens, where citizens were sometimes ostracized. Each year, during the Athenian assembly, the populace was asked if they wanted to perform an ostracism. If a particular city-state felt that a particular candidate for public office was effectually bad in the populace’s eyes (or, in some cases, might be bad), they would cast a secret ballot by writing the names of the person to be ostracized on a piece of pottery (ostraka). It’s speculated that some of the pottery shards were light in color and others dark. Names would be scratched into the shards on the black pieces and cast into an urn. After the balloting was counted, that person with the highest votes (6000 or more were needed) was ostracized for ten years. They could return after ten years with no loss of status, no loss of property, and no stigma. It was seen as a way to neutralize what might be an impending threat without any detriment to any party involved. Of course, the penalty for returning early, if not invited back, was death. Indeed, many were asked back in times of emergency or immediate threat.

Black pottery shards eventually became small balls of stone or wood, colored black and white, and urns became boxes made of wood. Many Freemasons would immediately recognize an early American (U.S.) ballot box as it is strikingly familiar to the ballot boxes used in Masonic Lodges today. The type of secret ballot used by Freemasons today originated in the mid-seventeenth century by not only governmental parties but gentlemen’s clubs, fraternities, and of course societies like Freemasonry. For significant choices facing the groups, such as admittance or expulsion, secret ballots are taken and then counted, the outcome such as rejection on admittance or approval of expulsion were enacted based on a specific count of black balls.

Hence, to be black balled is generally not good.

Balloting, or the original word, ballota comes from medieval Venice, where small balls were used in balloting by citizens (1540). At some point in history, these two terms coincided, ostracism and balloting, and today we have black-balled. Where voting is the raising of hands and out in the open, balloting is secret, hidden, and anonymous. While voting appears to be “light,” balloting implies a heavy judgement. One wonders, then, why we approve of anonymity when balloting? Why not take responsibility for so heavy a decision?

Perhaps it leaves the space for someone to be able to make that decision with a free mind and not be weighted down by the herd response of approval or disapproval. We seem to shun those who speak their minds and stand up for what is just and right. That may be a subject for another blog.

It does seem that one should put some care and thought into how they cast a ballot. We ask ourselves, when would I ever cast a black ball? What reasons could I give for supporting rejection of an applicant or expulsion from a group, rejection of an initiative or stalling someone’s progress in an organization? Who am I to judge? That seems to be a cop out. We are perfectly equipped to judge, as were are either the recipients of or the adherents to a particular group, government or organization. We passed. We were approved, for one reason or another. We are rational, thinking human beings and part of society – we are fully equipped to judge.

But do we judge well? “Justice to the applicant – we are taught to render justice to every man, not merely to Masons – requires that no black cube be cast for little reasons, small reasons, mean reasons,” wrote an anonymous, Ancient Free and Accepted Mason. This thought process should be taken by all humans, not just Freemasons, and in all situations, not just Lodge ballots. I’d say it should also not be for reasons of ego, personal gain, or to inflict punishment. We should be able to justify our ballots by reason, by well-considered examination of the facts, and a stoic assessment of what is better for humanity, the immediate humanity or the larger collective.

Most who cast ballots do not, also, attend to their own part in the process. We seem to cast ballots in a vacuum. Let others figure out the best candidate for the office, let some organization tell me what initiative is best for the way I think, or let others direct who should be included in my organization and who should not be. I trust them. Let them do the work. How infrequently do we actually read through the pros and cons of an initiative on a ballot, consistently – every election? What about reading through the minutes of our elected official’s meetings, or do a background check on an applicant, or better yet, get to know them? How often do we take our own personal lives out of the equation and figure out what would be better for humanity, not just better for our own little personal human?

If we don’t know the reasons for casting a ballot as we do, or cast it out of ignorance, how can we be entrusted with the welfare of humanity? Being a citizen, a legal inhabitant of a country which affords you its protection, requires a payment in return; that payment is to follow its rules and join in a common effort to create a positive, thriving society that creates safety for everyone. Citizenship is a very Western idea, again rooted in Ancient Greece and Rome, the concept is akin to a Freemasons Lodge. Each person who is a Freemason has a responsibility to the Lodge as she does to her own country: to participate in the creation of a positive thriving society of free-thinkers, educators, and promoters of humanity. It seems that the methods of a Freemason’s Lodge are akin to what we would like to see in our societies, our countries. Participation is key – in all aspects of our lives. This is a very practical application of Freemasonry: to learn how to participate fully, judge well, and learn how to improve the world around us. It starts with a Lodge. It can become so much more.

Part 2 will focus on why would we cast a black ball, and what does it mean to be black-balled.

Freemasonry and the Individual Collective

April 11, 2018 By Kristine Wilson-Slack in Esotericism Tags: Co-Masonry, Co-Masons, Collective Effort, Community, Community Service, Ego, Firefighters, Freemason, Freemasonry, Freemasons, Humanity, Individual Path, Living Stones, Lodge, Mason, Masonry, Masons, Perfecting Humanity, Police Officers, Principles, Sprituality Leave a comment

In a recent conversation with a long-time Freemason, she mentioned that people misunderstand the meaning of being a Freemason, and what Freemasonry is really doing in the world. Deeper into the conversation, what she was talking about was the current trend of all this “personal journey” hubbub. A lot of people join Freemasonry to find a way to enlightenment or expand their consciousness or become a better person. When people join Freemasonry, they want to find something – spiritual awakenings, meaning, purpose, secrets, a way to some secret treasure, power, sometimes even a business partner. Some people want to join to find a mate or get rich. Yes, there’s every type of something out there that people are seeking. Yet, that’s not why Freemasonry exists. The tenets, rituals, symbols of Freemasonry do not speak to these personal journeys.

Freemasonry doesn’t exist for the individual. It exists for the individual collective. Taken another way, Freemasonry doesn’t care about your personal journey. Your personal path and reason for joining Freemasonry doesn’t matter. Really. It doesn’t.

Freemasonry’s goal is not to perfect the human. One stone a temple does not make. Freemasonry’s goal is to “perfect humanity.” To perfect humanity, it needs a group of individuals that are willing to work and abide by its principles. Freemasonry’s principles are not those of a specific individual, religion, or philosophy. These principles are moral and ethical in nature; morality and ethical behavior are for the collective and affect the collective. Religion, politics, civil obedience – these are preferences which affect the individual. There is a reason that individual preferences are kept out of the Lodge room; the individual ego and desire doesn’t have a “special snowflake” place within Freemasonry.

I hear the rustling in the columns now: “No, just hold on. We’re asked for opinions and thoughts. We are supposed to express our individual thoughts and develop our own ideas and strength of mind.” True enough. However, we are asked in a context of opinion to be shared with the whole, and discussion and healthy debate, which in turn illumines the mind. A mind stuck in dogma or rigid behavior finds a difficult path in Freemasonry. Dogma and rigidity are the ego speaking through the personality. They are not the collective working through the individual but the individual trying to work through the collective.

Another Freemason that I know is fond of saying “Freemasonry is an individual path in a group setting.” In discussing this idea, he thought I was crying foul on this statement. Actually, I’m not. What I am saying is that the individual path does not effect or affect Freemasonry. It is a fixed set of landmarks and rituals with guiding principles that the individual may interpret and apply to their own life. The individual’s life and purpose for joining the group does not impose itself on Freemasonry.

This is not to say that Freemasons should be automatons and blindly follow leadership. Absolutely not. In fact, quite the opposite: they should feel comfortable enough in their individuality to share it with the whole, taking what works for them and discarding, but img_0176-1 not dismissing, the rest. Yet, in the end, they work toward the good of the collective, which in turn, works towards the good of Humanity.

The individual Freemason struggles sometimes to see himself as a part of something greater. Perhaps it gets easier as one progresses in Freemasonry, when the message is provided again and again about humanity, not the individual. We cannot divorce ourselves from being individuals – that is physically, emotionally, and mentally impossible. However, we can see ourselves as part of the greater society, taking our mind and emotions outside of our own comfort zone and do what is necessary for the greater – good, Lodge, group, whatever.

I was struck by a recent commercial for a popular TV show. The show was about police officers, and their dedication to their city, country, and community, to the point of putting their lives on the line for any and all of those things. Not all of us can do police work, or be fire fighters, or doctors and nurses. There is a deep dedication in these people that goes beyond a nine-to-five job. We applaud those people because they actually save lives – regardless of danger, pain, or even their own death.

But, who is to say something like Freemasonry is any different? Bold statement, to be sure. Yet, what happens if Freemasons, through their Lodge or Order, strive to make the world a more educated, thinking, devoted, and aspiring place? If that striving for education produces one more doctor where perhaps there was none before, haven’t we made humanity better? What if the work of an Order creates a publishing company, and one of those books inspires a young reader to go on to a career in science, and they create a cure for a devastating disease? What if a Lodge has an outreach campaign to their older members and they are able to bring some bright light to their fading days? What if their family sees this and recognizes compassion, and in turn, creates a foundation to help others with the same disease?

Sure, the individual can do all these things. In fact, these examples are all accomplished by individuals working with a collective mind, a collective heart, and a collective intention. The Lodge is an entity of individuals but it too is “a single mind.” It is an individual collective, like a brain filled with firing neurons. It is not the Borg, there is no assimilation or lack of individuality; it is a melting pot. It is a collection of living stones, all in the process of perfection to create something greater than themselves. We are not stones that stand alone. There is no purpose in that. It’s in the group, the collective, that we can build that place that “shelters humanity” and provides a place of advancement for the entire human race.

A Well-Rounded Education

March 28, 2018 By Kristine Wilson-Slack in History Tags: Association of American Colleges and Universities, Bacon, British Minister of Education, Co-Freemasonry, Co-Masonry, Co-Masons, Descartes, Destiny Chess, Embassy of the Free Mind, Finance, Freemasonry, Freemasons, Locke, Masonic Philosophical Society, Masonry, Masons, National Education Association, National Public Radio, Nature and Science, STEM Education, The Age of Reason, The Enlightenment 1 Comment

An M.P.S. member posted recently about a new museum and organization in Amsterdam called “Embassy of the Free Mind.” It is a fascinating place, very much in synergy with the goals and aspirations of the Masonic Philosophical Society. There is a hunger in the world right now, a deep need to find meaning in what we as humans are participating in, whether you believe it’s a great divine experiment, a quirk of evolutionary fate, or some pre-planned game of Destiny Chess. The thought of the popularity of such an organization got thoughts flowing about the period of time we call “The Enlightenment” or roughly 1650 C.E. through much of the 1700s, across nearly every country or city-state in Europe. This period of time emphasized the intellect and reason, where it picked up the additional moniker of “The Age of Reason.” Gone were the shackles of tradition, superstition, and fear-mongering of the Church’s influence; in its place, the individual man was brought to the fore, and the abilities of his mind were flexed right out in the open.

maxresdefault-2 The interesting thing about the Age of Enlightenment is that it was really heralded in by the 17th Century Philosophers Descartes, Locke, and Bacon. There was a scientific revolution underway at the same time, whereupon these forces converged into a new way of thinking – the individual path to higher knowledge. Poets, writers, and thinkers of all types descended on the middle of Europe, Paris in particular, to challenge traditional ways and mores, fight against the moral control and dogma they had listened to for nearly 1200 years, and create a new world. Indeed, the American and French Revolutions and the establishment of new governments are outcomes of this revolution of thought.

Sound familiar? The world is searching for our modern philosophers. A simple Google search for “need for philosophers,” one will find a hunger for philosophers in finance, manufacturing, public life, and the Pentagon. Yes, really. Interestingly enough, there is also a need for a public that wants to engage with said philosophers, at least according to an opinion piece at National Public Radio.

In the past 100 years, since the real height of the industrial revolution, we have begun to devalue the free thinkers and dilettantes. The world has lost many of its tinkerers and dabblers because they are frowned upon. If you were a philosopher and an engineer, you weren’t and aren’t taken seriously by either group. Specialization has become the source of what we value. This is evident in the small amount of liberal arts degrees being granted to college students who are serious about the humanities.

According to numbers from the Association of American Colleges and Universities, less than 10% of the undergraduate degrees awarded are in Humanities without majors. While 92% of college students must take some humanities courses, the amount of students who choose to delve into a general education is fairly low. The focus for more than a decade has been on STEM, or Science, Technology, Engineering, and Mathematics, with a high emphasis on women joining these disciplines. Today, approximately 2.5% of the college graduate population hold a Humanities degree. Yet, employers overwhelming state that the most important aspects they look for in college candidates is the ability think clearly, reason logically, and articulate their findings.

You can’t find that at the bottom of a test tube.

EDUCATION--1280x640 I don’t find the STEM system to be out of line with what the United States and most countries in the world need. The human race is in need of scientists and mathematicians, even if we struggle to believe them. And, perhaps that is the point. Our college students, no, our populations, need balance. We don’t encourage, in general, a well rounded exploration of what intrigues and excites children if we are so focused on how they are going to feed themselves in the years to come. Parents and educators worry far more about these things and block much potential exploration in youth. While the parents of the 1950s were gender-biased in tailoring their children’s education, parents of the 1990s and 2000s have swing in an opposite direction. The pendulum swings one way and with the next generation, it will swing back again.

Partisanship, bias, and concrete paradigms stem from a lack of balanced education. Without the ability to debate and find logic, to think critically and clearly, we cut off the ability to learn and adapt from new experiences. This breeds intolerance, an inadequate workforce, and an inability to meet the needs of society. Think that’s a far jump? In a blistering article on the effects of a too-focused curriculum and testing, the National Education Association, agreed.

Today, more than a decade later, the law (No Child Left Behind) is uniformly blamed for stripping curriculum opportunities, including art, music, physical education and more, and imposing a brutal testing regime that has forced educators to focus their time and energy on preparing for tests in a narrow range of subjects: namely, English/language arts and math. For students in low-income communities, the impact has been devastating.

The phenomenon isn’t restricted to the United States, either. Great Britain is also struggling to find its own education system remaining top-notch, for much if not all of the same reasons. One student explains his own resentment to the lack of quality education now being provided by the British school system, in the following take on the Minister of Education’s plans:

His obsession with grade inflation, abolition of modular exams and plan to phase out coursework, all form a smokescreen for his failure to address the real problems within the system: that too many exams and targets are turning students into robots who leave school with no real enthusiasm for a subject.

butterfly It used to be that home education was looked down upon as being inadequate, low-quality, and incomplete. Yet, if we look into what goes into home-schooled systems and environments, we find a far-reaching curriculum, with specialization in special interests, creativity, and exploration. Children find a sense of wonder and a joy in what they learn because the entire world is open to them. While it is true that home-schooling has a lesser emphasis on socialization skills, these are not completely lacking. Yet, with the state of our current school systems, and the inherent dangers we are finding there, it certainly seems safer to educate at home.

Education is such an important part of our ability to reach as a species. We need to go back to the studies of Nature and Science to be able to grasp the concepts that go with not only math and engineering but also language and sociology, music, color, art, and dance. These things are important to ensure we don’t find ourselves out of whack with each other, and thereby create our own demise.

It’s interesting to note that out of the Age of Enlightenment, Freemasonry was revealed to all men, organized, and popularized. That is, it came out of the shadows. Is it a coincidence that they, too, were free thinkers, pushing the world to understand the value of the whole and not just the individual parts? Freemasons of that age explored new ways of thinking and propelled those philosophers, some of whom were also Freemasons, into the consciousness of other movers and shakers of their day. We may be on the brink of another “Age of Enlightenment,” although perhaps we cannot yet conceive of all its trappings. Perhaps that is what the consciousness of Freemasons today will help us discover.

Is Death Necessary? Or Inevitable?

March 14, 2018 By Kristine Wilson-Slack in Natural Science, Philosophy Tags: Albert Einstein, American Gods, Biocentrism, Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe, Buddhism, Co-Freemasonry, Co-Masonry, Consciousness, Death, Eastern Philosophies, Fourth Principle of Biocentrism, Freemason, Freemasonry, Harmony, Life, Mason, Masons, Masony, Max Plank, Michele Besso, Neil Gaiman, Nobel Prize, Physics, Psychology Today, Robert Lanza, Science, Seven Principles of Biocentrism, State of Probability, Taoism, The Middle Path, Unity 1 Comment

Death. A foregone conclusion to this life. Maybe. What does science say?

“Now he has departed from this strange world a little ahead of me, Albert Einstein wrote in a condolence letter, upon the death of his close friend Michele Besso in 1955, “that signifies nothing. For those of us who believe in physics, the distinction between past, present, and future is only a stubbornly persistent illusion.” Einstein was on to something, according to a contemporary scientist.

A theory… a philosophy, really, called “Biocentrism,” explores this question and many other fundamental reality-based questions. Introduced in 2010 by Robert Lanza, a scientist, doctor, and “influential thinker” who felt that consciousness is a problem for not only biologists, but physicists as well. Nothing, according to Lanza, can explain the “molecules of consciousness bouncing around in our brain.”

Biocentrism is sometimes the view or belief that the rights and needs of humans are not more important than those of other living things. This is not that theory of philosophy; it is something entirely different.

The theory postulated by Lanza is that nothing exists outside of consciousness and life. Biology is the great creator. In Lanza’s view, we humans have become very good at understanding the mechanics of our universe. We look at the rotations of planets, and we know chemical properties and can explain how apples fall from trees.

What we can’t explain is why. Why does the universe work as it does? Why can we not explain yet why we have consciousness, or what we should be doing with it? Biocentrism explains the why.

“I regard consciousness as fundamental. I regard matter as derivative from consciousness.” Said Max Planck, Nobel Prize-winning physicist, “We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.”

Lanza, with biocentrism, seeks to explain the difference between what we all perceive to be an objective reality versus a life-centric reality.

“If a tree falls in the forest, does it make a sound?”

Objective reality says, why yes, of course it does. Biocentrism reality says, not unless brain there is an ear nearby. The science is lengthy but makes a point – without the ear to hear, the sound does not really exist. The tree falling creates puffs of air which stimulate aneardrum that translates the shift of air into a sort of sound. The sound is entirely held within our brains. The sound requires life and consciousness to comprehend it. The human must remove themselves from the equation to see the validity of the argument, and put themselves back in to understand the human place in creating the universe.

The First Principle of Biocentrism is that “what we perceive as reality is a process that requires our consciousness.” Or, said slightly differently, requires “any” consciousness. If I ask you, where is the universe, most might answer, “out there.” What many struggle with is that we are part of the same universe; what is out there is what is in here.
The Second Principle of Biocentrism is that “internal and external perceptions are intertwined; they are different sides of the same coin and cannot be separated.”

In a complex explanation, Lanza says the general idea is that our brains create the reality we see. In this book, “Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe,” Lanza explains all of this in an answer to the question: “Where is the Universe?”

In total, there are seven principles to Biocentrism, according to Lanza.

The most interesting one, in relation to death, is the Fourth Principle of Biocentrism: without consciousness, “matter” dwells in an undetermined state of probability.

Any universe that could have preceded consciousness only existed in a probability state. This seems to state that we, as are in that undetermined state of probability, and that our matter never really “goes away” but is folded into and part of the ongoing reality of the universe. Our consciousness separates from matter but doesn’t cease to exist because it’s all part of the same consciousness. This reminds me of Neil Gaiman’s story, “American Gods.” Gods exist and thrive because of our consciousness of them.

Life creates the Universe. The Universe (Darwinism, the Big Bang, etc) did not create life. We’ve got it backwards.

Mind. Blown.

It seems like such a simple turn of phrase, one which everyone can identify with. Lanza brings to bear all the science and experiential anecdotes to back it up. He picks us up, biocentrism-turning-the-universe-outside-in kicking and screaming, from seeing the universe one way and to standing on our heads, viewing it another. These theories harken back to the ideals of Eastern Philosophies and Freemasonry.

Freemasons, Buddhists, and Taoists seek balance and unification, we see an understanding of nature and science, and a middle path. For the Buddhist, our consciousness allows us to connect with the One – the whole. For the Taoist, the focus is a seamless flow of life – where there are no individuals but a single existence. For the Freemason, we seek unity and harmony, and the idea that as a unit, we are also creators. None of this is incompatible with Lanza’s scientific and philosophical approach to how the universe, physics, works.

So, to the original questions: “Do we die?” and “Is it inevitable?”

According to Lanza, we are already dead, alive, past, future, and creators right now. The limitations are in our own perceptions and ideas of reality. All of it is right now because we, and all matter, are conscious. Lanza himself addressed this question in a Psychology Today article, located here.

Perhaps if more people could look at the universe from this new paradigm, we would become the creators we already are; we create and destroy together, whether we believe it or not.

For a really good read, try out Lanza’s book on Biocentrism and his follow-on book, “Beyond Biocentrism.”
For an interesting Buddhist view of Biocentrism, look to “The Endless Further,” a Buddhist’s blog.

When Did We Stop?

March 7, 2018 By KatieCumsille in Formal Science, History, Natural Science Tags: Co-Freemasonry, Co-Masonry, Elon Musk, Exploration, Falcon Heavy, Freemasonry, Freemasons, Mars, Mason, Masonry, Masons, Science, Space, SpaceX, Tesla Leave a comment

It is easy for life to sweep us away on the current of self-importance. I don’t think we mean to; it just happens to be the way our culture works. Fast and busy and “me” centered. This way of life isn’t just an adult thing. We have shown our children how to do it. They, too, are pounded with the every day commitments we give them and allow. This way of living is like a fierce version of the Tango but at a pace it was never intended to be danced at.

This is my life as well; I made the same choice you did, to be a part of this me-speed machine.

Two events recently occurred that has made me slow my dance steps down and see those around me better: the launch of Falcon Heavy and a philosophical discussion on whether we should migrate to Mars.

The only word that I can give to the launching of Falcon Heavy is wonder. Watching the launch left my mouth open but with no words. There was something eerie when the side boosters landed on Earth again. This shouldn’t be happening, I told myself. Side boosters don’t come back, they just don’t. Again, the wonderment had me re-watching several times over until the busy day I had, had dragged my eye lids closed.

Two weeks later the philosophical debate on whether humans should migrate to Mars coincidently dove-tailed with the SpaceX’s launch. The discussion was an interesting juxtaposition to my earlier experience of watching the Falcon Heavy launch. I entered the discussion, as I do monthly, with great enthusiasm about the topic. How could I not with this particular idea? We were going to talk about the possible expansion of our kind. To me, the feeling I had could be analogous to what people must have felt when travel to the New World seemed impossibly possible. The feeling was akin to infectious hope sprinkled with reservation. The New World, that is Mars, seems so alien, so inhospitable, could we ever truly make a life there?

It was after this debate that I have felt my mouth go dry with disappointment and my inner Tango stumble with the memory of a statement made earlier in the discussion, “What did schlepping to the Moon ever get us?” I shouldn’t judge I know… but I did. This question has forced me to understand the alternative purpose that Elon Musk had when he sent his Tesla roadster into space. He didn’t use his car solely as payload… he used it to get our attention.

I have to ask; I have to know. When did we stop looking up? When did we stop finding continual inspiration in the stars and unimaginable possibilities in worlds that seem saturns_shadow unreachable? I cannot help but to understand Elon Musk’s strategy. He needed to pull our eyes off the ground by wowing us with his fancy car whizzing around Earth’s orbit because a rocket that brings us one step literally closer to Mars, wasn’t and isn’t enough.

My hope has been temporarily dampened, but it still remains because it is possible to change the rhythm by which we live to include the stars. Space exploration isn’t about man schlepping through the cosmos; it is about us making a bigger place for ourselves in that inky black sky. And the possibility that we are closer than ever to doing just this gives oxygen to that small flicker of hope.

The Holy Qur’an

February 28, 2018 By Kristine Wilson-Slack in Theology Tags: Adam, Angel Gabriel, Arabic, Aramaic, Christianity, Co-Masonry, Faith, Freemasonry, Freemasons, Fundamentalism, Halakhah, Humanity, Islam, Judaism, Margot Patterson, Mason, Masonry, Masons, Muhammad, Neil Postman, Quran, Sacred Texts, Sharia Law, Suras, The Bible, Truth 1 Comment

In a recent blog post, we discussed what a sacred text might be. In conversation, the idea that the West view the Qur’an as suspect deserves some further introspection. Most people is North or South America have not read nor understand what the Qur’an is, and make assumptions about different interpretations of texts. Christians should not have any trouble struggling with the idea of different interpretations of texts. As of this writing, Wikipedia lists 108 completed versions of the Bible in English and dozens more partial and unfinished versions. That’s just English. That does not count the different languages and their own idiosyncrasies of language which may change subtle meanings. Let’s just say that there is a wide variety of translations, interpretations, and commentary on meanings contained within the Bible, perhaps more so than any other “sacred text.”

Be that as it may, the Qur’an is a relatively new piece of literature in the consciousness of Western peoples, mainly due to global conflicts and media hype. The Quran or Qur’an is one of the world’s newer religious texts, having thought to been revealed to Muhammad beginning in 609 C.E. over the course of 23 years by the Angel Gabriel. The book itself is considered a miracle and is considered to be one of the foundational reasons for Muhammad’s prophethood. Margot Patterson, in her book “Islam Considered: The Christian View,” states: “The Quran is of inestimable importance in Islam, more important to Muslims than the Bible is to Christians, even fundamentalist Christians.”

Because of the timing of its delivery and the beginnings of wider literacy amongst people at that time, the Quran was completed in written form within 20 years of the Prophet’s death, by the third caliph, Uthman, in 654 C.E. Even with its relatively new nature, there are slight variations that have to do with the spread of Islam in the years after the Prophet’s death, especially as it moved throughout Arabia, Persia, and eastward.

The meaning of the word Quran is “that which is recited” or “the recitation.” The whole foundation and working of the Quran is complicated and challenging. While there are many, many translations into languages other than Arabic – upwards of 112 in 2010 were counted – there seems to be lesser variation on Arabic texts than there are for Biblical translations. Muslims generally believe that to understand the true meaning of the Quran, one must learn Arabic and, even better, ancient Arabic. This would not dissimilar to learning Aramaic to understand the original translations of many of the works attributed to contributing writers of the Bible. To be clear, when using the term “Bible,” the meaning is both the old and new testaments.

The recitations, or lessons, contained within the book trace from Adam through to Muhammad, all of which are told with a specific type of prose language. Indeed, when reciting the Quran for prayer, there are different, codified ways to recite the text, with different emphasis given to each method. The Quran is organized into chapters called suras but they are organized in no particular order. Even though it covers the revelations to Moses and Jesus, both considered to be Allah’s Prophets, they are not necessary sequential. One does not generally read the Quran from beginning to end.

All of this information is easily obtained and digested by the serious investigator. What is a little more difficult to digest is the differences in meaning between the Quran and other religious texts, like the Bible. The Bible is viewed by Christians as generally being the influence of the divine on its individual writers, all conveying the message as they understand it. It is divinely inspired, for the most part, but not actually divine itself.

Because the Quran is generally a single Prophet’s words, an illiterate Prophet, the words are seen as purer, as divine as if the hand of God had grasped a pen and wrote them. Christians see that God became manifest in Jesus. While Muslims do not see God manifest in the actual Quran, it’s as close as one might be able to get to having god speak to them directly. This difference, subtle as it may be, is profound when it comes to understanding how the words of each are held in regard.

Additionally, because of nature of the texts, the directives given therein, the challenge ongoing for humanity, Islam believes, is to incorporate the Quran’s doctrine into humanity’s ever changing Earth. This leads one to the discussion about Sharia Law. Christianity and indeed, the Bible, are not structured in such a way as to govern a community.

The Christian Church is the last living legacy of the Roman Empire, a government in and of itself. Judaism and Islam have both created a law-giving structure built off religious, sacred texts, in which to govern a community or far-flung communities. They were not tied to a central government much as the Christian Church was since its inception. It’s difficult for many modern Christians to get their heads around; many typically see religious law as a kind of impingement on their freedoms. What one must understand is that many people feel a higher judgement above the laws of man; many would submit themselves to religious laws before they submit them to an independent government, one which may not have the sanctity of their after-life in mind.

Halakhah and Sharia have many similarities. The word sharia comes from the word halakhah, the Jewish canonical law. The difference between Christian canonical law is that it generally comes from a single source – the Pope. In this community based law system, rabbis or imams are responsible for interpretations and their interpretations stand unless a council may be called to help with judgments. The misunderstanding comes from most American’s belief that Muslims or Jews in America would prefer canonical law rather than the country’s legal judgments. This is generally untrue. An excellent article on this is located in the Jewish Observer, here: https://thejewishobserver.com/2013/04/16/afraid-of-sharia/. While there outliers across religions – yes, there are Christians who oppose American law as well – observant Jews and Muslims follow the laws of the country in which they live, even if these laws impinge on their religious freedoms. As the article states, polygamy is legal under sharia but even in Arabic countries, it is still rarely practiced. It is not practiced in the United States because it is illegal here, for every religion.

There have been many interfaith conferences between Jewish, Muslim, and Christian leaders. There will most likely need to be more. While this continues, the onus is on the rest of us, the believers of whatever faith we have, to learn more about the other people in this world, what they believe, how they act, what they find important. As the article in the Jewish Observer relates, we should not be afraid of any religion. We may need to work hard to understand the nature of religions and under and when something is mainstream and when it is fundamentalism. Just like political extremists, there is a great difference between the far ends of the spectrums of religions and a great deal in the middle. The edges is where extremists and fanaticism reside. This is where most people begin to go sideways in their understanding: believing the fundamentalism is the entirety of a religion.

Fundamentalism spans the globe. There are fundamentalist Buddhists, after all. Fundamentalism is a strict adherence to irreducible tenants of a religion. An example for Christians is the virgin birth of Jesus. In many cases, other Christians would not be seen as Christian because they do not necessarily believe in a virgin birth. Included in fundamentalism is the general literalness of translation. It is not enough to believe that Mary was “metaphorically” virgin; fundamentalist Christians believe that she was actually a virgin. There is no symbology in the meaning. The words of the sacred texts are interpreted literally, not symbolically. In general, fundamentalists are not militants unless they feel a fanaticism that is above all else. Militancy to faith also spans religions and it is born more from fear than from the religion itself. “Religious fanaticism is defined by blind faith, the persecution of dissents and the absence of reality.” In his book “Crazy Talk, Stupid Talk,” Neil Postman states that “the key to all fanatical beliefs is that they are self-confirming….(some beliefs are) fanatical not because they are ‘false’, but because they are expressed in such a way that they can never be shown to be false.” One cannot confuse Fundamentalism, Fanaticism, and Faith. They are very different and cannot be singularly tied to any one religion.

The best way to combat fanaticism is understanding and knowledge. The Freemason knows that there is a fundamental law that underlies human nature, and these texts really seek to make that divine law accessible to all human beings, regardless of where, when, and to whom they are born. The Quran is piece of that understanding. We might be seen as the generations that demonized Islam, much as other generations and countries have demonized Judaism and Christianity. Do we have to be? Seeking to learn is what sets the discerning, intelligent human apart. We can’t develop a better humanity if we can’t understand what is important to all of us, not just ourselves. There is beauty, grace, and knowledge everywhere, if we can be strong enough to listen.

The Leadership Doppelgänger

February 14, 2018 By Kristine Wilson-Slack in Behavioral Science Tags: Co-Freemasonry, Co-Masonry, Co-Masons, Doppelgänger, eMyth, Freemasonry, Freemasons, Leadership, Lodge, Manager, Mason, Masonry, Masons, Michael Gerber, Office, Secretary 1 Comment

In general, in employment, you can categorize people’s career personality strengths into three areas: technical ability, analytical and tactical thinking, and creative, entrepreneurial thinking. Everyone seems to have these traits on a sliding scale, a little of one or a lot of another, but they all exist. If you move to the top of your technical field, no matter the field, it seems inevitable that you will eventually land, at least career-wise, in a management position. Managers, too, have these three strengths, and they become more enhanced, more visible, the longer someone is in their management position.

Which one of these strengths is the foundation of great leadership? There are some who would argue, as did the book eMyth by Michael Gerber, that it is a mix of all three. The knowledge of oneself in these categories is really the key. We must first understand that the manager is not, just by virtue of title, a leader. A manager is the one who makes the business operate, the one who sees to the tactical, day-to-day running, the one who makes sure that the employees have what they need to be successful, and the one who anticipates issues and when missed, fixes them. Not everyone can be a manager. It takes a fullness of vision to be able to see the whole and work to have the parts move in synchronicity. A manager must attend to details, to make sure that goals are set, communicated and clear, and that the targets are eventually met. A good manager knows his responsibility does not stop at the end of the day but that it continues in his consciousness, through all the aspects of the day. Most people can develop the strengths necessary to be a manager, and some may develop into being good managers. Much depends on the knowledge of themselves.

The “manager” the leadership doppelgänger. He looks like a leader because he has a team. He smells like a leader because he has an air of being in charge. He sounds like a leader because he gives direction. A manager, however, is not necessarily a leader.

Knowing what it takes to build a functioning team is knowing about bits, bolts, and bots. Leadership is far more than a title. What happens when the manager is called on to lead? This is when he draws on his experience as a technician and as an entrepreneur. This is also where most new managers fail. It takes a very wide vision to lead, and it takes deep knowledge. As a leader, this manager must know what his people are expected to do. He should know what they need to do their jobs, understand what the goals are from their perspective, and know where potential pitfalls may assail them.

As an entrepreneur, he must be able to see the work as it unfolds throughout the months or years; he needs to be able to speculate on performance of people, technology, and materials and take action to not just mitigate problems but anticipate them and even course-correct before they surface. The entrepreneur is a creative mind, able to take apart problems and put them back together in a different way. The good leader listens to his team, weighs their input with his own experience and knowledge, wisdom and intelligence, and then makes his plans. He steps to the front when executing those plans and puts himself at the head of the charge. Being a leader means being able to step into all the jobs the team does, at any time, to continue to help the team succeed as a whole. A great leader does not think of himself as the “head” but as a functional part of the body which either all succeeds or all fails. Being a great leader means a substantial knowledge of what he can provide and what he can’t; he’s honest and upfront about that and utilizes his team to bring their strengths to the fore, augmenting his own weaknesses. Together, they form a rich and strong team that creates.

It takes time to develop leadership. It takes mistakes. It takes tears and anger and joy. It takes learning again and again what you can and cannot do, and finding the right people with the right strengths to accomplish the work. It takes education and perseverance, patience, desire, and fortitude. It takes a commitment to a career of working with people of all kinds, all types and temperaments, all abilities, and all backgrounds. It takes working with people who are far superior to you in many if not all ways, and it takes working with the gentlest of human beings who want simply to please. It takes others to remind you of your own mission, your own self-worth, and the value you might play in others lives.

Freemasonry and Leadership

In a recent conversation, the statement “Freemasonry is in the business of making leaders. It’s teaching everyone to become a leader” was made by a Freemason. Another person disagreed. They stated that they never wanted to lead a Lodge of Freemasons, and that they weren’t very good at it. They also stated that not everyone should rule a Lodge of Freemasons. There was, of course, some disagreement and a boisterous discussion.

Freemasonry has a foundation of taking the rough-sided-yet-nearly-perfect stone and continuing the polish it. It teaches people to know themselves and thus start the progress becoming a leader. It, like many institutions of a fraternal nature, allows one to deeply learn the technical aspects of an office and find out their strengths and weaknesses which help the individual forge themselves into a more perfect stone with which to build something – whether it be business, ideas, or a better world.

Each position within a Masonic Lodge has a purpose, a reason for its existence. If it didn’t, it wouldn’t be there. There is nothing superfluous in Freemasonry. Each person who takes those positions, those offices, must understand what the core of that job is – what its role and function is in the running of a Lodge, how it fits with the other positions, and what the ideal form of that office is. A secretary is not just someone who takes minutes and reads agendas. The secretary is the memory of the Lodge, the recorder of its workings, thoughts, aspirations, and issues. Without someone to record the life of a Lodge, how can we learn what works and what does not, or what the goals of the Lodge may be? The secretary is an important office to ensure that the Work stays on track to the Plan, to ensure that progress is made.

The same is true for business as it is for Masonry. Each function in a department has a purpose; a company is not going to keep paying an individual, in most well-run companies that is, for doing something that is meaningless to the bottom line. The simple fact is that every job we take, Masonic or otherwise, can be a leadership position.

Therefore, I disagree with the statement that not everyone can be a leader. It might be that not everyone can be the head of a group or the manager of a team; that is simply being a manager. That is not a leader. Leadership has many levels, many forms. It is the patriot who rises to the top of the fight and does what is right, as well as the craftsman who teaches a classroom of hungry minds how to handle a welder. It’s the genius guy who is a little bit crazy and maybe a little wacko, but manages to communicate to his colleagues just how important a new way of thinking may be. Leadership is a sliding scale and each of us has some of it inside of us. Some might find the strength inside to be great leaders in whatever capacity they lead, eschewing the fear that comes with leadership. Leadership may be scary business but something that’s necessary to grow a better world. A better humanity.

The Great Race

January 31, 2018 By Kristine Wilson-Slack in Behavioral Science, History, Philosophy Tags: Acceptance, Co-Freemasonry, Co-Masonry, Co-Masons, Fear, Freemason, Freemasonry, Freemasons, Ignorance, Mason, Masonry, President Obama, President Trump, Racism, Tolerance Leave a comment

RACE – noun

Definition of race (Merriam-Webster)

a breeding stock of animals
a family, tribe, people, or nation belonging to the same stock
a class or kind of people unified by shared interests, habits, or characteristics
an actually or potentially interbreeding group within a species; also : a taxonomic category (such as a subspecies) representing such a group
breed
a category of humankind that shares certain distinctive physical traits
obsolete : inherited temperament or disposition
distinctive flavor, taste, or strength

The use of the word ‘race’ began about 1560, in Middle French, from the root word for “generation.” It comes from an older Italian word, razza, which, might be speculated, came from ratio, which originally meant idea or “conception of something.” The word does not have certain origin, but it certainly has certain meaning in our modern world.

Early American colonists struggled with race as much as we do today. With a radically different foundation of daily life, religion served as the basis for racial divide.

‘Race’ originally denoted a lineage, such as a noble family or a domesticated breed, and concerns over purity of blood persisted as 18th-century Europeans applied the term —which dodged the controversial issue of whether different human groups constituted “varieties” or “species” — to describe a roughly continental distribution of peoples. Drawing upon the frameworks of scripture, natural and moral philosophy, and natural history, scholars endlessly debated whether different races shared a common ancestry, whether traits were fixed or susceptible to environmentally produced change, and whether languages or the body provided the best means to trace descent. Racial theorization boomed in the U.S. early republic, as some citizens found dispossession and slavery incompatible with natural-rights ideals, while others reconciled any potential contradictions through assurances that “race” was rooted in nature.

— Oxford Encyclopedia, The Idea of Race in Early America

While founding fathers could not get over this hurdle of the nature of “race,” the entire nation has trudged onward trying in several corners to face it, with very little success.

From Jim Crow laws stating “separate but equal” to the civil rights movement of the 60’s onward, people of all colors and backgrounds have struggled to be treated like human beings. Simply human beings. In the early 2000’s, racism, the idea of separation of peoples, is alive and well.

“What has changed since the collapse of Jim Crow has less to do with the basic structure of our society than with the language we use to justify it. In the era of colorblindness, it is no longer socially permissible to use race, explicitly, as a justification for discrimination, exclusion, and social contempt. So we don’t. Rather than rely on race, we use our criminal justice system to label people of color “criminals” and then engage in all the practices we supposedly left behind.”

— The New Jim Crow

While the U.S.A. might have had an African-American President, we were quickly followed by this:

“When Mexico sends its people, they’re not sending the best. They’re not sending you, they’re sending people that have lots of problems and they’re bringing those problems with us. They’re bringing drugs. They’re bring crime. They’re rapists… And some, I assume, are good people.” — President Donald Trump

Well, then, let’s bring the subject out for discussion into the light of day.

There are many people who would argue that they are not racist. I disagree. Everyone is racist to some point or another; whether it be national pride, cultural or heritage pride, seeing yourself as a separate from another human being in any way is racism. We all have, in our heads, the idea of “other,” whether it is gender, cultural, language, sexuality, skin color, or what have you. Human beings separate themselves in order to find security. Surely someone who is “not other” will protect and care for us, keep the tribe safe. We look for security in our chaotic world and in a sea of humanity, we cling to what we know.

Even Freemasonry has been subject to racism, and continues to be so. In 2009, the racism of some Georgia Masons was brought to light in Masonic and Civil courts. The rituals and foundations of Freemasonry are not racist; in fact, its precepts are strictly very non-discriminatory. Several Freemasonry orders admit people of all genders, races, creeds, and religions, including atheists. Yet, grand ideals and all, like any institution it too can be subject to human bias.

The question is, “what do you do with this sense of ‘other?'”Are we even aware that we have a sense of “other?” We all have preconceptions of traits, habits, or mores of certain peoples that are not of our own “tribe.” We have ideas and thoughts about other human beings from different places, different regions of the world. To say we don’t shows an ignorance of our own upbringing. My parents were not openly racist but my grandparents were – and they were active Freemasons. How could those traits have not been passed down to my parents? How could they not have been passed down to me, consciously or not? You don’t get all the good and none of the bad.

I would state this unequivocally: it’s our responsibility as decent human beings to treat everyone fairly, equitably, and justly, regardless of what is in our thoughts. Perhaps despite our thoughts.

It is the actions of people which determine their active racism. A middle-aged couple walk on the other side of the street to avoid a group of young African-American men walking towards them. A white man sitting on the bus who ignores an aged Hispanic woman who is standing and holding heavy grocery bags, yet offers his seat to a well-dressed white woman. People who blatantly ignore a group of Asian families waiting to get onto a train and push right past them.

We see these acts all the time, sometimes several moments in a day are filled with them. Maybe we do them. These could be the acts of people who are just horrible human beings, treating other human beings with contempt. They could be the acts of the completely ignorant. They could be racist acts. Only the human being committing them knows. Consciousness requires a lot of self-reflection. If the perpetrator isn’t clear about how they move through their day, they will continue to effect human beings with racist, demeaning, or fearful actions. Fear, the great motivator, is rooted in ignorance.

For those that think they are not racist, or that we don’t live in a racist society in most of the world, one would ask why these acts still happen? Racists and decent human beings come in all shapes, sizes, and colors. They come from all religions, all creeds, all countries. They are educated and uneducated; they are Presidents; they are businessmen, farmers, doctors, and Wal-Mart employees. We are surrounded by decent and indecent people. And yet, these acts still happen. Do decent people stand up and say something?

It seems like it might require the sound of voices to rise up when these acts of ignorance are being committed. It takes courage to overcome ignorance. It may be our own education that needs to be rounded out. It may be spending time with “another” to get a sense of what it’s like to walk a mile in their shoes. To say that one should be “colorblind” is ignorant and unnecessary. We should not be colorblind; we should be aware, conscious, and active in our support that all human beings are the same, regardless of any thing that took place before we met them, regardless of who their parents were, what gender they were born with or are now, and regardless in whom they place their trust, their destiny, or their faith. We need to stop being afraid. Tolerance is not homogeneity; acceptance does not mean giving up identity. There is nothing superior about acting so.

Only one sort of racism should be tolerated: the human kind. However, our cats may have something to say about that.

“Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity.”

— Dr. Martin Luther King, Jr.

Sacred Lore

January 17, 2018 By Kristine Wilson-Slack in Literature, Theology Tags: Borges, Byron, Christianity, Co-Freemasonry, Co-Masonry, Co-Masons, Dogma, Encyclopedia Britannica, Ethics, Freemasonry, Freemasons, God, I-Ching, Mason, Masonry, Morality, Mulder, Quran, Sacred Lore, Sacred Texts, Sappho, Tao Te Ching, Truth, X-Files Leave a comment

What is Sacred Lore? These words are on the tongue of almost every Freemason, regardless of obedience, religion, creed, or geography. Yet, I have seen little depth into figuring out what they are, how they made their way into a Lodge and Freemasonry, what is their significance in Lodge. Many writers have spoken about these volumes, which may be termed sacred lore or sacred law. The inference there is that one is suggestive of stories and myths, while the other is orderly and a series of rules and codes by which to live. Here we really get into the difference between dogma, ethics, and morality. Does one need a book to be a moral person? Does one need religion? Does a Freemason need religion to be a true Freemason?

Some Freemasons think so, and others do not. Since its inception, Freemasonry has juggled a thin line between religion and morality. Not all Masonic Orders are the same, and there are wild variations about what is acceptable and what is not. Some Freemasons do not allow anyone who is not an avowed, church-going Christian. Catholics are discouraged, and in some cases forbidden, from becoming Freemasons. Some orders of Freemasons allow atheists, and still others don’t care what you believe in, as long as it is “something greater than yourself.” Religion and Freemasonry have struck a unwieldy dance through the ages and it does not promise to get any better any time soon.

Most Freemasonry groups have a requirement for a general belief in “god,” and study religious texts as they apply to overall morality and ethical behavior. These religious texts are, for the most part, guidelines on how one should live their life and are the generally accepted texts of most major religions. Taken in their “symbolic” form, they are meant to be an expression of the highest human civilization can achieve, for itself and the world it lives in. Whether you call them codes, rules, mores, or dogma, the end result is the same: guidelines for how to be a good human being in a world filled with other human beings and living creatures. We need to get along to survive as a species and these texts are there to provide us the guidelines. While not everyone needs a guideline, many do. Even if you do not feel like you personally need a guideline, it is probably a good idea to know how other people think, in order to get along and be a generally good citizen of the world.

In general, many people take these books to be “inspired by God,” although written by men. When one asks,”Is the Tao de Ching a sacred text?”, the answer is likely to be yes. Written by man, it is still generally to be an inspired text to assist with the building of a human race. Why? Why did a culture choose that particular text to venerate? Isn’t it likely that it could be anything? What about the I-Ching? Is that not a sacred text? Perhaps it is, perhaps not. There may be many answers to the “what makes something sacred” question and any of them may be correct. It may be that the leaders of specific religions are the authority on their related texts; yet, who is to say really what makes something sacred? Perhaps we just take their word for it and call them all sacred.

To be sacred means that it’s entitled to reverence or veneration. It’s set apart – a text, in this case, that is set apart from other texts. This implies that being inspired by divinity sets it apart. It has a different quality; it was written by someone to be venerated or exalted, for example, or it has a quality that we recognize as being special, valued, or important.

The controversial question is this: who are we humans to say what is divinely inspired and what is not? From those who have read widely, it may be clear that works by Shakespeare are something special. Were they not language-changing for English speakers? I do not believe we mere mortals can say that these works were not divinely inspired and yet, we would not call them sacred texts. We assume that a sacred text must belong to a religion. Yet, there is sublime poetry by Sappho, Byron, and Borges that touches the face of god and strikes directly to our hearts. Anything that creates an intense, life-changing emotion could be communication from the divine and perhaps we would do well to listen.

Encyclopedia Britannica states that “…their common attribute is that their words are regarded by the devout as sacred.” That is, the words that are on the page are to be revered by the devout. This does not mean that they are revered by all… except, perhaps, by Freemasons. Freemasons, in general, accept all of the world’s “sacred” texts as words to be studied.

Where a religion may view its own texts with reverence and exclusivity, Freemasons see the wisdom included across all of the world’s religions and venerate them all equally. Why? Because morality and ethical behavior are really the crux of what these texts are about. They teach humans how to live well with each other, how to live well with the world around them, and how to be able to not only help the human race continue to survive but to increase the positive influence in the world and promote the general welfare and progress of human society.

These texts, because of their sacredness, are also open to negative and destructive morality. Religion taken to the extreme, any religion, corrupts the message of something positive into something consumptive. This has been true throughout the history of the human race but even more so in the last two thousand years. The baser human nature twists the message and those who live in primal fear follow that message. There are many who view “sacred texts” of religions with disdain and hatred for the corruption they have sown. In all of this, its up to the human element to decide how the word will be interpreted – for the good of humanity or the destruction of it.

There is truth everywhere we look, depending on how deeply we look. One must take the time to explore to really learn and to experience to really learn. What is it that Mulder would say? The Truth is out there…

Read more Sacred Texts at sacred-texts.com. They have nearly every conceivable sacred text that one could ever want to study.

St. John the Evangelist and Involution

December 27, 2017 By Kristine Wilson-Slack in History, Theology Tags: Co-Freemasonry, Co-Masonry, Co-Masons, Evolution, Freemason, Freemasonry, Freemasons, Involution, Patmos, Patron Saints of Freemasonry, Piscean age, Reflection, St. John the Baptist, St. John the Evangelist, The Book of Revelation 1 Comment

There’s been much written about the patron saint of Freemasonry, Saint John the Baptist. His feast day, celebrated by Freemasons over the world, is in June – the time of greatest light in the northern hemisphere. This feast day, June 24, is typically the time of Summer Solstice celebrations. There is another patron saint of Freemasonry, Saint John the Evangelist, of which less is spoken or discussed. St. John the Evangelist has as his feast day December 27, roughly the time of Winter Solstice. There is an excellent paper on the Saints John in a popular Masonic site called Pietre-Stones. In it, the author discusses the possibilities of how the Saints John became the patrons of Freemasonry. In the end, he concludes that we really don’t know the actual reason that they are Freemason’s patrons.

One thing, though, that Freemasons are wonderful with is speculation. After all, it’s what we are – speculative Masons. So, let us speculate.

Freemasonry itself has a lot of analogies related to light and with Light. There’s an archetypal idea, mostly associated with Plato and the allegory of the cave and the analogy of the sun, which associate Light (in the form of the Sun) with Truth. These archetypical forms are what Plato (via Socrates) considers to be that for which the philosopher-king is ever searching. These ideas have been incorporated into Freemasonry in myriad passages and ritual elements. Many Freemasons consider Freemasonry to be a “solar” ritual, as opposed to a lunar ritual. In this aspect, they see “solar” as an active, outgoing, and Western in nature, whereas a “lunar” type of ritual is receptive, inward, and Eastern. Where some initiatory schools are inward looking, solstice1 Freemasonry is outward viewing. Like the symbol of Yin and Yang, this does not mean it is devoid of lunar aspects; however, the primary focus of Freemasonry is the improvement of mankind.

It makes sense, then, that Freemasonry would concern itself with solstices. The word solstice is derived from the Latin sol (sun) and sistere (to stand still), because at the solstices, the Sun stands still in declination; that is, the seasonal movement of the Sun’s path (as seen from Earth) comes to a stop before reversing direction. These are trajectories of the sun’s path and in understanding these movements, we understand more about how our world, how nature, works. In understanding nature, we are able to move through it with easy and achieve greater good. However, Freemasonry goes far deeper than the simple knowledge of nature. These movements become metaphors and analogies for the “a-ha” moments which make up a Freemasonic life.

For thousands of years, mystery schools and myths taught humanity about the cycle of life. When we moved away from superstition into speculation, we realized that special gods did not bring back the sun to continue life – it was simply the way that Nature worked. Humanity learned that while there might or might not be a Divine hand behind the creation of the world and the Nature it housed, we could learn to understand how it worked to our advantage. We learned to move away from fear and into exploration. The myths and mystery schools became a way to explore not only what happened in this world but perhaps what happened after we die, and help us contemplate the reasons for our existence, humanity’s existence. The greatest time of philosophical and physical exploration within these schools of thought came during the Age of Aries. The Age of Aries was a time of identifying humanity into civilizations, when there was the fire of invention, innovation, and inspiration.

With the onset of our current Piscine-age, mystery schools and myths faded in the bright light of more dogmatic and directive religions. With the rise of Abrahamic religions, our concepts of Light have morphed. In the Western Hemisphere, we began to associate people which archetypes. Jesus, the “Light of the World.” Muhammad, who said “I am the light of Allaah and everything is from my light.” Gods of all locales had and have been associated with the Sun or Light, but this Piscine age was the beginning of a time when living human beings began to be associated with light, and Light from divine sources. As Christianity spread, it sought to incorporate many cultures into its fold, thus continuing the influences of the Roman Empire – conquering with assimilation rather than johns5 domination. In this assimilation, many “feast days” and “saint’s days” were integrated with, and overtook, colloquial celebrations. It is not a coincidence that the Feast day of Christ (the Light of the World) is also the celebrated feast day of Mithras, a Sun God worshiped in Ancient Rome.

Two of the most important figures of the Christian Bible, and specifically the Christian religion, are Saint John the Evangelist (John of the gospels) and Saint John the Baptist. An extremely good overview of St. John the Evangelist is located at this link. According to this, since the fifth century, December 27 has been the acknowledged feast or celebratory day of St. John the Evangelist.

Every Christian knows, at the very least in passing, about John the Baptist. They might say different things, but the core of the story is essentially that John the Baptist was born to a woman named Elizabeth, six months earlier than Jesus’ birth. There is some speculation that Elizabeth and Jesus’ mother Mary were related in some way. John was a bit of a wild man, calling on the nation of Israel to repent because “their savior was nearly upon them.” John began baptizing people by way of water, to “wash away their sins” and be ready for the Christ. Thus, John the Baptist was the herald of the coming of the Christian savior, even before knowing who he was. John the Baptist is known as the one who recognized the “son of God” and identified him to the world. (John 1:31-34)

John the Evangelist was a different story. John The Evangelist, brother of St. James, was one of the first disciples of Jesus and was the only disciple not to be martyred for his faith. This John wrote his gospel, letters to leaders of the early church and later, in Patmos, his Revelation. He apparently died in Ephesus, a priest and scholar. He was known in the Byzantine Church as “John the Theologian.” What we know of this John is only what he himself has, ostensibly, written.

This does little to explain why these two disparate personalities are linked to Freemasonry. My speculation goes on here. I believe these two Johns are archetypes in which Freemasonry has housed certain ideals and, perhaps, more esoteric teachings. John the Baptist is a fiery personality, who used water to cleanse the people for the coming of “the True Light.” He was vocal, verbal, an expression of the element of air and yet, he was a man of the wilderness, whose earthiness lead people to belief and faith. In other words, he was an elemental man, full of life of this material world. He shone during the highest point of the year, the time of most Light in the material world. He is johns2 the archetype of material expression in its highest form. It could not be clearer why he is the Patron Saint of Freemasonry at the brightest time of the year.

John the Evangelist, however, was none of these things. He is a reflection of the teaching of the Christ, someone who took the Light and transmuted it into thought. He was a scholar, someone for whom thought created life. He represents the mental aspects of humanity, the time when contemplation and reflection are necessary to achieve progress. He was the energy of the Light transferred to thought and in its purest form, the Mind. Where John the Baptist represents Evolution, John the Evangelist represents Involution. These two Johns are the boundaries of the circle of human attainment – maximum involution and maximum evolution – the spirit turned to word and the word turned to spirit again. We see this as a icon of Freemasonry when we see the two Johns displayed beside a circle with a point in the exact center. This center is the point of pure Light within the human form, from which perfect balance of humanity is attained. These two Johns are the archetypes of the best of two facets of mankind, icons of the Piscean age.

This current age, in the procession of the equinoxes, is coming to a close and we find ourselves beginning a new age – an Aquarian age. While there is a technological overtone to the age, this is also the age of consciousness. The influences of nature continues to push us toward new ways of thinking, new influences. They push us away, perhaps, from the avatars and archetypes of an earlier age. The pictures that humans need vary and perhaps these two will become even further abstract in their meaning as we progress. Humans will continue to look to nature, and need to look to nature, to understand their own progress. Perhaps these archetypes of Involution and Evolution will change in the new age, and Freemasonry’s symbols will change with it. For now, these two Saints’ John stand guard and the highest and lowest moments of Light, reminding us that both edges of the spectrum are necessary for progress to be achieved and nature to be understood.

Fear: the Mind Killer

December 20, 2017 By Kristine Wilson-Slack in Behavioral Science, Literature, Philosophy Tags: Aristotle, Belief, Co-Masonry, Co-Masons, Confidence, Dune, Faith, Fear, Frank Herbert, Freemasonry, Freemasons, Masonry, Masons, Muad'Dib, Neurotic Fear, Nichomachaen Ethics, Paul Atriedes, Post-traumatic stress syndrome, Real Fear, Reverend Mother, Sigmund Freud, The Michael Teachings, The Path Leave a comment

I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain.

― Frank Herbert, Dune

In our youth, we rail against the unfairness of the world. In developing our philosophies, we also develop our fears. In a recent discussion group regarding specific symbolism of Freemasonry, the question was asked, how do we get rid of fears, which are really false gods? Fear, one person postulated, is that which motivates negative behavior. Another postulated that fear motivates all behavior. After much discussion, we never really came to a solid conclusion about how to mitigate fear.

Fear is the unpleasant sensation caused by the belief that someone or something is dangerous, threatening, or likely to cause pain. That definition is ripe with opportunity for dissection, to pull apart the chunks that create philosophical reasons for fear.

First of all, it’s an unpleasant sensation, and humans hate unpleasant feelings. No one really wants to feel icky, and yet, that icky feeling is built on a belief ― it is not necessarily based in fact or reason. It is simply a belief. By definition, a belief is a “trust, faith, or confidence in something.” Taken apart and put back together, we can say that fear is an icky feeling caused by a trust, faith, or confidence that someone or something is out to cause some kind of harm to our person, our connections, or perhaps, our way of life.

This explanation is not to trivialize fear, or some major manifestations of fear, like post-traumatic stress syndrome. This is simply to discuss common fears that most, if not all of us, experience. Are fears founded? Some, yes. Some, perhaps not. In the face of an immediate disaster, fear is certainly appropriate. Sigmund Freud said, about real fear vs. neurotic fear:

You will understand me without more ado when I term this fear real fear in contrast to neurotic fear. Real fear seems quite rational and comprehensible to us. We may testify that it is a reaction to the perception of external danger, viz., harm that is expected and foreseen. It is related to the flight reflex and may be regarded as an expression of the instinct of self-preservation. And so the occasions, that is to say, the objects and situations that arouse fear, will depend largely on our knowledge of and our feeling of power over the outer world…

Proceeding now to neurotic fear, what are its manifestations and conditions…? In the first place we find a general condition of anxiety, a condition of free-floating fear as it were, which is ready to attach itself to any appropriate idea, to influence judgment, to give rise to expectations, in fact to seize any opportunity to make itself felt. We call this condition “expectant fear” or “anxious expectation.” Persons who suffer from this sort of fear always prophesy the most terrible of all possibilities, interpret every coincidence as an evil omen, and ascribe a dreadful meaning to all uncertainty. Many persons who cannot be termed ill show this tendency to anticipate disaster.

That is, fear is simply the lack of feeling powerful over our own world, whether it is caused by an oncoming tornado or by feelings of inadequacy. What we’re concerning ourselves with here is what Freud called neurotic fears. Yet, the basis for our reactions, that lack of control, does come from the same “fight of flight” process of survival. Both have their roots in control.

It was once explained to me that all vices – Sloth, Envy, Greed, Avarice, Gluttony, Pride, and Lust – are all major manifestations of fear. Aristotle, in Nichomachaen Ethics, made similar statements – explaining that virtues and vices were a spectrum, and deficiencies were the expressions of the ends of the spectrum. Management courses in many places talk about how to address employees fears with some of these same techniques but, again, no one really gets to the heart of dealing with fear head on. So, we know what fear might be and how it manifests, but how do we actually deal with it?

In younger days, I read a series of books based on “The Michael Teachings.” These teachings are channeled thoughts on life and living, how and why people do what they do, and general human relations. One aspect that stayed with me had to do with fears. Many people have a dominant negative attitude which they must overcome in their lives.

Some examples of these are 1) self-depreciation, 2) self-destruction, 3) martyrdom, 4) stubbornness, 5) greed, 6) impatience, and 7) arrogance. Many of us go through all of these at some time in our lives but, in general, we stick with one (maybe two) when we’re tired, depressed, feeling overwhelmed, or just not working at our peak. When our sense of comfort, our inner child, is attacked or feeling vulnerable, we resort to these attitudes which are really manifestations of fear.

These are born from our childhood and are placed there by our reactions to environment and experiences. Each of these blocks is based in a very specific fear and can be overcome, with conscious effort. These are the dominant negative attitudes with their spectrum of manifestation, to use Aristotle’s idea of a sliding scale of virtues and vices.

Self-depreciation is the fear of not being good enough – manifests as Humility (positive) to Self-Abasement (negative).
Greed is the fear of not having enough – manifests as Egoism | Desire (positive) to Voracity | Gluttony (negative).
Self-destruction is the fear of losing control – manifests as Self-Sacrifice (positive) to Suicide |Immolation (negative).
Martyrdom is the fear of not being worthy – manifests as Selflessness (positive) to Victim Mentality (negative).
Stubbornness is a fear of change, of new situations – manifests as Willfulness |Determination (positive) to Obstinacy (negative).
Impatience is the fear of missing or losing opportunities – manifests as Audacity (positive) to Intolerance (negative).
Arrogance is the fear of being vulnerable – manifests as Pride (positive) to Vanity (negative).

In taking a deeper look into our own behavior, it may be easier to see how a reaction to one situation or another traces backward to one of these negative attitudes, and the fear which grounds it. When one swings from pride in a job well done to believing that the job done was the best job anyone has ever seen, there might be some fear going on there. That line that separates the two extremes can be different for different people, and it is clear that we all have different levels of tolerance and abilities to process reactions when we encounter fear. When we start delving beyond the surface of our own psyche, introspection uncovers, perhaps, those negative attitudes based in experiences of childhood.

Children create, depending on environmental experience and personal proclivities, distorted world views. We all create these distortions (big and small) and they eventually become our personal myths. Think: “I’m ugly,” “I’m stupid,” or “I’m not going to eat tonight.” Repeated situations or traumatic events reinforce this myth. Driven by a deeply-held fear, and steered by a distorted worldview, the emerging, dominant negative attitude springs into action in their lives, even unto adulthood.

The child thinks for instance, “I will stop life from hurting by taking control of my pain. I will hurt myself more than anybody else can.” The child’s chosen survival strategy involves some sort of conflict, a war against self, against others or against life. It is a defensive behavior pattern which looks irrational from the outside but from the child’s perspective is perfectly rational. As we mature, we must address these dominant negative attitudes or they will endanger any chance of self-improvement. They hide our true nature. *

– Excerpt from, The Michael Teachings

When someone lashes out, at me or others, I believe the reason is always fear. Fear is not the motivator of all activity we do. It always seems, though, that fear is the core of truly negative and destructive behaviors. Hatred, lies, and fanaticism are true fear-based reactions and attitudes. In dealing with these reactions in the world, we need to keep in mind that fear is the motivator, and that perhaps by making the person feel safe, by letting them air their real fears, healing can begin.

At another study group, we discussed fear and how to use it to unravel truth. It struck me then that Freemasonry provided us opportunities to run up against our own and other’s fears. From speaking in front of a group to taking charge of ritual work to providing leadership for volunteer work, Freemasonry offers us a chance to continually transmute fears into relationship gold by providing the types of experiences that test us and force us to face those fears.

Why does the Freemason care about fears? There is a lot of the world that runs on a steady diet of fear. The only way to find a better world and improve humanity is to rise above those things which cause us to live a base, irrational, and mundane life. By addressing and recognizing when people are moving in fear, we can possibly stop the cycle for them and for ourselves.

Additionally, Freemasons strive to be leaders. Leadership is about learning what motivates people; by learning their fears and helping them maneuver around them, we find talents and skills waiting to be uncovered. Leadership is shedding light on that which holds people back from being the very best they can be. Addressing fears is difficult unless we create true, honest dialogue. Freemasonry provides an environment to express honesty and be supported.

This honest dialogue extends to ourselves. What are our fears? What is our dominant negative attitude. and how does it affect me, my family, and my connections? What relationships are healthy and positive and which are not?

Asking “why” is a good start. Perhaps by looking at the motivations within us which cause us to have painful relationships with others, we can come face to face with our fear. In order to do that, we need to be able to actively look at our behavior, assess any damage we cause ourselves, and like Paul Atriedes from the Dune Series, turn an inner eye to the path it has taken, and find ourselves in its wake.

Try looking into that place where you dare not look!

You’ll find me there, staring out at you!

― Paul-Muad’Dib to the Reverend Mother, from Frank Herbert’s Dune

Politics, Be Darned!

December 6, 2017 By Kristine Wilson-Slack in Behavioral Science, Philosophy Tags: Co-Freemasonry, Co-Masonry, Co-Masons, Freemasonry, Freemasons, Politics, President Andrew Jackson, President Franklin D. Roosevelt, President George Washington, President Harry Truman Leave a comment

Freemasons. Politics. To hear some Freemasons speak of this, you would think the end of the world is nigh if the two are spoken together in the same breath. It has long been the supposed tenant that if you maintained a square and compasses on your web site, you could not, should not, ever, under pain of some kind of jurisprudence, post anything political. Masons, should, apparently have no opinion on anything that relates to or involves politics.

Forgive me, but that’s rubbish. Let’s take a wander down the road of politics as it relates to Freemasons, Freemasonry, and the betterment of humankind.

Let’s not leave aside the fact that a great many persons have been politicians and Freemasons: Harry Truman, George Washington, Winston Churchill, Benjamin Franklin, Jesse Jackson, Franklin Roosevelt, Theodore Roosevelt, Andrew Jackson, William McKinley, Gerald Ford, Thurgood Marshall, and James Monroe – just a few of the important personages who shaped our world. This doesn’t include the numerous Senators, Representatives, Governors, and other world leaders who have exchanged the “scepter for the trowel.” Freemasonry has, from the time of its inception, helped to create great leaders and thus, great politicians. We may not attribute the fact that Masonry is the reason they are great leaders; it certainly is an influence in much of their actions, writing, and legacies. Can we not say that Freemasonry helps people become better? If that’s the case, why would we want to leave politics off the plate?

In short, we perhaps have lost the gift of tolerance. Our world is becoming an increasingly intolerant place. Yet, it has always been so.

In the 1734 Edition of Anderson’s Constitutions, we read the following: “Therefore no private Piques or Quarrels must be brought within the Door of the Lodge, far less any Quarrels about Religion, or Nations, or State-Policy, we being only, as Masons, of the Catholick Religion above-mention’d ; we are also of all Nations, Tongues, Kindreds, and Languages, and are resolv’d against all Politicks, as what never yet conduc’d to the Welfare of the Lodge, nor ever will. This Charge has been always strictly enjoin’d and observ’d ; but especially ever since the Reformation in BRITAIN, or the Dissent and Secession of these Nations from the Communion of ROME.”

This is the standard by which most, if not all Freemason’s Lodges have based their mores of not speaking about politics.

Like many doctrines and dogma, this analysis of what was meant by Anderson has created many different rules and mores. For example, one prominent Freemason’s site has stated that lack of discussion of religion or politics ensure there are no divisiveness amongst the fellowship. This same reason was given in a CBS article on Freemasonry. In a 2015 Rules and Regulations book, the Grand Lodge of Indiana said the following:

Believing these things, this Grand Lodge affirms its continued adherence to that ancient and approved rule of Freemasonry which forbids the discussion in Masonic meetings of creeds, politics or other topics likely to excite personal animosities. It further affirms its conviction that it is contrary to the fundamental principles of Freemasonry and dangerous to its unity, strength, usefulness and welfare, for Masonic bodies to take action or attempt to exercise pressure or influence for or against any legislation, or in any way to attempt to procure the election or appointment of government officials, or to influence them, whether or not members of the Fraternity, in the performance of their official duties. The true Freemason acts in civil life according to his individual judgment and the dictates of his conscience.

The emphasis above is mine, the key being: In Masonic Meetings. Lodges are places of great discussions – or should be. We can debate, discuss, think, ponder, and muse with common ground and fair rule sets. We have Masonic Jurisprudence to maintain order and a leader in Lodge who’s job is to maintain harmony. We have the virtues of tolerance, justice, fortitude, and prudence to guide us. Why wouldn’t we want to discuss politics in the safest of places with the best people we know?

Because we’re all learning how to be better. It’s a process and, after all, it’s difficult to always be “good.” Humans easily lose their temper and lash out at the greatest and lowest of fearful things. The Freemason’s Lodge may be a bastion of virtues, but it may easily succumb to disharmony if any one of the links is weak.

However, and this is a big however, there is no moratorium on Mason’s speaking with each other or engaging in political conversations. Freemasons often do take political stances and have discussions over meals, visits, games, what have you. Freemasons participate in non-Masonic web site discussions that surround politics and religion, learning from and debating the merits of each; contrary to popular belief, the sky has not fallen and lightning has not struck them down. The Gods of Freemasonry have not ruled them indecent or immoral. In fact, Freemasons should be encouraged to discuss the higher aspects of politics and religion in order to make the world a better place, no? In the course of the debate, it is how we act with each other that is of primary importance – not the topic on which we debate.

As the Grand Lodge of Indiana stated above, “The True Freemason acts in civil life according to his individual judgment and dictates of his conscience.” Each Freemason makes the choice for themselves whether to engage in conversation and discussion on these topics and it is fine to discuss them with each other. In one Mason’s Blog, he explains his stance on “not talking politics and religion” with Fellow Masons. I think this Freemason makes some very good points. We need to learn to have civil discourse if we are ever to become and maintain a positive civil society. In a blog post earlier this year, many Freemasons “left” the roster of interested parties of this blog because they felt that politics had no place in a non-Masonic blog (with many Non-Masons participating). They felt that simply because it had the word “Masonic” in the title, politics with a point of view, should not be discussed. That’s a shame. Disagreements lead to learning, if one has the ears to hear. The Masonic Philosophical Society was created for just that purpose: to discuss and debate in a respectful atmosphere and to hopefully leave with a greater understanding, and not a myopic, narrow point of view.

Fear – of being wrong or unprepared or appearing in a certain way – is most certainly the cause of the intense anger. Again, that’s a shame because it’s most likely many people could have learned from their position.

Freemasons should not be afraid to speak their minds with confidence and listen with equal poise and confidence. Freemasons need to help the world by showing them what true tolerance may be. Please feel free to disagree. Let’s welcome the healthy debate with the goal that in the end, we all prosper and no one will lose.

Is Freemasonry a Spiritual Practice?

November 22, 2017 By Kristine Wilson-Slack in Esotericism, Philosophy Tags: Albert Pike, Allah, Aristotle, Atheist, Catholic, Co-Freemasonry, Co-Masonry, Co-Masons, Esoteric, Exoteric, Freemason, Freemasonry, Freemasons, God, Goddess, Jehovah, Neoplatonists, Plato, Plotinus, Practice, Religion, Socrates, Soul, Spirit, Spiritual, Spirituality, Tao, The Great Law, Wiccan, Work of Masonry, Zeus 1 Comment

In keeping with the discussion surrounding soul and spirit, I wanted to complete the examination in a part 2, looking at Freemasonry as, to use the “new age” term, a spiritual practice. Freemasonry has been called many things in its lifetime: a fraternal group, an esoteric organization, a cult, a charity organization, and a religion, among other things. Whatever the masses call Freemasons or the Freemasons call themselves, their mission has been the same from the beginning: to create a better world starting with the improvement of humanity at the individual level.

“Remember always that all Masonry is work”, says Albert Pike, a prominent 19th Century Freemason. The Masonic “work,” in my view, is the internal, oblique ritualistic work by which Masons are made and educated for the exoteric work, which consists of activities for the welfare of mankind according to Masonic principles. It is in this mysterious, hidden ritualistic work where much of the speculation of what Freemasonry does and does not do begins. Indeed, sometimes Freemasons themselves may have a difficult time understanding what the “secret” things of Masonry are all about.

In at least one Masonic Order, and probably many others, it is specifically stated that Freemasons have a special charter to input esoteric knowledge into the Masonic members. By esoteric, let’s use the basic form of the word, meaning “knowledge meant only for a few.” Freemasonry, being a select organization, is “esoteric” in this way. That is, generally speaking, the percentage of the overall, human population that belongs to Freemasonry is extremely low. Esoteric, in its uncomplicated form, does not connote anything spiritual, religious, or occult. While some aspects of those forms of study may be “esoteric,” the word “esoteric” does not mean spiritual, religious, or occult.

AstralProjection3 Be that as it may, many people find that Freemasonry lends itself toward “spirituality.” “Spiritual” means, quite simply, “pertaining to spirit.” This begs the question, then: what is spirit?

To be simple and clear, for this I’ll use the dictionary.com definition, which is “the principle of conscious life; the vital principle in humans, animating the body or mediating between body and soul.” Could it mean “the soul as it is separated from the body at death” or even “an angel, demon; sprite?”

Yes, absolutely; however, when speaking in relation to philosophical discussions, the first definition is the one to which most people seem to refer. It is the one that for the purposes of this exposition that we will accept and use. The “principle of conscious life” or spirit, and its existence or non-existence, has been for all of human existence the core of much conflict.

What is spirit? Why do people, cultures, and religions view it differently? Is the spirit of humanity divine? Why is this so important? What about the spirit of animals, trees, and rocks? Whence does this spirit emanate? What is its birthplace? The source of many people’s idea of “spirit” seems to be either what many would call God, or gods and goddesses, and the qualities or virtues we assign them accordingly. If we are animated by this “spirit,” and we ascribe this to “God” and say that this part of our being has “godly attributes” or it is “divine.”

However, as is defined above, the term “spirit” is not demarcated by some kind of divine or godly source. It simply is an animation or “vital principle in humans.” It is when we ascribe this spirit’s existence to a specific external entity – be it God, Allah, the Tao, Jehovah, or Zeus – that we run into human conflict. If one is right and true, all others must be wrong and false. Wars have been and continue to be fought over such questions as the origin of “spirit.” Yet, do humans fight over “spirits,” or do they fight over “souls?”

This is where the subject of spirit becomes confused and perhaps convoluted; it is when the word “soul” is interchanged with “spirit.” Wars have been fought over “souls,” not “spirits.” When we discuss soul, I feel we must continue to be very clear about the terms that we’re using, and that the meaning of the word should be as neutral as possible.

“Soul” to a Catholic is very different than a “soul” to a Wiccan, Neo-Platonist, or an Atheist. Resorting to Merriam-Webster for common ground, and looking at this from a purely English literary and linguistic sense, both “soul” and “spirit” originate from a core meaning of “breath, life.”

The major difference between the two seems to be that one is immortal (soul) and one is pure animation and life (spirit) with a specific beginning and ending event. The idea, from these definitions, is that the soul lasts forever while the spirit comes into existence at birth and expires at the death of its human host.

In the base meaning of the word “soul,” there is also the inference of “life giving” qualities. Given that both concern themselves with the essence of life and seem to inhabit the same physical space, it is easy to see that these could be confused and muddled in discussion, debate, and theology. I hear many Freemasons refer to Spirit and Soul interchangeably, but I am unclear whether or not they mean the same thing or spiritual eye something different. I do believe that Freemasonry helps provide us a path toward an answer.

We do not normally say we perform a “soul practice”; what we are concerning ourselves here with is the idea of a spiritual practice, as most Westerners use the term. As a verb, to practice is to do something again and again until we’re better at it.

Interestingly, the word “practice” is not a noun – it is in all cases a verb. It is an active principle; as we’ve noted above, so too is Freemasonry. A spiritual practice, using the terms we’ve outlined here, would really indicate “to regularly or constantly work at bettering the vital principle of conscious life.” The term “spiritual practice” is something which we might say develops, by repeated efforts, that vital principle animating humans, “animating the body or mediating between body and soul.”

As the soul is the vital “breath” of humans, one must ask whence it comes, in order to understand if it can be developed. Yet, if this principle is just that, a principle, can it be “trained?” Is it not already perfect how it is? There have been many philosophers, Aristotle, Plato, Plotinus, and Socrates that have all debated this very question – the immortal and thus incorruptible nature of the “soul.” Can something which is, at its core, incorruptible and pure, be “trained?”

Again, if we examine the word soul, as a vital and immortal principle emanating from a divine source, then one must assume that it is something that is pure and pristine as it is. If the Divine is infallible, is not the soul then also infallible? However, if the spirit, being that conduit between or mediator of the body and soul, is truly a breath that can expire at death, then perhaps it is this part to which we are seeking refinement. It would be the washing away of the film of emotions and desires that cloud the conduit that would be the province of a spiritual practice. This is very clearly outlined in some allegorical journeys of English Rites, particularly the higher degrees. In truth, we see it in all allegorical journeys, and stages, that the Freemason takes throughout their entire Masonic career.

Perhaps, what we call a spiritual practice is something that is not to improve or better the spirit itself but to find a way to remind our bodily world of what spirit, and soul if one believes in this, really is. Perhaps it is not to develop the spirit or even a relationship to the spirit but to be conscious and aware of it, to be cognizant of what clouds, conceals, obstructs, or harms that clear pathway of information between body and soul.

If our Divine self, as the soul, is to speak in the material world, the spirit must be clear to enable this to happen. Perhaps this is the reason that Freemasonry does not concern itself with a single religion but with Religion as a whole; if one is to know there is a soul, then there must be a reason for its existence. Perhaps this is also the reason that one must have a belief in a divinity to even be a Freemason. Why would you want to improve Stone_Masons copy the channel between body and soul if you did not believe that one of these pieces did not exist?

To develop the spirit first means to remove those things which impair the conduit and support that which assist the spirit in its duties. This practice would not concern itself with the reason for the soul’s existence – only that it would be able to communicate clearly with the other members of the human world.

This is where Freemasonry interests itself, specifically. As we progress through the degrees, different stories and symbols speak to us; based on our experience, one may find resonance more in one than in the other. They bring forth ideas and discoveries that enhance the channel between body and soul; by bringing forth triggers which illustrate our own blockages, we can identify the reasons and clear the path.

Being self-aware is the first step. As we rise in Freemasonic degrees, the perception and understanding of what bars our way becomes more subtle and refined, and practice of clearing the way becomes more layered. Freemasonry teaches its adherents, with many varied messages and depths, how to clear and keep clear the conduit; it teaches us how to act according to “the Great Law” which permeates the idea of human existence.

One reason Freemasonry builds upon itself, in my opinion, is that you must be able to remove the common, grosser obstructions in communication before you can work on the subtleties. Yet, if we slip, we need to start again. Practice. Hence, the reason Freemasons consider themselves to “always be in the first degree.”

In addition, Freemasonry seems to concern itself with all aspects of the human being, refining and finessing as we progress deeper into its teachings. That is, it concerns itself with our mental, physical, and emotional well-being and actions. One must learn the fundamentals of the physical world, via ritual and memorization, before he navigates into the emotional world: subduing passions, for example. Then, only by understanding and mastering these worlds can he hope to achieve any sense of stability and growth in the realms of the mental.

Most, if not all of us, struggle at any one of these levels and have to pick ourselves up from a setback, working at their rough courser nature again and again. Is this not practice?

Perhaps, then, all of this work we do in all these degrees is the aspect of Freemasonry which seeks to refine the spirit. If one views the degrees as a spiral of life, then one can see the practice built into each of them, culminating in a birth/death. Not only does Freemasonry teach us how to improve the spirit it also tells us why.

Freemasonry does not ascribe a specific religious or theological source to the soul or the body or the spirit – it accredits the supreme & sovereign manifestation with the lessons of the degrees – a divine source. It assists us to understand how to let the unique symbols_masonic_collage message of our individual Divine sparks to be heard and enables us, through the lens of Freemasonry, to understand why it exists in the first place.

There are many ways to understand the soul; religions provide manifold reasons for its existence and purpose of being. While some religions also teach us through their ritual how to access the soul, they may or may not allow for the rich diversity of human culture and multifarious modes of understanding.

I believe, in their dogmatic and rudimentary way, they seek to remove the moral obstacles which block the spirit (conduit) from achieving its goal, which is the free flow of Divine essence from the soul to the expression within this physical, emotional, and mental realm called Earth. Where they might fall short is the lack of cultural messaging that seeks to embrace all, with different messaging tailored to the different human stories that arrive at their doorstep.

Freemasonry seems to provide support for not only a diversity of “soul origins” but also finds that middle-path, the neutral ground in order to develop that pathway that connects between the world we live in and that world in which the Divine resides. The repeated journeys of the degree system seek to teach us, in a variety of ways, what the blocks might be and how to remove them, in straightforward, non-confrontational, and non-segregated language.

Freemasonry allows us as individuals find our own path to the Voice of whatever Divinity speaks to us, and encourages us to express it as who we really are – without pretense, illusions, or corruption. The Work of Masonry is the Work on our self – repeated trials and approbations, developing, cleaning, clearing, and recognizing the path which connects the Divine Soul to our human host. In this way, to me, nothing else could be more spiritual.

Masonic Soul Food

November 8, 2017 By Kristine Wilson-Slack in Esotericism, Philosophy, Theology Tags: Abraham Hicks, Big Bang Theory, Cell, Co-Freemasonry, Co-Masons, Consciousness, Cyndi Dale, Energy, Freemasonry, Freemasons, God, Mason, Masonry, Mitochondria, Neal Peart, Neoplatonists, Neurotransmitters, Philosophers, Plato, Plotinus, Psyche, Religion, Science, Socrates, Soul, Spirit, Tao, The Subtle Body Leave a comment

“What is a Soul? What is Spirit? What is Energy?” We begin to engage in conversations about such esoteric terms as soul, energy, and spirit without being cognizant that we are not speaking the same language. The words may be the same but meanings span the spectrum. We can debate these questions all night, all month, and for the rest of our lives and never come to understanding. Do people really know what they mean when they talk about energy, soul, or spirit? While these are common discussions amongst Freemasons, they are sometimes the most difficult subjects on which to remain impartial and fair.

Humans seem to have a lot invested in the idea of their souls, and in other people’s souls, too.

Many people join Masonic groups so they can “have an energetic experience” or “touch something mystical.” Some talk about experiencing something that touches their soul or provides a spiritual meaning to their lives. Some Freemasons mention how they “love the energy of Lodge” or how it’s our job to “raise the vibration of our material world and send out ‘healing’ energy.” Many people start their Freemasonic career looking for something mystical, something secret that only they have learned, that no one else knows, that provides them a conduit to perhaps special insight that no one else has. Because Freemasonry deals with the questions of life and death, the neophyte may be looking for Freemasonry to unlock all those special secrets and have the answers. They use terms like soul, spirit, and energy without defining them for themselves and in their communications with others.

energy1 It seems that many times, the conversations are about what people want to believe rather than reasoned conclusions. Discussion and debate are the way we educate ourselves and grow. Transformation requires thought.

To those who let go of preconceived desires and wishes, Freemasonry is transformative in many ways. It does discuss these questions of life and death. It leaves the aspirant to mull over symbols and meaning and yes, come up with personal insights on perhaps souls and spirit and energy. Freemasonry provides us the opportunity to to convert from a polarizing human nature to one of balance. We need to learn to deal with all aspects of our temperament in order to understand all the features of this life – material, emotional, mental, and spiritual. It is this last realm, spiritual, that trips many up.

Most Freemasons accept the presence of a greater power, something undefined that connects us all to a single purpose. Most would agree with the idea of the multi-faceted nature of human existence, struggling with the balance of brain, mind, body, and this idea of “connectedness.” Many have experienced things they can’t explain, the nudges of intuition, and the sudden flashes of insight that seem “deep.” These are all valid experiences. It’s taking them from the experience to meaningful communication that humans struggle. We throw out a word like “soul” or “spirit” or “energy” and assume that the people we communicate with understand what they mean. Freemasons are philosophers, and any good philosopher will not abide a discussion with random, undefined terms. When asked about souls, there are vague allusions to something energetic, mystical, unique, and connected to some form of god/goddess/force/Tao. A soul is what makes us individuals. A soul is something that is part of God. A soul is our energetic self. “When our eyes met, our souls touched.”

What does any of that really mean? For each individual who speaks on these subjects, there is a different answer. Pinning people down about souls and spirits and such can be quite agitating for people. Some people get downright angry.

Can we define any of it? Perhaps. Perhaps we can start with energy.

socrates Unless you wholeheartedly dismiss science, there can be no doubt for one second that we are energetic beings. Neurons use electrical impulses and neurotransmitters (chemicals) to enable our bodies to function in its entirety: to think, feel, heal, sense, breath – everything. Without energy, our hearts would not pump, we would cease to be able to think and process information, and we would die. Mitochondria, in a weird symbiotic relationship with us, enable us to live by helping us process the material world around us into energy. Every cell has mitochondria and every cell is able to produce energy of some sort. Life is energy.

Okay, we’ve established we’re energetic beings, and by the nature of the material world, energetic beings are everywhere. We communicate with our senses and receive communication with our senses. Abraham Hicks said, “We talk with words but communicate with energy.” Cyndi Dale, author of “The Subtle Body: An Encyclopedia of your Energetic Body,” states that “energy is information that vibrates.” This latter definition is a little more trustworthy, it seems, than the former. We can test it. We can retest it. We can play with it and work to define examples. However, this is also where it gets tricky, right? Let’s take a page, well, a short paragraph from Wikipedia: “In physics, energy is the property that must be transferred to an object in order to perform work on or heat the object. It can be converted in form but not created or destroyed.”

BB_timeline Well, okay then, simple question: where did the energy that makes up us come from? Ouch, right? In a recent conversation, I posited this question to a fellow Freemason. He answered, “the stars.” I said okay, get me from B to A. He said “Stars created the elements that trapped the energy that went into making us.” I replied that I agreed, but then, what makes up the stars? He said it must be “the Big Bang.” Humans are the trapped energy of the material created during the Big Bang. To him, we all derive from the single moment that created time, matter, and energy. Physicist or philosopher, the topic of energy is where we converge. We can conclude from this that elements that make up the material world are trapped energy. Is this trapped “energy” spirit? Is that our “soul?”

If we are trapped energy of stars, as is everything around us, then we have far more in common with other matter than we think we do. If we are all made of the same matter, we should be able to recognize one another by way of transferring energy. Or, so one would think. What is interesting to note is that many psychologists and philosophers considered love to be a transference of energy. Freud dwelt on the physical aspects of love while Plato talks about spiritual or unselfish love; but one in the same, what we call love is, to them, a transference of energy. When we love something, we do put energy into it, and it into us. Perhaps this is the idea of spirit. Spirit, Plato said, that that way we communicate emotionally with other humans. Is this not love? So, love is spirit. We can also say love is energy.

So if love, life, and elements are all energy, can we draw any conclusions about the soul?

Many philosophers have tried to explain ‘soul.’ Just one example, Plotinus, the first Neo-Platonist, did his best to help us along in understanding that the soul doesn’t necessarily need a body; yet, without a body, it can’t exist in the “intelligible realms and express itself in the visible realms.” This concept tells us how he thought the soul expressed itself, but not what it is. In a very basic sense, Neoplatonists call the soul “consciousness” or “psyche.” Still, it’s unclear even in modern terms what consciousness is. If we thought defining “soul” in religion is difficult, try the philosophical bent…Truly angst-ridden. It seems that Plotinus and Plato are already agreed that there is a soul, even if they can’t agree on its definition. Maybe it’s something that we all have to debate on until we get to learn for sure. Maybe we’ll never learn for sure, at least not in this world. galaxy-wallpaper-preview-4

One solid conclusion is that the meaning of a soul does not seem to be the meaning of a soul for everyone, and spirit is not something we can agree upon, either. If nothing else, the myriad world religions would illustrate that. The phrase “our souls speak to each other” doesn’t mean much if you can’t really explain to someone else what it means. “We communicated ‘energetically’ is really worthless unless you can really understand clearly what you intend. It doesn’t even matter if you can explain it to someone else; do we even understand ourselves? A wise Freemason once said that if you can explain something to a five-year-old, and the five-year-old gets it, then you really understand the concept of it. Simple terms, clearly defined, done. We definitely need more five-year-olds around us to keep us honest and clear.

Freemason, scientist, philosopher, or physicist: regardless of what you believe about soul, spirit, energy, or anything else esoteric, definitions are important and personal understanding moreso. The exploration of life’s meaning is, whether we agree on terms or not, something we all share.

“Why are we here? Because we’re here. Roll the bones.” – Neal Peart

Brotherhood

October 25, 2017 By Kristine Wilson-Slack in Behavioral Science, Music Tags: 4 Non Blonds, Brotherhood, Brotherhood of Man, Brothers, Christmas, commitment, Community, Comrades, Facebook, Friendship, Hanukkah, Kwanza, Relationships, Victor Huggo Leave a comment

We are fast approaching the time when we share all those lovely good wishes for a happy holiday season. It seems that in general, people need the cold of winter and the idea of parties to bond together. In some ways, it is a sad affair – why do we wait until the end of the year to celebrate people with shallow displays? People in the U.S. have holidays galore, the UK has its bank holidays, and everywhere people get together in the summer for all kinds of recreation and relaxation. This, though, isn’t the same. We wait for Thanksgiving to ‘give thanks’ to our families and loved ones, then shower them with commercial ideas of a festive Christmas, Hanukkah, or Kwanza. It seems to me there has to be something more, something that we just can’t quite touch with commercialism. It makes me question if we truly value our fellow humans or merely follow the conventions of our day.

I’m not a cynic. Stoic, perhaps, but not a cynic. I know that many people feel this same way, and are not sure what to do with it. We want something more, we feel it, and can’t seem to find it.

You might remember a song in the early ’90’s called “What’s Up” by 4 Non Blonds. There’s a phrase in the song that has always stuck with me:

“I realized quickly when I knew I should
That the world was made up of this brotherhood of man
For whatever that means.”

For at least 25 years, I’ve been searching, like the author, for “whatever that means.” I think it about it more at the end of the year, in the winter, when we want to bond together more, when we’re a hoping to be a little more full of grace and forgiveness, when everything we hope for is looking for softness and warmth. (This leaves aside the one place where there is no grace or forgiveness: retail parking lots at Christmastime. No, I won’t digress…) Most of human history is not filled with this alien, modern way of living, in asphalt-covered cities and in high-rises; we are ensconced in concrete structures and shopping malls, where our every-need-provided mentalities take away that sense of brotherhood and even community. No one in American cities truly lives or works together. We exist closer together and yet are farther apart emotionally, and certainly farther apart from nature. We have no idea how to debate, discuss, or theorize because we do not socialize. Facebook is a poor human community, and it certainly is no brotherhood.

Nature relies on a collective to get through the autumn and winter, to live until springtime, when everything is renewed. Birds and insects migrate to warmer climates, community banding together to achieve their goal for the good of the “group.” Some animals, mice and squirrels, huddle together in enclaves to stay warm and keep out of harm’s way. Humans sometimes migrate to warmer climates; some humans gather in houses, staying warm and sharing food. We humans have corrupted some of this to follow a prescribed dogma of festivities, duties, and “musts” during a time when we could be more selective, more mindful of our fellow species. Nature has no dogma.

Brotherhood is a relationship between brothers, comrades – those who have a common association. A brotherhood is this created group of people, who may or may not be your family, where common interests are discussed, shared, and respected. The word “brotherhood” has certain characteristics in its reference; it implies a close relationship but not intimate, it implies something that is almost a blood-bond, but greater because its idealized, and it implies intelligent selection rather than genealogy. It reflects common purposes and goals, where brothers are dedicated to each other more than the rest of the world, and more perhaps than to family.

The idea of brotherhood is crystallizing ideals into personal goals that we share with others, with the idea that together we can achieve more than we could apart. It is, perhaps, about the survival of those ideas and ideals, and that the whole is far greater than the sum of its parts. We don’t expect those in the brotherhood to be perfect; we expect them to continue to work towards the prosperity of the all as best they can, with their own unique talents and skills. The human clans do not survive on only one type of labor, one type of mentality; human groups survive on the skills of the many flowing into the good of the whole. Uniqueness is valued as long as the purpose is shared.

Human beings need friendships (the tribe), community, and brotherhood. Friendships help us transcend loneliness and provide us greater insight into our personal nature. Friends help validate our thoughts and emotions and assist us to perfect our victor-hugo-author-the-human-soul-has-still-greater-need-of-the-ideal-than-of-the relationships with human beings in general. Community helps fulfill our very human need for connection without actually requiring a lot from us. It expects us to show up, be who we are, be present, and participate at the level at which we are able. Community attends to an almost physical, matter-related purpose; brotherhood is where we really shine.

As a community, we are able to meet a concrete need with action, and there’s little overlap into our lives. Brotherhood delves into the reasons we come together, the personal goals and aspirations of the individual, and binds us together in action for that purpose. The ideals of brotherhood, whatever brotherhood they may be, transcend both community and tribe. We need these latter two to take care of physical needs, protect us, perhaps provide us with a shared history with which to bond and form purpose.

Perhaps I’m an idealist, but I see brotherhood as something more, something chosen. We may not choose our tribe; we may not choose our communities, but we sure as heck choose brotherhood. And it must also choose us. We choose to be in these bonds of commitment, regardless of the diversity of our backgrounds. We choose, when entering a brotherhood, to focus on purpose rather than “who you are.” Brotherhood requires commitment; brotherhood has to be maintained. Constantly. For the rest of your life. If you choose to stop adhering to the commitments you made, then you fall out of the idealism you value. Brotherhood is a privilege and a consciousness. Done right, brotherhood is extraordinary.

Brotherhood, to be clear, is not friendship, although brothers may be friends. Brotherhood transcends the personal affectations and affections. We may have many friends in our lives but we have few true brothers, few “comrades-in-arms,” if you will.

So, is “brotherhood of man” the entirety of the human race? What does that mean? Maybe it means that we’ve chosen to be part of the human condition, and we need to cloud-team-590x384 start looking at each other, all of the people we encounter, as part of our ideal of a better condition in which to live. Taking from nature, we have to work together to survive the ugliness of the world, human-created and natural, in order to build a better place. I also think, though, that brotherhood of man is a consciousness of the human condition. The human brotherhood has chosen us, us, to fulfill the ideal of itself. It’s chosen every human to play their part; it’s up to us to choose to live in a way were our ideals are about the human condition, not simply our personal needs or desires. Being part of the brotherhood of man requires us to be constant in our consciousness. We want the human race to be better, no? Perhaps, that’s part of what Freemasonry also tries to achieve – this “brotherhood of man” that our 4 Non Blonds advocate.

As I write this, the outside world is filled with the gray of an early snowstorm; branches are laden with wet globs of icy powder, and the streets are soaked with the fast-melting flakes. Soon, the true winter will be on us, and we’ll be frantic yet again. Perhaps this year, we can be conscious of our human brothers and bond together, in some small way, that transcends the dogma of the season. Perhaps we can reach inside and chose to finally be part of that “brotherhood of man.”

[Note: I use the term brotherhood not to segregate or be divisive. I use it because in the English language, there is no gender-neutral better term. When I speak of the brotherhood of man, I mean all humans, regardless of race, creed, religion, or gender.]

The Key of Solomon

October 18, 2017 By Kristine Wilson-Slack in Esotericism, Theology Tags: A.E. Waite, Alchemy, Co-Freemasonry, Co-Masonry, Dan Brown, Eleusis, Freemasonry, Freemasons, Greece, Grimoire, Jesus, Kabbalah, Key of Solomon, King Solomon, Mason, Masonry, Masons, Orpheus, Pythagoras, Renaissance, Rome, S.L. MacGregor Mathers, The Lost Symbol 2 Comments

Many people have heard of the Key of Solomon, and indeed, Dan Brown’s book The Lost Symbol emphasized some of its mysterious ideas and brought them to the fore of modern culture. The Key of Solomon is ostensibly a text of “revealed” secret information given to King Solomon, son of David (Israel), and written by Solomon, to help others gain deeper knowledge of the mysteries of the universe.

The text is now thought to be a 14th or 15th Century Latin “grimoire” of Renaissance “magic” couched in Judeo-Christian terminology and mythos. This symbolic substitution was a common method of many alchemists and “magicians” in an age of the Catholic Inquisition and heresy trials. The majority of manuscripts of The Key of Solomon have overt references to alchemy, kabbalah, and hearken back to what many would see as the ancient mystery schools (e.g. Pythagoras, Orpheus, and Eleusis) of Greece and Rome. Most remaining manuscripts of this Key of Solomon date from the 16th to 18th Centuries, many of which can be found online in PDF form (sacred-texts.com) or orderable from Solomon Sheba Amazon or Kessinger’s. You can download an 1888 translation by S.L. MacGregor Mathers here.

The Key of Solomon contains neither a key nor Solomon within it; while the book may have some overtones of unlocking “esoteric” information in the forms of diagrams, the key specifically refers to what it unlocks. In other words, the title Key of Solomon” would translate to the 14th C. alchemist as “that which unlocks what Solomon does/is.” The document was written long after Solomon died, and this might be evidenced in the fact that some of the references do contain links to Jesus. In at least one transition, “Jesus Christ” is mentioned; this is an obvious anachronism to Solomon the King. Why Solomon?

Solomon is found across all of the Judeo-Christian-Muslim religious texts in the form of a wise, wealthy, and learned man. He’s noted as being a prophet, astronomer, poet, builder, architect, and businessman. Biblically, he is attributed to building many temples in his life to a variety of deities, not just Yahweh. Again, I believe we have Solomon as a symbol and not as a ruler in Israel. He’s the symbol of the learned man, striving for knowledge of the seen and the unseen. In this quest for knowledge, the human being will find the success that Solomon had found. Whatever historical or factual information may or may not be found about King Solomon, he has become the ideal of the powerful and wealthy monarch that is wise, intelligent, and devoted. It necessarily follows that the “key of Solomon” would be the guide or guides to unlocking the wisdom, knowledge, and riches of all earthly, and thus natural, matters.

This latter part appears important. If we understand that these original Key of Solomon texts may have been written by both Islamic alchemists and Judaic kabbalists, we can take the meaning of the title Key of Solomon to be as ascribed above: the key to unlocking super-human abilities, especially the ability to manipulate nature. In the Qu’an, Solomon asked for, and received, from God many of these abilities, such as the ability to speak with birds, control of air (wind) and fire (Djinn), and thus the elements.

And to Solomon (We made) the wind (obedient): its early morning (stride) was a month’s (journey), and its evening (stride) was a month’s (journey); and We made a font of molten brass to flow for him; and there were Jinns that worked in front of him, by the leave of his Lord, and if any of them turned aside from Our command, We made him taste of the Penalty of the Blazing Fire.” (34: 12) and “At length, when they came to a (lowly) valley of ants, one of the ants said: “O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it.” – So he smiled, amused at her speech; and he said: “O my Rabb (Arabic: رَبّ‎‎, Lord)! So order me that I may be grateful for Thy favors, which Thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: and admit me, by Thy Grace, to the ranks of Thy righteous Servants.” (27: 18–19)

key_of_solomon_1 One might believe that Solomon was the first, or at least the most famous, alchemist, no? Perhaps.

Several versions, transitions of the manuscripts of various Keys of Solomon, were picked up by the occult movement of the late 19th and early 20th Century, when many of the most recent versions were translated and/or compiled. Waite wrote two editions of his book The Book of Ceremonial Magic (formerly The Book of Black Magic and Pacts) in 1913, both of which draw heavily on these several Key of Solomon manuscripts. While not a direct correlation, it seems as if the Key of Solomon received a “black magic” reputation from this association, and perhaps fueled some of the aggression toward Freemasonry. One only needs to do a Google search on “Key of Solomon Freemasonry” to see various works on the black, and backwards, associations.

Why would this be? The Key of Solomon is typically associated with the Holy Royal Arch degree, as evidenced by its jewel. A lovey description and write up of the jewel can be found here. For anyone who has seen the jewel, its likeness to any of the seals or glyphs contained in the book Key of Solomon is similar. While it may be a more modern, stylized version of the one of these glyphs, it’s clear that the idea represented is an unlocking of “wisdom” for those who have “ears to hear.”

The idea of anything dark associated with this degree is rubbish; and yet, for the same reasons our medieval ancestors hid the knowledge of alchemy within a Judeo-Christian mythic book, perhaps Freemasons, in developing this degree, felt the same way. The companion-jewel-r-a legends and teachings within Freemasonry have been housed in the same myths of Judeo-Christian-Islamic literature, and it’s no surprise that this figure of Solomon would connect to the conscious and unconscious psyche of the majority of the Western world. Freemasonry is a Western invention.

Additionally, there is a fascination in these tenuous connections from ancient to more modern authors; reading original texts, one hopes to unlock a different way of approaching the problems of life and death, and thus perhaps gain some “secret” knowledge. Like all things esoteric (and Freemasonic), the key to unlocking the secrets lies within the seeker, not in some random jewel on the breast of someone who has taken a degree. As with alchemy, kabbalah, and any mystery school, the seeker must work his mind to gain the insight. These texts, symbols, and mysteries appeals to our sense of power, to the secret knowledge that perhaps we alone can find. To what ends we apply these tools, for the benefit of ourselves or the benefit of humanity, is solely within our sphere of control.

Why Beauty? The Splendor of Truth

September 27, 2017 By Pamela McDown in Art & Music, Esotericism, Literature, Philosophy Tags: Beauty, Co-Freemasonry, Co-Masonry, Co-Masons, David Hume, Freemasonry, Freemasons, John O’Donahue, Philosophy, Plato, Plotinus, Poetry, Strength, The Symposium Leave a comment

Is beauty important? Why does it even exist in the first place? Everyone has a definition of beauty, and they are all different: A beautiful body, a beautiful painting, a beautiful sunset. It captivates and arrests the gaze. Beauty shines through the whole universe. When confronted by true beauty, one cannot turn away one’s eyes. We aspire to be beautiful so people will love us. It captivates all the senses, the soul and the spirit.

Maybe the question is not “what is beauty,” but “why is beauty?” Why is it any use to us at all? How do we know it? As Freemasons, we are taught that Beauty adorns all great and important undertakings. Beauty in the arts gives pleasure through inspiration. A gentle obsession with beauty is a source of much in our lives. Let us muse together on beauty.

How does one decide if something is beautiful or not? The Greek philosophers Socrates and Plato are said to have been the first who tried to define beauty. They thought that an object is inherently beautiful. Other philosophers argued that beauty is subjective. Beauty is not the quality of the object but it is an experience of our own, thus the popular phrase, “beauty is in the eye of the beholder.” For example, after seeing a starry sky, a gorgeous painting, or a mystical rainbow, a person may feel wonder and awe by the beauty in it. But not everyone may feel the same way about those same things.

Is beauty objective or subjective? Does our perception of beauty define us?

Plato’s Ladder

Plato uses the symbol of a ladder to show different levels of beauty in his dialogue in The Symposium. Each rung of the ladder gives a different perspective. On the first step or level, a person loves a body, and then all bodies. By the third step, he relates to the beauty of souls over that of bodies. This leads to the love of laws and institutions, leading to the love of certain types of knowledge. It ends in the pursuit of knowledge, or the love of wisdom. Upon reaching this, the person will see Beauty in its purest form or Beauty itself. 8154643392_20cf304518_z

Step 1 – A beautiful Body
Step 2 – All beautiful Bodies
Step 3 – Beautiful Souls
Step 4 – Beautiful Laws, Institutions
Step 5 – Beautiful Knowledge
Step 6 – Beauty Itself

Looking at this it seems that beauty is not just about pretty things, but it’s something much deeper and vaster. It involves some sort of process of transformation. There is a saying In Italian, “bello da morire” which means “beautiful to die for.” The presence of beauty creates the possibility for a shift in us. If we change too much, we die of our old selves. According to philosopher David Hume, “Beauty is no quality in things themselves. It exists merely in the mind which contemplates them; and each mind perceives a different beauty.”

I think that beauty is like love in that it is one of those big realities in our life. Our relationships may be complex and at times contradictory and difficult. For example, we know that someone who looks traditionally very beautiful could be very dreadful indeed.

Ultimately, we face a paradox. Beauty may be important because it has strength and the power to transform us. But there are parts of us that resist that; we are attached to our old images of ourselves, old dogmas, and habits, and therefore, we prefer not to let in too much to beauty. It can be dismissed or ignored, and life goes on anyway in quiet desperation.

Do we even dare climb the ladder to this ineffable beauty? Plato said that beauty is truth. For example, if a statement is true it will also be beautiful. But there is even a problem 3913221135_a6918bf8cf_z with this. We might see a statement that is beautiful to us, yet if we test it we find out it is not true. Beauty is a very complicated relationship.

Beauty in Freemasonry

In Freemasonry, we learn the concept of beauty cannot only be of a material beauty. If we go deep enough we will indeed find out that beauty is the splendor of truth. Inner beauty is goodness, and inner goodness is beauty. At some point, comes a decision to tread the way and be a better person. Embracing beauty helps with that.

Plotinus, one of the most influential philosophers in the ancient world, talks about fostering an inner vision:

Cut away that which is superfluous, straighten that which is crooked, purify that which is obscure: labor to make all bright, and never cease to fashion your statue until there shall shine out upon you the godlike splendor of virtue, until you behold temperance established in purity in her holy shrine.

By making “crooked things straight,” it seems that we can begin to experience a portion of those beautiful truths. Raise your consciousness and beauty will unfold before you. Attending a beautiful masonic ceremony or engaging in the creative arts can be enlightening and so can eating a box of chocolates. Divine!

I recently was listening to an interview by the late poet John O’Donahue. Something in his words and in his haunting deep Irish voice touched my soul ever so beautifully. I closed my eyes to as if to pay homage to the gods of poetry and philosophy. It was one of those rare encounters with beauty. We have all had them. In a moment of sublime Beauty, we are all rendered speechless. Beauty is ineffable. Why Beauty? It conveys something Divine that book knowledge doesn’t. Beauty gives way to contemplation. Admittedly, the very heart of Beauty cannot be captured in words.

Beauty does not linger, it only visits.
Yet beauty’s visitation affects us and invites us into its rhythm,
it calls us to feel, think, and act beautifully in the world:
to create and live a life that awakens the Beautiful.

– John O’Donahue

Know Thyself: The Ship of Thieves

September 20, 2017 By Kristine Wilson-Slack in History, Philosophy Tags: Brainpickings, Brother, Death, Freemasonry, Identity, Know Thyself, Life, Masons, Mysteries, Nature, Oracle of Delphi, Rebirth, Science, The Paradox of the Ship of Theseus, The Temple of Apollo Leave a comment

“I am not the person I was.” We hear that a lot, especially when it comes to growing older and, one hopes, wiser. Indeed, we’re not the same person we were. Over the course of time, our cells die, regenerate, add, delete, change, morph, and eventually we have all new cells. But we retain our name, our memories, our lives. Are we not the same person?

One would argue that of course we are. Or are we? Really?

We cling to our identities like dryer sheets to hot cotton shirts. In our minds, we are who we always have been. We are that twelve-year-old child who swam in the lake as well as that adult who had their first job in fast food. We remember events, creations, or possessions and claim them to be ours.

Conversely, we claim our “self” to exist because of those things. We do not change, or if we do, it is at a glacial pace. We affix our identity in time and space, and like an astronaut, place a flag on it and proclaim it to be ours, to be “true” identity: knowing who we are. Theseus_Helene_Staatliche_Antikensammlungen_2309_n2

In a recent conversation with a fellow Mason, I was discussing the Ship of Theseus. The paradox is quickly explained in this video: The Paradox of the Ship of Theseus. In essence, the question is this: at what point does the ship cease to become Theseus’ ship and become something else?

If we take one plank from the ship and replace it, we generally can agree that the ship is still Theseus’ ship. At what point, however, do you fix enough broken pieces that the ship becomes something else? My colleague was convinced that the ship remained and always remained Theseus’ ship. For him, the idea of identity stays with the generally recognized “thing” even if the sum of its parts is not original.

Conversely, the argument is this: if I am a thief, and I slowly steal the pieces of Theseus’ ship, replace them with identical parts, take the original parts, and put them together in my backyard, who has the ship of Theseus? The original owner, or me?

My friend said that the original owner did. I disagree. If I take a painting from the Louvre, and replace it with an identical painting, and everyone recognizes it as the “painting,” who has the “real” painting? In my colleague’s eyes, then, have I really stolen anything?

I contend that I have, if nothing else, I have stolen the certainty of the Ship of Theseus. I have stolen, or potentially stolen, the idea of the ship. But these painful musings do have a purpose: they help us work out our identity – the answers to the question of: Who am I?

A brilliant article on this is found on Brainpickings. I would encourage you to watch the other short videos on this site: not only is the one on Who Am I thought-provoking, but there are links to life’s other huge questions. How do I know I exist? What is the Nature of Reality? But, I digress.

The question is, at what point is our self no longer “us?” Is it when all the cells in our body have replaced themselves? What about new neural pathways or brain cells? If we replace a leg or arm or heart, are we the same person?

Freemasons live by an adage of “Know Thyself,” which also adorned the Oracle of Delphi at the Temple of Apollo. We must first understand what it is that makes up our “self” and when does that “self” become something else. I think this is a life long exploration and, since the self is constantly undergoing change, are we always who we were? Perhaps not.

But then, where did “we” go? Does our identity persist? If it does so, how? What makes us, us? fingerprint

I asked my fellow Mason about clones, which sent us down an entirely different path, discussing identical twins, and the like. Does time make a difference? If a plank is rotten on Theseus’ ship, and it is replaced, does that make identity linger, as opposed to replacing a “new” plank? If I change my mind about how I feel about something, am I still the same person? What if I create new habits? What then?

We are ever seeking to understand our true natures; yet, our true nature is ever-changing. Freemasonry teaches us about the cycles of life, death, rebirth, nature. and science. It teaches us all of Life’s Mysteries. If stagnation is death and change is life, how can we ever be the same person moment to moment? Perhaps that is the mystery that we must ever follow: a constant, persistent discovery of who we are, and what we are doing.

Doubt on the Path: Lessons from the Buddha

September 13, 2017 By Pamela McDown in Art & Music, Esotericism, Literature, Philosophy, Theology Tags: André Gide, Bodhisattva, Buddha, Buddhism, Buddhist Lonji Tradition of Chan, Chelas, Chinese Philosopher Chuang Tzu, Co-Freemasonry, Co-Masonry, Co-Masons, Doubt, Eckhart Tolle, Freemasonry, Freemasons, Lati Rinpoche, Light of Wisdom, Mahayana Buddhist Sutras, Mind in Tibetan Buddhism, The Power of Now, Tibetan monasteries of Lhasa, Zen 2 Comments

Big doubt, big enlightenment; small doubt, small enlightenment; no doubt, no enlightenment.

That’s what the saying is in the Buddhist Lonji tradition of Chan. The spiritual life has always been a quest for meaning and for answers to the two existential questions: “Who am I?” and “Why am I?” A quest for truth, a quest for “what is,” a quest for purpose; these are the foundations of the spiritual way. Too often life’s paths seem paradoxical and confusing. Doubt and perplexity play a vital role in the journey to enlightenment.

Are there lessons from the Buddha that can help us sort out the contradictions?

Fundamental to the entire Buddhist philosophy is the idea that everything depends upon the mind. To help us understand that we are not just what we are thinking, Buddhist teachings make a distinction between what is called “small mind” and “big mind.” Small mind is the rambling, limited, distorted, distracted, often out-of-control ordinary thoughts of the mind. Big mind is what we call Buddha-nature. This is our true inner nature — the pure boundless awareness that is at the heart, and part, of us all — still as the surface of a mountain pool… calm, lucid, empty, clear and at peace.

In the great Tibetan Monasteries of Lhasa, monks seek to purify their minds and study the subjects of awareness and consciousness. Through understanding the nature of the mind and the process of cognition, inner peace can be attained.

The Buddha often described the nature of existence to be impermanent. One of the most frequently quoted passages from the Mahayana Buddhist Sutras is this short verse:

So you should view this fleeting world,
A star at dawn, a bubble in a stream,
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.

Perhaps existence is not really what we think it is? So how do we know what is real and what is unreal? How do we know what is illusion and what is truth?

Most of us who enjoy philosophy are always seeking answers to the big questions. Fortunately, searching for more meaning is considered a desirable human quality. The French writer André Gide once wrote, “Believe those who are seeking truth. Doubt those who find it.”

The Three Stages of Doubt

Wat Suthat 1 We are always doubting. A doubting consciousness is defined as a knower having qualms in two directions. Doubt can tend towards one side of an issue or another, or it can be completely undecided, but it is always accompanied by an element of uncertainty.

In the book “Mind in Tibetan Buddhism” by Lati Rinpoche, he describes three types of doubting consciousness. For the purpose of illustration, I will give an example. We might have a statement like: “Sound is impermanent.” Also, let us say this statement is true or fact. Then, you might entertain three stages of doubt about it.

Tending towards the fact — You might think that “Sound is probably impermanent.”
Tending toward distortion — You might think that “Sound is probably permanent.”
Tending towards both equally — You might not be able to make up your mind and wonder whether sound is permanent or impermanent.

Lati Pinpoche says that doubt can be beneficial in that it is an initial step in weakening the wrong view. This begins the process toward developing correct understanding. One of the basic requirements for all Chelas is an open-minded point of view. No Chela is expected to accept, untried or unsubstantiated, any statement made to him in the course of his training. The point is not to just “believe in” the teachings, but to evaluate them, understand them, and test them against our own experience. Awakening comes through a direct experience, not through beliefs and dogmas. Although there are benefits in questioning, doubt is still considered in Buddhism an afflicted state of mind. It can be undesirable if the Chela is constantly questioning if this is the right road or not, which makes it hard for him to arrive at his destination.

Beyond the stages of doubt, there are states of higher awareness and what is called “correctly assuming consciousness.” One wonders about the consciousness of the Bodhisattva or the person who has attained Buddhahood and lives the vow to liberate all sentient beings. Here we might find Wisdom and Compassion mutually supportive, and totally inseparable. The Light of Wisdom is clear, precise, sharp and sword like. Compassion is warm, nurturing, and open-hearted. These are complementary facets of the heart-jewel of Bodhicitta or the heart of enlightened mind. How incredible!

The Search for “Suchness”

Recently, I was reading some Zen literature that described enlightenment as “suchness.” What in the world is “suchness?” “Suchness,” like love, is a way of being in the world or Tathata. In the words of Eckhart Tolle, we might say “The Power of Now.” You just have to stop thinking. Then you will be in a state of “suchness”: the suchness of the moment, beingness, the as-is-ness.

Wat Suthat 4 “Suchness” is such a quintessentially marvelous word to represent the quality of living an enchanted life. Each moment, each breath, is unique. The sacred, the magical, and the radiant are not somewhere else. They are all right here, where we are. “Suchness” is a refusal to let life descend to a cycle of worry about the past or the future and the mundane. Instead, we find sparkle and wonder in the present — this I feel is truly living the spiritual life.

The wonderful thing about doubt and healthy skepticism is that it can be the propellant that fuels the spiritual engine towards “suchness.” When you experience your own doubts — and almost everyone has doubts — you will wonder what to do and where you go with your questioning. In my own spiritual practice in Freemasonry, I have several times struggled with doubts about many of my beliefs. I have found that it is through doubting on the path that I have come to see both the something and the nothing of existence. With “suchness,” we allow both perceptions to coexist. Anything we can know with this body or this mind, through our senses, may be fleeting, ephemeral, and insubstantial … or not??

From the great Chinese Philosopher Chuang Tzu:

I dreamt that I was a butterfly, flitting around in the sky; then I awoke.

Now I wonder: Am I a man who dreamt of being a butterfly, or am I butterfly dreaming that I am a man?

——————

Note: Images are from Wat Suthat Thepphaararam, a Buddhist temple in Bangkok, Thailand

Eritque Craticula Usque ad Tenebras

September 6, 2017 By Kristine Wilson-Slack in Esotericism, Philosophy Tags: Balance, Co-Freemasonry, Co-Masons, Darkness, Equinox, Freemasonry, Freemasons, Lao Tzu, Light, Masonry, Moon, Philosophy, Religion, Seasons, Sun, Tao Te Ching, Traditional Chinese Medicine, Yang, Yin Leave a comment

The precipice of Winter. The hollow wind of Autumn. We humans are always on the edge of something. In this case, we are on the edge of seasonal change. As we slip from the warm days of Summer into the chillier nights of Autumn, we sense that change is imminent. We are on the edge, slipping from one day to the next, seasons rushing by in a flowing, ever changing stream. A stream, I must add, upon which we are always standing on the edge.

Nature teaches us a great deal of how to be in the world; most of the time, we just choose not to listen. Cement jungles are no place for the breath of the Green Man or the dance of a water nymph. Yet, Nature finds a way to express herself. In Traditional Chinese Medicine, this is expressed as Yin and Yang. A Taoist concept, everything contains Yin and Yang. Yin and Yang are two opposite yet complementary energies. Although they are opposite in their individual qualities and nature, they are interdependent. They are never separate and cannot exist without one another. The hard Yang of the cement contains in it air and space, Yin, in which it yields to the grass growing in its cracks. The meadow is dotted with hard boulders, unyielding and yet grounding to the lush, loamy soil.

silhouette-cliff-man-tree

The traditional translation of Yin-Yang is Dark-Bright, which in turn translate to the traditional Chinese icon we see for it – two tear drops, intertwined, with a dot of the other deep in their bellies. Saying they are opposites is a faint allusion to their true natures. They are complex and rich for as simple as they appear. Both are archetypes and ideals, where simple human words are inadequate modifiers. They may be translated as “the shady side of the mountain (yin)” and “the sunny side of the mountain (yang).” Yin may also indicate the feminine, the moon, softness, passivity, sinister, darkness, overcast, or even treacherous. Yang, the “opposite” indicates masculine, the sun, hardness, assertiveness, open, overt, relief, light, and positivity.” There is always a bit of one in the other, a taste which makes them less opposite and more like polarities. Neither is good or bad, they just exist; intertwined for eternity in a dance of possession.

Chapter 42 of the Tao Te Ching (about 500 B.C.E. by Lao Tzu) is where the duality and Yin-Yang are found:

“The Way gave birth to unity,
Unity gave birth to duality,
Duality gave birth to trinity,
Trinity gave birth to the myriad creatures.
The myriad creatures bear yin on their backs and embrace yang in their bosoms.

They neutralize these vapors
and thereby achieve harmony.”

This may be interpreted that while the Way (Tao) gave birth to all of material life, it is contained within that life in the form of this duality. Thus, all matter, of animal, plant, or mineral contains yin and yang. All of Nature contains within it opposing truths, a constant tug of each end of the living spectrum. Being of Nature, we should be intimately at ease with the duality of our natures, right?

Relative and absolute. We see absolute as our eternal goal – absolute truth. Is this not what the philosopher strives to attain? Is this not what the Freemason seeks? Absolute is the Truth which we hold as dearest, that which give us “rightness” of whatever we are understanding. Yet, relativity is important to our personal lives. We make judgments and choices about the relative Truths we perceive with our senses every day. How does that green shirt go with those pink pants? Does the omelet need more salt? Are we thirsty? These are truths, however small, in which we are always seeking answers and using our senses, our knowledge of duality, to provide answers. We are always on the edge, wondering if we are being deceived, somehow, by falsehood and ignorance. Curiosity is a sword to slay our own ignorance. Curiosity is not sheathed in ego.

The philosopher sees the duality in the people and situations around him. We recognize that there may be two sides to a situation: yours and mine, his and hers, etc. Without this sharing, we cannot see more Truth. We have to stand on the edge of reality, with another human being, and accept that this truth might fill in our blanks. Once we let judgement of Truth go, there is vast chasm in front of us. It is in recognizing duality that the pieces start to come together. Unity. We realize that we cannot have the whole picture. We may not ever have the absolute truth; yet, we may have relative truth to share. In heaps and bounds.

Thus, we are always on the edge of true understanding. Of knowledge. Of peace. Thus, perhaps we are always at an equinox within our natures. Halfway to Darkness. Halfway to Light. Eritque craticula usque ad lucem ac tenebras. A motto of change? A reminder of being on the edge? Perhaps we need not be so afraid of the darkness and the change, go out into nature, and learn what living really means. We can find Nature in everyone we meet, sharing in a brief bit of harmony by seeking to understand. Enjoy this Equinox, with balance and joy, understanding that the world will keep turning, seeking balance and yet, always on the edge. The Darkness is coming. So is the Light.

Metaphor: The Language of the Mystics

August 30, 2017 By Pamela McDown in Art & Music, Esotericism, Literature, Philosophy, Theology Tags: Apollo 14 Mission, Buddhism, Buddhists, Christianity, Christians, Co-Freemasonry, Co-Masonry, Earth, Edgar Mitchell, Freemasonry, Freemasons, God, Illusion, Intellect, Jesus, Julian Jaynes, Masonic, Masonry, Masons, Maya, Metaphor, Mysticism, Mystics, Owen Barfield, Romeo and Juliet, Rumi, Shakespeare, Soul, St. Teresa of Avila, Sufi, The Interior Castle, Universe, William Blake Leave a comment

In the outskirts of every society, you will find the mystics. Some are holy men in monasteries; some are Buddhists seeking enlightenment; some are public figures; some are Christians serving Jesus; some are Freemasons, like myself. Mystics have an amazing amount in common despite all that. They are not satisfied with what they learn in books, with ceremonies passed on for the sake of tradition, or with faith that comes from an assertion that “You really ought to believe in this.” What they want, instead, is conviction— the kind of conviction that comes only from a direct spiritual experience. Many say they have found it.

How do mystic seers convey their experience in words, or in stories? Our ancestors’ answer was: with tons and tons of different images – with metaphors, that is. Metaphors, after all, are symbols used to creatively describe a deeper reality, to give a sense of the color and taste of it. There are many metaphors in the teachings of Freemasonry.

How significant, then, is the relationship between mysticism and metaphor?

There are hundreds, maybe thousands or millions of metaphors in existence about mystical things. Rumi, the great Sufi poet, once said that God created everything in the outer world to serve as a metaphor for the inner. The outside world contains objects that can awaken and remind us of truths that, when applied, can be of real benefit. For example, if you read mystic literature about the soul, you might find the soul as ladder, the soul as garden, the soul as mountain, the soul as ark, the soul as mansion or castle, the soul as shining, living stone or even precious jewel, and so on. There are equally as many metaphors about the path to enlightenment.

34382722213_6e1d57324f_z A metaphor is a comparison. A metaphor establishes a relationship at once; it leaves more to the imagination. It is a shortcut to the meaning; it sets two unlike things side by side and makes us see the likeness between them. A metaphor is a comparison that doesn’t use the words “like” or “as,” while a simile is one that does use those words.

Why do metaphors in the writings of the mystics even matter? As the great consciousness-researchers Julian Jaynes and Owen Barfield both explained in their writings, it is very difficult to discuss consciousness except through metaphor. Metaphors create new ways of thinking, new realities, and new worlds.

Do metaphors shape the way we think? Let us look at an example.

Juliet is the Sun
From Shakespeare’s Romeo and Juliet is the metaphor, “Juliet is the sun.”

This statement equates two different things: one human, the other sidereal. Juliet is a human; the sun is a star. How do they get to be equal?

For the purpose of illustration, I will show how a metaphor is born, logically. We could say:

There is a human called Juliet.
There is a star called the Sun.
The human called Juliet is radiant.
The star called the Sun is radiant.
Therefore, the human called Juliet is like a star, called the Sun (because of the radiance).

Not very thrilling or poetic, is it? How can we make it more exciting? How is the metaphor created? First, we delete all the unnecessary words and steps, only leaving the simile “Juliet is like the Sun.” The final deletion comes about by eliminating the word, “like.” Voila! “Juliet is the Sun.” 34382660583_c940b54102_z

As we can see, this metaphor comes alive through deletion and transformation. Keep taking away words until something “becomes” something else. Keep stripping away the Maya and the illusion until we arrive at the truth: the direct perception or the mystical experience.

In the words of William Blake, “If the doors of perception were cleansed, everything would appear to a man as it is, infinite.”

If you have ever had an “aha” moment, there is something wonderfully joyous about experiencing the mystical – to remember that we have spiritual faculties in us open to the dimensions beyond. Wonder. Awe. The metaphorical language of the mystics points us to the stars – bridging earth to heaven and to a world beyond itself.

But how do we react when we encounter something that exists outside of our realm of study? Does everything have to fit into what is already known, otherwise it doesn’t exist? The experience of the Transcendent seems to defy expression.

One of the greatest mystical saints of all times, St. Teresa of Avila, says that the intellect cannot go with her to the higher realms. It must stay behind. She writes in her book The Interior Castle: “One should let the intellect go and surrender oneself into the arms of love, for His Majesty will teach the soul what it must do at that point.”

I do believe the central role of metaphor in shaping consciousness can be impactful in someone’s life. I also believe the intellect is not always our ally. 35192178685_29b4993ed4_z

Such was the case with Edgar Mitchell, astronaut on the Apollo 14 mission. On his return trip from the moon, he stared out of the window at our blue planet, Earth. At that moment something profound hit him. All of a sudden he was lifted out of his normal consciousness and felt an intense oneness with planet Earth and the universe. In a flash of higher consciousness a higher truth was revealed to him that dramatically changed his intellectual perspective. (Watch Edgar Mitchell’s “We Are One” video)

How lovely to live in possibility, to think in beautiful metaphors, to cherish the precious jewel in each sacred word, and to overflow with sweeping amazement. Your turn. What mystical metaphor would you want to leave behind as a jewel to humanity?

Note: Featured images are from the Art Exhibition, Beyond the Stars; The Mystical Landscapes from Monet to Kandinsky.

Astronomy and the Quadrivium

August 16, 2017 By Kristine Wilson-Slack in Formal Science, History Tags: Ancient Philosophers, Artisotle, Claudius Ptolemy, Co-Masonry, Freemasonry, Freemasons, Handy Tables, Hypatia, James Madison, Mason, Masonic, Masonry, Quadrivium, Science, Seven Liberal Arts and Sciences, The Amalgest, The Quadrivium, Theon 1 Comment

Perhaps your first thought, as was mine, is: “How can Astronomy be an ‘art?'” Furthermore, how can Astronomy be called a ‘liberal’ art? From a very interesting (and worth exploring) website called “Arts of Liberty,” we have a snippet for explanation:

“To call astronomy an ‘art’ can come as a shock to a modern reader… Perhaps without thinking much about it, we think of “science” as being a genuine and exact knowledge, whereas ‘art’ is more expressive, or touchy-feely. But, that is not quite adequate, since medicine is also an ‘art,’ and it is anything but touchy-feely… And while ‘science’ and ‘art’ do not appear to be synonyms, it could very well be that the same discipline can be called both a ‘science’ and an ‘art,’ although for different reasons.

To understand this properly requires us to consider a sense of the word ‘science’ not in common use today. The word ‘science’ comes from the Latin word scientia, which meant a very exact knowledge, a rigorous and sure knowledge of things deduced from self-evident truths. The ancient Greeks would have called such knowledge epistémé...

In the vocabulary of the ancients, an ‘art,’ like a science, meant a carefully reasoned-out knowledge, but more than that, it meant a knowledge of how to produce something. Where there is no ‘product,’ there is no ‘art.’ So it is possible for a form of knowledge to be a ‘science’ but not an ‘art.’ For example, Aristotle considered the study of god to be a ‘science,’ a body of knowledge rigorously reasoned out from self-evident principles, but not an ‘art,’ because it did not teach us how to make gods, or how to do anything about god.”

Ptolemaicsystem-small Claudius Ptolemy (100-170 CE) was a Greek mathematician living in Alexandria. His work The Amalgest was one of the most influential astronomical works until Galileo’s discoveries in the 17th C. The Amalgest documents many mathematical and astronomical treatises, including works by other mathematicians – works thought to be lost. The most significant piece of this Amalgest (total of 13 books), is the documentation of the geocentric model of the universe. Ptolemy’s work became the accepted theory of the structure of the planets and stars, with the Earth central to all.

This influenced not only astronomy and mathematics but also theology, philosophy, and fine art. Three centuries after it was written, Hypatia and her father Theon, genius mathematicians, added to the work with their own commentary, throwing in their thoughts of elliptical orbits, the procession of the equinoxes, revising Ptolemy’s Handy Tables, and introducing the sexigesimal calculation systems. It’s believed that this rendering of the Amalgest, with the Hypatia/Theon commentary, is the one that was used for the majority of the Middle Ages although no direct reference to Theon survives and Hypatia is mentioned only in a passing 10th C. reference.

And thus, the Quadrivium ends. I hope you’ve enjoyed my answer to the Bro.’s challenge of finding a significant event, work, or person who influenced each specific liberal art. The question was posed, should Freemason’s really learn the liberal arts? The answer, to me, should be obvious. Not only should we learn the liberal arts individually, but understand their context in the whole of being educated about the natural world. Human beings can be taught easily to survive; we cannot just “pick up” how to thrive, generate ideas, and create a better world.

An example of this “Freemasonic mindset” is James Madison, even though he was not a Freemason. In his early twenties, when the United States was in its infancy, he gave up much of his career and life to studying the histories and government of world cultures. He was relentless in his pursuit of the histories and knowledge of government administration, what worked, what didn’t; he studied philosophy, history, theology, art, classical literature, geography – the liberal arts and more. By the time he finished, and began his work in the new nation’s government, he was arguably the single biggest influencer in shaping the United States Constitution and the framework of our Democracy. By learning the past deeply, he was able to innovate and create a new world. To me, that is a main goal of the Service of Freemasons.

The History of the All Seeing Eye

July 19, 2017 By Kristine Wilson-Slack in Esotericism, History Tags: Alchemy, All Seeing Eye, Bast, Buto, Christianity, Co-Freemasonry, Egyptian Mythology, Eye of Providence, Freemasonry, Herodotus, Mason, Masonry, Masons, Nekhebet, Oracle, Religion, Tarot, The Eye of Horus, Wadjet, Wadjet eye 1 Comment

What people in the U.S.A. commonly referred to as the “All Seeing Eye” is more appropriately called the “Eye of Providence.” No, not Rhode Island. This would be the more divine providence – the big guy watching over all of us. Or gal. Or it. Whichever you prefer.

The Eye of Providence is the idea that some divine force is watching over us all, sees our deeds and actions, and judges accordingly. The Eye is associated with the Judgement card of the Tarot: Alchemical texts of the 17th Century and Egypt.

While the Eye of Providence, as noted above, has from the 18th Century C.E. onward been associated with Christianity, the idea of an “all-seeing God” has been around for Millenia. What is called “The Eye of Horus” originally was known as the Wadjet Eye, for the goddess Wadjet.

The Eye of Horus

Wadjet, as many can read on the Internet and in several Egyptian Mythology books, was one of the oldest deities in Egypt and dates from the pre-dynastic period. She is associated with Lower Egypt as well as the papyrus. Her name symbolizes the color of blue/green – the color of the papyrus plant. She is nearly always associated with a cobra and is considered the protector of pharaohs and the ruling classes of Egypt.

She’s seen as the Goddess, which represents time, heaven, and hell, and she is an ardent protector, especially of children. Over the millennia, she has been merged with many other goddesses, such as Bast and her sister, Nekhebet, Goddess of Upper Egypt, who is shown as a vulture. Wadjet has also been associated with Buto, the city which first revered her – originally named Per-Wadjet.

According to Herodotus, in his Histories ( Herodotus, The Histories, ii 55, and vii 134), “The Egyptians were also the first to introduce solemn assemblies, processions, and litanies to the gods; of all which the Greeks were taught the use by them. It seems to me a sufficient proof of this that in Egypt these practices have been established from remote antiquity, while in Greece they are only recently known.” There is note of a Temple to Wadjet in Buto (Per-Wadjet) that had an Oracle in it; it was considered that the Greek practice of using Oracles was co-opted from the Egyptians who, as Herodotus states, “taught them in their use.”

The Eye of Wadget

Originally, oracles were used to be able to link the individual to the divine. A worshiper would travel to the oracle with a very specific and important question relevant to their lives. Kings would consult oracles to strategize on war or gain insight on divine events which would influence their people, like famine or floods. Using auguries drawn from various animals innards, smoke, visions, the flight of doves, or other “symbols,” the oracle would define the upcoming events based on intuition and divine inspiration. Oracles were eventually replaced by priests and religious figures as a way to connect the individual with their god or goddess, and in a way be a conduit for the divine.

We humans have always been looking for a way to have some kind of communion with the mind of our Divine source, whether it is through other individuals, hallucinogens, runes, tarot, channelling, or simply study. We look for some higher source to tell us what we ought to do, what will help us be successful, happy, healthy, or free. In this case, I find the idea of the Eye of Wadjet to be a symbol that connects us to a dusty, mythic past with some vague idea of what it really meant.

We’ve gone from the protection of a goddess to the protection of a country or our ideals, or maybe even our prosperity. I think this is the most interesting thing in this: the symbols we have in our daily lives are historical treasures that have been modified as our cultures modify them. They come to reflect what, and how we think about the world.

Is Freemasonry a Cult?

October 19, 2016 By Elaine Paulionis Phelen in Behavioral Science Tags: Albert Mackey, Bhagavad Gita, Buddhism, Christianity, Co-Masonry, Comparative Religion, Cult, Freemasonry, Golden Rule, Hinduism, Holy Bible, Islam, Judism, Koran, Mason, Masonic, Max Weber, Morality, Religion, Sociology, Taoism, The Upanishads, The Vedas, Torah, Values 3 Comments

As one of the largest organizations in the world, Freemasonry has weathered its share of criticism. In America, questions have been raised as to whether the fraternal organization qualifies as a “cult.” The Oxford Dictionary defines cult as “a system of religious veneration and devotion directed toward a particular figure or object.” However, another definition describes a cult as “A relatively small group of people having religious beliefs or practices regarded by others as strange or sinister.” Obviously, the definition utilized makes a difference as to which organizations fit the term “cult.” Is Freemasonry a cult?

Sociological Analysis of Cults

The German political economist and sociologist Max Weber is considered to be a founder of Sociology: the scientific study of social behavior, including its origins, development, maxweber organization, and institutions. In his book Theory of Social and Economic Organization, Weber describes the role charismatic leaders play in the formation and operations of extreme groups such as cults.

Weber writes about charismatic leaders as possessing a “certain quality of an individual personality, by virtue of which he is set apart from ordinary men and treated as endowed with supernatural, superhuman, or at least specifically exceptional powers or qualities.” Weber established a way to distinguish different religious organizations, such as churches, sects, and cults. Utilizing a continuum along which religions fall, Sociologists differentiate between protest-like orientation of sects to the equilibrium maintaining churches. The diagram below illustrates a church-sect typology continuum.

ReligionChurchSectCult Beginning in the 1930s, Sociology was utilized to explore cults within the context of the study of religious behavior. In the sociological classifications of religious movements, a cult is a group with socially deviant or novel beliefs and practices. Sociologist Roy Wallis argued that cults are “oriented towards the problems of individuals, loosely structured, tolerant, non-exclusive” without possessing a “clear distinction between members and non-members” and having “a rapid turnover of membership.”

By sociological typology, cults are new religious groups representing a radical rejection of the teachings and beliefs of established faith traditions. Often resulting during periods of social turmoil, cults tend to operate within a distinct period of time before either collapsing or amalgamating into another larger religious group. Three main characteristics are often used in defining the “cult” status of an organization:

Founded by a charismatic leader, as described by Max Weber
Claim a new revelation or insight from God that deviates from traditional faiths
Viewed with extreme suspicion by society and dominant religions

Freemasonry and Religion

Freemasonry is an ancient system designed to impart morality and ethics and teach mutual service to its members. Utilizing the matrix enumerated above, we can examine whether the organization qualifies as a cult by sociological metrics. Modern Freemasonry is generally traced back to the early 1700s although some groups claim it existed prior to the 18th century and was not founded by a single leader.

Furthermore, Masonry is founded upon traditional faiths and does not espouse any new bible-light revelations. Within a Masonic Lodge, many holy texts are revered including the Bible, the Torah, the Koran, and the Hindu Vedas. All of these books provide examples of moral truths, such as the Golden Rule, and constitute ethical guides to teach individuals.

Expanding beyond sociology, general definitions of a cult, as listed at the beginning of this article, are tied to whether or not the organization is a religion. Although Masonry expresses a belief in a Supreme Deity and the immortality of the human soul, Freemasonry is not a religion. Each individual is entitled to hold their own view about the nature of God.

Within Freemasonry there are Christians, Buddhists, Muslims, Jews, Hindus, etc. In order to join Freemasonry, individuals must believe in God, but they are left to their own choice as to the attributes of God. The renown Free Masonic scholar, Albert Mackey, wrote describing the religious inclusivity of the fraternity by stating: “God is equally present with the pious Hindu in the Temple, the Jew in the Synagogue, the Mohammedan in the Mosque, and the Christian in Church.”

To qualify as a “Religion,” Academic Scholars have established characteristics including, but not limited to:

A Plan of Salvation
A Theology
Dogmas
Sacraments
Clergy

Freemasonry lacks the tenets which define an organization as a “Religion.” Instead, Masonry seeks to make good individuals better through education, improvement, and service. While containing religious elements, Masonry is also a fraternal organization that encourages morality, charity, and philosophical studies. It has no clergy, no sacraments, nor a prescribed path of salvation. Moreover, Masonry rejects dogma and inspires individuals to utilize reason to search for Truth.

Among Freemasons, discussions and debates on social, philosophical, or religious questions help in understanding the universality of mankind and inspiring the let-there-be-light intellectual development. Such discussion enable all members to reach for a greater understanding of themselves and Humanity in the pursuit of fulfilling their duties as Freemasons.

In Universal Co-Masonry, those duties include: to think high, to do well, to be tolerant to others, to search after truth, and to practic