In the first section of this article, I introduced the term “Elohim” and examined a variety of potential explanations for the esoteric and etymological meaning of the word. There possible connections to the Anunnaki and Shining Ones were explored.
As discussed in Part I, the word “Elohim” is used ubiquitously throughout the Bible. Depending on the context, the word can mean several different things. The most common interpretation is as another general term for God, such as is found in Exodus 12:12 or a more specific reference as found in 1 Kings 11:33. In 1 Samuel 28:13, the reference is to supernatural beings called up at the request of King Saul.
In Exodus 4:16, Elohim refers to kings and prophets. As outlined in his article Meaning, Origin and Etymology of the Name Elohim, Abu Nasim El Larmura states that the term used for God goes through three stages – in the first stage, He is referred to as Elohim (Genesis 1:1 through 2:4). In the second stage, He is referred to as YHWH Elohim (Genesis 2:4 and onward). Finally, God is referred to as Dabar YHWH during the Noah period.
As research topics go, this one is a bit unusual for me as the sources for information in this article are somewhat specious, requiring a bit of an imagination stretch on the part of the reader. However, I also found that during my research that several thought trails emerged and the same kind of thing occurred when this topic was presented during a recent Masonic Philosophical Society (MPS) meeting.
Progression Of Influence: Direct To Indirect
One line of thought is the way religious history unfolded. In earlier days, religious deities appeared to perform a much more prominent role in their interactions with man. As history progresses, however, God’s role becomes less discernible and His “hand” is harder to see, possibly indicating that His influence becomes more indirect in nature.
Along the same lines, I thought of how our own education proceeds. In our early days as, say, a Kindergartner, the teacher’s role is very direct and hands-on. The teacher is close by and visible at all times. As we progress through schooling, the teacher’s role becomes less obvious until we get into college where our success or failure is almost exclusively dependent upon our own devices. We enter the workforce with our education in our quiver and make our ways through those mazes, adding to our knowledge completely through our own efforts. Finally, in our twilight years, we can take on the role of a teacher ourselves, imparting that which we have learned through the year.
Path Of Evolution: Dominance To Peace
A second thought that occurred to me is related to man’s perception of God over the centuries. Early on in his history, man was more aggressive and heavily dependent upon “brawn” for dominance. Similarly, his view if the gods was warlike as well. Think about the many stories of the gods from the Greek Pantheon, how they seemed to constantly be pit against one another, as well as man.
As man matured, his belligerent tendencies began to soften. Though far from perfect, man is on an improved path and his view of God evolved similarly. Today, God is seen as the embodiment of peace and good will. An interesting contrast presents itself today among people of differing warlike stances. Terrorists tend to view their God as very direct and confrontational, similar to themselves; whereas, those in the Western world tend to view God from a Christian point-of-view as a primary peacemaker.
Using the same logic, it is my belief that those we named “Fallen Angels” may not be what we think them to be. Rather, is it possible that those “devils” may have a specific role to play in man’s existence and evolution – one that forms in opposition to the “good” angels that is very deliberate. Could their purpose have been to propel humanity’s evolution by forcing man to recognize and be challenged by his opposite?
Evolving Leadership: Authoritarian To Authentic
The general type of leadership – most often practiced by the “mainstream” – evolved along comparable lines. In early days, leadership was much more direct and unambiguous; the leader was very evident and authoritarian in nature. He maintained his power through force, if necessary, and it was often the strongest that assumed Kingship and other position of authority.
Today, more indirect and subtle forms of leadership are championed. Some Examples, including Servant Leadership and Authentic Leadership, require the practitioner to embody traits like humility and to learn to read emotions. Overall, I found this research subject to be very satisfying, rewarding, and somewhat surprising. I learned that no line of research should be discounted, however unlikely the topic, and that an unusual topic can lead you down crooked paths to reach unexpected conclusions.
We discussed briefly, in Part 1, the text of the book, “The Sketch of the History of the Dionysian Artificers,” by Hippolyto Da Costa. The book, written in 1820, is the author’s take on where Freemasonry originated, and what the “guts” of Freemasonry’s teachings are about. However, no where in the text does Da Costa state this is about Freemasonry nor does he use the term Freemasons. What is this text attempting to say, and why should Freemasons care?
Let’s return to the myth of Dionysus. According to Mackey’s “The Symbolism of Freemasonry,” there were two myths of Dionysus and the one particularly noted to Freemasonry and the Dionysian Artificers is the one which involves the Titans. Dionysus had two births, according to some, including the Greek poet Nonnus, who has provided the account of his first birth and death. From Wikipedia…
“The Greek poet Nonnus gives a birth narrative for Dionysus in his late 4th or early 5th century AD epic Dionysiaca. In it, he described how Zeus “intended to make a new Dionysos grow up, a bullshaped copy of the older Dionysos” who was the Egyptian god Osiris. (Dionysiaca 4).
Zeus took the shape of a serpent (“drakon“), and “ravished the maidenhood of unwedded Persephoneia.” According to Nonnus, though Persephone was “the consort of the blackrobed king of the underworld”, she remained a virgin, and had been hidden in a cave by her mother to avoid the many gods who were her suitors, because “all that dwelt in Olympos were bewitched by this one girl, rivals in love for the marriageable maid.” (Dionysiaca 5) After her union with Zeus, Perseophone’s womb “swelled with living fruit”, and she gave birth to a horned baby, named Zagreus. Zagreus, despite his infancy, was able to climb onto the throne of Zeus and brandish his lightning bolts, marking him a Zeus’ heir. Hera saw this and alerted the Titans, who smeared their faces with chalk and ambushed the infant Zagreus “while he contemplated his changeling countenance reflected in a mirror…”
However, according to Nonnus, “where his limbs had been cut piecemeal by the Titan steel, the end of his life was the beginning of a new life as Dionysos.” He began to change into many different forms in which he returned the attack, including Zeus, Kronos, a baby, and “a mad youth with the flower of the first down marking his rounded chin with black.” He then transformed into several animals to attack the assembled Titans, including a lion, a wild horse, a horned serpent, a tiger, and, finally, a bull. Hera intervened, killing the bull with a shout, and the Titans finally slaughtered him and cut him into pieces. Zeus attacked the Titans and had them imprisoned in Tartaros. This caused the mother of the Titans, Gaia, to suffer, and her symptoms were seen across the whole world, resulting in fires and floods, and boiling seas. Zeus took pity on her, and in order to cool down the burning land, he caused great rains to flood the world (Dionysiaca 6).”
The first dating of Dionysus comes from approximately 13th Century BCE in Thrace, possibly migrated from Ionia. Mackey discusses in his chapter, “The Dionysiac (sic) Artificers,” how the rites of Dionysus, as it relates to the first death of Dionysus are nearly ubiquitous throughout the ancient world and how, over time, they have morphed into several rites which we are also familiar with – those of Osiris, Orpheus, and Mithras. After reading the passage above, it is hard not to see the connections in the death and symbolism connecting them together.
In one version of the myth, the events described above are directly attributed to Isis, Horus, and Osiris, with Horus taking the place of the Titans. From some sources, it is speculated that Dionysus was the only foreign God to be accepted into the Greek pantheon, and that many believe this myth of Dionysus to be the source of all other mystery schools. What is fascinating is we have a 4th or 5th Century CE author, Nonnus, writing about a God that has been in human consciousness for nearly 2000 years, at the very least.
What does this have to do with Freemasonry? Much, if you take Da Costa’s take. From Pgs 5 and 6 of the “Dionysian Artificers,” we read:
Amongst those mysteries are peculiarly remarkable the Eleusinian. Dionysius, Bacchus, Orisis, Adonis, Thamuz, Apollo, etc., were names adopted in various languages, and in several countries, to designate the Divinity, who was the object of those ceremonies, and it is generally admitted that the sun was meant by these several denominations.
Let us begin with a fact, not disputed, that in these ceremonies, a death and resurrection was represented, and that the interval between death and resurrection was sometimes three days, sometimes fifteen days.
Now, by the concurrent testimony of all ancient authors the deities called Osiris, Adonis, Bacchus, etc. were names given to, or types, representing the sun, considered in different situations, and contemplated under various points of view.
Therefore, these symbolic representations, which described the sun as dead, that is to say, hidden for three days under the horizon, must have originated in a climate, where the sun, when in the lower hemisphere, is, at a certain season of the year, concealed for three days from the view of the inhabitants.
(sacred-texts.com: Dionysian Artificers)
The conjecture that the worship of the sun came from a climate (Persia, for example, Mithraic Rites) is, in Da Costa’s view, erroneous. The worship of the sun came from the northern-most climates, and thus came from Atlantis, as documented by Plato and, according to him, Socrates. While the origin of the Sun Worshiping rites is still open to debate in Da Costa’s work, he emphasizes that the numbers, in accordance with the Order of Nature, are important and that the mysteries themselves are teaching their initiates about the cycle of life and death. If we are to believe that these mysteries came from Atlantis, then the one common language that could have been passed through the ages is numbers and symbols, as expressed through the laws of nature which all Earth inhabitants share.
Da Costa continues to trace the lineage of the mystery schools through the modern day, including how the worship of the Sun and Dionysian Rites in particular became associated with the art of building and architecture. From the book, again, pages 30-32:
About fifty years before the building of the Temple of Solomon in Jerusalem, a colony of Grecians, chiefly Ionians, complaining of the narrow limits of their country, in an increased population, emigrated; and having been settled in Asia Minor, gave to that country the name of Ionia.
No doubt that people carried with them their manners, sciences, and religion; and the mysteries of Eleusis among the rest. Accordingly we find that one of their cities, Byblos, was famed for the worship of Apollo, as Apollonia had been with their ancestors.
These Ionians, participating in the improved state of civilization in which their mother country, Greece, then was, cultivated the sciences, and useful arts; but made themselves most conspicuous in architecture, and invented or improved the order called by their own name Ionian.
These Ionians formed a society, whose purpose was to employ themselves in erecting buildings. The general assembly of the society, was first held at Theos; but afterwards, in consequence of some civil commotions, passed to Lebedos.
This sect or society was now called the Dionysian Artificers, as Bacchus was supposed to be the inventor of building theatres; and they performed the Dionysian festivities. They afterwards extended themselves to Syria, Persia, and India.
From this period, the Science of Astronomy which had given rise to the symbols of the Dionysian rites, became connected with types taken from the art of building.
(sacred-texts.com: Dionysian Artificers)
As the migration of the Artificers coincided with the building of the Temple of Jerusalem, Da Costa speculates that the building afforded a new way to communicate the mysteries, and thus tied together the mysteries of ancients with a legend of Hiram Abiff. Additionally, Da Costa alludes to the idea that the Artificers might have had a hand in building or advising on the Temple’s completion. He states that the Temple represents the “Universal System of Nature.” In other words, the study of the Temple’s actual layout may symbolize the whole of the cosmos in the Hermetic principle of correspondence: “As Above, So Below.”
Da Costa concludes his paper very quickly and simply: With the advent of religions, and science, the ideas of the ancients faded into obscurity.
In the tenth century, during the wars of the crusades, some societies were instituted in Palestine, and Europe, which adopted some regulations resembling those of the ancient fraternities. But is was in England, and chiefly in Scotland, where the remains of the old system, identified with that of the Dionysian Artificers, were discovered in modern times.
sacred-texts.com: Dionysian Artificers
Again, without discussing Freemasonry, Da Costa specifically calls out Freemasonry as a repository of the Dionysian Artificers and any student of modern Freemasonry would recognize many of the hallmarks of the mystery schools. In many places, and some even to modernity, regard these ancient mystery schools as heresy, atheism, or paganistic idolatry. A fascinating read, to accompany reading the Dionysian Artificers, is a section from the Theosophical Society’s website, entitled “Part 1 – The Mystery Schools” from the book “The Mystery Schools,” by Grace F. Knoche (Second Edition: 1999). While this is, of course, a decidedly Theosophical take on the origin and meaning of Mystery Schools, it can give the reader a very different view from the propaganda that has been surfaced through the ages and has influenced our modern thinking about Mystery Schools.
My take is, that in short, the Dionysian Artificers were and are those who are working to keep the venerable Mysteries alive; this is ancient knowledge passed down to us to use to live and to prepare for our own deaths. It’s knowledge of the world we are a part of, and if we listen closely can affect us in profound ways. Nature teaches us to live but more importantly, She teaches us to move through life to our inevitable destiny, and beyond. The stories repeated by the Artificers are not necessarily meant to provide profound enlightenment and help us all transcend to a perfect heaven or afterlife. The Artificers are those who work to continue the refinement of the human species and, over time, help us to move in concert with Nature & Science, and be the best version of Humanity. If that is the goal of the Artificers, perfecting humanity, then it seems that Freemasons are the modern Artificers, just as Da Costa, 100+ years ago, theorized.
The Masonic Philosophical Society (M.P.S.) has officially been active for more than five years now. It has grown to over 30 Study Centers across the globe, in at least five different countries. There are even online Study Centers for North America and International seekers. Many people come to this blog without knowing that there are actual live meeting that you can attend to discuss nine very broad areas of study in a philosophical format. Why did the M.P.S. get created, and what is the goal? How do you go about attending one?
If you read the Mission Statement for the M.P.S., it states:
“The Masonic Philosophical Society is an institution which aims to provide an environment of exploration within the framework of Masonic principles and to inspire individuals to self-awareness. Dynamic study centers foster a culture for discussion and questioning with each center going beyond traditional education by delving deeper into the mysteries of the individual and his or her universe.”
While that might seem like an abstract goal, it has very concrete applications. Gone are the days of Pythagoras when men, and women, would learn the arts of astronomy, music, mathematics, logic, and rhetoric. It is a fact that over the course of the past 200 years, the Liberal Arts education has fallen in esteem and in attendance. Liberal Arts colleges are struggling to find validation. As we see in our media, on our Senate floors, and even in sporting events, human beings are losing the ability to express themselves in positive, constructive ways. While we may deliberate the individual merits of specific areas of study, it is not wrong to say that studying the Liberal Arts and Humanities creates a better society, a more positive, engaged, and enlightened civilization.
In the United States, it is the rare place where people may go and discuss freely, with informed beliefs, and expand their intellectual horizons. These M.P.S. Study Centers provide the interested individual with access to a wide range of topics, some controversial, into which they may dig their “teeth.” In general, we laymen may sit around with friends over a bottle of wine once in a great while and discuss the finer points of politics, religion, and solving the world’s problems, sometimes even with success. In the cases of the Study Centers, there is structure and content, and an easy place to learn more about the world and ourselves. The Study Center infrastructure supports keeping an open mind, listening, and healthy debate. We hopefully leave with more than what we carried with us into the meeting.
Many people hear the word “Masonic Philosophical Society” and believe that this is a Masonic organization. It is not. Let me say that again – it is not an official Masonic Organization. The M.P.S. is an independent 501(c)3 non-profit organization, built off the principles of Universal Freemasonry, a Masonic organization that has been in the United States for more than 100 years. The ideals and ideas of Universal Freemasonry were the foundation for the building of the Masonic Philosophical Society Study Centers, where Freemasons and non-Freemasons may go to have enlightened discussions on a wide, and I mean WIDE, variety of subjects.
These Study Centers provide a place for people to discover what subjects are of interest to Freemasons and dispel myths about what Freemasonry may be; of prime importance, they further the ideals of helping humanity rise above the petty squabbles that pepper our daily life by providing thought and fodder for personal action. This isn’t a call to arms or a recruitment station. This is a place where all people can discuss on equal footing difficult, complex, and maybe unknown subjects within a group.
Most M.P.S. Study Centers are located in a library or public location. The times listed in the notices from meetup.com or from the Facebook Masonic Philosophical Society page are the actual start times for the meetings. No food is served at the meetings but you may choose to bring water or a drink, and most public locations allow for this. If you have questions about the topic or the location, the best place to access this is from the meetup.com links on the philosophicalsociety.org website. Here is an example of the meetup.com site for Santa Cruz, California. You may want to “like” the Facebook page and then you will see a continuous feed of blog posts, polls, questions, and inspiring quotations.
So, you might have found an M.P.S. Study Center and now you want to attend? Excellent! The discussions are led by a “Presenter” and a “Moderator.” While there may be handouts on the topic, with information and points of discussion, there may also be videos, art, music, or other displays to help foster the discussion. Topics really run the gamut; the group may be discussing climate change or Spinoza’s ethics or the Mona Lisa. The question that is the title of the Study session will normally be a yes or no question, providing the opportunity for debate and informed discussion on the merits of each side. The Presenter will provide the information up for debate and pose questions to the group to stimulate discussion. The Moderator will ensure that the guidelines of the Study Centers are kept in mind and will help foster the discussion should it either turn away from the original topic or slow/falter.
For those who are nowhere near a physical Study Center, there are three online Study Centers which may work for you. One is for all of North America and another is International. There is also a Spanish-Speaking Study Center. All of these online forums use Zoom as the online platform for voice and video. If you do not have a camera, that is okay – you can use your computer, phone, or even a landline to dial in. Video makes the experience more interactive and you can see what a Presenter is offering. It is important with online Study Centers to make sure that you are on time, and have as good of access as possible, and are in a location where you can talk for 90 minutes without interruption. You should mute yourself when you are not talking during the meeting. Make sure you have the Zoom app or desktop setup complete before the beginning of the meeting. If you have questions about how to access the online Study Centers, use the Contact Form on the website or contact the M.P.S. Director, Dennis Garza at firstname.lastname@example.org.
There is no need to come to the Study Center with deep experience in the topic being discussed. However, it does help to come with at least an idea of the topic being discussed. Google the question and inform yourself of some of the aspects that may be brought up. I will stop here, briefly, because there is something to say about belief, opinion, and fact. Many Study Centers have debates on potentially “hot” topics.
The purpose of the debate is to not change someone else’s mind; the purpose is to have an informed discussion that helps enlarge and enliven your own world view. M.P.S. does not adhere to any dogma and everyone is free to think what they wish. Opinions are informed by facts and knowledge; beliefs are unstudied theories in our minds. Facts are, well, just that. To come to an M.P.S. Study Center with the idea that you would change the minds of individuals is not its purpose. While you may not need to come informed in detail about a subject, you also should not come with a personal mission to recruit the group to your personal beliefs. Keeping an open mind is extremely important and, as we all know, sometimes difficult to do.
There might be an impassioned debate or there might be quiet discourse. In all cases, the Moderator will ensure that no one talks over another, that no one expresses hate or intolerance, and that each person is respectful of the beliefs and opinions of others. The goal is to listen, and anyone who cannot listen will not gain very much from attending these Study Centers. Being respectful of the general rules of the discussion will ensure that you and the rest of the attendees get the most out of your time together. No one will be selling or lecturing at an M.P.S.; anyone doing either of these activities will be expected to retire to a more suitable location.
Everyone is welcome to an M.P.S. Study Center and no fees are ever accepted or expected. This is a free forum discussion and people of all walks of life, education, religions, work background, ethnicity, or locale are welcome to attend. In fact, diversity delivers a far more stellar discussion than if everyone is sitting in a circle agreeing with everything. Don’t be afraid to speak up if you disagree; bring your experience and knowledge to the fore to share. Attendees do not get a full picture of a debatable question if they don’t have all opinions. Do your best to keep a very open mind about a subject, especially those that you feel strongly about. Listen carefully and feel free to take notes or bring your own materials for reference. Many times, this is the key to a very healthy debate – many sources forming a single view of a difficult question.
You may want to become a member of the M.P.S. It’s free, and it shows your support for the continuing efforts of the M.P.S. By signing up, you state that you are behind three Grand Objectives of the organization:
To destroy ignorance in all its forms; and
To encourage the study of Culture, Philosophy, and Science; and
To work for the Perfection of Humanity.
Additionally, you can support the M.P.S. by using your smile.amazon.com account to donate proceeds from Amazon sales to the M.P.S. Again, it’s a small way to show your support for this important educational and community service that is so lacking in our lives.
Lastly, don’t be shy about asking to know more about Freemasonry. Many of the attendees are Masons and are happy to discuss the merits of Freemasonry. You may be able to stick around and continue your discussion to your satisfaction. The Moderator will be happy to also provide you further contact information should you desire it. Interaction is great; and curiosity is even better. Check out some of the links above if you want to know more; it only takes one step to dive into a wider world.
Is a picture worth a thousand words? In our modern society, most are acquainted with Tarot cards as a form of divination or fortune telling. However, there is a deeper, more esoteric meaning attached to the Tarot. A legend exists related to the Tarot which tells of a group of adepts traveling through an enchanted forest. Along the way, these individuals lost their voices and were only able to communicate with each other by displaying Tarot cards to one another. Through the exercise of relation via symbols, the adepts were able to navigate out of the forest and into the light. What is the Tarot, and what relationship does the Tarot have with Freemasonry?
The Tarot System
On a surface level, the Tarot is a deck of 78 cards, each with its own distinct image and meaning. While many have used the cards as a divination tool, Tarot cards can also represent a mysterious oracle of hidden knowledge. The Tarot cards are divided into two separate groups: the Major Arcana and the Minor Arcana. The Minor Arcana consists of 56 cards divided into 4 suits: Wands, Cups, Swords, and Pentacles, and 4 court cards: Page, Knight, King, and Queen.
The meaning of the Arcana represents “what is necessary to know, to discover, to anticipate, so as to be fruitful and creative in one’s possible endeavors.” Arcana is derived from the Latin words “Arca,” meaning “Chest” and “Arcere” meaning “To shut or to close.” Thus, Arcanum symbolically represents a tightly-closed treasure chest which holds a secret meaning.
Nobel Prize winner Herbert A. Simon provides this illuminating sentiment related to the Tarot: “a symbol is simply the pattern, made of any substance whatsoever that is used to denote, or point to, some other symbol, or object or relation between objects. The thing it points to is called its meaning.” By reading Tarot cards symbolically, each person is able to divine their own meaning and truth.
Historical Origins of the Tarot
Mystery shrouds the historical origination of the Tarot. The French scholar, Court de Gebélin, wrote that the Tarot was the one book of the ancient Egyptians that escaped the burning of the great Library of Alexandria Library.
This book was said to contain “the purest knowledge of profound matters” possessed by the wise men of Egypt. After the library was destroyed, a group of sages met in Fez, Morocco and decided to preserve the secrets of this ancient text into pictorial form on the cards of the Tarot.
There is general consensus that the pictures on the cards represented the visual retelling of the secrets of ancient mysteries, with different accounts of the wisdom being Egyptian, Zoroastrianism, or Gnostic in tradition. The symbols depicted on the cards provided a manner to keep the secrets safe except for those prepared to receive them. The cards were brought to Europe, purportedly as a result of the Crusades, but were suppressed during the inquisition of the Catholic Church during the Middle Ages.
Tarot and the Kabbalah
Many esoteric scholars have sought to understand the Tarot through the Kabbalah, the mystic teachings of Judaism. Kabbalah has been translated to mean “receiving,” from God, the Eternal One. Referred to as one, the deity is actually twofold in nature including the male aspect, Adonai, and the female aspect, the Holy Shechinah. The Kabbalistic Tree of Life, displayed above, is particularly useful in understanding and interpreting the Tarot. The Tree of Life consists of ten spheres, referred to as Sefirot, which are connected by 22 different paths, expressing different interactions between the Sefirot: Kingdom, Foundation, Victory, Splendor, Victory, Beauty, Mercy, Severity, Wisdom, Understanding, and Crown. Each path corresponds to a letter of the Hebrew alphabet, which contains 22 letters. Similarly, the Tarot deck contains ten numbered cards in each Minor Arcana suit and 22 cards in the Major Arcana.
Freemasonry and The Tarot
What is the relationship between The Tarot and Freemasonry? To begin, there is the existence of a Masonic themed Tarot Cards: The Square and Compass Tarot Card Deck, which is displayed above. Deeper connections exist as well, including the symbolic journey of the initiate into Freemasonry. The Tarot has been described as symbolizing the path of initiation or a journey towards reintegration with one’s true self. “Know Thyself” is a motto of the Craft and the twenty-two cards of Tarot’s Major Arcana provide useful tools for reflection for those interested in doing the work. The cards reveal stages of an archetypal journey of man with each card representing a stage to be encountered by each individual on their life path.
Like the Tarot, Freemasonry’s origins are difficult to trace and veiled in mystery, and both systems have evolved through history, yet their essential substance remains unchanged. The Masonic scholar, A.E. Waite, posits that the Tarot and Freemasonry are both connected to the Legend of the Holy Grail. In his book The Hidden Church of the Holy Graal, Waite presents his conclusive belief that the Tarot is the “canonical Hallows of the Graal legend,” linking the character Percival, the Fool in the Tarot deck, to the Mason in search of light.
Alternatively, the Masonic writer, Manly P. Hall argued that the Major Arcana represent the 22 chapters of the Book of Revelations: a spiritual road map to achieve oneness with God.
It has been said that individuals come to Masonry to remember what has been forgotten; that all knowledge already exists with us. Through the signs, symbols and images in Tarot, the seeker is directed to recollect the universal teaching that we are all the same in essence, each traveling the same road despite perceived differences in form.