Symbolism, Freemasonry, and the Tarot

Symbolism, Freemasonry, and the Tarot

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.

MinorArcana

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.  

treeoflifekabbalahTarot 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, HolyGrailyet 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.

The Elohim – Part I, The Sons of God

The Elohim – Part I, The Sons of God

The term “Elohim” has been alternately identified as a name of God, angels, demons, or other types of supernatural beings. It has been associated with The Shining Ones, the Anunnaki, Nephilim, and the Watchers. So, what is more likely the case? And what are the implications for Humanity?

The word Elohim is usually thought of as a name for God in the Hebrew Bible, appearing over 2500 times in that text. The context in which the word is used makes that assertion less clear, however, for in some instances, Elohim appears to refer to multiple gods.

A look into the word’s origins may help determine its meaning. The word’s etymology often sheds some light on its original meaning, but in this case, Elohim’s roots are somewhat obscure. The Online Etymology Dictionary indicates the word as plural of “Eloh,” which means God. The entry also states the word is of unknown etymology and may be an augmentation of “El,” also meaning God.

Examining the word’s Hebrew spelling may also provide some indications of its root, read, from right to left, as Aleph – Lamed – Hey – Yod – Mem.

Hebrew characters, when forming a word, often tell a story as each character has its own set of meanings. In this case, the Hebrew word Elohim could be interpreted in two ways. In the first interpretation, the first character (Aleph) can be read as the existence of God’s hidden mysteries and their revelation to certain men.

Continuing on, there are those who teach men God’s mysteries, who are the same individuals (i.e., the Elohim) who goad men into what he needs to learn, encouraging man’s action forward. As those men learn God’s mysteries, His knowledge comes into those men’s hearts – spirit is breathed into him. As man becomes more spiritual, they become humbler and they become the Word over time. Through this learning, one result is that wisdom springs forth from your speech.

A second possible interpretation stems from the viewpoint of the Elohim as intermediaries or emissaries of God. The Vev represents the link the Elohim represent between God and man, heaven and earth. The Elohim also enable the spiritual to be made actual in the physical world – they are also the connection between the physical and the spiritual. From the prior, the Elohim provide opportunities for man to choose to open the door and access God directly.

Research indicates some possible associations with the second interpretation, but the connections are tenuous at best. The Sumerians (c. 4,500 to 1,900 BCE) believed in a divine race of beings named the Anunnaki. Based on imprecise translations of a small subset of some 22,000 hieroglyphic tablets, the interpretations vary from source to source. Some identify the Anunnaki as a pantheon of high-level gods while others relegate them to a much lower status having been banished to the underworld by younger and stronger gods.

From The Oxford Companion to World Mythology,the Anunnaki “are the Sumerian deities of the old primordial line; they are chthonic (in, under or beneath the earth) deities of fertility, associated eventually with the underworld, where they became judges” over the question of life and death. In some sources, the Anunnaki are a diffuse set of natural gods associated with various aspects found throughout nature while others indicate a specific number of Anunnaki with specific roles, even kings. One unique line of thought comes from Zecharia Sitchin in his 1972 book The Twelfth Planet. In that book, Sitchin proposes that the Anunnaki are of alien origin and used genetic engineering to create man.

In the Bible, is directly translated as “sons of god” and are associated with the Anunnaki in Genesis 6:4: “…after that, when the sons of God came in unto the daughters of men, and they bore children to them…”

Other potential variations include “The Shining Ones,” referenced in The Hidden Doctrine authored by Helena Blavatsky:

…behold him lifting the veil and unfurling it from East to West. He shuts out the above, and leaves the below to be seen as the great illusion. He marks the places for the Shining Ones, and turns the upper into a shoreless sea of fire…” ( Part1, Cosmic Evolution – Stanza III)

“…these are the three-fold, the four-fold downward; the “mind-born” sons of the first Lord;the Shining Seven…” ( Stanza VII)

To be continued…

Dogma, Change, and Freemasonry

Dogma, Change, and Freemasonry

When the Norse arrived in Greenland, in the mid 10th Century, they found a land that was experiencing a global warming trend with green fields, retreating ice floes, and oceans teaming with fish and mammals. They built settlements, farms, and began hunting walrus for the ivory trade and beach-dwelling seals for food. They imported most of their day to day goods: iron, grains, wool, and livestock.

By the end of the 13th Century, the Norse had begun struggling with soil erosion and trade shortfalls.  At this time, the Inuit had arrived, migrating from Canada through Nova Scotia to Greenland, as their drifting whale population and food supply moved through the melting ice. The Inuit enjoyed a thriving culture in Greenland yet had little positive contact with the Norse. The Norse viewed the Inuit as “skaelings” or “wretches.” The Inuit did perform some raids on the Norse and vice versa; however, for the most part they kept apart from each other.

Within a few decades, in the 14th Century, a minor ice age began again, the globe cooled once more due to a volcanic eruption in the Philippines. Grass began to be harder to grow and the continued erosion of the land was impossible to abate. It was more difficult to raise livestock or farm the land and using soil for sod buildings became tougher to gather. The Black Plague had ravaged mainland Europe and while it didn’t hit Greenland, it decimated the population with whom the Greenland Norse traded, particularly Norway. Ivory prices also plummeted due to the more elephant ivory being imported from sub-Saharan Africa. With sources of income drying up, the Norse had no real way to continue to import the goods they felt they needed to survive, primarily iron and livestock.

By the end of the 14th Century, the Greenland Norse had disappeared. The Inuit continued to thrive on the island and thrive there to this day.

What happened?

Dogma happened.

We typically hear dogma in relation to religion and religious teaching, but it is anything which limits our scope of possibilities. Dogma is some principle or set of principles which some authority has set as being unquestionably true. That is the key word: unquestioning. People who are enslaved by dogma rarely realize that they should question what they are doing. Dogma may, or as typical, may not depend on facts. Dogma is that which enslaves us to a belief, not a fact. It also crystallizes our world view and leaves us shut off from possibility.

The Norse could have adapted wholly to their new surroundings. They were not traditional hunters but the climate forced them to learn adapt or die. Yet, they could not bring themselves to become whalers and learn how to navigate the waters in kayaks, which were for the heathen Inuit. They found it impossible to move toward a very different society, one which could have helped them survive and thrive in the changing world conditions. Rather than learn from the Inuit, they chose to remain separate, slaves to their “old ways.”

hvalsey_church_greenland_-_creative_comonsAs we know, “growth and comfort cannot coexist (Ginni Rometty, CEO IBM).” Adaptation is dynamic and evolutionary. It involves shedding skin, ideas, thoughts, language, and sometime rules, mores, and laws. Adaptation and change require a flexible personal philosophy, agile thinking, and the ability to not take change personally. Had the Norse embraced the ways they felt as wretched, they might have created a new culture which encompassed the ideals of both the Inuit and Norse, thereby creating something greater than each was individually. The Roman Empire adapted and changed to the pulse of Christianity, thereby creating one of the most potent theological forces in history; by adaptation, the essence of both survived.

Our current times are rife with chaos and while the banners of Freemasonry proclaim, “Ordo ab Chao,” the final piece of this saying is “Chao ab Ordo.” Change and strife and chaos are necessary to be able to form new order and new ways of thought. A forest fire destroys the substantial, old trees but also brings life to new growth.  Freemasonry as an institution requires both order and chaos to survive. There are those, especially in malecraft Freemasonry, who state that Freemasonry is a dying institution, membership is down, it’s difficult to get interest, or the education of Freemasonry is antiquated. Freemasonry as an entity isn’t and won’t be dying. What is dying is the Freemasonry as they knew of it. And this is good.

I was recently asked, “why do we need all this change? Why do we need a new ritual? Why should we think about how we change our world?” Someone commented recently on another article regarding Freemasonry in Africa, “why would we be in a place where there is so much corruption and hatred?” I say, who better to lead the way in change than those of us who should, could, or would be most able to do it? Isn’t it Freemasons, warriors of Truth, Freedom, and Knowledge, who should set the example?

This isn’t the first time Freemasonry, regardless of the Order or Obedience, has faced change.

During the Morgan Affair, membership in Freemasonry in America dwindled and nearly went extinct in the fires of the Anti-Masonic Political Party. In 1994, Le Droit Humain’s American Federation changed dramatically, with a new name, new structure, and new purpose. Even now, there are conspiracy theories about Freemasons taking over the world or specific governments.

“Over the centuries, masons have gathered in conclaves, meetings, lodges, and congresses–all to debate the changes they faced and the direction they should move. In an earlier period, a rough conglomeration of stand-alone lodges in England organized themselves in a tavern to become the United Grand Lodge of England and the progenitor of American Freemasonry,” states a 2018 malecraft Freemason’s article.

Change comes generally in an era of upheaval, of chaos, on the waves of a stormy ocean. This kind of change requires a different way of thinking than current paradigms. It requires the death of dogma.

Humanity in the 21st Century is at this same cusp of dynamic evolution. In a technologically-vibrant era of #metoo, LGBTQ rights, globalization, world resource constraints, and materialism, humanity hungers for something more than holding fast to outdated and antiquated modes of thinking. Freemasonry must stand at the precipice of that change and be willing to jump. We cannot hold onto rigid words, thoughts, and actions without tolerance and service to the ever-changing needs of humanity. Freemasons are the Chaos and the Order. Freemasons understand that without one there is not the other. They need to understand what chaos and destruction are before they can form new paradigms and thought patterns, thus changing society.

Freemasons represent the totality of possibilities, not simply what we deem “the best” by our own personal standards. Freemasons embody adaptability as well as honor and tradition; they follow a framework of ideals that are the unchanging Truth of Nature as well as variation that is Nature. Changing for change’s sake is ridiculous; change to adapt to the needs of humanity is true evolution. Thoughtful and conscious change moves us all toward the goal of perfecting humanity.

Ordo Ab ChaoWhat happens when you adapt? The Honorable Order of American Co-Masonry recently changed its name to The Honorable Order of Universal Co-Masonry, adding United Federation of Lodges. Inboxes and voicemails have overflowed with contacts from around the world, interested in Freemasonry – India, China, Hong Kong, Serbia, Sweden, Greece, Romania and the Congo to name but a few. Groups in England and Lebanon have sought out the Order. There is explosive activity in Costa Rica and interest is peaking all over Latin America. Study centers of the Masonic Philosophical Society, especially online, are full of seekers of knowledge and Truth. Change in technology and format made this happen. Changing the name opened up the possibilities to those who are seeking global comraderies and led them to the Order’s porch. Yet, many were not ready to face this change and raise themselves the possibilities Universal Freemasonry would find. The interaction of these new voices forces Freemasonry’s membership to adapt – to learn new languages, to travel to many places, to challenge their own beliefs about racism, globalism, gender issues, education, family, and morality. Meeting this challenge and change requires tolerance and introspection as well as brotherly love toward all of humanity. Freemasons learn that they are no different from others and that all are sprung from “the same stock.” The Freemason begins to see what the core of his ritual is and learns to exercise his own philosophy applied to that framework. That is growth. That is the shedding of dogma.

So too, ritual adaptations and reinstatements, not innovations, reinvigorate the ideals that Freemasonry preserves and puts them in tune with a modern mind. If Freemason’s primary care is to keep the mysteries, they need to be able to do that with a mindset of being present and current, not reenacting the dogma of what we’ve done in the past.

People leave Freemasonry for one main reason: disappointment. Freemasonry either doesn’t seem relevant, inviting, or current. Perhaps their expectations were not met. Perhaps their expectations were not properly set. While Freemasonry should not adapt to individual preferences and needs, it can and should adapt to the changes in humanity whilst never forgetting its true purpose: keeping the mysteries for the generations to come. What does our world need? What does humanity need? Can we, in keeping with our ideals, assist in that Work?

Freemasonry, and Freemasons, need to focus on the perfecting of all we do – ritual work, service, brotherly relief and agape, as well as maintaining the material aspects of Freemasonry – clothing, regalia, our temples. This doesn’t mean, however, that these outward trappings – clothing, ritual, regalia – will always be the same. It is in how Freemasons go about employing the Craft that should stand the test of time, while adapting to the change without. This adaptation keeps us all flexible and malleable, able to weather the strong tides of hatred, fanaticism, bigotry, and falsehood. It enables us to withstand the fear of chaos and the boredom of order.

darwinartistinresidence“Organisms that possess heritable traits that enable them to better adapt to their environment compared with other members of their species will be more likely to survive, reproduce, and pass more of their genes on to the next generation,” said Darwin.  It should the the focus of Freemasons to be able to pass on that “genetic material” of Freemasonry to the next generation and the one after that by learning to adapt, to think differently and celebrate the change that undoubtedly will come to us all, willingly or not.

The Masonic Family

The Masonic Family

Having been a Freemason for over twenty years, I have seen many people come and go in the Fraternity. There are people who were well-established when I first entered into the Order and are still by my side today. There are many members who have joined over the years and added to the sweetness and depth of this large family unit. Some people have come in for as little as one meeting, and others have stayed on and off over the years. The path of Freemasonry is an open road that may see many people branch off.

As a member of fifteen different Lodges of varying degrees, each one of them is, to me, a sacred family where I am safe, secure, and can be myself. I can breathe easily and feel the fraternity that comes with a real love and dedication to a common goal: the perfecting of humanity of which each of us is a part.

When we join, we join for different reasons. We join to find like-minded people, to find some sense of peace with the Architect of the Universe, to have that “A-ha!” moment, to have a group of people to converse with, to break bread and share hard work, or perhaps to share in aging and passing with authentic humans. The road of Freemasonry isn’t easy and many people fall off the track – some earlier, some later – but the journey towards the higher degrees becomes less crowded and in many ways, more intimate and sweeter for having shared the labors of self-improvement.

The act of accepting the different paths of different people is extremely difficult. These are people with whom you have shared life’s journey and striking moments. From marriage to the birth of children, the death of parents and friends, to their own old age and passing, it is in these moments of strife and hardship, joy and bearing that Freemasons are there with each other, supporting, sharing, and providing true fortitude.

These are not easy moments and they are intensified by the quickening that focused self-improvement provides. They are sticky and painful at times. I have had nights of tearful crying, angst over love and loss, and laughter until I got in trouble. Discipline does that. It breeds purer moments of real life.

It also creates the moments when we stop and think: what is a family?

The birth family has always been, to me, that group of people who take care of you from that early age and teach you how to move in the world. They teach you how to survive. They do the best they can, with the tools and experiences of their own lives, to provide that guidance to help the child thrive in a very unsure and chaotic world. We carry those lessons, for better or ill, with us into our own realms, creating new families from these seedlings of experience.

Like the leaf that drops into the still pond, the ripples of one family flow and collide with those of others, creating an intricate pattern of artful energies of creation. We create families, when we’re older, to find a sense of stability and continuance. We may have children, adopt children, foster children, foster animals, care for the aged, or create intimate ties with friends, neighbors, and community. We may pastor to a church where the family is quite large, or we may shepherd the town council, where our influence might be low. We all form a family of woven relationships in the creation of… something.

Masonic families, like all families, can be quite intense. My childhood father was not a Freemason but his father and mother were extremely active in not only Freemasonry but Eastern Star, The Shriners, the White Shrine, and other auxiliary bodies. For nearly forty years, they were caretakers of the temple building behind their house; their days were filled with card games, socials, dinners, and Lodge meetings, fancy affairs and day-to-day work of Freemasonry. They cleaned the Lodge room and scrubbed the bathrooms, repaired the kitchen equipment and planted flower beds. They only stopped when cancer and Parkinson’s slowed their activities.

When they passed, I took up the mantle of Freemasonry. While they lived, I had no idea a woman could be a Freemason and neither did they. Freemasonry was a hobby my grandparents did but never, ever discussed it with the larger family.

My father harbored a deep resentment toward Freemasonry; he felt that it took my grandfather from his side. It hardened my grandfather’s ideals in a way that he imposed on my father. Resentment and dislike were the crops my father harvested from that sowing. Even so, my father grew up a good man, hard working and shaped by the ideals my grandfather provided. He struggled though, with the idea of what it means to be a father and to provide that example for his children. It’s a shame because I think my father would have really found solace and inspiration and fraternity of brotherhood something to sustain him latter in life. Maybe even earlier in life.

It’s funny that my desire for like-minded people in my life, people striving to educate and improve themselves, was driven by the lack of that in my own blood family. I wanted more than blood connections; I wanted that connection that propels us to be better than we think we can be. I do not think it took me from my family; in truth, close friends and family members have joined because of the work they’ve seen me do, the joy I’ve found in being with intelligent, hard-working individuals. They have joined because of my self-improvement.

The cycle, I think, repeats. The Masonic family taught me how to live, how to be in the world, how to succeed, challenged me to think, to be better than I am, and to constantly work on being a better person. They took what blood started and propelled that into new realms.

There are some people who do not think it’s right that families should join Freemasonry together. This does not make sense to me. If you want good people in your life, people who you respect, want to spend time with, learn from and also teach, why would you not want to be on a similar journey?

Not everyone is cut out to be a Freemason, however, Not every family member has the capacity or wherewithal to step onto such an intense path. We need to assess each person independently and give credit where credit is due. The people who have joined Freemasonry with me, in my life, are all fantastic people and yes, some are family members. I get the double blessing of being able to speak about all sorts of subjects and delve into deep thought with people that I truly love and who have a head start on knowing me. It’s like perfect icing on a perfect cake. We’re trying to perfect humanity; that doesn’t mean everyone except the people you grew up with. Far from it.

Not everyone who comes to Freemasonry is looking for a family. We call each other Brother for a reason though. It’s not arbitrary. Whatever you goals in joining the Craft are, you will end up with a family – one that you’ve chosen with forethought and daring. Make it your own.

“Neither man nor woman is perfect or complete without the other. Thus, no marriage or family, no ward or stake is likely to reach its full potential until husbands and wives, mothers and fathers, men and women work together in unity of purpose, respecting and relying upon each other’s strengths.” – Sheri L. Dew

The Dionysian Artificers – Part 1

The Dionysian Artificers – Part 1

A wise and elder Freemason presented a talk long ago on creation, and the term “Dionysian Artificers” was noted in the essay. Ears perked up. I had never heard of this, them, whatever they were. As an occultist, writer and researcher, there is always something delectable in the unknown. Mystery schools and Greek Mythology. What gets better than that?

The first stop in exploration is the god of wine’s name, Dionysus. He is most famously known for being the god of wine, but he is also associated with fertility, the theater, madness, cultivation, and religious ecstasy. It is the latter part which is fairly intriguing. Dionysus, or Bacchus for the Romans, was the instigator of drunken festivals and debauchery. Or so Hollywood and sensationalists would have us all think. While is is generally accepted that Dionysian festivals were revelries of drink, they were, for true adherents, a special ritual in finding personal boundaries, learning the joys of freedom and free nature,  and knowing the limits of the psyche. There is a reason he is known as the “god of the epiphany.” In addition, being the inventor of theatre, there is a certain drama that is associated with Dionysus; this is important as we explore the part that Greek Tragedy and Comedy played in the morality teachings of generations of Greeks.

The word artificer comes from the Latin artificium, or one who “makes art. A craftsman.” This is more than what modern ears would typically associate with one who makes art. The artificer was a master craftsman; skill in making shoes and bread was as much an art as one who paints or writes. When the goods of everyday life were crafted, they were built by hands to last lifetimes. This takes a great deal of skill, or art. Anyone who crafts goods with care, detail, and skill is an artificer.

Then, what is a Dionysian Artificer? Well, one would think it could be a craftsman of mystery, a builder of ecstasy or theatre, ritual madness or wine-soaked festivals. However, for our purposes here, we are speaking of a real society of people, Greeks, who perpetuated the ancient mysteries as found in Eleusis and Egypt at least according to one 19th century author.

Hippolyto da Costa was a Brazilian journalist, author, and Freemason who, in 1820, published an essay entitled “The Sketch for the History of the Dionysian Artificers.” This essay was an attempt to prove that modern Freemasonry derived from ancient Greek philosophical and religious ideas. Da Costa (1774-1823) was imprisoned for being a Freemason by the Inquisition in Portugal in 1802; he escaped in 1805. “The Sketch” is a relatively short book, 104 pages, and no where in it does he specifically talk about Freemasonry. In fact, he never really discusses who the Dionysian Artificers really are. What I deduce is that they aren’t a single, unified “group.” The book starts off thus:

“When men were deprived of the light of revelation, those who formed systems of morality to guide their fellow creatures, according to the dictates of approved reason, deserved the thanks of mankind, however deficient those systems might be, or time may have altered them; respect, not derision, out to attend the efforts of those good men; though their labors might have proved unavailing. In this point of view must be considered an association, traced to the most remote antiquity, and preserved through numberless vicissitudes, yet retaining the original marks of its foundation, scope, and tenants.

It appears, that, at the very early period, some contemplative men were desirous of deducting from the observation of nature, moral rules for the conduct of mankind. Astronomy was the science selected for this purpose; architecture was afterwards called in aid of this system; and its followers formed a society or sect, which will be the object of this enquiry.”

In general, Da Costa states that the community that formed these rules created, via the vehicles of the local mythology, morality plays, symbolism, and a code of ethics that was transmitted to wider humanity via the mystery schools which worshiped the sun, most notably Eleusinian, Dionysus, Bacchus, Osiris, Adonis, Thamuz, and Apollo – again, in their forms as representing the sun. He goes on to explain his theory and where he derives his sources, which are numerous and intriguing. It’s almost difficult to track the speed at which he ties it all together, neatly discussing the death and resurrection experienced by the sun is to teach us all about the death and resurrection of all living things, and humans in particular. He talks in detail about philosophical ties to the mysteries and how, over time, these teachings have morphed. Of interest is his discussion of the procession of the equinoxes and the ties all these mysteries seem to have with Persia and its teachings.

“The emerging of the sun into the lower hemisphere, and its returning, was contemplated either as proof of or as a symbol of the immortality of the soul; one of the most important, as well as the most sublime tenets of the Platonic Philosophy.

The doctrines of the spirituality and immortality of the soul, explained by those symbols, were very little understood, even by the initiated; thus, we find some of them took those types to signify merely the present body, by their descriptions of the infernal abodes; whereas, the true meaning of these mysteries inculcated the doctrine of a future state of the soul, and future rewards and punishments; and that such were the doctrines of those philosophers show by many and indisputable authorities.

The union of the soul with the body was considered as the death of the soul; its separate as the resurrection of the soul; and such ceremonies and types were intended to impress the doctrine of the immersion of the soul into matter, as is well attested. “

Remember, this was written 1820. The Inquisition was still in full force in the Catholic Church and Da Costa was a Catholic, and knew full well the touch of the Inquisition’s force for the presumed crime of being a “Free-Mason” in Lisbon. Other than writing about his time in the Inquisition’s grip, and “The Sketch,” Da Costa is known mostly for his influence on Brazilian journalism. The worldcat.org website does have some references on him for anyone wanting to know more about him. Mackey, in his Encyclopedia of Freemasonry, briefly mentions him. He published several books in Portuguese about Freemasonry.

“The Sketch of the Dionysian Artificers” is a fascinating book for anyone interested in knowing about Freemasonry’s origins and it lays out, for Freemasons, a clear indication of the origins of many of the symbols and symbolic activities contained in its rituals. A copy of the essay can be had from http://sacred-texts.comhere. There is also an edition wherein Manly Palmer Hall wrote an essay about the Myth of Dionysis, which has some continued insights from a modern perspective. Even more fascinating is following the links to the primary texts and sources whence Da Costa draws his conclusions. In the next part, we’ll explore the text itself and encapsulate what Da Costa was proposing regarding the origins of Freemasonry.

Who Were the Cathars?

Who Were the Cathars?

Whenever the Templars are mentioned, the Cathars are generally not far behind. Tied together with some interesting data and facts, they tend to be the focus of intense esoteric and mystical knowledge. Taking a look at them with the facts we have may answer questions, or create deeper ones.

The Cathars were the followers of a 12th to 14th C.E. Gnostic movement in Southern France and Italy. This movement, Catharism, comes from the Greek word katharoi, or “Pure Ones.” Scholars agree that the people who practiced this religion did not call themselves by this name; in all honesty, it seems unclear what they did call themselves except “The Good Christians.” The movement first took hold in the small town of Albi, in France, and the followers were also known as the Albigensians, especially to the CatholicsThe ideas of Catharism were around for centuries before this larger movement took place, and possibly has its roots in what is called Paulicianism.

In the Paulicianism belief system, the adherents do not believe in the Trinity (Father, Son, and Holy Spirit), and in fact believe that Jesus was “adopted” by God to be his “son” and endure the necessary trials. Paulicianism was vibrant around the 7th to 9th centuries C.E., particularly in Armenia. Cathars, like the Paulicians, primarily believed in a dualistic Christian system, wherein the were two “Gods,” one good, one evil, as well as deeper Gnostic concepts. The basic tenants of the Cathar religion seem to have come from a single priest, Bogomil, during the First Bulgarian Empire in the 10th century C.E. as a response to the rise of feudalism. In other words, the oppression and slavery of Feudalistic ideas spurred this priest and his followers toward a mindset of individual freewill and worth. Like later Cathars, Bogomilism did not believe in the ecclesiastical hierarchy nor did they believe in the need for church buildings. In a sense, Bogomils, and then Cathars, were an itinerant religion, spread by men and women of the church elite – Travelers.

Most of their beliefs were radical to a still-struggling Catholic Church, and in a time prior to Luther, Catholic ideas were the only “Christian” meal to be had. The church had struggled for over a thousand years to get itself “right,” and it did not need yet one more renegade group to get in its way. Cathars believed in reincarnation of humans and animals, and did not eat the flesh of animals for this reason. They had a vibrant tradition in their troubadours, and were traveling craftsmen of many trades. Men and women were mainly seen as equals, although it is thought that their last incarnation needed to be male in order to be “close to God.” Their Good God was the creator of all that was spiritual, ethereal and thought, while the Evil God was the creator all that was material. They did not believe in hell, it being the earth in which we currently live, but heaven was populated by angels and spirits performing the will of the Good God. By living their aesthetic life, they believed themselves to be the truest Christians, where the Catholic Church was a corruption of all of the Christian teachings.

Cathars had two levels of knowledge, for lack of a better term, to distinguish the teachers from the lay follower. Know as “Perfects,” or “Parfaits,” both men and women could be come one of the elites and were both known to travel and spread the doctrine. This seems to mimic some of the early Christian sects, who also adopted from the Cult of Mithras, Bacchus, and a few other mystery schools.

What is important to note as that for the first 500 to 700 years of its life, Christianity was nowhere near the juggernaut that it became in the 14th to 19th centuries. Out of the remains of the Roman Empire, the Catholic Church rose to reinvent itself to be that empire once again, using religion instead of soldiers to find its way. There was not just one Council of Nicaea but seven over the course of 400 years.

The doctrine of the church was not set in stone – more like several tributaries that were flowing to a single great river. It took hundreds of years and thousands of theological discussions to get to where it is today – still fragmented but fairly solid. It is in the period of the Bogomils and Cathars that we see the Catholic Church coming into its own power, and asserting its right as the divine authority over layman and royalty alike all through Western Europe. It is also important to remember that this was a time before Luther – before the idea that the human could come to God in other ways and not via their connection to a priest. At this time, the spiritual afterlife of every person lay in the hands of the Catholic Church.

Clearly, the Catholic Church had money. And royalty. There was not much that was going to get in the way of it becoming the dominant force in Western Europe. In fact, many new ideas of suppression were tried on the Cathars, tools the Catholic Church would further expand as it moved through Europe imposing its will. The Catholic Church did see the Cathars as a heretical sect; yet, they debated whether they were even Christians. Either way, they could not survive.

In 1208, Pope Innocent III declared a crusade on the Albigensian region of Languedoc, which was not part of France at the time but its own kingdom. Known as the Albigensian Crusade, or later by the name of Cathar Wars, the killing of human beings was indiscriminate. Many Catholics, Jews, and Cathars died in these wars. This genocide bred the first use of the now-common phrase, “Kill them all. God will know his own.” This was the first time a crusade had been waged within the confines of conventional Western Europe, and by all accounts the Catholic Church called it a success. This was followed by what would be called the first Inquisition, whereupon torture and death were used to force conversation back to the true religion, Catholicism. The Crusade itself was ended in 1244, the date when the castle at Montsegur fell to the crusaders. The Inquisition continued well into the 14th century. The last known Cathar elite (called Perfect, as was their custom) was burned there in 1321 C.E..

Cathars did continue to exist in hiding and by all accounts, had eventually died off as a continuing sect. There are some who believe that that elements of the Cathar religion rose with Luther and Protestantism but there are no real supporting documents or links to this supposition.

Additionally, there was and is a supposition that the Cathars held a secret “treasure” which was spirited away prior to the fall of Montsegur; no evidence has been found of this treasure, although some believe it is knowledge rather than an actual treasure. There is also an idea that this treasure went to the Knights Templar, who were just being formed. Indeed, the one link between the Templars and the Cathars was Bernard of Clarvaux, later St. Bernard. Bernard is seen to have held some of the same ideas of the Cathars, even if he did see them as heretics to be eradicated. He had continued correspondence with a bishop of the Cathars and indeed visited. Bernard was also prominent in bringing the worship of the Virgin Mary to popularity, which was in keeping with Cathar beliefs.

The Cathars were and are an interesting off-shoot of the Christian religion from its earliest days, and it is a shame that not more of its own writings exists. Many have speculated if the Cathars still exist and if so, in what form. It may just be a single, dead branch of a tree that has its roots in far older and mysterious teachings. There are a few books about the Cathars; the one by Malcom Barber, who also wrote about the Templars, is interesting and factual. There is also another book about a woman who remembers her past life as a Cathar, in the 13th century C.E., titled “The Cathars and Reincarnation,” by Arthur Guirdham. It is relatively short with some descriptions of places and drawings associated with them. It is an entertaining read, and will leave it up to the reader to validate their own beliefs about the teller’s story. There is also a very thorough website, which has a lot of great references for anyone who wants to know more.

Who Was Enoch? What Happened When He Walked With God?

Who Was Enoch? What Happened When He Walked With God?

“Enoch was son of Jared and fathered Methuselah. The text of the Book of Genesis says Enoch lived 365 years before he was “taken” by God. The text reads that Enoch “walked with God: and he was no more; for God took him.” (Genesis 5:21–24) *


This is what I learned about Enoch early on in my “Bible as Literature” class in high school. I was intrigued and the name of Enoch stayed with me ever since. “Walking with god” took on so many different meanings; he was transported to heaven and his physical body never died, or that he died painlessly because of his “righteousness” were two classical interpretations. As I’ve learned, there are other views of who and what Enoch might be. 

In Judeo-Christian circles, he is considered the “scribe of judgement.” He’s considered the author of “The Book of Enoch,” an apocryphal work which was followed by the “Second Book of Enoch.” The Book of Enoch is considered by the Western Christian church as non-canonical, or non-inspired (a.k.a revealed) works. Some Orthodox sects see it as canonical, and most scholars of Judeo-christian literature find it of either historical or theological value. The Book of Enoch is considered to be, technically, five independent pieces of work, written between 300 B.C.E. and 100 C.E. The five independent pieces are seen as (with Wikipedia links): 

EnochThese books talk about first the fall of the angels who were alleged to have fathered the Nephilim, as described in Genesis. The rest of the books are writings about Enoch’s revelations about and travels to heaven, either via visions or dreams. Some of the concepts discussed in these books are interesting and could have been controversial to the first Christian church leaders. The books contain histories of the fallen angels and their interaction with human kind, Enoch’s travels through what might be considered the underworld and heaven, a discussion about the Tree of Life, who the seven archangels were, parables on living, descriptions of heavenly bodies and their movements, and much more.

Fragments of The Book of Enoch can be found in other writings of the old and new testaments, other apocryphal works, and in the Quran. The Second Book of Enoch is also known as “The Secrets of Enoch,” and tells the story of how Enoch was transported to and through heavens, and further relates tales of the war of angels. There is a Third Book of Enoch which exists, and the Book of Giants, which is attributed to the same time period and relating to the same topics. 

So, Enoch has a lot of interesting things going on with him, his life, and his afterlife; so much so that it has inspired many and decidedly different tangents to esoteric teachings. We know that Enoch, or Idris as he’s known in the Quran, was known to have been lifted up to heaven, as noted in the Christian Bible.  The Quran contains two references to Idris; in Surah Al-Anbiya (The Prophets) verse number 85, and in Surah Maryam (Mary) verses 56-57:

  • (The Prophets, 21:85): “And the same blessing was bestowed upon Ismail and Idris and Zul-Kifl, because they all practiced fortitude.”
  • (Mary 19:56–57): “And remember Idris in the Book; he was indeed very truthful, a Prophet. And We lifted him to a lofty station”.

Some Jewish scholars think that Enoch became the head of the angelic host, Metatron. Edgar Caycee, a Christian fundamentalist and traveler to “the realms of the dead,” has a very elaborate reincarnation lineage of Jesus Christ, of which Enoch was one incarnation. To Caycee, Enoch was also Hermes (Thoth), the priest Joshua, and a few other incarnations. While this is interesting, we have not addressed the idea of “Enochian.” What is it?

John DeeEnter John Dee and Edward Kelley (a.k.a. Talbot). Much has been written about John Dee, and much of it dismissive. However, he was an extremely learned man with a fervent desire to heal the rifts between the Catholic Church, The Church of England, and the Protestant sects in mainland Europe.

He was a devout man, and while we might understand how this can all work together, he was a scientist, alchemist, and occultist. In his desire to mend the religious wounds of the time, he sought to discover the original language, the language of God and Angels. In doing so, he felt that he could bring about the unification of humanity.

Not being a medium or scryer himself, he turned to both his son, Arthur Dee, and eventually to Edward Kelley, a younger alchemist and spirit-medium. For eight tumultuous and energetic years, they worked together with Edward relating the Angelic language to John Dee through a series of seances and spirit conferences. Dee’s writings have been republished and in the web archives and by some publishing houses. Copies also exist in the British Library.

The language that Dee and Kelley uncovered or created (some debate exists, of course), was called by Dee the “Angelic” or “Adamic” language, as it was the supposed language that God used to create the universe, that Adam learned from God, and what Adam used to name all living things. The idea of an antediluvian, singular language was very popular at the time in the Western world, and seeking it was one of Dee’s highest priorities. He was a mathematician, philosopher, astronomer, cartographer, and navigator. Even though he is known more for his “magical” leanings, he was an extremely well educated man. He was also a follower of Neo-platonic ideals.

If one reads some of Dee’s journals or diaries of this work, one can see some of the occult influences that came into Freemasonry at a later time, and are evident in several Masonic rituals, especially in the English rites and Scottish Rite higher degrees. Elias Ashmole, who was the first to document the date of his speculative initiation, followed Kelley and Dee’s work closely. In fact, he reproduced some of Kelley’s documents and created a Biography of John Dee. Ashmole’s notation of his speculative initiation has undergone a fair amount of scrutiny, which will not be replicated here. He seemed to have an influence with many people who were swirling around the Speculative Masonic world.

It’s hard to believe that someone of Ashmore’s experience in the sciences and esoteric studies could not have influenced an organization he was a member of for decades. He’s well known for having written “The Institution, Laws, and Ceremonies of the Order of the Garter” in 1672 as well as being a member of the Royal Society. The author in the book noted below that “Ashmole was a joiner,” and joining a society of Freemasons seemed to be the thing to do at this time in England. It’s somewhat apparent that as his time as a Freemason went on, he did exert further influence. An excellent book to read about this time period, and about John Dee, Kelley, and Ashmole is “The Golden Builders,” by Thomas Churton. It is a deeper historical account of these persons than can be given here.

Enochian Language

I think we may safely say that John Dee and Edward Kelley put the “Enoch” in Enochian, which begs deeper insight into who Enoch was, and why he “went with God.” Another excellent book is “The Book of Enoch,” by Weiser Books, and author R.H. Charles. The most recent publication is 2003. We’ll close with this small excerpt from that book:

103:2 “I know a Mystery | And have read the heavenly tablets, | And have seen the holy books.

 

 

 

 

 

 

 


* which some Christians interpret as Enoch’s entering Heaven alive. (Wikipedia)

The Real Reason a Masonic Temple is Called a Lodge

The Real Reason a Masonic Temple is Called a Lodge

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-lodge.jpgmasonic 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.

operative

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 long220px-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, asabovesobelowwhich 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 luxorskeletonschwallerdiagramFreemasons 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.

What is Enlightenment?

What is Enlightenment?

In the past, some individuals have been critical of the term “enlightenment” and its application toward the human race. This term was, in a previous blog post, 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.

  1. By Analysis: Is Knowledge derived from a pure scientific approach?
  2. By Feeling: Is Knowledge derived from a pure empirical approach?

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.”

aristotle

Is finding “God” enlightenment? Born just prior to the Age of Enlightenment, Baruch 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.

lightbulb

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.

Sacred Lore

Sacred Lore

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.