Hidden Mysteries of Science

Hidden Mysteries of Science

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

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

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

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

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

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

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

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

Hidden Mysteries of Nature

Hidden Mysteries of Nature

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

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

img_0249The word magic is presumably derived from Old Persian and possibly from the proto-Indo-European language as meh-gh, which means “to help, power, to be able to.” It’s taken many forms over the years, from everything to indicate the workings of scholars, sages, Zoroastrian priests, rituals, spells, and eventually related to something or someone not of your religion. If you didn’t understand it as part of your personal religious upbringing, it was considered magic, especially by both Judaism and Christianity (13/14c C.E) . In Frazer’s The Golden Bough, he illustrates a very thorough journey from folklore, myth, magic, and religion, to the science of modernity. From what I have so far deduced and experienced, the knowledge and wonder of discovering how the natural world works is what magic has been for thousands of years. It’s learning, understanding, exploring, and working in conjunction with the natural world. Forget the word’s baggage and take it back to its origins: the wonder of the natural world that brings us awe and teaches us reverence and respect.

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

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

img_0250The “magical” feelings evoked are the impetus for the process of discovery. We first see something that entices us, intrigues us, gives us a certain spark of interest and imagination. What did we just see? What happened there? Then, we may try to recreate it, seek its origin, find out how to do what it is we saw. “To be able to” means we’re learning magic. From the learning how to do, we wonder and our interest continues. We start dissecting, breaking apart the machine of nature to figure out its meaning, its purpose, and its origin. We might take a path through religion to get there, or we may jump right to science – either is an option. Once we find the how, we seek the why.

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

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

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

img_0253I believe it’s the discovery of the world around us that is magical. It persuades us to keep seeking and searching for the mysteries of nature and science. It speaks to us of understanding our world – not just the laws of men but also the laws of nature and whatever source it is that keeps us all “together.” Some may call it God, The Force, Allah, Jehovah, Yahweh, Diana, Odin, the Tao, Krishna, and a host of other names. Perhaps they are just human mirrors of the same “thing” that ties us together. Perhaps that is the thing I am truly seeking: smashing the mirrors to understand what lies on the other side.

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

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

The Summer Solstice

The Summer Solstice

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

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

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

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

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

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

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

In one of many attempts by the Church to eradicate Pagan practices over the years, June 24th was designated “St. John’s Day,” in hopes that it would replace Summer Solstice celebrations. This is how St. John’s Wort, another herb traditionally gathered at johns2Midsummer, came by its name. St. John’s Wort flowers around the Summer Solstice, and those flowers are a cheerful, sunny yellow. In addition to making a lovely yellow dye, St. John’s Wort is also credited with the ability to bind spirits wherever it is hung.

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

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

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

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

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

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

 


Sources:

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

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

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

Huson, Paul. Mastering Witchcraft. Perigee, 1970.

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

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

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

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

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

Traversing Transitions: Where Freemasonry and Tibet Meet

Traversing Transitions: Where Freemasonry and Tibet Meet

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

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

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

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

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

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

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

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

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

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

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

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

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

Freemasons, Political Awareness, and Voice

Freemasons, Political Awareness, and Voice

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

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

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

Like Citizen’s United, this is an example of corporate legal power leveraging the judicial system of the country to produce vast corporate influence on the American political andimg_0218-1 social landscape; in essence, corporations are circumventing the executive and legislative branches of government, and using the judicial system to create a very corporate-forward, individual-backward landscape.

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

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

Is a corporatocracy in keeping with the values of Freemasonry?

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

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

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

President Abraham Lincoln wrote – 

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

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

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

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

~ James Fenimore Cooper, The American Democrat, 1838.

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

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

And finally, regarding Jefferson –

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

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

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

So, what is the United States? Is it any better or worse off than anywhere else in the world? Has the grand experiment worked to the satisfaction of our founding fathers,img_0213-1.jpg some of whom held the ideals of Freemasonry? The experiment is still very much a living organism.

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

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

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

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

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

Death and the Maiden

Death and the Maiden

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

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

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

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

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

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

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

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

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

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

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

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


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

Being Blackballed – Part 1

Being Blackballed – Part 1

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

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

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

Hence, to be black balled is generally not good.

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

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

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

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

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

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


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

Freemasonry and the Individual Collective

Freemasonry and the Individual Collective

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

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

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

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

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

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

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

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

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

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

How Do You Know?

How Do You Know?

Our modern times have brought us many great advancements. We find ourselves living longer, becoming more globally connected, and enjoying medical ingenuities, such as antibiotics, blood transfusions, and artificial organs. There are many amazing necessities and niceties that are enjoyed by the human race in varying degrees because of Science. Science has given us a lot to be thankful for. Or has it?

In recent years, there have been debates, and at times heated arguments, over the likes of genetically modified foods, vaccinations, and global warming. Even the effectivenessFlat Earth of Western medicine has cropped up in many personal conversations over the years. Ideas such as Flat Earth have come back to the scene in modern discussions and often with contention.

Once thought for certain by the general populace, many scientific concepts are met with skepticism. But before you believe this blog is about winning you over to one side or the other, I ask you read on, because it not. There is something greater underneath these debates, and it has everything to do with you.

When researching the Philosophy of Science the other day, I came upon a very intriguing
question: How do you know your knowledge is authentic?

What a wonderful question, and it has given me more than a pause. Now before we reduce this question to reducto adsurdum, and say how can we really ever know anything, let’s try to accept the question for what it is: an invitation to know ourselves a little bit better.

Knowledge. It is a formidable due to its ubiquitous nature. It is an invading species that finds life in the uninhabitable regions of our brain. It plants its roots and digs deep so it cannot be easily removed, often without our realizing it.

Thus, when we allow “knowledge” to pass our acceptance filters and impregnate itself in our world view, it becomes almost impossible to remove. Especially if it comes from an authority – like science, religion, or a person of a particular importance. But are these sources enough to make an idea become an organism of knowledge?

One of the greatest lessons science has taught me is that it is only at its best when it is being challenged, and I find that this true of human knowledge in general. Authenticity cannot exist if challenge is not present. Growth is a product of conflict, not peace. Knowledge that is real will survive and become stronger; the ideas that do not deserve to be uprooted and replaced with a more genuine concept.

How do you know your knowledge is real? We listen and we give the other side their due. This is a very Masonic and scientific principle. In doing so, the only danger we will face is the danger of becoming more authentic in what we know. That doesn’t sound so bad, does it?

 

Is Death Necessary? Or Inevitable?

Is Death Necessary? Or Inevitable?

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

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

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

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

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

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

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

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

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

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

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

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

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

  • The most interesting one, in relation to death, is the Fourth Principle of Biocentrismwithout consciousness, “matter” dwells in an undetermined state of probability.

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

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

Mind. Blown.

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

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

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

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

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


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