Not long ago, a friend asked how I’ve come to this point in life with the vocation and avocations that I have. Were these all conscious choices or not? I thought long and hard about it, and decided it was a combination of mind and gut – of curiosity and intuition. Sometimes, I felt like the job offers appeared before me and the universe was saying, “Okay, how about this one?” Curiosity propelled me toward research and ultimately jumping in. Other times, my intuition said, “Hey! You need to be over there, now!” So, I took the fresh position without any research whatsoever. Pure gut. Pure terror, more like it.
Yet, at each of these moments, I grew in equal measure. Curiosity provided expansion while intuition afforded me introspection and trust in something greater than myself. Fate. God. Destiny. Connectedness. Consciousness. Whatever you wish to call it, that seems to be the place where that voice-not-ours originates.
According to the University of Chicago, “intuition” was first used in a text at the end of the 15th century. Until the 17th century intuition meant “mentally looking at”; “the act of regarding, examining, or inspecting”; “a view, regard, or consideration of something”, all of which are now obsolete meanings. In the modern world, it reflects insight not necessarily borne of cognition. In fact, the root of the word intuition means “to look over, to watch over.” Who, or what, is watching and even more important, who or what is speaking to us?
Conversely, curiosity is nothing but mental questioning, inquisitiveness stemming from, “I don’t know but I really want to know.” One might say it has less to do with the mind and more to do with the heart. It is an eagerness to learn, a desire for expansiveness of mind, body, or emotion. Curiosity makes us step into the water without knowing the depth or temperature, to see what lies at the bottom. Oddly enough, the word curiosity stems from the same root as “to cure.” Curiosity is hungry mind.
Both words have that measure of terror with them. I don’t mean this literally; I mean that there is the sense of the unknown, the essence that we might be too fragile to cope with what is on the other side of knowledge, or that we might not like what we find. The opposites of these two words, curiosity and intuition, might be equally interesting to measure: indifference and intellect, respectively. They take on a hard aspect, something cold and somewhat lifeless.
Why explore these? I am curious. Why do they exist? Why are humans propelled to investigate while others do not? Is this an evolutionary drive? Why do we rely on intuition when it might steer us wrong? Are we really able to let go of fact and simply go with our gut?
This question becomes highlighted when we talk about divinity and our motivations in perfecting humanity. What would our humanity look like without curiosity and intuition? Would it be cold intellect, heartless? Or would it be mindless automatons, moving through the world without the reason or passion to ask why? Would either of these antithetical properties propel us forward toward becoming better versions of ourselves? I’d have to say no.
Yet, today, we fight something something insidious, something related and underlying: apathy. We fight it in our politics, our work places, our schools, and even in our families. It’s easier to take the intuition and curiosity to the depths rather than bring it into the light. It’s interesting that this is what our Masonic Philosophical Society meetings do – bring out curiosity and intuition and work toward crushing apathy.
And time after time, I hear how needed these meetings are, how hungry people are for color where there is only black and white. Only divisiveness. It seems to me that something we should, as the “human race” should cultivate is curiosity and intuition, in our babies and children. Forty years ago, Dr. Wayne Dyer cultivated the idea that we limit curiosity in our children, and it creates frightened or apathetic adults; adults who do look to others for guidance at every turn are neither curious nor intuitive. They have lost touch with themselves and thus, lose their own sovereignty. Can humanity move forward without such sovereignty? I do not think so.
So, here is the encouragement:
Be curious about something you “think” you detest.
Listen with an open mind to a political rival, and ask questions.
When the voice tells you to send your friend an email, do it.
Pick up that call from a number you don’t know, when the drive tells you to.
Listen to the quite nudges of your mind and heart.
Smile at a stranger, hug your boss or your coworker if you need to, and learn to listen to the subtleties of human movement in the world.
The world opens wide, full of wonder, when we listen deeply.
A long time ago, I heard a Freemason tell another that they “should not be friends” with their Brothers. It was a strange comment to me, as I thought that when I joined Freemasonry, I would find like-minded people who I could spend time with, conversing and changing the course of the universe, all of us achieving amazing and lofty ambitions. These are the things you do with people you like. And don’t you like your friends?
Later on, once I moved into the higher degrees, another, more experienced Freemason said the same thing, adding, “it is a lonely path, being in these higher degrees.” While I might have doubted before, I did not doubt now. I have seen too many things go awry to question that wisdom. My quandary, though, was trying to figure out what the difference between Freemason and Friend is all about? Why can’t a Brother also be a Friend? Why shouldn’t a Brother be a Friend? How do I communicate that to others, who have stumbled into some awkward and emotionally disturbing situations? How do I avoid them, too?
Let me preface this with saying that this discovery, this understanding between friend and brother, has been a long journey. I have learned a lot about myself, as Freemasonry is wont to provide to a person on its path. I am the type of person who tries to have a pleasant demeanor and be welcoming. Call it being a Libra, a caretaker, eldest daughter, or whatever you will; my personality is to bring in as much hospitality as possible with my attitude, thoughts, and feelings so as to create a circle of warmth, trust, and authenticity. I feel it’s the only way to communicate well with people, and how I want people to communicate well with me. Being open gives me insight into who they are. Many people mistake this for friendship; I think in general, people from the United States mistake quite a bit for friendship, but that might be a topic for another time. Being nice does not equate to friendship. Being nice is, well, simply being nice. I have had this issue all my life and it’s something I understand about myself. While I attempt to be clear, I sometimes do not see the forest for the trees. I struggle to see how being nice may cause misunderstanding. Let’s call it knowledgeable naivete.
A friend is someone who you have created a bond with, someone with whom you know and have a mutual affection. Someone once said to me, you win friends. They are created through experiences of trust, sharing, and having someone with which is common. You might or might not provide some kind of support for a friend; it might be emotional, mental, or physical support.
Different friends have different levels of engagement and meaning. A friend might be someone with whom you share events throughout your life or someone with whom you only share coffee once in a while. There are no expectations in overall friendship; each relationship creates its own boundaries and ways of thinking and being together. In Europe, acquaintances are not friends. You may know someone for 20 years, but they are not your friend. They are someone you know. We have less distinction about that here in the United States. We rely a lot more on others who tell us what we should be. Friends are necessary for everyone; they provide us a window to the world and an ear to speak to when we need that confidant, that supporter, that person who knows us best.
A Brother is very different. While we choose our Brothers in Freemasonry, it’s a very democratic and discussion-heavy process. Brother, it should be clear, is a title. It may mean a fellow Freemason, but it is also a title of someone who is a Freemason. For someone to become a Brother, there is a lengthy and stringent process, where the requirements are spelled out based on the Masonic organization or body. For example, one has to be just, upright, and free, of mature age, sound mind, and strict morals. They don’t have to meet my morality; they have to demonstrate a morality that upholds the tenets of Freemasonry – for example tolerance and prudence. As a Freemason who makes a judgement about an applicant, I can say with authority that this isn’t a popularity contest: the applicant must meet the criteria and the majority of the Lodge members agree to the membership. While it’s nice to have people get along, it is certainly not a requirement unless something is seriously disharmonious. Some Masonic groups do not admit the other gender, or some do not admin non-Christians. Whatever the rules are about entrance, they are tightly controlled by the overarching organization.
In my opinion, the more diverse the group of Freemasons, the better the growth of the human and humanity. What better way to gain a better understanding of the self than to rub up against those people with whom we don’t particularly fit well? Think… rock tumbler. We like to think we have no rough edges but all rocks in a tumbler are pokey. If you catch on someone else, it’s not because your surface is super smooth. You have bumps, like we all do. That is how we get better. By working them out. We’ll talk more about this later.
Selecting who becomes a Brother is only one part of answering the question, what is the difference between Brother and Friend? The second comes from repeatedly working in Lodge together as Freemasons. Human beings are normally drawn to one another as they perceive common interests. In Freemasonry, many Brothers travel together or offer their homes for visits and boarding. In the outer world, the non-Masonic world, this indicates or implicates friendship. For someone who is not clear about their Masonic boundaries, this kind of interaction can be misconstrued. Being nice isn’t being a friend; being nice in Freemasonry is expected and hospitable. Conversely, as I noted above, agreeing with someone isn’t a requirement to be or remain a Freemason. We all don’t have the same thoughts, same views, nor would we want to. Debate and rhetoric are things which create better humans, and Freemasons value the well-informed, opinionated debate. If you can’t discuss topics of importance with your Brothers, then you may not have success as a Freemason. In other words, disagreement or debate isn’t cause for hate or strife. It’s a cause for growth.
There is a code of conduct that Freemasons have in interacting with one another that is fairly formal and is intact whether they are in a Lodge meeting or out in public or at a non-Masonic event. No Freemason would dream of striking another physically, calling names to them or their families, or treating them with anything but human decency. There is a respect for them as a human being but even more so, they have earned respect because they have the title Brother. There is also a respect for the hard work someone has put into their Masonic Order, whether it be from years of service, traveling to instruct or mentor, hours of meetings and committees, or other volunteer time. There is a respect of position, formally granted by the Lodge to that person who must spend their time coordinating, planning, instructing, and fostering further Masonic influence, as well as that Lodge’s officers who carry out the work. There’s respect for memorization, degree work, and one hopes, for the execution of the ritual. All of these require a sense of honor for fellow Brothers and a real dedication to support what they do, even if we don’t want to, can’t, or are not able to do it ourselves. We respect merit and ability. This respect is backed up by rules and regulations that demand respect, and a jurisprudence that enforces those rules.
I think this is where the waters become muddy. In the non-Freemasonic world, we bestow respect by our own credo. We win friends by living by our own ideals and sometimes we compromise those ideals for the benefit of having those around us who share our proclivities. We tend to choose our friends because they think like us, not because they think differently. We choose friends with our egos, generally. In a society that is increasingly polarizing, we need our armies around us to make us feel better. In a society that increasingly insular, we mistake the slightest hint of personal niceness as being hit on or being courted for, well, becoming a courtier. It can’t be stated enough that we don’t bring the outside world into Freemasonry and expect it to adapt. Likewise, we shouldn’t misconstrue the hospitality and fraternity of Freemasonry for friendship.
As you move through the path that is Freemasonry, your responsibilities, duties, and obligations become greater, wider reaching. Your duty grows, and your mind must be set to think of not only your own Lodge but your District, your Grand District, and perhaps your entire Order; it may even grow so far as to be responsible for the growth of Freemasonry itself. While a true, authentic friend would never ask you to compromise your avocation for them specifically, it places everyone in a precarious balance if you mix responsibility, duty, and obligation with going out for a few beers on a Saturday night with a single Brother. One has to be very careful where one boundary ends and another begins. How one comports themselves is in direct relation to how they have obligated themselves to a position within Freemasonry.
The largest and most difficult challenge is being “friends” with people early in your Masonic career and then weighing that with greater obligations as you grow. As we change, sometimes our friends do not. Maybe we don’t go out for beers any longer but stay home and enjoy a good study group online. There may be a bitterness about placing Freemasonry above friendship. There might be sadness because you spend time with a Lodge instead of a single person. I know of one person who became the head of their local Lodge. When that happened, people flocked to her to place them in positions of seeming importance in the Lodge, offices they desired. She succumbed to putting them in these positions and the Lodge suffered because of it because they weren’t equipped to do the jobs they desired; she thought of their desires and not the needs of the group. Friendship above Freemasonry. She learned a valuable lesson that first year.
In some cases, maybe you never were friends and simply Brothers, but that is where the niceties and hospitality of Freemasonry confuse with the outside world. When you first enter into Freemasonry, maybe you are looking for friends or even family. You might be looking for those like-minded people and hope for friendship. Going and getting coffee and talking about esoteric subjects may be something you do with friends or with Brothers; it is the building of the relationship, and context, that makes the difference. It is not impossible to be a friend with a Brother – not by a long shot. Yet, what I see work is when Freemasonry is the basis of the relationship and that takes precedence. I can think of many instances where the reverse does not work.
In Co-Masonry, there is the added, extra challenge of mothers, fathers, sons, daughters, and other family members becoming Freemasons, sometimes in the same Lodge. This seems to take the modern familial relationship and make it even better. You have the common purpose of becoming better people, together, with a deeper grasp on your relationship. Perhaps it is because that “friendship” relationship never existed between siblings or parents – after all, it’s family. It was family first, even if the adults are friends, too. Freemasonry, in its familial format, supports those ideas and relationships deeply and helps them, in my opinion, become richer. I have seen whole families join Freemasonry and it creates a very strong, lifelong bond.
I have seen more than a few people who have given their entire adult lives to helping Freemasonry grow, and it is not an easy path. They are on the phone from 6:00 to 18:00, backed up in emails and meetings, planning and executing all the time. If they are lucky, they are able to carve out time for family and some close friends, some travel, and laughter. They have raised families who were nearly all Freemasons and have maybe raised some who were bitter about Freemasonry’s influence. Some have worked for decades to improve the lives of all Freemasons, with no thought to their own service or sleep. It is all a choice, and that sacrifice can be as hard as those that give up their individual lives to raise a family or a flock of parishoners. For these dedicated few, they have very few friends but many, many Brothers. For them, that is satisfying and healthy, and it helps them create the True, the Good, and the Beautiful in the world.
I recently attended a Masonic Philosophical Society discussion about compassion – what was it, what is it, and how did it get from there to here. In the course of the discussion, many people discussed kindness and manners but little discussion about compassion took place.
The word comes from the roots of ‘with’ and ‘passion.’ The modern, Webster’s version of the word means, “sympathetic pity and concern for the sufferings or misfortunes of others.” As language evolves, and many of the things that philosophers study are dusty with age and wear, it was important to see where the word began. From its Latin beginnings through Old French, the word actually meant “suffer with.” From the 14th Century C.E. backward, the word is associated with suffering. To look at meanings, suffering and sympathy/concern are two wholly different experiences. What is interesting is the the word “suffer” also comes from the Old French, in about the same time period as compassion, and the word originally meant “the be under the burden of something, to ensure, to hold up.” The word sympathy shows up much later in vocabulary, around 1570, and is of two Greek roots – “together” (sym) and feeling (pathos).
In his book, “Sympathy: A History,” author Eric Schliesser puts the confusion between sympathy and compassion to rest. He breaks down, right in the introduction, the differences between sympathy, empathy, and compassion. Sympathy and empathy, which are often confused for one another, are different breeds. Empathy, a word from the 12th century C.E., was created, the author states, to describe the German concept of Einfuhlung, or the state of entering into someone else’s feelings. That is, in empathy, the person is actually “in” the emotions of others, whereas with sympathy, the person experiencing it is recreating what their imagination can create, from the building blocks of society, family, and learned experience. The person in sympathy is not actually feeling the same emotions as the person conveying the experience.
So, the question bears asking: are compassion and empathy related? How can one suffer without actually feeling the suffering?
The Chopra Center has an interesting distinction for the word compassion. They state:
“When you’re compassionate, you’re not running away from suffering, you’re not feeling overwhelmed by suffering, and you’re not pretending the suffering doesn’t exist. When you are practicing compassion, you can stay present with suffering.”
In other words, you need to have both empathy and sympathy to be able to motivate yourself to compassion. Compassion is also action; it is the desire to relieve the suffering of the other person with real and meaningful work.
The interesting difference between kindness and compassion is in the suffering. It is kind to hold the door open for people. It is compassionate to bring someone into your home and away from the cold. Kindness involves a gentle mindset and may be necessary for compassion; however, compassion demands more. It demands action that is substantial enough to relieve true suffering, a true burden. It’s not taking the burden off someone’s shoulders, or living the pain with the person. That achieves nothing. It is not only lifting the burden with someone but working on ways to bring the cause of the suffering to an end. The compassionate person has distance from the emotional weight and can therefore see more clearly what may be accomplished. In conjunction with the other, that clear-headed person can provide a guide through the suffering.
Compassion requires a higher thought, a higher attention to the greater good. It also seems to require an integrated person – someone who can truly see the person in all their different forms and deliver what is required. Compassion isn’t kindness.
Kindness is a quality of being gentle and generous. Empathy is the ability to actually feel the suffering of another, while sympathy is the ability to imagine that suffering. Compassion takes all of those facets and creates an action plan. We might equate kindness with the physical, empathy with the emotional, sympathy with the mental, and compassion with the spirit, if we were breaking this down in the sense of human experience. The highest emotion, in this human drama, then, is compassion. It requires the most energy, delivering the most gain. In other words, sometimes the kindest, and toughest act of compassion may appear to be harsh of difficult for the person to achieve. Saying “no” to the alcoholic is compassionate, as is saying “no” to the person who always wants the answer. Telling the intelligent person that their poor work is the result of laziness is kindness, empathy, and sympathy rolled up into a greater purpose – it is compassion. Enablement is not compassion: it is destruction.
Freemasonry teaches you how to act but not how to think or feel. Freemasons are regularly taught to be kind and compassionate, yet subdue strong emotions in favor of thoughtful discourse.
Freemasonry also teaches you to act instead of standing on the sidelines and watching and simply thinking about a thing. Freemasonry provides opportunities for its adherents to be able to speak openly and view themselves authentically. Everyone requires a second set of eyes and experiences to become better, and it is in the bonds of fraternal love that compassion can be delivered. It requires different thought than the general society. It expects the Mason to not only learn to be compassionate but also to be able to receive that compassion. It becomes a true bond of fraternity, when honesty is the cement that not only binds us but supports us.
Are Freemasons perfect? Not by a long shot. It is in the compassion found in fraternal bonds that Masons can become better human beings and thereby better members and examples in the larger society.
Freemasonry is built on the idea of obligating yourself to perform certain tasks, with a specific set of goals in mind. The word “obligation” comes from the roots of Middle English, from the verb “oblige,” which means to formally legally or morally bind someone to a promise. North Americans are used to hearing the phrase “much obliged,” in a sort of archaic sense, which means “to be indebted or grateful.” This is a derivation of the word; the more archaic form, from where the word “obligation” comes from is “to bind (someone) by an oath, promise, or contract.” The current 21st century definition is “an act or course of action to which a person is morally or legally bound; a duty or commitment.”
The most common obligation people run into is that of marriage. Divorce rates in the United States are down, possibly because marriage rates are also down. A shift? What about other obligations we make during our lives, especially the ones to ourselves? Upwards of 25% of current high school Freshmen will never complete high school. College drop out rates are the highest they have ever been, even with the highest enrollments ever. Even fraternal and social groups suffer from those who start and, for whatever reason, drop out.
To be fair, there are many reasons for giving up the path; financial, health, and family issues may cause problems for the student or spouse. Yet, we find little effort being made to surmount those challenges; we see the heroes as ones who complete school against all odds – but those odds are sometimes no greater than odds we all face. Everyone has challenges in their life. Completing or dedicating yourself to an endeavor takes will and strength, a desire to go against the easy life and really work hard to achieve your own success, whatever that might be. In an age of “Alexa” and “Siri,” doing things for yourself is seen as too much effort.
People who choose an esoteric path have put themselves on an extremely hard working journey. It’s not easy. As Buddha said, “life is suffering.” Enlightenment is not found in simple meditation. Physical, emotional, mental, and spiritual work are all necessary. Freemasonry, an esoteric and mystery path built on the foundations of “operative masonry,” is perhaps the epitome of working esoterically and externally.
An excellent article on the “Obligations of a Freemason” can be found on Pietre-Stones. In this article, the author expounds on the obligations of the individual as well as the collective. As Freemasonry is an “individual path worked in a group/collective,” it’s very right that we also look at not only what our obligations to ourselves but also to the group. In fact, from the very onset, in our application, we are promising certain actions that are considered obligatory.
Why all this emphasis on obligation, promises, and commitment? Is there some deeply esoteric meaning in obligating yourself to someone or something? Perhaps.
“In the beginning was the Word, and the Word was with God, and the Word was God.” ~ (John 1:1)
Much has been said about the divine logos, or, according to the Greeks, “The One Great Reason.” It’s representative of the unseen force of the universe that links us all together, whether we call it God, Love, the Divine, the Force, or whatever. Our ideas about “the Word,” and I suspect John’s as well, came from the Greek philosophers – Heraclitus, Plato, and Epictetus. Where Plato defined logos as an archetype, an idea representation of the divine in an independent-of-physical world, the Stoics refined the idea of logos to impart to it an active principle, and one which incorporated “the Reason” for all being into the function of “The Word.” It’s clear that The writer of the Gospel of John, as well as Buddhists, Jews, Taoists and others have also integrated this idea of the logos into the active Divine in the function of speaking the Word.
The divine Logos is the divine purpose, plan, or word that is the ultimate reason for the cosmos, which orders the universe and gives it meaning. That is, the sound or word has meaning, weight, in creation. As noted above, the Stoics defined logos as the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos. That is, we humans, through our actions andwords have generative power. The act of committing ourselves, or creating a binding agreement to complete work has power over us, either consciously or subconsciously. It also has the power to affect other individuals and other groups. This is a ripple effect; what we achieve has a lasting effect on the world around us, and flows out from us in a physical and metaphysical wave.
Thus, in giving our “word” or “bond,” we are creating. We create not only the superficial matter – such as our place in a Lodge or our status as spouse in a marriage, but we are creating an unseen, immaterial ripple that will create an effect throughout time. We create – it’s what humans do – and through our words, we create more than just simple relationships. Each word is a spoken manifestation of divinity.
Thus, promises, obligations, and commitments have weight – perhaps even more weight than we realize – when it comes to our overall spiritual life. It is important that we chose and use them carefully.
It’s funny that some individuals see their obligations as infringements on their time, or resources, or futures; funny because most, if not all commitments, promises, and obligations are solely made as the choice of the individual. We think the promise we make to ourselves and others is somewhat disposable, minimal, with little effect on others and perhaps not even ourselves. Divorce and breakups, broken familial relationships and school dropouts – these are the failures of not understanding ourselves and our words. Failure is always an option and do-overs are necessary – but in order to achieve relief from the suffering, we have to be willing to be honest with ourselves. Pain is inevitable, and suffering doesn’t arise from pain but from our resistance to it – from our resistance to honesty and careful thought; it comes from our resistance to speak “the Word.”
I’ll leave you with a quote from a children’s fantasy book, one which understands and captures the essence of “the Word” in a very real sense – The Wizard of Earthsea.
“It is no secret. All power is one in source and end, I think. Years and distances, stars and candles, water and wind and wizardry, the craft in a man’s hand and the wisdom in a tree’s root: they all arise together. My name, and yours, and the true name of the sun, or a spring of water, or an unborn child, all are syllables of the great word that is very slowly spoken by the shining of the stars. There is no other power. No other name.”
― Ursula K. Le Guin, A Wizard of Earthsea