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[Sri
Brahadeeswara Lodge (No.150) Grand Lodge of India celebrated its Golden Jubilee,
a few months ago. As part of the Jubilee, an International Essay Competition
was conducted. The topic was deliberately chosen as
“Spirituality in Masonic Teachings”, since some incorrect assertion was made
that there is nothing Spiritual in Freemasonry at one of the Grand Lodge
Meetings, which assertion is contrary to our tenets and the views of very
erudite, well learned Masonic Scholars, the world over. A panel of three eminent
Masonic Scholars valued the essays and selected three essays for the award of
the first three prizes. We are uploading them seriatim. The essay, which won the
first prize is posted hereunder. Please continue…]
The Spirituality in
Masonic Teachings
W.Bro.Capt.Avadesh Prasad
It is a misnomer to speak of the
spiritual side of Masonry. If there be another side it is foreign to our Order,
and I know it not. Spirituality is the life of Masonry. Blest is he who is
privileged to partake of it, and to help rebuild the Temple of King Solomon.[Bro.J.H.Morrow
(The Builder, November 1915)]
Traditionally,
spirituality in most of the ancient religions is regarded as an integral aspect
of the religious experience. But Freemasonry is not a religion. Being universal
in its essential nature, reaching multifarious social considerations, it has
adopted a somewhat secular stance giving rise to a yet broader view of
spirituality.
‘Freemasonry is something which is much wider than the
school of moral instructions as becomes manifest as we study the second and the
third degree which to a large extent consists of mystical teachings of more
complex and spiritual nature than that usually designated by the term, ‘moral
instructions’’, as Wor. Bro. J.S.M. Ward rightly observed.
The term ‘spirituality’ is frequently misconstrued as
religion, since the terms spirituality and religion both appear to
address themselves to the search of Truth, the Absolute or God. In spite of this
apparent overlap in their respective meanings there are also characteristic
differences in their usage. Religion implies a particular faith tradition that
identifies and thereby includes acceptance of a metaphysical or supernatural
reality, whereas spirituality is not necessarily bound to any particular
religious tradition alone.
Religion,
Faith and Spirituality
Certainly
no Freemason can afford to feign indifference to religion. The basic tenet of
Freemasonry particularly demands that a Freemason must trust in God. J.S.M.Ward,
an eminent Freemason, and at once a mystic and a psychic, succinctly observed,
“I consider Freemasonry is a sufficiently organized school of mysticism entitled
to be called a religion.” While religion might appear to be a very personal
commitment of an individual, spirituality is a path rooted in intellectual,
academic or rational concepts involving ones individual psyche, his very heart
to be acceptable. This fact draws a fine divide between spirituality and
religion; a fact that has always confused many a lay observer. It is universally
accepted that Freemasonry is not a religion, even as it is rife with frequent
nuances reminiscent of the latter. “Masonry is not a religion. He who makes of
it a religious belief, falsifies and denaturalizes it”, writes Albert Pike.
The word ‘religion’ as averred by serious thinkers like Ward
and Pike above does not harbour connotations as implied by its customary usage.
There are hoards of definitions which attempt to explain or assign meaning to
this word. Not all are adequate, or even satisfactory. The reason is that the
proffered meanings are consistently subjective; too literal, at best.
It is generally accepted by most scholars that religion
consists of three essentials, viz. ‘Ideals’ or the values upheld; ‘Cult’ which
defines set practices, rituals and ceremonies; and finally both these factors
are dominated by ‘Theology’, or a set of doctrines of beliefs incorporating the
views on man, the universe, and hereafter etc. This last factor is in the form
of a holy-book, or scripture. This concept, which is a complex structure of
practices, taboos and beliefs is customarily evolved and authorized through ‘giving
and receiving revelation from God’, thus manifesting as an inviolate
dictate.
This also explains why one could commit oneself to a
particular denomination of religion or faith of his choosing and yet accept and
believe that the “same God” could have made similar revelation to
some other people, perhaps under different identity, infringed by intervening
time and space. Thus there could be nothing defective with the other people
seeking relationship with their God on their own terms. Freemasonry with its
attendant enlightenment and mystical symbolism supports this view admirably.
This fact is often misconstrued by praetorian critics of Freemasonry, who are
quick to label the Order as religion, or worse, as anti-religion.
Generically, one might say that ‘religion’ per se is a
kind of binding upon those who commit themselves to follow its tenets. That
includes a complex system of customs, words, incantations, acts, and beliefs,
et al. Ones faith, thus is not a single idea; it is a collection of many
ideas and practices.
Faith, on the other hand, also amounts to belief in a
Supernatural entity, call it god or whatever. It is an unquestioned trust or
belief without rational examination and beyond proof. It does not lend itself to
reason, and it defies support of any discernable evidence. This makes faith akin
to religion.
A shrewd Mason, who is enlightened, well
knows that in Freemasonry there rests a comprehensive allegory of birth, moral
awakening, life, pursuit of knowledge, experience, through to ultimate wisdom
and the knowledge of ourselves, right up to the importance of the death of our
worn old self to attain re-birth and perfection. Such ethos, like in all ancient
religions, highlights human values and ideals bearing on one’s moral conduct;
which in turn, supports positive qualities or virtues like compassion,
charity, contentment, patience, forgiveness, tolerance and love; while shunning
the egocentricity, selfishness and materialist view of
the world. There the seeming similarity between religion and Masonry ends.
It must be noted that religion, inter alia, addresses
the matters pertaining to ‘here after’— man’s relationship with God; while our
Gentle Order, on the other hand, focuses itself upon ‘here and now’, with our
overall conduct in our lives, even though invoking the assistance of the Supreme
Being in ‘all our lawful undertakings’. Religion helps us to resolve the
metaphysical issues whenever we contemplate: ‘Where the universe came from; why
we are here; or, what happens when we die’ etc. Freemasonry aims at making our
lives rich and compassionate since the spiritual practices advocated therein can
be experienced as beneficial, or even necessary for human fulfillment without
any Supernatural interpretation or explanation. Freemasonry teaches just that.
As Dr. Oliver put it, ‘It is a mode of approach to God and its end is to bring
us to the Absolute by means of a pure tradition. Thereby, relating Masonry to
spiritualism’.
Masonic Spirituality
Spirituality,
may thus be construed a matter of nurturing thoughts, emotions, words and
actions that are in harmony with a belief that everything in the universe is
mutually dependent; this stance has much in common with some versions of
Buddhist spirituality as well. This Masonic ethos is admirably summed up in the
three Grand Principles on which our Gentle Order is founded viz., ‘Brotherly
Love, Relief and Truth’.
This seed of spiritual teachings is sowed in the heart of
every Mason no sooner does he enter the portals of the Temple. Masonic Rituals
unceasingly attempt to convey that very ethos of spirituality and awareness to
the incumbent albeit subtly ‘veiled in allegory’. But, is he inclined to engage
in the dialogue on this abstruse question of life? Only when he would move away
from the magma of materialistic superficiality would he relish the spiritual
substance of Masonry. To do so is entirely up to the individual. He has already
been told in unambiguous terms that, ‘Freemasonry is free, and requires a
perfect freedom of inclination in every Mason’.
Prayers, lectures, charges during degree Rituals, all
emphasize the subtle message of spirituality, inviting him to grasp the
underlying meaning. Only if he was able to comprehend the gist of these
teachings would he be aware of the spark of spirituality. Trust me, this can
only be achieved when our Ritual working is executed in a manner that ‘a spark
of spirituality’ fires his imagination.
Having considered the scope of spirituality in the foregoing
text it may be added further that spirituality also encompasses spiritual
development, or a consciousness of the higher self which embraces universal
values that transcend ethical and religious restrictions, since unlike religion
or religiousness Masonic spirituality is neither doctrinal nor dogmatic. Masonic
spirituality encourages one to be deliberately considerate of other’s needs,
benevolent in actions and generous at heart. These sentiments, even though
inspired spontaneously, should consciously originate
from one’s inner moral orientation. Spirituality, unlike religion is not
a personal experience limited to and isolated within the individual’s
circumstances; it is not disassociated from the responsibilities of day to day
living. On the contrary, spirituality imparts an intense sensitivity thereby
making it possible to experience the ‘here and now’, the very moment, in the
strongest terms.
Genesis of Masonic Spirituality
Albert
Pike, in his remarkable work, ‘Morals and Dogma’, has aptly observed that
“Freemasonry is the subjugation of the Human that is in Man by the Devine; the
conquest of the Appetites and Passions by the Moral Sense and the Reason; a
continued effort, struggle and warfare of the Spiritual against the Material and
the Sensual.”
Doubtlessly, and whichever way one might
discern, society and civilization, in a like manner are an artificial order.
These are in much opposition of the basic natural human instinct. This creates a
need for an affected restrain of vigilance and diligence in form of law and
order; and when applied to the society at large, it takes the shape of self
discipline among individuals. Should that be not so, the absence of discipline
will only result in chaos, rendering people to behave like a feral animal in the
wild.
A primitive society devoid of order and
discipline would be subject to an unending strife for survival against each
other. The civilized man, on the contrary, would enjoin his best energies to
those of his fellow creatures in an endeavour to limit, or even eliminate such
vain struggles. The Freemasonry avers to negate such impulses. It affords to
further mutuality among its members, while, at the same time, seeking to balance
individual needs. That, yet again, is what is implied by the words ‘Brotherly
Love and Relief and Truth’.
Freemasons strive to create the desired
order by controlling the archaic urges and come to terms with other
individuals and societies around wherewith their interests would conflict. How?
That is evident from how one enters the Masonic domain.
The overall impact of
how a new candidate is inducted, helpless and in dark, must make him pretty
unsure of himself and of his surroundings. So much so that he might no longer,
albeit unconsciously, trust the material world around him, not even the
evidence gleaned off his senses.
If the candidate was properly prepared,
not just physically but in mind as well, he ought to, by now, feel humbled,
submissive, and blind to more than just material light; and for how long that
will go on, he does not even know! He is launched on a journey in darkness
feeling grossly insecure. Even as his mind is diverted away from the usual
sensuality of the world he is now compelled to focus his thoughts into his own
being, his own consciousness, to an awareness of his own. Having shed his
materialist outer garment the candidate, as we know,
has already conceded to be deprived, symbolically, of worldly riches. His
clothing is half-undone, a metaphor much more striking against the elaborate
dress and regalia of the Brethren present around. He has a noose placed around
his neck, a powerful image of submission. And, most importantly, he has agreed
to be deprived of light, to be led around in darkness by his guide.
Soon he would certainly feel threatened
by a sharp object. His future in this new way of life is far from secure. He
might be apprehensive, but he can neither be impetuous, or he will be stabbed;
nor can he hold back, or he will strangle himself, and by this means he is
taught to be resolute, to be cautious and perseverance. Do remember that these
risks are so devised that to avoid the risk of one is to increase the risk of
the other. On entering the
Temple, if the initiate paid adequate attention and attempted to grasp the words
of the ritual, he would be in for a big surprise. While he has just humbly
solicited to be admitted to mysteries and privileges of Freemasonry he
now hopes to obtain these privileges by the help of God Himself, and no less!
Soon, thereafter, he learns that blessings of God are being invoked on the
foregoing convention to enable the candidate to unfold the ‘beauties of true
godliness’, in other words recognizing the divinity resident in his own person.
The candidate on his part, yet again, affirms that God it is on
whom he relies in cases of difficulty and danger. Need it be spelt that the
initiate is being nudged towards spiritual ferment of Masonry at every step?
From Materialism to True Godliness
Not
for the first time perhaps, the light of this divine knowledge responds in him
that intimate inclination of his pure heart, which is now symbolically
unfettered from the distractions of material world. He, yet again, accepts God
as the Supreme Being who protects and preserves him through travails and
challenges of his otherwise a mundane material life. The candidate does not, of
course, realize all that as yet. It is just the beginning of conscious
acknowledgement of that lucid knowledge of God as the supreme good, which he
would seek to imitate in his own life as he makes further progress in our Gentle
Order and embellish his new identity as a Freemason. As a Mason he would, in due
time, acknowledge and emulate his role model who is God through that cogent
knowledge which leads Masons to unfold the ‘beauties of true godliness’ of life;
thereby bringing out a pure love for God and all His works,
and most of all, His most perfect Creation – ‘man’.
Living in the materialist world we are
fairly well attuned to its propensity; any perception of inducing a change in
the existing stipulation would thus appear out of the ordinary, until and unless
we pass through what could be termed the ‘reality barrier’, and construe the
symbols for what they actually convey, rather than interpreting
those symbols at face value. Freemasons enjoy that faculty through the use of
symbols and allegory in order to free themselves from the bondage of compelling
materialism. By comprehending the Masonic spirituality conveyed so very deftly
through symbols and allegory they are able to adopt the ‘otherness’ in
themselves without which a complete knowledge of ‘their selves’ would not be
possible. Freemasonry is a search for that enlightenment. It is an incessant
quest for knowledge, for those things which are lost, unknown to or hidden from
uninitiated -- knowledge of oneself – and that is the real secret of Masonry.
In each subsequent degree, one advances through this state of seeming
insecurity, curiously expanding his consciousness to embrace a new level in the
Temple of his psyche. Initiation therefore does not actually occur during the
ceremony, but as a consequence of it – the ceremony simply plants a seed while
the actual raising of his level of consciousness follows in due time. When that
is achieved, when the initiate’s heart is opened to the ethos of Masonic
precepts, then he truly becomes an Entered Apprentice ready to proceed towards
enlightenment by knowing himself, and his journey to unveil spirituality in
Masonry begins. That is what the enlightenment, or journey of
self-discovery entails. If he chooses to continue on this path he shall
appreciate his relationship with both -- the Creator and the creation – the real
meaning of life.
Towards Enlightenment
A
Freemason is very much akin to a pilgrim who steps out with a determined
deliberation, one foot firmly in front of the other, to fall in cadence of his
heart, seeking to be in rhythm of the Creation; in search of the higher Truth.
He is motivated by a determined deliberation since he came to join Freemasonry
of his own freewill and accord. He then takes ‘regular steps’ in Masonry even
though he first prepared to be made a Freemason in his heart. The Masonic degree
only earns him a rank and dignity which is compulsorily obtained from a person
(or persons) having power derived from the authority of the supreme government,
the Grand Lodge of India in our case. “Step-by-step men must advance towards
Perfection and each Masonic Degree is meant to be one of these steps”, observed
Albert Pike. On completion of Three Degrees a Mason is ‘able’ to launch
on a further journey of self-discovery.
His initiation in
Freemasonry is intended to bridge the gap between largely material paradigms of
life to one that is based essentially on spiritual dimension. No wonder, the
First Degree is often equated to ‘birth’ of the incumbent. Thereafter an
initiate is ‘able to launch on a journey’ of self discovery. We say able to
launch on purpose, as against the use of any other word which might imply a
requirement, or a foregone inference; since this journey of self-discovery
remains absolutely voluntary, a personal choice of the concerned. This
highlights yet another eminence of our
Gentle Order, “Freemasonry is free, and requires a perfect freedom of
inclination” in every Mason . . . It is for individual Mason, as has already
been said earlier, to decide what he makes out of the Masonic ethics and its
teachings, even his own life!
In due time, once restored to the
blessing of material light the candidate has his first glimpse of Great Light
which will ultimately enlighten him and shall eventually enable him to look up
to that ‘Bright Morning Star, whose rising brings peace and Salvation to the
faithful and obedient of the human race’. Thereby he would also be inspired to
seek, find and admire God in all His works; but most of all in His masterpiece
of creation -- “man”. As described in one of the Charges, God has built
man as His temple, as the most perfect and most beautiful work of his Divine
architecture, which sin and lust should not ever desecrate.
The first Great Light renders the Mason's eye susceptible to the rays of the
Second Great Light in front of him, which is in form of the Square, ‘that
is to regulate our actions’; while the Compass, the third one, is to keep him
‘in due bounds with all mankind’. The aspiration of every Freemason after
all is that “we may perfectly love God, and worthily magnify His Holy Name”.
Newtonian Deism and Evolution of Masonic
Spirituality
Freemasonry
in the seventeenth century, initially, emerged as a fraternal order of
scientists and philosophers. The years
1685 to
1715
made for the time when the age of Enlightenment ‘completed its conquest of
Europe’. This era of ‘reason’ allowed the creative genius of luminaries and
intellectual giants like Voltaire, Isaac Newton, and many other contemporaries
to flourish. This period inculcated a new outlook – a mystical order which was
amalgam of alchemy and science. There existed a confluence of socio-religious
ideas; of historical, sociological, and religious influences that sparked the
spiritual ferment and transformation of that time.
During that period
the progress in the field of science, notably in astronomy and mathematics, and
the works of Sir Isaac Newton (1642
– 1727)
persuaded many people towards the power of reason, and of the necessity to
examine all things by reason. Reason became inductive, rather than deductive.
Some serious thinkers like Prof. Christian Wolff (1679-1754)
of Halle attempted to rationalize and approach
even theology
as if it were an adjunct to mathematics, while seeking a truth that would be
incontrovertible for all reasonable men.
It was however
Newton who conceived and promoted Freemasonry as a mystical order, which is more
speculative and crafted on the basis of symbolism which had little to do with
Operative Masonry. In the seventeenth and eighteenth centuries ideas concerning
God, reason, nature and man were synthesized into a world view due to propensity
for European intellectual movement. That, in turn gained wide assent which
instigated revolutionary developments in art, philosophy and politics. Central
to the age of Enlightenment though were the use and celebration of ‘reason’, the
power by which man could understand the universe and improve his own condition.
The goals of the
rational man emerged to be Knowledge, Freedom, and Happiness. Newton was a
dominant actor in introducing this new concept of Masonry. Freemasonry even as
the vehicle for promoting spiritual and intellectual egalitarianism appeared to
be something of a confluence of science and spirituality – bridging mundane and
sublime. This allowed Newton and other like-minded associates to free themselves
of the Church’s monopoly on the intellectual milieu of the time. This challenge
to the then existing predominance of the church naturally was repugnant to the
church, giving rise to many controversies.
This new concept of
Freemasonry created an ideological blueprint that sought to move England and
Europe beyond the civil wars generated by its religious conflicts towards a
secular society with scientific progress as its foundation and its standard.
Yet, in contrast to the umpteen interpretations of church doctrines that fuelled
the conflicts ravaging England, this new society of Accepted Freemasons, with
its erudite membership, provided an intellectual haven and creative crucible for
scientific and political progress: Launching an avant-garde progressive movement
to the erstwhile spiritual ferment.
Invocation of the Supreme Being
At the
beginning of the eighteenth century Masonic Lodges were composed of ‘Operative’
as well as “Speculative’ Masons, notwithstanding the fact that by that time the
greater number were Speculative Freemasons – yet the Operative element was not
entirely absent. In 1719
John Theophilus Desaguliers (1683
– 1744), a
contemporary of Sir Isaac Newton was elected the third Grand Master in London.
Sadly, Freemasonry in those early formative years appeared set to fail. It is to
his credit that he successfully resuscitated Masonry back to life.
To appreciate the
sequel of the thought process which finally led to the present day concept of
Masonic spirituality one needs to go back into history and examine the
contemporary scenario existent at that time. The Thirty Year War (1618
– 1648) in
Europe had resulted in widespread and profound distress across the Central
Europe. The whole economy had been reduced to barter, schools were closed,
churches burned, the sick and needy were forgotten. The world scene around that
time was openly venal and immoral. Disenchanted people attacked religion in self
defence, and all the more easily because religion seemed but an ancient dogma in
those days of strife and misery.
Then, there emerged
a new idea in moral conduct, one appealing to the intelligence instead of
offering creed. It made men to think as it was based upon analysis and reality
where contemplation of nature produced certain logical facts. The idea centred
on the new Order called Freemasonry. This was enjoined by a sudden
intensification of desire for spiritual renewal; which was further stoked by the
thinkers of the Age of Enlightenment: the likes of Newton and Voltaire. John
Theophilus Desaguliers, the third Grand Master, took full charge and revived the
tottering Freemasonry. He put in order most of the Masonic rituals, re-organized
the set up of Masonic administration, and also in the process endowed Masonry
with his empirical philosophy introducing a fresh spiritual slant, by assigning
to it a touch of ‘Newtonian Christianity’ or Deism; a belief in the concept of
Newton’s God. Now for the first time ever the Supreme Being had a different
appellation -- “The Great Artificer and Creator of the Universe”. Later on
eminent Masonic thinkers and writers, like W.L.Wilmshurst and J.S.M. Ward, would
re-affirm this viewpoint, and declare Masonry as having a mystical
interpretation where the object is the quest for union with the Devine.
God and Freemasonry
Conceding to
the foregoing viewpoint, and accepting that Freemasonry addresses itself to
moral and spiritual advancement of its members by emulation of the Creator
Himself, one might well ask as to what then compels Masons to shroud His
eminence in allegories; or, hiding its high principles by resorting to symbols?
The truth is that even the concept of God, or Supreme Being, or the Most High,
whether in or outside of theological precepts is essentially based on symbolism.
Symbolically, the
essence of the Supreme Being lies in His Ineffable Name. This should not
surprise us since most of the ancient religions share this tradition. Most
emphatically it might be added that traditionally His several appellations were
not seen as just an address, or identity of His persona. His name was seen to
manifest and encompass the Supreme Being’s inner self, His powers, actually in
essence, His very soul. The reason why God, the Supreme Being, is addressed
differently in various degrees is to emphasize the particular characteristic
which is most relevant to that degree. Furthermore, trusting that God is but an
Ineffable Name, who might be addressed in several diverse manners by different
people in different places, it is easy to understand what makes Freemasonry
universal. It highlights the Fatherhood of God, hence the Brotherhood of
mankind.
Should one closely
examine the Masonic ethics, he will certainly realize that everything in
Freemasonry points to a kind of meditation in which one contemplates Devine and
regards everything as His blessing. Everyday challenges, mundane cares of
subsistence, struggles and pains, cares and concerns tend to pale out; for
Masonry seems more spiritual than religion since it is not bound by fetters of
any specific religious creed or dogma. It inherently reaches out to others and
shuns self centred motivations. As has been said earlier
spirituality is not necessarily bound to any particular
religious tradition. This emancipation, however, does not come easily.
The great challenge faced by every Mason is how he may
develop himself into a prime example of man, an epitome of perfection, by
emulating the Most Perfect – God. How he may strive to be perfect in body and
mind, in reason and spirit, in passion and determination, and become like the
role model he has chosen for himself. He must explore not only how he ought to
be, but also know how he is and how it can yet be: and, this is possible only
when he first knows himself. He is to first identify the human being in his own
person, then in others, in all classes, societies, nations -- in joy and sorrow,
in the youth as in the mature elders.
This unique sagacity of spirituality is precisely what
Freemasonry affords to imbibe in its members. That explains as to why throughout
the history of Freemasonry men of substance, those at the cutting edge of the
society anywhere and everywhere have been attracted towards it, and chosen to
join and be a part of this Gentle Order. It is the sense of spirituality which
inspires every Mason; and urges him to endeavour to be true to himself,
be a man of inner riches, who is at the same time a man of action and as such a
strong influence for good in society and among all humankind. To achieve such an
eminent goal, it naturally follows that first of all we know ourselves.
Materialism and Masonic Spirituality
Knowing
ourselves here is not about admiring our physical traits. It is not about our
corporeal body and how it functions, even as that might be a useful knowledge in
some circumstances. Here we are concerned with the non-material, non-physical
side of ourselves. We thereby admit the existence of our ‘other’
self, as opposed to what is obvious, or what we wish others to believe in; thus
in all truthfulness we are recognizing our non-material existence, affording to
understand our heart, our mind, our character, our psyche, and our very soul, or
to put it briefly, our spirituality: For that reflects our true self, our actual
spiritual format – our real self.
One of the principal attitudes demanded
of every Freemason, right from the day one, is fidelity to secrets. In this era
of Personal Computers, world-wide-web and Google concept of Masonic secrecy as
demanded of the Order is virtually redundant. One certainly does not mean to
limit such a serious commitment of secrecy just to the signs, tokens and words.
That would be rather puerile. These have been so extensively thrashed out and
exposed on the ‘web’ that they are no longer worth hiding from the profane
world. In the context of Freemasonry we actually dwell upon some different type
of secrets. ‘Freemasonry, viewed as it should be, is not a physical organisation
but rather an activity in pursuit of Divinity, of greater light. Our secrets
are those things we hold dear, secrets of our own creation and creativity, which
we are therefore reluctant to expose, much as a novelist or an artist is
reluctant to show his work to others until it is finished’, observed Wor. Bro.
Julian Rees. Every aspect of Freemasonry, be it obligation, allegory, Charge or
a lecture conveys a subtle message. Message, which invariably carries with it a
spiritual content so that a Mason might convince the world that merit has been
his title to Masonic privileges. That he learns all this spiritual contents
through allegories and not through some kind of sermon makes Freemasonry more
amenable to intellectual challenge.
Allegorical Teachings and Spirituality
Freemasonry
is essentially an educational guide for showing how to live one’s life with
dignity and respect. It is somewhat like an apprenticeship for learning what
spiritual emancipation is; it takes into account the dimensions of one’s
personality on emotional plane passing through Fraternity; on intellectual
grounds through the exercise of Compassion; and on the spiritual plane through
respect for Traditions, by frequent references to the Superior Being. It,
therefore, prefers to welcome those who would dare to take upon themselves to
meet the challenges to affect their own improvement; and reach out to
find essential material inside the fraternal alliance where they may share
efforts and their queries with their compatriots. We use the word ‘improvement’
rather than ‘perfection’ here on purpose, since the former deals with a way
of life rather than the final goal.
What unites Freemasons is their collective faith in one’s ‘perfectibility’, and
the resultant radiating influence on others. Through Masonic teachings and
through an active and a responsibly guided self conduct, Freemasons tend to
out-shine prosaic population with more Justice, more Tolerance, more Charity and
Love. Masonry teaches us to be our ‘other’ self, which would,
in turn, deserve to be admired, held in respect, and perhaps even be emulated by
our peers. It teaches us that we deliberately try always to be ourselves, owning
ourselves, in control of our faculties, trying to know ourselves intimately by
having such a balanced appreciation of our talents and our failings that we need
not try so hard to prove ourselves before others; but on the contrary be able to
judge ourselves on our own terms. This prudent practice will go a long way to
allow us not only to remain sanguine in all seasons but also urge us to
sincerely dedicate ourselves to ‘such pursuits as at once may enable us to be
respectable in life, useful to mankind, and an ornament to the society’.
Freemasonry thus calls upon the superior principles which surpass the material,
social and religious reality. To achieve that goal one must live with equanimity
and be at peace with oneself. Masonic teachings urge Freemasons to achieve that
composure and resultant unperturbed self–possession. The following example will
explain it better.
Our ancient Brethren received their wages ‘Without scruple or
diffidence’. This was so since they well knew that they were justly entitled to
them. As individuals, we too frequently receive our rewards in our public and
personal life. Some of us get along better, and receive more while the others
not as much. The subtle message conveyed there-in is that we too must accept our
wages (sic. rewards) ‘without scruple’. That is to say without any
misgiving or moral constraint for that would only result in heartburn, if
anything; and distract us from our avowed commitments to ourselves and to
others. This is the Freemason’s way of accepting the outcome of his labours --
without any mental protestation, or feeling of jealousy towards those who have
done better. The lesson here is to shun every base sentiment, like
jealousy, covetousness, or envy or material greed. Receive your wages without
scruple for you are justly entitled to that much only! ‘Without diffidence’ only
enhances the definition and the scope of this attitude. And it could not have
been done any better! Only after one has consciously abandoned that negative
feeling of envy, would he ever be able to celebrate the unalloyed joys of
untainted contentment, that equanimity; and channel his energy to meet other
challenges. One must accept the recompense of his endeavours, or labours
if you please, with equanimity; without diffidence; without reservation or
bashfulness. For one must accept that he is only entitled to that much; no more,
no less. Nearer home, in Sanskrit and in Hindi, this attitude is called ‘santosh’;
which could perhaps be translated, albeit only roughly, to mean ‘accepting an
outcome without any remonstration, with a degree of tranquillity’. This demands
that, in all humility, we place great reliance on the integrity of the Great
Employer.
This is just one example of spirituality making allegorical
reference in Masonic teachings, and there are many, many more. This seemingly
esoteric allegorical exchange is an allusion that one should accept his station
or standing in life (wages of his labours?) with no feeling other than
satisfaction, staying ‘purified from every baneful and malignant passion’. One
must not covet or feel jealous of other’s gains and status; and must fully rely
on the fairness of the Supreme Being. Then and only then, he shall be able to
receive his ‘wages without scruple and diffidence’; always remembering that one
must not ever let up in his concerted efforts to do better, after all ‘it is the
hope of reward that sweetens’ every endeavour. In this abstruse manner Masonry
teaches us to remain unfettered by any ignoble feeling, and yet be able to
discharge the duties as owed to Him, ‘as may conduce to the preservation of your
corporeal and mental faculties in their fullest energy, thereby enabling you to
exert those talents where with God has blessed you’; and more importantly,
dedicate yourself ‘to His glory as the welfare of your fellow creatures’. Such
are the Spiritual teachings in Masonry which one can not feign to overlook.Yet
again, if that is the manner in which one received the wages, where did he go to
collect these? And also, where from one acquires this sterling propensity? Of
course, in the middle chamber of the Temple.
When one remembers that he is like ‘a house not built by
hands’; and trying to be ‘a superstructure perfect in its parts and honourable
to the Builder’; the Middle Chamber allegorically translates to your heart, for
it was in your heart that you were first prepared to be made a Freemason.
Many such spiritual lessons repose in the Rituals waiting to be
discovered. To be able to unravel this esoteric aspect of Masonic spirituality
and to adopt this knowledge demands abandoning one’s own ego as much as
possible. It will mean a dying-off of those materialistic desires, false
ambitions, private frustrations, and personal prejudices. Following this course
will lead one to harmony with the environment, with one’s fellowmen, and with
the Absolute. It would nurture inspiration and reveal non-possessive love.
Masonic Ritual when rightly performed and correctly understood, emanate this
inner strength, wisdom, and beauty—this spirituality.
In
Appreciation of Spiritual Teachings
Senior Masons seldom tire
themselves of praising the beauty and splendor of Freemasonry and its Rituals.
Their ecstatic eulogy in praise of Masonic rituals is often, if not always,
dismissed as vain rhetoric. The reason for this summary rejection is that the
rituals, lectures, and charges et al are seldom delivered with a desired
indulgence and abandon. More often than not, at best, these are dull recitals.
Ideally, delivery of ritual performance should be a close-knit unity between
spoken words, with a touch of dramatics, and the intervening discreet silences
as may be designed for the expressed facts to sink in, thus bringing home the
salient features of the proceeding. The well placed emphasis must highlight
finer points and emphasize the topical nuances. Only then the real meaning of
allegory and symbols will dawn upon the concerned. All meaning is sadly lost in
poor, onerous delivery.
In the
earlier part of this dissertation it was explained at length that Freemasonry
abounds in spiritual teachings. Its Rituals are full of mentions and references
of God, often direct but mostly implied, reminding us about our part with Him in
His Grand Design -- the universe. We
frequently say prayers addressed to God to invoke His blessings at every stage
of our progress during the proceedings. We invariably invoke His aid, while
putting our trust in Him in all our undertakings. We seek enlightenment and
inspiration from Him; speak of light which is from above. Freemasonry thus
teaches us that we, in all humility, dedicate ourselves to Him. Seek His
guidance in all our undertakings, since we want to go beyond the confines of ‘my
and mine’ to ‘thy and thine’. As has been stated earlier we are thus emulating
Him, and His selfless love for the whole Creation. In this manner, we are
replicating His generosity, His magnanimity by soliciting His wisdom, strength
and beauty.
Right from ones initiation one is launched on a quest for
self-knowledge, a quest so important, that all other activities in Freemasonry,
however laudable they might be, whether social, charitable or ritual, must take
second place.
On initiation the candidate is like a rough ashlar
which once quarried will never be the part of the bedrock again. It has
separated itself from the rude mass and the resultant pedestrian
experiences. Initiation frees him from the unanimity with
masses; as a Freemason he is now free to commence a new life: Life of an
individual. He may now aver to be a finished ashlar, and be ready to be fitted
in the Temple of perfection. It is a step which only he can take; and he
can take it only for himself. When he has done so, when he has recognized
himself to be an individual, much like the rough ashlar which will never again
be part of the pit, the Entered Apprentice can never go back to the anonymity of
the crowd. To put it another way, when he has had an insight into his nature,
when he has a glimpse of the fact that he really is, inside, at the core of his
being the ‘Image of God’, he can not any more ignore that compelling veracity.
Remembering that, ‘To be aware of God’s existence may depend on us opening our
hearts’, once he enters the Temple, like that proverbial ‘rough ashler’, he
shall never return to quarry. The Masonic teachings however esoteric
these may appear make a Mason a different man. Thus Freemasonry being a
combination of faith in Supreme Being and a method of self perfection turns it
into a spiritual approach in the largest sense.
Yet, in
spite of our unquestioned realization of Masonic spirituality, and our total
submission to His will, sadly, we have a penchant to overlook the fact that
Freemasonry is indeed founded upon Spiritual experience. This is so since
to be aware of God’s existence depends
on us opening our hearts to His precepts in true sense. That is not easy
to practice. Our Gentle Order is not oblivious to that challenging criterion. It
dismisses such apprehensions, as stated earlier in this essay, saying,
“Freemasonry is free, and requires a perfect freedom of inclination in every
candidate for its mysteries.” It devolves upon the individual to discover its
Piety and Virtues . . .
Summing – up
Vast scope of the topic at
hand, ‘The Spirituality in Masonic Teachings’, and all pervading influence
endorsed by spirituality upon every aspect of Freemasons’ life is indeed very
profound. This is even more so when it extends to cover its teachings and ethos
as well. It appears futile to delineate its vast reaches in any conclusive
manner in just a few pages. However, a brief summing up of this dissertation
would be found in order.
Freemasonry is a peculiar system of morality, demanding unstinted faith in God.
Though free from religious bigotry it is rather coercive upon its members. It
pre-ordains its own ideals of human conduct and propitiates its own
interpretation of the principles of spirituality. Therefore it lays a great
emphasis on individual’s conduct encouraging certain moral values and duties
towards his fellow men. Its spiritual ethos is structured not just to cover
human organization but also the very way of life.
To
persuade men to act in an upright and Masonic way Freemasonry demands and brings
to bear upon them certain convictions and strives to negate other conventional
influences which might oppose its purposes. It would be, therefore, only
natural that Freemasons are duly educated to appreciate those values – spiritual
values.
Being inter-dependent with all beings in His Creation, and being conscious of
His presence, Masons feel bonded with Supreme Being, thereby trying to emulate
that symbol of perfection – The G.A.T.U. It is only after taking after Him they
would be able to practice His virtuous ways, for these are often contrary to the
natural, instinctive ways. To achieve that objective of creating a harmonious
society Masonry has, overtime, evolved a spiritual slant in all its teachings.
Masonic teachings well appreciate what they require a Mason to be, while
projecting what a human society in general should be. Masonic teachings aim to
convey this particular point of view in the light of Masonic principles and
ideals, and in behalf of Masonic purposes. As it addresses itself to
individuals, and yet reaches out selflessly to the members of society and
finally the world at large, the Masonic teaching is a study of spirituality. Put
the other way, spiritual teachings bear upon Masonry as much as Masonry bears
upon spirituality.
Aspirant to Masonry is invariably a ‘Just, upright and free man of mature age,
sound judgment and strict morals’. He has thus already formulated his life-style
and beliefs. To adopt and accept seemingly diverse values demanded of a
Freemason, however, could be an up-hill task for a lay person. This could prove
to be a very demanding pre-condition for an uninitiated person; unless he is
first prepared to be made a Freemason in his heart.
Before entering the Gentle Order, he is called upon to make ‘a serious promise’;
a solemn obligation binding on his conscience. This indeed is a ‘serious
promise’. Assisted by the secrets of Masonry, that is to say the real secrets
of meanings as conveyed by Masonic teachings; (not just the passwords and
signs, still less the form and content of the degree ceremonies) he would set
forth on a path of special enlightenment which is the ‘knowledge of his own
self’. This being the path that will get him to the bottom of the essence of
spiritual ethics in Masonry, or science; leading him to the Divinity. Yet again,
it is not some abstract Divinity realized through mundane understanding, but the
Divinity already resident in him. This knowledge of
oneself is the true empowerment. He acquires this knowledge by
acknowledging, through a rational deliberation, that the Divinity that is his;
is resident in him; and by owning it. Thereby, being at the centre
bounded by the equidistant parts of the circle, at a point where, as a Mason, he
cannot err, he is then truly himself!
Spiritual teaching bulks predominantly in the literature of the Craft, in its
philosophy, in its teachings, its ritual, and its traditions, since Masonry is,
above all other things, a moralistic institution. It projects its moral
commitments through spiritual conventions. Freemasonry strives to realize on
earth a definite ideal of conduct, both private and public, but always through
subtle spiritual references.
In the first degree we are in a state of
a helpless indigence, in darkness, in submission and near slavery to some
extraneous compulsions; although we are there ‘of our free will and accord’. We
are then presented with Jacob’s ladder, an image of the ascent to God. In the
second degree we are presented with the image of a winding staircase leading to
Middle Chamber, another allegory of a possible ascent to approach Divinity. In
the third degree, it is a veil that separates us from our true nature, and to
pierce it we must ‘trample the king of terrors beneath our feet’. For “we have
nothing to fear but fear itself. There is no darkness so black that we cannot
move towards the light. There is no submission or slavery so great that we
cannot set out on the road to freedom. There is no Jacob’s ladder, no winding
staircase so steep that we cannot ascend. There is no veil so obscure that we
cannot pierce. And there is no evil so intractable that we cannot tread it
beneath our feet”.
Concluding Remark
But are we prepared to learn from
the Masonic paradigm of spirituality?
Now-a-days, sadly, manifestation of individual’s hopes and aspirations seem to
be far more materialistic than ever before. People, most people, are
acquisitive; motivated by worldly money-oriented gains. Humane criterion of
compassionate and richly rewarding life to such people is repugnant to their
demeanor. Pursuit of wealth and materialism in its many expositions is more
amenable to their lifestyle; and worse their mentality. They have,
unfortunately, degraded their deportment to diminish their concerns, and even
interests, simply to me, me, and myself! Such materialistically orientated
people have little interest or concern for their fellowmen. To a critical
observer it would be obvious though that the
world scene has, yet again, ‘turned venal and immoral’. Masonic
teachings, and by implication spirituality, have therefore become most relevant
than ever to resurrect the society and the world at large to a degree of sanity
and astuteness, and make this world a better place for
all.
Bibliography
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Pike
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Alexander Platigorsky
Spiritual Side of
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Bro. Julian Rees
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J.S.M.Ward
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Collin F.W. Dyer
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Spiritualism F.K.J.F.Frackers
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Craftsman Kirk MacNulty
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(2008 edition)
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