Post by wayseer on Oct 28, 2006 1:37:02 GMT
This is an edited version of a paper I prepared for the Sunshine Coast Masonic Study Circle.
.... because thoughts have wings
Charity, Masonic ritual reminds us, acts much like its sister Mercy, blessing those who display this virtue as much as it does those who receive. But, charity has, of late, become something of a mantra within Freemasonry. Historically, Masonry is an esoteric craft conveying moral imperatives through the myriad of symbols on display within the Lodge and throughout the ritual. Their purpose; to direct the Mason's attention towards the eternal, the transcendent and the divine in order, "he will be able to sense [their] presence in everyday life and to mould his existence on this discovery" (M.W. Bro. Fabio Venzi 2006). It is in this sense that the esoteric meaning has lost most of its vitality and become a poor and pedestrian shadow of its former self. Charity in the present social climate, fails to generate that sense of awe and wonder with which the transcendent radiates and is reduced to mean little more than 'helping those in need'.
The image of the Entered Apprentice stranded before the charity box is a poignant reminder of our own experience at that peculiar moment. Who might recall the sense of helplessness with which that moment is endowed. And while one might forget the words uttered in one's defense the newly made Brother will never forget the feelings of isolation and helplessness when confronted with a simple request to give. It is a moment profuse with meanings. Yet, it is often a moment which is too easily forgotten in a world our ancient Brethren could not have imagined. Images flash around the world with the aid of satellites and computers highlighting the depths of poverty and despair with which the world is laboured. Burdened with such events, the intimacy and immediacy of that peculiar moment experienced during the Charity Charge is pushed to the recesses of our mind and all that we are left with is vague sense that giving is somehow 'good'.
How then can we move from the utilitarian and exoteric to the deeper and esoteric meaning of giving? In order to demonstrate this move I turn to the East and the teachings of the Buddha.
Some years ago I was living in a Buddhist monastery in Dharmasala and recall talking to an Australian monk who had travelled to Dharmasala via South East Asia where he lived in a Buddhist monastery of the Theravada tradition for some time. He related how he joined the other monks on their daily alms-gathering round in the local community. Carrying his begging bowl, my friend duly followed the leading monk walking slowly and mindfully in a line around the nearby township. Receiving generous donations of food, my friend, not learned in the local language, acknowledged the villages kindness in broad Australian by duly replying, 'Thank you' until the day when a particular villager, speaking perfect English, responded; 'Don't thank me. I'm not doing it for you'.
In Buddhist traditions Dana literally means giving, but giving with a particular purpose and it's no coincidence that associated with dana is sila; "the key of harmony in word and act" (Bas Rijken van Olst 1998) or as H.P. Blavatsky writes, "the key of charity and love immortal". The 'key', or truth, for a Buddhist means that charity is more than an opportunity to demonstrate generosity and thereby gather merit to counter accumulated negative karma. Dana, giving, is not almsgiving - it is an act that is selfish yet, in that it is self-serving, it also serves, functions if you like, to provide for others. "If we give the self to the greater self, we act for the whole that embraces all human beings" (Bas Rijken van Olst 1998). Likewise, the image of the Bodhisattva looms large in Buddhism. Devoted to the service of others, the Bodhisattva works solely for others to the point of forfeiting his right to achieve enlightenment, yet, paradoxically, by doing so the Bodhisattva actually ensures that he will reach the pinnacle of his profession, Enlightenment. Our Western concept is that we do certain things for others - an Eastern concept would be that we do those same certain things for ourselves. While giving is something we in the West 'do' for others we fail to realise that what we actually 'do' also serves an even greater need in ourselves as well. What then is this greater need?
The Master from Nazareth links charity and love with a greater virtue, knowledge, through the imagery contained in the parable of The Good Samaritan (Luke 10:29-37). While we might be familiar with the exoteric message contained therein, 'helping those in need', the parable resonates with deeper meanings. The Master's response was a reply to a legalistic question which might be paraphrased from a Masonic perspective - What is this real Truth the Craft teaches? The unstated parameter contained in the Biblical record, as it is contained in the Masonic, is that while the seeker has diligently followed the law without apparent success failing to realise that something more is required. Rather than enter into a legalistic debate on the finer points of the Law, the Master simple told a story and in the case with most such stories, one either 'gets' it or one doesn't. It should be born in mind that the Good Samaritan did not remain at the inn wherein he deposited the injured traveller - he had not hung around waiting for a 'Thank you'. The point is - following the prosaic nature of ritual and symbol will not necessarily guarantee that one might find the poetry hidden beneath. I suggest that much the same reasoning applies to the lessons contained in Paul's letter to the Corinthians, particularly Chapter 13. And therein lies a Truth - the reason for Paul's emphasis on love; "ou logizetai to kakon - it [love] does not reason out [of] evil" (Matthew Henry). We give because we sense that giving is an essential ingredient to our well-being - that for some reason giving without strings attached enables us to reason with high powers. In other words, acts of true love/charity will ensure one life remains balanced - located in the centre, the point from which a Mason cannot err.
"The true word of a Mason is, not the entire, perfect, absolute truth in regard to God; but the highest and noblest conception of Him that our minds are capable of forming" (Albert Pike, 1922; 224) We, as Freemasons, give because thoughts have wings and that is what the myriad of symbols, with which a Masonic Lodge is replete, invite us do to do. It's these thoughts that connect us with each other, with Humanity, and with the transcendent through acts of love that have the effect of mediating the worlds of 'what is' and 'what might be' - between the intellect and reason and that of the instinct and the material. We cannot, as Pike eloquently notes, know more than our capacity to reason - but it is that capacity which marks the Mason as different. Quite simply, a Mason is part of "a society proudly and profoundly self-conscious. It is a society of aristocrat among workmen, boasting of an ancestry of incredible age and distinction. It has noble traditions, and it has dignity of a high order to maintain" (H. L. Haywood). And we undertake this task not quite knowing what it is that we do for as M.W. Bro. Fabio Venzi observes; "In the vacuum of the traditional values the only representative of the Tradition remains the Promethean [Champion of humanity] figure of the Freemason, a man who tries to defend his space and his time, master of his own existence" (2006).
Because thoughts have wings we have been drawn to the Craft as surely as a moth to the flame - drawn to stand in that space overlooking the abyss that separates Man from barbarianism. No wonder then that our eyes might sometimes wander and follow instinct rather than reason. At such times we need remind ourselves, as Humanity's Champion, "to know our work and do it well" (Albert G. Mackey 1882, 312) - that it is for a word that we seek and not grand acts to perform.
.... because thoughts have wings
Charity, Masonic ritual reminds us, acts much like its sister Mercy, blessing those who display this virtue as much as it does those who receive. But, charity has, of late, become something of a mantra within Freemasonry. Historically, Masonry is an esoteric craft conveying moral imperatives through the myriad of symbols on display within the Lodge and throughout the ritual. Their purpose; to direct the Mason's attention towards the eternal, the transcendent and the divine in order, "he will be able to sense [their] presence in everyday life and to mould his existence on this discovery" (M.W. Bro. Fabio Venzi 2006). It is in this sense that the esoteric meaning has lost most of its vitality and become a poor and pedestrian shadow of its former self. Charity in the present social climate, fails to generate that sense of awe and wonder with which the transcendent radiates and is reduced to mean little more than 'helping those in need'.
The image of the Entered Apprentice stranded before the charity box is a poignant reminder of our own experience at that peculiar moment. Who might recall the sense of helplessness with which that moment is endowed. And while one might forget the words uttered in one's defense the newly made Brother will never forget the feelings of isolation and helplessness when confronted with a simple request to give. It is a moment profuse with meanings. Yet, it is often a moment which is too easily forgotten in a world our ancient Brethren could not have imagined. Images flash around the world with the aid of satellites and computers highlighting the depths of poverty and despair with which the world is laboured. Burdened with such events, the intimacy and immediacy of that peculiar moment experienced during the Charity Charge is pushed to the recesses of our mind and all that we are left with is vague sense that giving is somehow 'good'.
How then can we move from the utilitarian and exoteric to the deeper and esoteric meaning of giving? In order to demonstrate this move I turn to the East and the teachings of the Buddha.
Some years ago I was living in a Buddhist monastery in Dharmasala and recall talking to an Australian monk who had travelled to Dharmasala via South East Asia where he lived in a Buddhist monastery of the Theravada tradition for some time. He related how he joined the other monks on their daily alms-gathering round in the local community. Carrying his begging bowl, my friend duly followed the leading monk walking slowly and mindfully in a line around the nearby township. Receiving generous donations of food, my friend, not learned in the local language, acknowledged the villages kindness in broad Australian by duly replying, 'Thank you' until the day when a particular villager, speaking perfect English, responded; 'Don't thank me. I'm not doing it for you'.
In Buddhist traditions Dana literally means giving, but giving with a particular purpose and it's no coincidence that associated with dana is sila; "the key of harmony in word and act" (Bas Rijken van Olst 1998) or as H.P. Blavatsky writes, "the key of charity and love immortal". The 'key', or truth, for a Buddhist means that charity is more than an opportunity to demonstrate generosity and thereby gather merit to counter accumulated negative karma. Dana, giving, is not almsgiving - it is an act that is selfish yet, in that it is self-serving, it also serves, functions if you like, to provide for others. "If we give the self to the greater self, we act for the whole that embraces all human beings" (Bas Rijken van Olst 1998). Likewise, the image of the Bodhisattva looms large in Buddhism. Devoted to the service of others, the Bodhisattva works solely for others to the point of forfeiting his right to achieve enlightenment, yet, paradoxically, by doing so the Bodhisattva actually ensures that he will reach the pinnacle of his profession, Enlightenment. Our Western concept is that we do certain things for others - an Eastern concept would be that we do those same certain things for ourselves. While giving is something we in the West 'do' for others we fail to realise that what we actually 'do' also serves an even greater need in ourselves as well. What then is this greater need?
The Master from Nazareth links charity and love with a greater virtue, knowledge, through the imagery contained in the parable of The Good Samaritan (Luke 10:29-37). While we might be familiar with the exoteric message contained therein, 'helping those in need', the parable resonates with deeper meanings. The Master's response was a reply to a legalistic question which might be paraphrased from a Masonic perspective - What is this real Truth the Craft teaches? The unstated parameter contained in the Biblical record, as it is contained in the Masonic, is that while the seeker has diligently followed the law without apparent success failing to realise that something more is required. Rather than enter into a legalistic debate on the finer points of the Law, the Master simple told a story and in the case with most such stories, one either 'gets' it or one doesn't. It should be born in mind that the Good Samaritan did not remain at the inn wherein he deposited the injured traveller - he had not hung around waiting for a 'Thank you'. The point is - following the prosaic nature of ritual and symbol will not necessarily guarantee that one might find the poetry hidden beneath. I suggest that much the same reasoning applies to the lessons contained in Paul's letter to the Corinthians, particularly Chapter 13. And therein lies a Truth - the reason for Paul's emphasis on love; "ou logizetai to kakon - it [love] does not reason out [of] evil" (Matthew Henry). We give because we sense that giving is an essential ingredient to our well-being - that for some reason giving without strings attached enables us to reason with high powers. In other words, acts of true love/charity will ensure one life remains balanced - located in the centre, the point from which a Mason cannot err.
"The true word of a Mason is, not the entire, perfect, absolute truth in regard to God; but the highest and noblest conception of Him that our minds are capable of forming" (Albert Pike, 1922; 224) We, as Freemasons, give because thoughts have wings and that is what the myriad of symbols, with which a Masonic Lodge is replete, invite us do to do. It's these thoughts that connect us with each other, with Humanity, and with the transcendent through acts of love that have the effect of mediating the worlds of 'what is' and 'what might be' - between the intellect and reason and that of the instinct and the material. We cannot, as Pike eloquently notes, know more than our capacity to reason - but it is that capacity which marks the Mason as different. Quite simply, a Mason is part of "a society proudly and profoundly self-conscious. It is a society of aristocrat among workmen, boasting of an ancestry of incredible age and distinction. It has noble traditions, and it has dignity of a high order to maintain" (H. L. Haywood). And we undertake this task not quite knowing what it is that we do for as M.W. Bro. Fabio Venzi observes; "In the vacuum of the traditional values the only representative of the Tradition remains the Promethean [Champion of humanity] figure of the Freemason, a man who tries to defend his space and his time, master of his own existence" (2006).
Because thoughts have wings we have been drawn to the Craft as surely as a moth to the flame - drawn to stand in that space overlooking the abyss that separates Man from barbarianism. No wonder then that our eyes might sometimes wander and follow instinct rather than reason. At such times we need remind ourselves, as Humanity's Champion, "to know our work and do it well" (Albert G. Mackey 1882, 312) - that it is for a word that we seek and not grand acts to perform.