Practical Psychology of the Circumpunct

by Midnight Freemason Contributor

Bro. Ken JP Stuczynski

Consciousness and being is an unending bombardment and flow of infinite moments, places, planes of existence, and possibilities. We can be prophets and seers, or dissipate into chaos. Sometimes they are nearly the same thing.

Too metaphysical? Let's bring it down a bit.

Consider that in life we are surrounded by stimuli from without, conscious and subconscious thought from within. There is the perception of the senses, intellectual conceptualizations, and emotions somewhere in between. We imagine when awake and dream when asleep. Life is an immeasurable cacophony of things.

Arguably, the only reason we don't get utterly lost in the experience of life is that our brain filters most of it out. This is by biology, habit, and training. And the reason we know this is true is that there are times we cannot filter and are overwhelmed. Some forms of autism and other 'conditions' (for lack of a better word) put the individual in this unfiltered state all the time. Sounds become attacks and thoughts become cracks in the psyche. We make patterns out of static and connections where there are none. Every space is either filled in or collides with everything else.

On one hand, being open to all levels of reality can be an amazing experience, bringing wisdom and understanding beyond the limits of lifespan and physical reach. On the other, it's too much to process without limits, like trying to swallow the ocean all at once, truly beyond human capacities.

So how does one become more open to everyone and everything around them without drowning mentally and spiritually? Two things are vital: centering and shielding. Perhaps this is best represented by the circumpunct -- the point within a circle.

You have to be somewhere, not merely existing (being), but existing at some particular point in space and time (consciousness). You can only be clearly aware of anything in one or more specific places from which to have a viewpoint or experience. If you are not centered, subjective perception of reality becomes a blur.

Physically, this is known as grounding. Grounding is choosing to be aware of where your body is in a specific place or posture at a present moment. And it gives you a base of operations to safely stray from the physical into the emotional plane, or the unconscious, or the intellectual, imaginative, and spiritual. This roughly can be described as contemplation, but it's not always the casual, passive thing people think it is. It can be a vigorous journey, and you prevent yourself drifting into the static, chaos, or void by occasionally tugging on your tether -- going back to your physical grounding.

But that is not enough. You have to set rules, limits. You have to circumscribe a boundary inside of which you know you cannot lose track of reality, or "err" in terms of discernment of what is more and what is less "real". We must not allow every possibility to exist at once. Think of it as a chess game. Mediocre players may go to every single piece and look at every possible combination of moves and responses a certain number of moves ahead. Machines are built for that; humans are not. A skilled human player, through skill and perhaps intuition, knows which paths of possibility are unlikely or impossible to give an advantage. They explore only the ones that make sense tactically or strategically.

Now let's kick this up a notch, applying it to our Moral Science.

Moral grounding is the conscious embrace of our innermost values. In the Third Degree, every aspect of our being is challenged. The assaults around us have the power to take away all, even our very lives. And yet one thing cannot be taken away. Our Integrity remains intact, even into the next life.

The point and the circle are mutually necessary. The point determines where the circle will be. And if the latter is contained safely between the consistent, measured extremes of vice, it is impossible to morally err. A Volume of Sacred Law further demarks the radius of what is reasonable and what is not. When we rationalize instead of reason, or fail to self-examine or discern, we extend ourselves too far. Our measure of this must be honest both in perception and logic. When we let leave of standards for facts and arguments, we can accept implausible conspiracies.

Emotionally, we can give our fears more weight than our senses, mistrusting a loved one out of jealousy, or the whole world out of paranoia. We place our focus (foci?) outside our circle, in the void of unstructured possibilities, and therefore worries or internal realities created by our own brains fill in the undecipherable space. We then mistaken such things for revelations of all sorts, even though they have little more use than the shape of clouds or the voices and footsteps you think you hear in the rain. I would suggest a lack of center and boundary could be used to better understand many a pathology in the DSM.

Be it physical, neurological, moral, emotional, or any other condition or cause, we may be called upon to whisper wise counsel to those who have strayed from the path of virtue. If a soul is lost, it is often because they have no anchor, or adherence to a standard, conviction, or have lost the ability of will. If a soul is suffering or confused, it is often because they cannot filter out that which is unhealthy, or insensible, or simply an attack of the World without having the refuge of a circle. Whichever is the case, the lesson of the circumpunct can give it form to address it.

We may create further analogies of this ancient symbol in other realms of being and planes of existence, but I will leave that to the reader, or perhaps an article for another time. 

~JP

Bro. Ken JP Stuczynski is a member of West Seneca Lodge No.1111 and recently served as Master of Ken-Ton Lodge No.1186. As webmaster for NYMasons.Org he is on the Communications and Technology Committees for the Grand Lodge of the State of New York. He is also a Royal Arch Mason and 32nd Degree Scottish Rite Mason, serving his second term as Sovereign Prince of Palmoni Council in the Valley of Buffalo, NMJ. He also coordinates a Downtown Square Club monthly lunch in Buffalo, NY. He and his wife served as Patron and Matron of Pond Chapter No.853 Order of the Eastern Star and considered himself a “Masonic Feminist”.

Meme's the Word

by Midnight Freemason Contributor

Bro. Ken JP Stuczynski

Human language is ever-evolving. Its basic units could be said to be words, be they made of phonetic symbols (alphabets) or pictograms (such as Chinese). To these, we have added the rich shorthand language of emojis, which, as we speak, are being codified into international standards just like other fonts and symbol sets. But because of our new ability to share ideas instantly, a new form of communication has arisen -- the meme.

No one should bore themselves studying the formal definitions and theories about such things. As a matter of how everyday people use the term, a meme is simply the smallest unit of expressing a self-contained idea, reaction, or argument. It could be a joke or expressing a reaction using a recognizable person's expression. It might be a scene in a movie or some other cultural reference. But very often, it's a statement of opinion or belief. It might even make fun of other people's beliefs. A million statements are accompanied by photos of famous people, implying it's their opinion when it is more often a dishonest effort at credibility through subconscious association. In other words, memes can be pure rhetoric, akin to the revolutionary or wartime posters of the 20th Century.

And this is where the general public comes in. Sharing other people's words and ideas is so easy and instantaneous it has become a thoughtless act. It doesn't always reflect who we are, but it does paint a picture, intended or not. It also reveals our triggers and prejudices and sense of propriety.

I'm not talking about guilting people into sharing sob stories or anonymous religious promises to be blessed. It's even okay to get scammed into sharing supposedly banned content out of knee-jerk defiance. Those are silly but harmless. Heck, sometimes we promote satire as real news. We've all been guilty of such things, myself included.

However, we also share things that mock other people's viewpoints we don't care to understand, not knowing who among our friends and Brothers will be offended. Worse yet, we stopped caring, even mocking people who are rightfully offended. We libel charities and famous people, and corporations with unexamined claims, thinking it's not our responsibility to check things that may not be true. I'm pretty sure that used to be called gossip, but now it's public, and we lost all sense of shame. Sometimes we even unknowingly pass on content from hate groups we would never otherwise be associated with.

Even though we've been told to think twice before posting once, we're still impulsive creatures. Some messages pit one group of people against another. Why choose sides between veterans and refugees or the elderly and those with student loans? When did we decide falling for scapegoat rhetoric is a public badge of honor? Is making fun of Generation XYZ victimless humor or a lack of respect? We must wonder if we would ever say or share most of what is on our social media wall if we saw all those reading it face to face.

All of this can be summed up in one question: DO WE CARE?

I always thought a Mason's inner motto is WE CARE. We stand for things we believe in, and those include the virtues of truth and tolerance. We all have a right, or even obligation, to take a stand on issues according to our conscience. But we have a responsibility to not repeat other people's dishonesties, even if we agree with them or it sounds true to our viewpoint. We are responsible for civilly refraining from anything that shows blatant contempt or mockery of people with other views. If people know we are Masons but do not know Masonry, will they assume they would never be welcome in a Lodge because they disagree with what they think Masons believe? Think about that one for an hour or two if you haven't already.

The largest conduit for news and ideas today is people like us, not television or the newspaper. We are the purveyors of misinformation more than any news conglomerate. Most people don't even bother to consider the implications. Do our conscience and obligations demand we be better? If we avoid the responsibilities of civil and truthful discourse, we are missing an opportunity to make the world a better place.

~JP

Bro. Ken JP Stuczynski is a member of West Seneca Lodge No.1111 and recently served as Master of Ken-Ton Lodge No.1186. As webmaster for NYMasons.Org, he is on the Communications and Technology Committees for the Grand Lodge of the State of New York. He is also a Royal Arch Mason and 32nd Degree Scottish Rite Mason, serving his second term as Sovereign Prince of Palmoni Council in the Valley of Buffalo, NMJ. He also coordinates a Downtown Square Club monthly lunch in Buffalo, NY. He and his wife served as Patron and Matron of Pond Chapter No.853 Order of the Eastern Star and considered himself a “Masonic Feminist”.

Making Choices - A Thought Experiment

by Midnight Freemason Contributor

Robert H. Johnson

People make choices countless times a day. Well, not exactly countless. What if I told you that the average human makes around 35,000 semi-conscious decisions each day? Not bad for not being a machined computer. These decisions, for the most part, are simple. Notice I said, semi-conscious. The majority of these choices are very passive and are based on experiences that have embedded visualized outcomes within the subconscious mind. It’s like a computer’s Random Access Memory (RAM). Frequent things that your mind uses all the time are stored in a way that makes them easily accessible. This makes making the decision easy.

In our day to day lives, while just moving through our day, how many times would you say you stop and think about the outcome of a choice you’re about to make? Perhaps the big decisions--sure, you think about them. But those everyday choices, the ones that don’t seem so big--the ones that add up and have outcomes that seem to be just a part of daily living. Are we giving those decisions the thought and foresight we would when making other decisions?

When we think about the big decisions, we often think about how those outcomes will impact our lives first, and if we’re extra mindful, we take the extra step of thinking about how those choices impact our friends and family. It’s kind of like Chess. In Chess, you’re always thinking about the next move. The best players think about the next several moves and the outcomes. I love Chess, but I’m terrible at it.

What makes choices easy? When we think about whatever choice we’re going to make, we immediately process the previous occasions we made similar choices. Our brains determine the probability that things will go the way they did previously. This gives us comfort in our decision. “This is just like last time. I’ll make the same decision, and the outcome will be the same.” A warm fuzzy blanket. Emotional complacency is born.

Rather than think about each choice we make and deal with the emotional and sometimes headache-inducing internal debate, we develop an easy road--scratch that--a lazy road. The lazy road allows us to develop an unwillingness to rationalize scenarios and outcomes and instead, always rely on similar situations we’ve experienced ourselves, or within our peer circles.

Not every choice needs this deep dive. But some of them, we may benefit from taking the time to calculate the outcomes. “I should water my plant. Well, maybe not. I didn’t water it yesterday, and it’s fine.” We know where this leads. Get up and water the plant. “Extra tablespoon of sugar in my coffee today. Well, I’m supposed to watch the sugar. Nope. Just one tablespoon today.” These are small decisions. But they have a measurable impact when we think about them and their long term or cumulative effect.

What does Freemasonry say about making choices? Well, it gives us a few virtues that give us some good insight. Fortitude allows us to stick to our guns once we’ve made a choice. In the classical sense, justice will enable us to weigh in on an outcome’s equity—selfishness versus selflessness. Temperance allows us to remain moderate in our decisions. But Prudence--prudence is what we’re talking about here. Prudence is deliberation. It means to take into account all possible perceived outcomes of a situation and make your choice based on the aim of the person making the decision. Do you want to affect the most people? The least people? The questions are innumerable.

My charge to you is to attempt to bring prudence back into your life by taking small pauses when you recognize that you’re about to make a decision. Think about the outcomes. Maybe you do the thing you always do. Maybe, you change your mind. Remember, not every single thing needs a panic-inducing brain cloud. Just be mindful and try this out when you can.

~RHJ

RWB Johnson is a Co-Managing Editor of the Midnight Freemasons blog. He is a Freemason out of the 2nd N.E. District of Illinois. He currently serves as the Secretary of Spes Novum Lodge No. 1183. He is a Past Master of Waukegan Lodge 78 and a Past District Deputy Grand Master for the 1st N.E. District of Illinois. Brother Johnson currently produces and hosts weekly Podcasts (internet radio programs) Whence Came You? & Masonic Radio Theatre which focuses on topics relating to Freemasonry. He is also a co-host of The Masonic Roundtable, a Masonic talk show. He is a husband and father of four, works full time in the executive medical industry. He is the co-author of "It's Business Time - Adapting a Corporate Path for Freemasonry," The Master's Word: A Short Treatise on the Word, the Light, and the Self: Annotated Edition, and author of "How to Charter a Lodge: A No-Nonsense, Unsanctioned Guide. More books are on the way.

Labor and Work

by Midnight Freemason Guest Contributor

Ken JP Stuczynski

The Square and Compasses are explained in our ritual, but their relationship to each other is not. Why are they so prominent in our identity? They make up two of the three "Great Lights" and yet are explained less than many of our symbols and tools. This combination predates speculative Masonry and are found in other traditions, such as the Order of Free Gardeners, as explained in a recent article by Bro. Cory Missimore.

The ritual tells us the Square relates to our actions and the Compasses to our desires. This pairs the physical or external things we can see with the psychic or internal processes we cannot. Throughout our initiatory journey, values and virtues, along with education of the intellect, are called to our attention. Yet, it is our actions that are ultimately visible and can be measured and judged. Which emanates from which? Our actions are clearly the result of our desires and the ability to subdue our passions. Be it Qabalah or Lao Tze; metaphysics describes physical existence as emanating from spiritual or archetypal forms. As individuated beings, we are simply playing out one of the endless examples of this relationship.

Would operative voices agree? The Square will more often be found in the quarry or workshop than the drafting table, whereas compasses are primarily a drafting instrument and are applied much more to the conceptual model than the physical form or product. Using a compass with a string as a chalk line (skirret) and a pencil -- a distinct set of working tools described in English ritual -- one can create a bisected line and, therefore, the form of a square. From this, the Square can be used in three dimensions to create a level, and so forth. Eventually, you end up with cell phones and Martian rovers, but all physical inventions trace back to machines made by tools that ultimately trace back to these drafting processes. Therefore, the compass is an instrument of the abstract form by which the physical is conceived and laid out in the mind before being measured in the worksite. Once the plan becomes a stone or edifice, it can only then judged by the Square and its cornerstone-dedicating partners, the level and plumb.

Changes in the points of the compass in relation to the Square may give us more to consider. As beginning laborers, we only perceive the physical in its measurable aspect, Beauty. The conceptualizations on which it is based are hidden from us. Later we are exposed to the language-- Geometry -- by which the Divine promulgates that order throughout creation. This gives us the ability to move beyond superficial aesthetics to consider the physical strength of a construction. The object of our work no longer evokes merely subjective opinions, but measurable dimensions. Wisdom is sight by which the fullness of this emanation from thought-form to creation is revealed, transcending the duality of subject and object. Only then can we realize the perfect forms which all physical things must reflect. It is in that final configuration upon our Altar where the Square cannot be employed without first taking the compasses in hand.

This is all esoterically stimulating if you are into that sort of thing, but what does this all mean in everyday life? History offers us an answer in a roundabout way. There has always been one debate or another over the comparative value of intellectual work and skill versus psychical labor. A lot of class animosity surrounds this. While some see physical labor as less desirable or having less worth, we also see a backlash of anti-intellectualism, making fun of people with Liberal Arts degrees who can't fix their own sink or are able to personally give their wife what all women desire--shelving. One's lack of knowledge of literature and art, and the other's practical helplessness, are unhelpful (and often untrue) stereotypes. But what of these endeavors themselves? Our most basic survival and quality of life depend on the trades; our culture and progress as a civilization depend on numerous intellectual fields of study. Without the former, we cannot exist; without the latter, we cannot live. The parable about the different parts of the same body comes to mind.

Masonry isn't about the politics of class and economy, so why bring any of this up? Because there is a certain dualism between physical and intellectual efforts in our Craft, guiding all of us rather than dividing us. We don't go from concrete-mixing to accounting, milking cows to curing cancer, but we can attempt a comparable inner transformation.

One of my favorite philosophers from the 20th Century, Hannah Arendt, makes the distinction between labor and work as dealing with immediate physical need versus "build and maintain a world fit for human use." It's not quite the same as trades versus intellectual and artistic pursuits, but a bit closer to what we're going for. If you ask two stonemasons at a worksite what they are doing, one may respond, "I am laying stones." Another may say, "I'm helping build a Cathedral." Likewise, a hospital janitor may see themselves as a mop-pusher or as a vital part of the environmental hygiene necessary for bettering people's health. Is it really the same activity, or is one labor while the other is work? Perhaps it is this shift in perspective that is the real transformation between our degrees and the unbreakable pairing of the Square and Compasses.

Hermeticism calls such spiritual progress "The Great Work." It is not merely production, but creation. Sure, stones are laid hour after hour, day after day, but it all follows a conceived purpose and design. It is not the transcendence above physical efforts but an element imbued into it from above. Perhaps this is why I have always felt a nobility in all work (or labors by Arendt's thinking. Some of the exoteric and profane activities we do, like pancake breakfasts and maintaining temporal edifices, do not need to be a distraction inflated by our desire for the esoteric and spiritual. Likewise, our ritual need not be labor, done as a required necessity, but a work that "humbly reflect[s] that order and beauty which reign forever before Thy throne."

I would suggest the Square and Compasses connects us not merely to each other as a common symbol, but as a whole person, physical and spiritual. It shows us how to live in the world yet not belong to it. We can choose higher paths above, yet keep our feet humbly on the ground until that time such tools shall fall from our hands. In the meantime, we need each other, workmen and laborers, and be willing to best work and best agree with both instruments at our command.

~JP

Bro. Ken JP Stuczynski is a member of West Seneca Lodge No.1111 and currently serves at Master of Ken-Ton Lodge No.1186. As webmaster for NYMasons.Org, he is on the Communications and Technology Committees for the Grand Lodge of the State of New York. He is also a Royal Arch Mason, 32nd Degree Scottish Rite Mason, and coordinates a Downtown Square Club monthly lunch in Buffalo, NY. He recently served with his wife as Matron and patron of Pond Chapter No.853 Order of the Eastern Star. You can find more about Ken by clicking HERE.

Welcome To The Brickyard: A Practical Freemasonry Primer by Matt Gallagher - A Book Review

by Midnight Freemason Emeritus Contributor

Adam Thayer

One of the few positives that has come from quarantine is having more time to read (67 books so far in 2020, not counting comic books and audiobooks), and I’ve been trying to mix in at least one Masonic book a month. This month, I was asked to read Welcome To The Brickyard for review, and I’m always excited to read new Masonic material (sorry Pike!) so I jumped right in.

I should start by explaining that this book really isn’t meant for Freemasons, it’s meant for people who are considering becoming a Freemason, which makes it really tough for me to say how useful it is for the target audience. If you’ve been around the quarries for a few years, most everything in here is going to be old knowledge to you, but it may still be worth having around to give to a potential candidate.

The book starts by discussing what Freemasonry is, if you should consider joining or not, and a basic explanation of some of the rules and requirements for candidates. It then discusses how to research a lodge, including some very helpful information on clandestine lodges, and finishes by walking through the process of petitioning, being interviewed, and how a lodge vote works. This is a very short book (roughly 1 hour long total), which is perfect for new candidates who can easily become overwhelmed.

There are many books that cover the same material as this; it’s very likely your Grand Lodge even offers one. This book does distinguish itself slightly by being funny, which is sorely lacking in a lot of Masonic literature, and depending on the candidate that may reach them better than the normal dry, stodgy pamphlets for candidates. Having said that, some of the jokes are really only understandable after you have taken the degrees, so I imagine they’ll fly over the head of the target audience.

There is some great information in here that isn’t generally covered by this type of book, such as signs to help recognize a clandestine lodge, and what happens if the vote doesn’t go positive for you, and I congratulate the author on including information such as this. It is also written in a conversational style, whereas most candidate books are designed more as lectures or textbooks, and I think that alone makes it useful. Having said that, depending on the individual reading it, that style may be very off-putting, especially when the first two pages cite Star Wars, The Lord Of The Rings, and The Hitchhiker’s Guide To The Galaxy.

So far, this sounds rather negative, which is a shame because this really is a good book to give to a candidate, and I intend to purchase a handful of copies to give out to individuals who show a high enough interest in Freemasonry to be a petitioner. If you’re a lodge secretary, I would recommend getting a copy to check out for yourself, and see if it would be useful for your lodge to hand out as well.

Welcome To The Brickyard can be purchased at www.practicalfreemasonry.com

~AT

"Without a Plan, There's No Attack. Without Attack, No Victory"

by Midnight Freemason Contributor

Robert E. Jackson 

"Without a plan, there's no attack. Without attack, no victory." 

- Ack Ack Raymond (Curtis Armstrong)

I've written before about the importance of the 24-inch gauge, and how not every gauge is the same size, or even divided in the same fashion. However, with the recent global turn of events, I was inspired by some Brothers to revisit the subject, under a new light.

From my own work situation, the quarantine hasn't changed much. I typically work from home, traveling to customer sites every once in a while, but for the most part, I'm in my home office most of the day. The company I work for, actually, is 'remote first.' We have one office in San Francisco, CA, but the vast majority of the 900+ employees work from their homes. Before the virus hit, I would have conversations with friends about this work environment. I would explain that the best part about working from home is that you can work from home! No traffic to deal with, your own private bathroom, etc. The bad part is that it is SO EASY to just sit back and start working again--regardless of whether it is 10 PM during the week or in the middle of a beautiful Saturday.

When you work in an office, some location that requires a commute, there is a clear delineation of work-life and home life. That commute time, the transition from work to home and vice versa provides a buffer in which the mind can be adjusted. At one point, when I did have a reasonably hefty commute, that physical break-in location and time was the one thing I enjoyed. The time to listen to my favorite podcast or audiobook, and just let go of the stress of the day. However, when your commute consists of opening your office door and walking downstairs, that break and division no longer exists.

So, how do you apply that 24" gauge, when the markers are so challenging to read? If you look at how parents and teachers are managing home-schooling, you can get some great insight. Maintaining sanity requires a schedule and routine. I believe it was Jason Richards from the Masonic Roundtable who stated this week, that humans are creatures of habit, we need routines to function. Not only function, but the daily habits and routines enable us to maintain some level of sanity. If it weren't for the habitual behavior, every task, every action, would be a new decision.

In my personal life, I see this a lot when going out to eat, well when I used to go out to eat. I follow a plant-based diet, which I'm sure you can imagine, makes going out to eat reasonably tricky. Sometimes, if I am going to a more select location for a formal dinner, I leave it up to the chef to cook me something. In many restaurants, there is only one thing, or maybe two, that I can eat—no decision to be made. However, when I go to a vegetarian restaurant, it becomes more difficult. The decision hasn't been made for me, and I'm forced to make a selection. What if it's the wrong one? What if I don't like it? With a habit and with a solid routine, you have fewer decisions to make, and less fear creeps into your head.

Think of how much time is spent in the morning, trying to decide what to eat, or what to wear. I've heard some people state that they enjoy wearing a daily uniform, either for work or school. With the uniform defined, there is no need to decide what to wear. The brain isn't occupied and consuming energy trying to choose. Can you imagine how much stress and fear would be in our lives if every day we had to decide which toothpaste to use, or which part of our body to wash first? These habits and procedures have been built over years of just habit, and with those habits, we don't need the motivation, willpower, or the decision making energy to function. Unfortunately, some habits are more harmful than others.

There are millions of people in the world that are consumed by video games, drugs, alcohol, work, etc. These become habitual behaviors that can be detrimental to your life and consume every inch of that 24-inch gauge. Often these habits can initiate out of boredom--you start doing them, and then they become you're "go-to" every time you aren't sure what to do. Replacing these behaviors with something healthier can be challenging, but well worth it. Much like the years it took us to learn to brush our teeth or wash our hands after using the bathroom; it takes time to build good habits.

"Don't Break the Chain" is a methodology reportedly popularized by Jerry Seinfeld. When you want to replace a bad habit, with a good one, simply decide when you will perform that action and stick to it. Every day, check off your accomplishment, and the more you succeed, the less you want to break the chain. I would postulate that Brother Benjamin Franklin's routines and his practice of his 13 Virtues follows a very similar methodology. All of these methods encourage good habits by introducing one change, one additional link in the chain. The problem now is that our chain has been shattered. So how do you rebuild?

I can certainly admit that the immediate introduction of working from home, without a defined routine, can lead to hours of scrolling through newsfeeds, binge-watching television, and day drinking. But what drives these behavior patterns, if not boredom? Can you imagine how difficult it will be to get back into your routine when the time comes? Instead of falling into a bad habit, use the pieces of your broken chain to develop new routines and new habits that will help you thrive.

From recovery.org, "Why not take charge of it in such a way as to create the most healthy, balanced, and positive lifestyle possible?" Start with setting a schedule for merely waking up and going to bed. If you're feeling ambitious, add mealtimes, just include time for preparation, consumption, and cleanup! After all, the last thing anybody wants to do at the end of a day is spending an hour washing three meals worth of dishes (unless, of course, you find solace in that activity). Establish that foundational structure, and start adding other habits, tasks, or periods of work.

You need to own the day, not let it own you. But this also means setting boundaries. Stop for dinner, and walk away or entirely shut down your work computer. Don't let a restless night turn into an early morning work session. Without the physical boundaries, it's much more challenging to see the hatch marks in the gauge, but it doesn't make them any less critical.

There are a plethora of resources out there to help with self-organization to the point where the information can be overwhelming. My recommendation, should it matter, is to simply throw some terms into your favorite search engine (terms related to creating and maintaining a routine), and click the first link. Read a paragraph or two, and if you're in, great. If not, go back and hit the second link. Set aside 30 minutes in the morning to do this, perhaps with your coffee, and before you know it, you'll feel more productive, efficient, and happy than you ever did in an office explaining what you do to your seven bosses!

~REJ

Robert Edward Jackson is a Past Master and Secretary of Montgomery Lodge located in Milford, MA. His Masonic lineage includes his Father (Robert Maitland), Grandfather (Maitland Garrecht), and Great Grandfather (Edward Henry Jackson), a founding member of Scarsdale Lodge #1094 in Scarsdale, NY. When not studying ritual, he's busy being a father to his three kids, a husband, Boy Scout Leader, and a network engineer to pay for it all. He can be reached at info@montgomerylodge.org

Contemplative Cornerstones: Brotherly Love

by Midnight Freemason Contributor

Brother Erik Marks

There is always someone who gets your goat.  Not that goat.  The symbolic one.  You know, mildly to moderately pisses you off.  Ok, so maybe a lot.  Ever feel conflicted about him coming to lodge?  Wish he wouldn't?  Feel relieved when he's away?  Not uncommon despite our work to be and feel harmonious.  This feeling is part of freemasonry since it is part of what we have the good fortune of experiencing in a lodge.    Like the rest of life, the work gives us lots of opportunities to practice being loving. Even if we say nothing out loud to our annoying brother about how his behavior, our inner harmony, is disrupted by the thought of this guy.

So, the question arises: for whom is the idea of brotherly love and affection placed as the cornerstone of the 3rd degree?  Is looking like we are harmonious for everyone else's observation?  Just pretend everything is harmonious, and no one will notice what is really going on?  A grand performance to look good, nice.  Maybe, but it is not real.  If it's not in my heart, it is just for show, and I'll know it all through the ritual.  It will distract me; it will distract you.

Perhaps working towards harmony is for me, not you, not for the performance of looking harmonious.  Maybe it is a wholly selfish act.  If I can grow to love someone even if I dislike him, I can remain harmonious, at least internally.  Maybe that's as far as it goes, or needs to for all intents and purposes. But perhaps there is more to find.  The selfishness premise is too shallow to be a masonic idea. Brotherly love is to help you keep yourself emotionally regulated for your and everyone's benefit.  It's for multiple reasons, often in sequence.  First for me (you), then for him, then for them, brethren and beyond.  And that is part of the work through all three degrees:  growing in brotherly love and affection.

 This installment is about the elaboration of a masonic ideal through the application of an eastern esoteric exercise of cultivating the capacity to be and feel loving towards others.  The exercise is simultaneously, and secretly for some, a way to cultivate brotherly love for self and others.  As ancient wisdom dictates, we begin our work with one who easily brings to mind and heart the foundational feeling we want.  We start with a person toward whom feeling loving is easy and (mostly) uncomplicated.

First, take a few minutes to ground and center yourself.  Use your favorite mindfulness exercise or refer back to a past contemplative cornerstone here.  If you haven't done any kind of meditation practice in the past, I would hold off on this practice until having taken at least a month to get familiar with basic mindfulness meditation, Shamatha, Vipassana, Shunyata, or other concentration meditation practice.  Read Chuck Dunning's Contemplative Freemasonry.

There is no problem trying what is presented here without having an ongoing or previous practice. Trying this out won't hurt you or anyone else; otherwise, I wouldn't have posted it publicly.  There is just a better chance you'll have good results if you have a way of keeping good old monkey (or goat) mind subdued. In other words, staying focused on this practice will be easier if you already train your mind with a concentration practice.  The psyche has lots of self-protective functions to help keep you from getting in trouble…including feeling intense anxiety if this isn't the right practice for you; or giving you strong anxiety to tell you this is the right practice for you (please write me if you have questions about this statement).

Next, think of your favorite brother, teacher, mentor, or non-Masonic person who embodies loving-kindness or causes you to feel loving, kind, generous feelings.  Ideally, it would be a person with whom you have mostly good memories, good feelings, or a very long history and have worked through problems to a resolution so that you can feel continuously good feelings about them: just feel love for them.  If no such living or passed human exists, some people focus on an idealized being or deity.  Hold the feeling, image, idea, the concept of that person for a while.  Next, feel the sense of love towards that person.  Hold and sustain those loving feelings towards the person or deity as long as you can.  Then stop the practice for today. The next day, repeat.  Stay at this phase for at least a week.

Starting the next week, begin the practice as before.  This week, instead of holding the loving feelings for the idealized favored person the whole time, start with them and sustain the feelings for a few minutes.  Then, direct those feelings towards someone who, to you, is just slightly more challenging to feel those loving feelings towards the same level of intensity and caring.  Move back and forth between the two: when you feel it difficult to sustain the feelings for the second, move back to the first and recharge. Repeat.  Repeat days practicing with the second person until it is as easy to sustain loving feelings for the second as it was for the first.

Next!  A person who is slightly more challenging.  You're catching on.  Yes.  By succession, you are moving closer and closer to people who are very difficult to do this practice with and about.

Annoyed?  You have questions…  I'll start with what, for me, is the obvious worry here.  Does this mean that the goal is to feel loving towards that guy who you think is really problematic?  The one we called to mind at the start of this post?  Yup.  "Why Erik Why?" you ask?  This practice is not actually about or for him (at first).  Masonry and this practice are about and for you and what your mind does with ideas about others.  Michael Poll had an excellent podcast sometime in 2019, addressing the question, "Should freemasons be kind?"  The answer is, of course: Yes. But not without thought.  Being loving and kind doesn't mean we stop thinking.

We don't stop being discerning and making good choices.  The argument for why every mason should practice this kind of Brotherly Love Cultivation is that when we can remain loving, we stop being reactionary. We can THINK clearly and use our tools in a conscious direction.

With ongoing practice, the next time you feel a strong reaction brewing for that challenging brother, pause. Recall the emotions generated in this practice.  Feel loving toward him (you don't have to like him one bit, just love him).  Then think about the consequences of acting out, if that helps. Ultimately, like all of masonry, the practice is about the rest of life and not about freemasonry.
[Secrets: with regular, diligent practice, you will find the person who was once your inner psychic nemesis, becomes one of your most valued guides to a better you.

[To go deeper: if you find the idea of this practice annoying, anxiety-provoking, frustrating, start with mindfulness meditation and then spend five to ten minutes merely wondering why this practice is so aversive.  [Deeper still: if you find yourself willfully resisting this practice and can't seem to shift, sit still with that question and remain open to the answer from your inner officers (Read MacNulty)].

~EM

Brother Erik Marks is a clinical social worker whose usual vocation has been in the field of human services in a wide range of settings since 1990. He was raised in 2017 by his biologically younger Brother and then Worshipful Master in Alpha Lodge in Framingham, MA. You may contact brother Marks by email: erik@StrongGrip.org

Masonic Duty

by Midnight Freemason Guest Contributor

Bro. Mark St. John

When I hear the word “duty,” my first thoughts are of those that serve in the military or are first responders. These men and women lay everything on the line during their duty: they experience tragedy, see awful things, and can often be put in the line of fire themselves. Their duty, however, comes to an end at some point. First responders reach the end of their shift, and they go home to their families, safe from the things which occurred during their shift. Soldiers finish up their tour of duty and, for those who do not go on to more tours, they hopefully return home. Though they are paid for their duty and can receive honors, there is something more that drives a person to put their life on the line in the performance of that duty.

In Freemasonry, we learn that the symbols and allegories taught in our Blue Lodge are to convey to us our duty. A Freemason’s duty is one that should be a duty shared by all: the duty of improving himself, his family, his neighbor, and his society so that he may be a better man, and the world may be a better place because of his contributions. To truly fulfill this duty, there must be something inside us that drives us to work on the completion of this duty, something more than recognition or reward. Unlike the previous examples, this duty is never-ending. The duty of improving one’s self, through a connection to his spiritual side and improving his relationship with God, is with us always. It is a never-ending quest of “perfection,” which may not be achieved in this lifetime.

Our first lesson on duty is that we should work without an expectation of reward. It is possible to achieve titles in Masonry, as well as earning esteem for tasks completed or knowledge obtained in ritual and education. If a man’s desire to achieve these accomplishments is merely based on the rewards he earns, the status he achieves, or the offices he is elected or appointed to, then he is laboring for the wrong reasons. We should labor because the work is good; it is a worthwhile endeavor, and we can be proud of these accomplishments. We should never do so for notoriety. Our motives must be for our own improvement and satisfaction of progress to that end, not to impress others or to improve our standing within the fraternity.

Learning from the Volume of Sacred Law, interpreting its lessons and God’s plan for us, and internalizing these lessons to form the basis of our inner conscience is an arduous task. Often times, it is much easier to do the wrong thing or take the easy road out of a situation. Doing what is right is often a much more difficult path. Only by working towards perfecting our inner selves will we be able to overcome the temptation of taking the easy way out. We must always strive for the perfections shown to us by God. It is a journey we will never achieve in this lifetime. Thus, there are no physical rewards on Earth for this labor. It is a case of being the journey, not the destination, which is important. Striving to achieve this is a worthy endeavor. Working towards perfecting the virtues both described in the Volume of Sacred Law and taught in our degrees improves our character, even if we do not quite achieve the results we are hoping for. As we improve our character, we improve those around us, who can then collectively work for the betterment of our society. We should garner satisfaction in the fact that even if we fail in our goal, we do become better in the process as do those around us.

As mentioned above, there are those in our society who perform a duty. They go to work to achieve this duty. As noble as their duty is, it does eventually end. Our Masonic duty, however, stays with us for a lifetime. We are placed here to live a virtuous life, to extend these virtues to others who may follow it, and do good works for society as a whole. Imagine the world we could live in if so many more of us followed the virtues outlined in our Craft Lodges: the four cardinal virtues of fortitude, prudence, temperance, and justice, and those 3 theological virtues which form the principal tenets of our organization: faith, hope, and charity. The duty to live by these virtues is never-ending. We are to strive to always think and act in this regard. As we work to perfect the ashlars of our character according to these virtues, we continually chip away the imperfections, making steady, constant improvements to our character. At last, in the twilight of our temporal existence, if we have performed our duty throughout, we may well finally receive our reward for that labor: the Divine Word, the Truth. Regardless of rank or honor held, we are to continually move forward in our self-improvement.

In our society, our job often defines who we are as a person. Those that do a good job are often regarded as a success, a leader in their field, a credit to their profession, etc. This labor, while necessary to support ourselves and our family, is not the ultimate labor we should strive to perfect. Our professional labor defines us for the majority of our lifetime; our Masonic Duty may very well define us for eternity. To call this “Masonic Duty” is somewhat misleading, as it is not strictly limited to Masons. This Duty is for ALL mankind. It is the improvement of our spiritual self; to know and love God, to be thankful for all that He has given us, to regret the wrongs we have done, and to strive always to lead a moral life of virtue. Imagine the people you touch if you practice this in your daily life. Your family, coworkers, friends, and community, in general, will see your example. Many will follow it. Some may well meet or exceed your example. Many of their accomplishments may not have been possible had you not set the example with your own accomplishments. The lessons taught in Blue Lodge truly have the potential to have a profound impact on ourselves and society, but only if each of us constantly ascends our own winding staircase of life. This is why our Masonic Duty is with us always-because the duty is never finished in this lifetime. 

~MJ

Bro. Mark St. John was raised on April 12, 2018, in Urim Lodge #111 in Calhoun, Louisiana, and is currently serving as Senior Warden. He is also a member of Graham Surghnor Lodge #383 and serves as its Junior Deacon. He serves the Fourth District of Master Masons of the Grand Lodge of Louisiana as it’s Senior Deacon. Mark is a 32° Master of the Royal Secret of the Valley of Monroe, where he serves as the Knight Warden (Sr Warden) of the Valley’s Chapter of Knights of St. Andrew. He is also a Noble of the Barak Shrine Temple of Monroe, Louisiana.

Why the Golden Dawn?

by Midnight Freemason Guest Contributor

Bro. J. Clint Lewey

NECESSITY IS THE MOTHER OF INVENTION
In the midst of the Victorian Age, a group of English Freemasons founded an esoteric Masonic society called the Societas Rosicruciana in Anglia or SRIA. The objective of the society was to bring Freemasons of a similar philosophical outlook together, so they may afford aid and encouragement to each other in pursuit of their own studies in the field of philosophy and scholarship in the widest sense. From SRIA bloomed the most influential Western Tradition of practical magic called the Hermetic Order of the Golden Dawn.

As deeply esoteric as Freemasonry is, and even more so with the various Rosicrucian orders such as SRIA, why did a group of Masons feel the need to create or resurrect a practical Hermetic/Qabalistic society such as the Golden Dawn, and is it still relevant today?

ORIGINS OF THE GOLDEN DAWN
During the mid-1800s, English Freemasonry was booming. It was also during this time that an increased interest in theoretical occult practices began to develop. Many Europeans were beginning to grow tired of the typical status quo of orthodox religions such as Christianity or Judaism, and were turning to Spiritualism and other alternative beliefs. While not dropping many of their Christian beliefs, countless Freemasons and Rosicrucians were beginning to show interest in the Hermetic, alchemical and Qabalistic sciences at this time. This enlightenment opened up for more thought, and more thought lead to more questions and theories.

Whilst the Golden Dawn’s roots are firmly sewn in Rosicrucianism, the order evolved out of a group of Spiritualists, Qabalists, Freemasons and Rosicrucians called the Theosophical Society. The Theosophical Society was actually founded in New York City by the legendary Madame Blavatsky and Colonel Henry Olcott. The society was popular among well-educated Americans and Brits, many of which were Freemasons, because it offered an interesting alternative to other major religious beliefs of the time. Theosophy is defined as ‘Divine Wisdom’ and combined scientific and religious beliefs that were both spiritually and intellectually satisfying.

About a decade later, the Theosophical Society had made its way to London, but its members had suffered a falling out, and eventually the society dissolved. It was quickly replaced with an order called the Hermetic Society. Amongst members of this order was a trio of Freemasons that would go on to create the Esoteric Order of the Golden Dawn.

In 1888, a few decades after SRIA was established, three Master Masons who were also members of SRIA, created a more practical, magic-based Rosicrucian order called the Esoteric Order of the Golden Dawn, later renamed the Hermetic Order of the Golden Dawn. It was created by Dr. William Westcott, S.L. MacGregor Mathers, and William Woodman, and was based on the Cipher Manuscripts. 

The Cipher Manuscripts are shrouded in mystery. They were ‘discovered’ by Dr. William Westcott and obtained in Germany from a likely fictional lady called Fraulein Sprengel. According to Golden Dawn history, the likely origins of the Cipher Manuscripts were SRIA, and they are believed to be written specifically by Kenneth MacKenzie. When MacKenzie passed away in 1886, the papers were obtained from MacKenzie’s wife by Dr. Westcott. The original papers were written for a different esoteric group called the ‘Society of Eight’ which never fully materialized, and thus Westcott capitalized on this to form his own esoteric, Qabalistic society. 

The Manuscripts primarily contained the ritual outlines and teachings of the Order. The manuscripts outlined a system of magically based teachings that took most of the elements and teachings of SRIA and put them into practice, versus only studying the Ancient Sciences as mainly happened in the SRIA. The Golden Dawn included daily practices of rituals such as the Lesser Banishing Ritual of the Pentagram, Middle Pillar exercises, and meditation to name a few. Due to the times, the Order was very secretive, and their members to this day are obligated to maintain silence of their fellow fratres’ and sorores’ identities. The original and first warranted Temple was the Isis-Urania #3 of the Order of the Golden Dawn in London.

Despite good beginnings but questionable origins, the Order eventually broke apart in 1903 due to disagreements, primarily involving Mathers and the eccentric occultist Aleister Crowley. The Golden Dawn was survived by groups that share direct initiatory lineage, such as The Stella Matutina, A∴A∴ and the Alpha et Omega. These groups operated through the 1930s and sporadically until the early 1970s.

MODERN RELEVANCY OF THE GOLDEN DAWN
In 1934, Dr. Israel Regardie, was initiated into one of the direct off-shoots of the Hermetic Order of the Golden Dawn called the Stella Matutina. As noted before, all Golden Dawn temples were closed by the 1970s. However, in 1977, one of the last remaining initiates into the Stella Matutina was Regardie. He came into contact with Charles “Chic” Cicero and resurrected the Hermetic Order of the Golden Dawn. Cicero is a Master Mason from Florida and a member of the American branch of SRIA, called Societas Rosicruciana in Civitatibus Foederatis (SRICF), York Rite and other Masonic Rites and Orders. He is in the Grand Line for multiple Masonic organizations as well. His wife, Sandra Tabatha Cicero, is also heavily involved in the Golden Dawn. They have written and co-written several books as well as added new material to some of Regardie’s earlier works. Their invitational version of the Golden Dawn appears to have the most direct lineage to the original Order.

The Golden Dawn’s structure is very similar to that of the Masonic Rosicrucians. It is made up of three orders, three degrees and 12 grades. It utilizes the position, or sephiroth, on the Tree of Life to indicate a member’s grade in the Order. A couple of differences are that there is a probationary period at the beginning, when you are initiated. The initiate’s title is Neophyte or 0=0, which indicates no steps have been taken on the Tree of Life. The Neophyte is required to learn a set curriculum in order to test and progress into the Outer Order, or Hermetic Order of the Golden Dawn. It is here the member has the Zelator Grade bestowed upon them, and is then considered a full member of the Golden Dawn. The Outer Order consists of the 0=0 through 4=7 Grades. There is also another probationary period between the Outer Order and the Inner Order called the Portal Grade. The Portal Grade is a part of the Second Degree of the Order. It is the only grade in this degree and is neither in the Outer(or first) Order or the Inner(or second) Order. Similar to the First, Second and Third Orders, there are three degrees as well shown below. Obtaining the Portal Grade does not ensure entry into the Rosae Rubeae et Aurae Crucis (Inner Order).

The first number after the grade title indicates the number of steps taken on the Tree of Life and the second number indicates the number represented on the Tree. An example is the Zelator grade is 1=10 meaning the first step onto the Tree of Life and the tenth sephiroth on the Tree, Malkuth, as the sephiroths’ are numbered seemingly backwards from top to bottom.


First Order / First Degree / Outer Order - Hermetic Order of the Golden Dawn

• Neophyte 0=0
• Zelator 1=10
• Theoricus 2=9
• Practicus 3=8
• Philosophus 4=7

Second Degree

• Portal Grade

Second Order / Third Degree / Inner Order - Rosae Rubeae et Aurae Crucis

• Adeptus Minor 5=6
• Adeptus Major 6=5
• Adeptus Exemptus 7=4

Third Order

• Magister Templi 8=3
• Magus 9=2
• Ipsissimus 10=1
• 
  

FREEMASONRY AND THE GOLDEN DAWN
Freemasonry was founded by builders, whose symbols are applied in architecture and is usually described as a peculiar system of morality, veiled in allegory, and illustrated by symbols. Being more philosophical and theoretical, Freemasonry does lack the practical side that the Golden Dawn offers.

Many of the themes, symbols and verbiages of the Golden Dawn were clearly taken from Freemasonry. The similarities in how they operate are quite clear to most Freemasons. From two pillars and checkered floors, to officer locations, middle path/pillar, Gnosis or knowledge and light, references of celestical bodies, numbers, and even alchemy, the Golden Dawn and Freemasonry share many commonalities.

While there is no documented reason as to why this group of Masons started a magical order such as the Golden Dawn, it is likely due to their progress in Blue Lodge Masonry, and then later the teachings of SRIA. This mastery likely sparked a need to seek more knowledge of the Ancient Sciences, and to have a more active application of the teachings. With zodiacal references, alchemical transformation and self-mastery in the SRIA, these gentlemen utilized the Cipher Manuscripts and knowledge gained from Freemasonry and Rosicrucianism to create a system of magic that was available to men and women who seek it. They felt these magical exercises and other practices, gave them growth in their lives, and more earthly and spiritual abundance. According to Golden Dawn Senior Adept, Bro. Chic Cicero, magic is explained as “the science and art of causing change (in consciousness) to occur in conformity with will, using means not currently understood by traditional Western science.” 

                                  

By studying these teachings, the Golden Dawn adds some perspective to Freemasonry through the many similarities. For example, the Enochian Tablet seen above is placed in the North of the temple during the Zelator grade ritual, or First Grade, of the Golden Dawn. The North in Masonry is represented by darkness, and we are entered into a Masonic lodge as a candidate for the EA degree, or first degree, from the North as a statement of perpetual blindness or blackness. You can see the similarities within the tablet.

With perspective comes understanding. Many Freemasons join the fraternity as a social or civic outlet, and that is completely fine. However, many others join for that esoteric knowledge that is right within reach, yet out of sight, and often never comes out truly in Freemasonry. The Golden Dawn allows for further understanding of much of the symbolism within our fraternity, and a more hands on approach to working with it. Many symbols that are right before us in the Blue Lodge are often misunderstood or worse yet, completely ignored and glossed over. A part of our Masonic journey is the explanation of the three principle supports of Masonry. These supports or pillars represented are Wisdom, Strength and Beauty. In the Golden Dawn there are three pillars as well. If approaching from the West, the pillar to the left (north) is represented by Severity, or Strength, the pillar to the right (south) is represented by Mercy, or Wisdom and the middle pillar is represented by Mildness, or Beauty. Both cases a clear link to Kabbalah, but whereas Freemasonry talks about it, the Golden Dawn takes the step further of working with it.

Many Freemasons are members of both orders. From mine and others’ experiences, the two orders complement one another well, and provide further insight into each orders’ purpose. The Golden Dawn certainly provides more and further light cast upon our great fraternity. Some Masons that know of the Golden Dawn, may believe it to be more of a hogwash than anything, but as a study it is similar to Rosicrucian Colleges such as the SRICF or SRIA, and it goes further and adds daily ritual and practice.

Many new Masons are joining the fraternity as an outlet from the daily grind. Many new Masons are seeking a place of solace, where they can feel a spiritual and philosophical growth. They yearn to find knowledge and mentorship, they can’t get from non-Masons. A lot of new Masons have a glamorized image of gentlemen sitting in suits, talking philosophy, sipping a fine scotch inside of a beautiful, mahogany chamber and then going through very elaborate well executed rituals that nobody else understands but themselves. Unfortunately, many new Masons are let down, and turn to other orders such as the SRICF/SRIA, or even further with the Hermetic Order of the Golden Dawn to explore this vague knowledge they gained.

CONNECTING THE DOTS
Regular, speculative Masonry’s official inaugural year is 1717, but it is well known that our version of the Craft goes back potentially hundreds, even thousands of years before that. It is even believed that it goes back as far as ancient Greek, Babylonian, or perhaps even Egyptian times. This is when the two Orders unofficially crossed paths. While it wasn’t until 1888 the Golden Dawn was created by three Master Masons, the essence of the Great Work sprouted many millennia before this. With elements of Egyptian symbolism and beliefs, it shares much more with Freemasonry than most would realize. It is an outlet and a practical application of the lessons we learn in Freemasonry, and an opportunity to delve even further into the esoteric and spiritual sciences, and for many acts as path for connecting them to Further Light. And in this it is as relevant today, 130 years after its inception, as when it was initially created.

ABOUT THIS CROWLEY FELLOW
Most people familiar with our Labor are aware of Aleister Crowley and the stories that have been passed down about him. One question about him that is answered most ambivalently is whether or not Aleister Crowley was a Freemason. As a matter of fact he was, indeed, a Freemason. He was so, at least by the standards of the then ‘irregular’ Grande Loge de France in which his Anglo-Saxon Lodge No. 343 belonged to. The Grande Loge de France became unrecognized by the United Grand Lodge of England on the 29th of June, 1904. Crowley was entered into his lodge on the 8th of October, 1904.

While Crowley was never regularly initiated into a Masonic Lodge; in 1898 he was initiated into the Outer Order of the original Golden Dawn. There is debate as to whether or not he was ever entered into the Inner Order, or Ruby Rose and Golden Cross (RR et AC). This dispute was primarily due to the ever present controversy that always seemed to follow Mr. Crowley. His further contributions to the Golden Dawn are his creation of the highly secretive off-shoot, A∴A∴.

References

SRIA Home. (n.d.) 1^st para. Retrieved from https://www.sria.info/about-the-society/sria-aims/, 2013

Chic and S. Tabatha Cicero “The History of the Golden Dawn” 8^th para Retrieved from http://www.meta-religion.com/Esoterism/The_golden_dawn/the_golden_dawn.htm (1997)

Chic and S. Tabatha Cicero “The History of the Golden Dawn” 13^th para Retrieved from http://www.meta-religion.com/Esoterism/The_golden_dawn/the_golden_dawn.htm (1997)

Soror SJ. “Dr. William Wynn Westcott”. Retrieved from http://hogd.co.uk/westcott.htm (2000)

Unknown Author. “About H.O.G.D.” Retrieved from http://www.hermeticgoldendawn.org/hogdframeset.html

Chic Cicero and Sandra Cicero “The Essential Golden Dawn” pg. 70, 2^nd para (2003)

Martin P. Starr. “Aleister Crowley: freemason!” Retrieved from http://freemasonry.bcy.ca/aqc/crowley.html  18 Oct 2017:

Brother J. Clint Lewey lives in the greater Rochester, NY area and is a fourth generation Freemason. On the 17th of March, 2015 he was raised to the Sublime Degree of Master Mason at Edmond Lodge #37 in Edmond, OK. Brother Clint is currently a member of Fairport-Flower City Lodge #476, Hiram Royal Arch Chapter #62 and SRICF New York College-Buffalo. He is allowed to divide his working hours serving Veterans in crisis at the Canandaigua, NY VAMC as well as serving his country in the military as a reservist. Bro. Lewey is happily married with two younger children.

Inside Sentinel

by Midnight Freemason Contributor

Bro. Erik Marks

*Editor's Note* It is pertinent to say that while not all Masonic Lodges have an Inner Sentinel, you may make a parallel to perhaps a Steward, a Tiler or some other office which is the, "beginners spot". In addition, if you don't have Inner Sentinels or Guards, this is an ideal learning piece for you. I hope you enjoy. ~ R.H. Johnson

When I’m properly prepared and qualified, I’m eagerly anticipating being allowed a year in the inside sentinel’s seat. I hear it is a position in many lodges not often occupied due to lack of membership, interest or ability to step into line, or just not seen as important. In many ways I see this as the essential chair to begin with. Practically speaking, I’ve read a little about inside sentinels, or inside guard, taking on tasks such as care of the Colors of the lodge, escorting a deacon, or acting as electrician. I’ve had the chance to speak with a brother who occupied the chair for a year in his lodge and confirmed some of my musings. It’s the chance for the most junior officer to take in the workings of lodge in a new way, without expectation for much performance. If only instituted as anxiety-management measure to lower the barrier to being an officer, it was brilliant maneuver; for those of us with a lot of worry mind about getting things right, the craft has come up an ideal entry point.

From the speculative and psychological view, it is an introspective role. This unassuming apprentice seat in the west, has direct line of sight to the Master, and technically at this right hand though across the room. As the Master’s youngest mentee, the silent observer could take in all the lodge proceedings for study, but also to “watch the vibe.” In many group processes, vibes watcher is a vital role. At the end of a lodge meeting, comments communicated about the evening’s communication could be a valuable asset to a sitting Master from one not yet fully inculcated in the line. The commentary could be practice for the process of discussion about observations of lodge and offer a chance for the Master to guide how an officer transmits his observations with tact and graciousness, with brotherly love and affection. The opportunity for mindfulness practice, meditation in action, seems exceptional: practicing an evenly hovering attention (a phrase used in the psychoanalytic cannon), calm vigilance, to take in all without necessity to speak. By definition it’s a non-speaking part.

Taken as the psychological metaphor, sitting at the edge of consciousness, practicing watching and not commentingon one’s own experience is a beautiful metaphor. Just observe. Just observe your own mind and don’t be harsh or critical, just feel and see, note. Watch the movements in lodge and self and do nothing, just feel the reactions and note them for later. Of course, when floor work requires movement with a committee, etc., that too engaged with thorough silence, witnessing. For those more esoterically inclined, this is an ideal seat in which to hold reverence and energetic presence. Dignified, and serene, the sentinel as the outpost at the portal trains to remain present and aware of internal and external movement through sound and feel. One could practice holding Grace, breath as silent and continuous prayer, envisioning and holding an energetic circle, and/or other non-verbal esoteric and energetic practices.

Continuing practice outside of lodge in everyday life, one’s internal inner sentinel acts as filter for what is allowed into the temple, and what is let out. Dignified, serene, reverent observation in meetings, shopping, sitting with one’s child or neighbor, watching, listening, taking note. Non-judgmental or non-punitive observation of one’s own internal proceedings through the day. The worthwhile and idle chatter treated with discernment, with due care. I emphasize with discernment and without punishment as the latter is wasted psychic energy which could be used to make positive change and effort rather than corrosive internal meanness which only dampens moral and erodes character.

We are born into life and listen at first. We are brought (by our choice; “born”) into lodge and further development and listen at the sidelines. We step (again a choice, and reborn) into line with further chance for personal development and sit silently to listen, anew with a new view to our path and teachings. It seems like an opportunity worth elevating, promoting for all its potential as another beginning, deepening. I’m interested in hearing from those of you who have asked, or were offered, to begin your career as officer in this position in the lodge. If I’m allowed this opportunity, I’ll let you know how it goes.

~EM

Brother Erik Marks is a clinical social worker whose usual vocation has been in the field of human services in a wide range of settings since 1990. He was raised in 2017 by his biologically younger Brother and then Worshipful Master in Alpha Lodge in Framingham, MA. You may contact brother Marks by email: erik@StrongGrip.org

Contemplative Cornerstones

by Midnight Freemason Contributor

Bro. Erik Marks

When I was thirteen, my mother gave me a book containing Eugene Herrigel's works Zen and the art of Archery and The Method of Zen. The price on the back was $3.95, what a bargain. That was the start. I don't know her intentions, we never discussed them; and if she gave any reason, I don't recall. It was a formative move on her part. Since then, to varying degree, meditation has been part of my life.  A day doesn't go by when I sit a little, encourage someone else to sit still, or incorporate mindfulness into what I experience. 

A foundational idea for me is training the mind to return to neutral. Having experience to come back to the moment can be a reset or relief. Like in Masonry, we can and do get caught up in accomplishments and accolades with meditative exploits. It misses the point. I whole heartedly encourage building up to longer and more complex meditative practices, esoteric meditative or trance states, get a teacher or several. I think longer and more complex practice has many benefits. We get more comfortable with our inner workings and ultimately become less flustered by them as well. And, we have to start at the beginning. Mostly, I encourage you to add to your daily routine, if it is not already there, some form of mindful grounding technique or meditative practice(s). Every now and again I'll return to the cornerstone and offer an idea for practice:

Diaphragmatic Breathing
The diaphragm controls our breathing. It is fully automated as evidenced by the fact that you have been breathing the entire time you were reading this. You didn't have to tell your brainstem: "Hey you, keep that diaphragm moving so the brain and cells get air." However, a unique property of the diaphragm is that it allows for conscious control. When you intentionally take a deep breath, you take control and tell the diaphragm to pull down more and get more air. With this idea, now try to breath into your intestines. Yes, it is a metaphor. You can't actually do it, but by telling your mind to breathe as far into your intestines as possible you tell the diaphragm to push down really hard and obtain as much air as possible.

Now, to make things a little more complicated and fun: back breathing. First sit or stand and place a hand on each part of your back where your kidneys reside. Next, tighten your abdominal muscles as hard as you can and then"breathe into" your kidneys. You'll feel the space where the kidneys are push out slightly. There, air to the kidneys...well, not really, but you did give them a little internal massage.

Longest Breath
When meditating and feeling like you need to escape the practice or just hanging around with too much on the mind, try this. Exhale fully, totally empty. Then take the slowest, longest, deepest, breath possible. Breathe in for as long and as slowly as you can--count. Hold that breath for as long as you possibly can stand it. Then, breathe out as slowly and for as long as you can. If you are using this exercise as a countermeasure to a sudden stop to meditation, you just reprogrammed your amygdala a little bit.

Why do these? Well, what were you thinking about while trying to do these experiments? Oh, only the experiment? (Or maybe "where the heavens is he going with this?..."just as good).Bingo. You brought your mind to the here and now and that reduced your stress just a little bit; plus, getting more air is good too. If these ideas do something positive for you then we've both benefitted from that early gift. "Tak Mor", (that's “thanks Mom,” in Danish.

~EM

Brother Erik Marks is a clinical social worker whose usual vocation has been in the field of human services in a wide range of settings since 1990. He was raised in 2017 by his biologically younger Brother and then Worshipful Master in Alpha Lodge in Framingham, MA. You may contact brother Marks by email: erik@StrongGrip.org