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1 http://wordpress.com/https://s0.wp.com/i/buttonw-com.pngMASONIC PHILOSOPHICAL SOCIETYhttps://blog.philosophicalsociety.org
Should The U.S. Electoral College Be Abolished?https://blog.philosophicalsociety.org/2019/09/09/should-the-u-s-electoral-college-be-abolished/
https://blog.philosophicalsociety.org/2019/09/09/should-the-u-s-electoral-college-be-abolished/#commentsMon, 09 Sep 2019 04:21:45 +0000http://blog.philosophicalsociety.org/2019/09/09/should-the-u-s-electoral-college-be-abolished/Many Americans uphold the U.S. Constitution as a visionary document: drafted in a spirit of equality and encouraging the maximum democratic participation for all voters. The Preamble’s introductory line, “We the people of the United States, in order to establish a more perfect union,” seems to imply that all citizens of our Nation would be involved in the process of creating and directing the government. In reality, however, the framers of the Constitution only provided a small voting role for the general electorate. The drafters intended that only members of the U.S. House of Representatives would be subject to direct election by the general voting population. In contrast, U.S. Senators and the U.S. President would be indirectly elected for longer terms of office.

Indirect Versus Direct Democracy

In The Federalist Papers, James Madison and Alexander Hamilton, wrote against the concept of direct elections of the President and Senators. Alexander Hamilton stated that the objective of the Electoral College was to preserve “the sense of the people,” while at the same time ensuring that a president is chosen “by men most capable of analyzing the qualities adapted to the station, and acting under circumstances favorable to deliberation, and to a judicious combination of all the reasons and inducements which were proper to govern their choice.”

In his papers #49 and #63, Madison argued that giving ordinary citizens the right to elect their president would mean that “the passions, therefore, not the reason, of the public would sit in judgement.” Moreover, the indirect election plan would protect the American public against “their own temporary errors and delusions,” “their violent passions,” and “popular fluctuations.” Alexander Hamilton’s Federalist Paper #68 advocated for indirect elections as a means to avoid “tumult and disorder” and “violent movements.”

Have indirect elections for the U.S. President protected the country from irrational and delusional public voting?

In contrast to appointing others to vote on one’s behalf, “direct democracy” describes when citizens make decisions about elections and policy in person, without going through representatives and legislatures. In this context, “direct democracy” means that individual citizens could cast a vote which would then be counted to determine which candidate would be elected. Another example of direct democracy granted to citizens, including to citizens in Colorado and twenty other U.S. States, is the power of initiative by which a petition signed by a certain minimum number of registered voters can bring about a public vote on a proposed law or constitutional amendment. Should U.S. citizens be given the right to “direct democracy” at the Federal level?

The Constitutional Limits to Direct Democracy

The Electoral College was not the only limit the founders included on direct democracy in the Constitution, though we have discarded most of those limitations. Senators were initially to be appointed by state legislatures, and states were permitted to ban women from voting entirely. Slaves were also denied the right to vote, and a slave only counted as three-fifths of a person in the determination of the number of legislators a State would receive in Congress. The 14th Amendment abolished the three-fifths rule and granted male former slaves the right to vote. The 15th Amendment abolished federal and state government’s authority to deny a citizen the right to vote based on that citizen’s “race, color, or previous condition of servitude.” The 17th Amendment made senators subject to direct election, and the 19th Amendment gave women the right to vote.

The U.S. Constitution’s Requirements for Electing the President

James Madison’s and Alexander Hamilton’s indirect voting philosophy informed the drafting of the U.S. Constitution, which outlines the method of selecting in the President in Clauses 2, 3, and 4 of Article 2, Section 1.

Article 2, Section 1, Clause 2: Each state shall appoint, in such manner as the Legislature thereof may direct, a number of electors, equal to thewhole number of Senators and Representatives to which the State may be entitled in the Congress: but no Senator or Representative, or person holding an office of trust or profit under the United States, shall be appointed an elector.

Nine Colorado electors take the oath before casting their votes on Nov. 19, 2016 at the State Capitol.

Under the U.S. Constitution, by means of a constitutional grant of authority to the State legislatures, the President and Vice President are chosen by electors. This system allows each State to determine the means by which it will create its State College of Electors. In current practice, State legislatures create their panel of electors by indirect popular vote.

Article 2, Section 1, Clause 3: The electors shall meet in their respective states, and vote by ballot… they shall make a list of all the persons voted for, and of the number of votes for each; which list they shall sign and certify, and transmit sealed to the seat of the government of the United States, directed to the President of the Senate. The President of the Senate shall, in the presence of the Senate and House of Representatives, open all the certificates, and the votes shall then be counted. The person having the greatest number of votes shall be the President, if such number be a majority of the whole number of electors appointed… (Note: This clause was changed by the Twelfth Amendment in 1804).

Each individual State chooses its electors in the popular election. Once chosen, the electors meet in their respective states to cast ballots for the President and Vice President. In the case where no Presidential candidate receives a majority of electoral votes, the House chooses from the top three candidates.

Article 2, Section 1, Clause 4: The Congress may determine the time of choosing the electors, and the day on which they shall give their votes; which day shall be the same throughout the United States.

Congress determines the national Election Day, which has been determined to be the Tuesday following the first Monday in November in the year before the President’s term is to expire. Then, the Electors cast their votes on the Monday following the second Wednesday in December of that year. The votes are then opened and counted by the Vice President, as President of the Senate, in a joint session of Congress. The Constitution does not include a requirement that the electors cast their votes to match the voting outcome of the popular elections within the state.

The Electoral College

The political philosophy that ordinary citizens were not qualified to choose their leaders was common practice in the early years of popular voting. Instead, nations made use of indirect voting, whereby the voters would elect a group of representatives to select public leaders on their behalf. The Electoral College is the last vestige of this arcane system still operating in the United States. Thus, when Americans go to vote for the President on Election Day, they are not voting for the President; instead, they are choosing representatives who will vote on their behalf. In each State, the voters are technically choosing between the groups of electors who have been elected or appointed months prior to the election. The electors are then pledged to support their own party’s presidential candidate.

The Electoral College operates on a system of 538 total electoral votes for the 50 states and the District of Columbia. To win the general election, 270 votes are needed for a candidate. Each state is entitled to a number of electoral votes equal to the combined number of Senators plus the number of U.S. Representatives for that state. For example, Montana has a single member of Congress and two senators. Thus, Montana receives three electoral votes in the Presidential contest. In contrast, California has 53 members of Congress and 2 Senators, receiving 55 electoral votes.

Following the general election on the Tuesday after the first Monday of November, the winning balloted electors travel to their State Capitol to formally cast their votes on the Monday following the second Wednesday in December. While rare, electors have, in the past, broken their pledges and voted for a different candidate. Although most states have passed statutes binding their electors to their pledges, constitutional authorities have raised doubts as to whether these state laws would be enforceable in the National election. In the 2016 Presidential Election, six U.S. electors broke with tradition to vote against their state’s popular vote tallies – the largest number of “faithless electors” seen in a century. Four U.S. electors declined to vote for Hilary Clinton, and two electors refused to vote for Donald Trump. Should the Electors of the Electoral College be allowed to vote their conscience?

While the popular vote usually correlates with the election of the President, there have been exceptions in American History.

1824 Election – There was no majority winner in the electoral college. Four candidates split the vote: John Quincy Adams, Andrew Jackson, Henry Clay, and William H. Crawford. The election was sent to the House of Representatives who chose John Quincy Adams despite Andrew Jackson winning the popular and electoral votes. The choice was the ultimate result of what is historically referred to as “The Corrupt Bargain,” devised and executed by Adams and Clay.

1876 Election – Samuel Tilden was chosen by the popular vote, but a special commission overruled this vote, electing President Rutherford B. Hayes instead.

1888 Election – Grover Cleveland received more popular votes, but the Electoral College elected President Benjamin Harrison.

2000 Election – Al Gore won the popular vote with 48.4% of the vote, but President George W. Bush won the Electoral College with 271 votes, following the recount in Florida. Gore received approximately 540,000 more votes nationwide than Bush. This vote count, however, pales in comparison to the 2016 Presidential Election final votes tally.

2016 Election – Hillary Clinton won the popular vote with nearly three million more votes than President Donald Trump. According to the non-partisan Cook Political Report, Clinton received approximately 2,864,974 more votes nationwide than Trump. Donald Trump won the presidency by securing 306 electoral college votes which is 36 more than the 270 votes needed to claim victory.

Thus, in 53 of the 58 total elections, the winner of the national popular vote has also carried the Electoral College vote.

Equality and Justice in American Elections

Do Americans still lack the responsibility and reasoning necessary to elect the President? Must we still be protected against our “own temporary errors and delusions” and “violent passions” as James Madison argued? Freemasonry rests under the banner of the universality of all mankind and operates under the principles of tolerance, justice, and equality.

When American Citizens are withheld the electoral power to choose our President, are we truly operating as, “we the people?” Can we form a “more perfect union” when we voluntary abdicate our voting choices to others deemed to be more rational and less ruled by passions? Perhaps, we need to realize the responsibility inherent in acting as mature adults, subdue our unruly passions, and advocate for equal voting rights in the election of the U.S. President.

]]>https://blog.philosophicalsociety.org/2019/09/09/should-the-u-s-electoral-college-be-abolished/feed/2Electoral+CollegempswriterfederalistpapersauthorsAlexanderhamilton.png9electorscastvotesinColoradoElectoralCollegeVoteCertificationUSPresidentsLostPopularVoteElectoral-College-1The Elohim – Part II, A Crooked Pathhttps://blog.philosophicalsociety.org/2019/08/31/the-elohim-part-ii-a-crooked-path/
https://blog.philosophicalsociety.org/2019/08/31/the-elohim-part-ii-a-crooked-path/#commentsSat, 31 Aug 2019 01:07:23 +0000http://blog.philosophicalsociety.org/?p=5011In the first section of this article, I introduced the term “Elohim” and examined a variety of potential explanations for the esoteric and etymological meaning of the word. There possible connections to the Anunnaki and Shining Ones were explored.

As discussed in Part I, the word “Elohim” is used ubiquitously throughout the Bible. Depending on the context, the word can mean several different things. The most common interpretation is as another general term for God, such as is found in Exodus 12:12 or a more specific reference as found in 1 Kings 11:33. In 1 Samuel 28:13, the reference is to supernatural beings called up at the request of King Saul.

In Exodus 4:16, Elohim refers to kings and prophets. As outlined in his article Meaning, Origin and Etymology of the Name Elohim, Abu Nasim El Larmura states that the term used for God goes through three stages – in the first stage, He is referred to as Elohim (Genesis 1:1 through 2:4). In the second stage, He is referred to as YHWH Elohim (Genesis 2:4 and onward). Finally, God is referred to as Dabar YHWH during the Noah period.

As research topics go, this one is a bit unusual for me as the sources for information in this article are somewhat specious, requiring a bit of an imagination stretch on the part of the reader. However, I also found that during my research that several thought trails emerged and the same kind of thing occurred when this topic was presented during a recent Masonic Philosophical Society (MPS) meeting.

Progression Of Influence: Direct To Indirect

One line of thought is the way religious history unfolded. In earlier days, religious deities appeared to perform a much more prominent role in their interactions with man. As history progresses, however, God’s role becomes less discernible and His “hand” is harder to see, possibly indicating that His influence becomes more indirect in nature.

Along the same lines, I thought of how our own education proceeds. In our early days as, say, a Kindergartner, the teacher’s role is very direct and hands-on. The teacher is close by and visible at all times. As we progress through schooling, the teacher’s role becomes less obvious until we get into college where our success or failure is almost exclusively dependent upon our own devices. We enter the workforce with our education in our quiver and make our ways through those mazes, adding to our knowledge completely through our own efforts. Finally, in our twilight years, we can take on the role of a teacher ourselves, imparting that which we have learned through the year.

Path Of Evolution: Dominance To Peace

A second thought that occurred to me is related to man’s perception of God over the centuries. Early on in his history, man was more aggressive and heavily dependent upon “brawn” for dominance. Similarly, his view if the gods was warlike as well. Think about the many stories of the gods from the Greek Pantheon, how they seemed to constantly be pit against one another, as well as man.

As man matured, his belligerent tendencies began to soften. Though far from perfect, man is on an improved path and his view of God evolved similarly. Today, God is seen as the embodiment of peace and good will. An interesting contrast presents itself today among people of differing warlike stances. Terrorists tend to view their God as very direct and confrontational, similar to themselves; whereas, those in the Western world tend to view God from a Christian point-of-view as a primary peacemaker.

Using the same logic, it is my belief that those we named “Fallen Angels” may not be what we think them to be. Rather, is it possible that those “devils” may have a specific role to play in man’s existence and evolution – one that forms in opposition to the “good” angels that is very deliberate. Could their purpose have been to propel humanity’s evolution by forcing man to recognize and be challenged by his opposite?

Evolving Leadership: Authoritarian To Authentic

The general type of leadership – most often practiced by the “mainstream” – evolved along comparable lines. In early days, leadership was much more direct and unambiguous; the leader was very evident and authoritarian in nature. He maintained his power through force, if necessary, and it was often the strongest that assumed Kingship and other position of authority.

Today, more indirect and subtle forms of leadership are championed. Some Examples, including Servant Leadership and Authentic Leadership, require the practitioner to embody traits like humility and to learn to read emotions. Overall, I found this research subject to be very satisfying, rewarding, and somewhat surprising. I learned that no line of research should be discounted, however unlikely the topic, and that an unusual topic can lead you down crooked paths to reach unexpected conclusions.

]]>https://blog.philosophicalsociety.org/2019/08/31/the-elohim-part-ii-a-crooked-path/feed/554203-text-old-bible-study-literature-book-christianity-2073023.800w.tn_bpkcjgorrElohim Creator GodAres, the Greek God of Warworditout-word-cloud-1700614The Dionysian Artificers – Part 2https://blog.philosophicalsociety.org/2019/08/16/the-dionysian-artificers-part-2/
https://blog.philosophicalsociety.org/2019/08/16/the-dionysian-artificers-part-2/#commentsFri, 16 Aug 2019 19:29:54 +0000http://blog.philosophicalsociety.org/?p=4909We discussed briefly, in Part 1, the text of the book, “The Sketch of the History of the Dionysian Artificers,” by Hippolyto Da Costa. The book, written in 1820, is the author’s take on where Freemasonry originated, and what the “guts” of Freemasonry’s teachings are about. However, no where in the text does Da Costa state this is about Freemasonry nor does he use the term Freemasons. What is this text attempting to say, and why should Freemasons care?

Let’s return to the myth of Dionysus. According to Mackey’s “The Symbolism of Freemasonry,” there were two myths of Dionysus and the one particularly noted to Freemasonry and the Dionysian Artificers is the one which involves the Titans. Dionysus had two births, according to some, including the Greek poet Nonnus, who has provided the account of his first birth and death. From Wikipedia…

“The Greek poet Nonnus gives a birth narrative for Dionysus in his late 4th or early 5th century AD epic Dionysiaca. In it, he described how Zeus “intended to make a new Dionysos grow up, a bullshaped copy of the older Dionysos” who was the Egyptian god Osiris. (Dionysiaca 4).

Zeus took the shape of a serpent (“drakon“), and “ravished the maidenhood of unwedded Persephoneia.” According to Nonnus, though Persephone was “the consort of the blackrobed king of the underworld”, she remained a virgin, and had been hidden in a cave by her mother to avoid the many gods who were her suitors, because “all that dwelt in Olympos were bewitched by this one girl, rivals in love for the marriageable maid.” (Dionysiaca 5)[162] After her union with Zeus, Perseophone’s womb “swelled with living fruit”, and she gave birth to a horned baby, named Zagreus. Zagreus, despite his infancy, was able to climb onto the throne of Zeus and brandish his lightning bolts, marking him a Zeus’ heir. Hera saw this and alerted the Titans, who smeared their faces with chalk and ambushed the infant Zagreus “while he contemplated his changeling countenance reflected in a mirror…”

However, according to Nonnus, “where his limbs had been cut piecemeal by the Titan steel, the end of his life was the beginning of a new life as Dionysos.” He began to change into many different forms in which he returned the attack, including Zeus, Kronos, a baby, and “a mad youth with the flower of the first down marking his rounded chin with black.” He then transformed into several animals to attack the assembled Titans, including a lion, a wild horse, a horned serpent, a tiger, and, finally, a bull. Hera intervened, killing the bull with a shout, and the Titans finally slaughtered him and cut him into pieces. Zeus attacked the Titans and had them imprisoned in Tartaros. This caused the mother of the Titans, Gaia, to suffer, and her symptoms were seen across the whole world, resulting in fires and floods, and boiling seas. Zeus took pity on her, and in order to cool down the burning land, he caused great rains to flood the world (Dionysiaca 6).”

Wikipedia: Dionysis

The first dating of Dionysus comes from approximately 13th Century BCE in Thrace, possibly migrated from Ionia. Mackey discusses in his chapter, “The Dionysiac (sic) Artificers,” how the rites of Dionysus, as it relates to the first death of Dionysus are nearly ubiquitous throughout the ancient world and how, over time, they have morphed into several rites which we are also familiar with – those of Osiris, Orpheus, and Mithras. After reading the passage above, it is hard not to see the connections in the death and symbolism connecting them together.

In one version of the myth, the events described above are directly attributed to Isis, Horus, and Osiris, with Horus taking the place of the Titans. From some sources, it is speculated that Dionysus was the only foreign God to be accepted into the Greek pantheon, and that many believe this myth of Dionysus to be the source of all other mystery schools. What is fascinating is we have a 4th or 5th Century CE author, Nonnus, writing about a God that has been in human consciousness for nearly 2000 years, at the very least.

What does this have to do with Freemasonry? Much, if you take Da Costa’s take. From Pgs 5 and 6 of the “Dionysian Artificers,” we read:

Amongst those mysteries are peculiarly remarkable the Eleusinian. Dionysius, Bacchus, Orisis, Adonis, Thamuz, Apollo, etc., were names adopted in various languages, and in several countries, to designate the Divinity, who was the object of those ceremonies, and it is generally admitted that the sun was meant by these several denominations.

Let us begin with a fact, not disputed, that in these ceremonies, a death and resurrection was represented, and that the interval between death and resurrection was sometimes three days, sometimes fifteen days.

Now, by the concurrent testimony of all ancient authors the deities called Osiris, Adonis, Bacchus, etc. were names given to, or types, representing the sun, considered in different situations, and contemplated under various points of view.

Therefore, these symbolic representations, which described the sun as dead, that is to say, hidden for three days under the horizon, must have originated in a climate, where the sun, when in the lower hemisphere, is, at a certain season of the year, concealed for three days from the view of the inhabitants.

(sacred-texts.com: Dionysian Artificers)

The conjecture that the worship of the sun came from a climate (Persia, for example, Mithraic Rites) is, in Da Costa’s view, erroneous. The worship of the sun came from the northern-most climates, and thus came from Atlantis, as documented by Plato and, according to him, Socrates. While the origin of the Sun Worshiping rites is still open to debate in Da Costa’s work, he emphasizes that the numbers, in accordance with the Order of Nature, are important and that the mysteries themselves are teaching their initiates about the cycle of life and death. If we are to believe that these mysteries came from Atlantis, then the one common language that could have been passed through the ages is numbers and symbols, as expressed through the laws of nature which all Earth inhabitants share.

Da Costa continues to trace the lineage of the mystery schools through the modern day, including how the worship of the Sun and Dionysian Rites in particular became associated with the art of building and architecture. From the book, again, pages 30-32:

About fifty years before the building of the Temple of Solomon in Jerusalem, a colony of Grecians, chiefly Ionians, complaining of the narrow limits of their country, in an increased population, emigrated; and having been settled in Asia Minor, gave to that country the name of Ionia.

No doubt that people carried with them their manners, sciences, and religion; and the mysteries of Eleusis among the rest. Accordingly we find that one of their cities, Byblos, was famed for the worship of Apollo, as Apollonia had been with their ancestors.

These Ionians, participating in the improved state of civilization in which their mother country, Greece, then was, cultivated the sciences, and useful arts; but made themselves most conspicuous in architecture, and invented or improved the order called by their own name Ionian.

These Ionians formed a society, whose purpose was to employ themselves in erecting buildings. The general assembly of the society, was first held at Theos; but afterwards, in consequence of some civil commotions, passed to Lebedos.

This sect or society was now called the Dionysian Artificers, as Bacchus was supposed to be the inventor of building theatres; and they performed the Dionysian festivities. They afterwards extended themselves to Syria, Persia, and India.

From this period, the Science of Astronomy which had given rise to the symbols of the Dionysian rites, became connected with types taken from the art of building.

(sacred-texts.com: Dionysian Artificers)

As the migration of the Artificers coincided with the building of the Temple of Jerusalem, Da Costa speculates that the building afforded a new way to communicate the mysteries, and thus tied together the mysteries of ancients with a legend of Hiram Abiff. Additionally, Da Costa alludes to the idea that the Artificers might have had a hand in building or advising on the Temple’s completion. He states that the Temple represents the “Universal System of Nature.” In other words, the study of the Temple’s actual layout may symbolize the whole of the cosmos in the Hermetic principle of correspondence: “As Above, So Below.”

Da Costa concludes his paper very quickly and simply: With the advent of religions, and science, the ideas of the ancients faded into obscurity.

In the tenth century, during the wars of the crusades, some societies were instituted in Palestine, and Europe, which adopted some regulations resembling those of the ancient fraternities. But is was in England, and chiefly in Scotland, where the remains of the old system, identified with that of the Dionysian Artificers, were discovered in modern times.

sacred-texts.com: Dionysian Artificers

Again, without discussing Freemasonry, Da Costa specifically calls out Freemasonry as a repository of the Dionysian Artificers and any student of modern Freemasonry would recognize many of the hallmarks of the mystery schools. In many places, and some even to modernity, regard these ancient mystery schools as heresy, atheism, or paganistic idolatry. A fascinating read, to accompany reading the Dionysian Artificers, is a section from the Theosophical Society’s website, entitled “Part 1 – The Mystery Schools” from the book “The Mystery Schools,” by Grace F. Knoche (Second Edition: 1999). While this is, of course, a decidedly Theosophical take on the origin and meaning of Mystery Schools, it can give the reader a very different view from the propaganda that has been surfaced through the ages and has influenced our modern thinking about Mystery Schools.

My take is, that in short, the Dionysian Artificers were and are those who are working to keep the venerable Mysteries alive; this is ancient knowledge passed down to us to use to live and to prepare for our own deaths. It’s knowledge of the world we are a part of, and if we listen closely can affect us in profound ways. Nature teaches us to live but more importantly, She teaches us to move through life to our inevitable destiny, and beyond. The stories repeated by the Artificers are not necessarily meant to provide profound enlightenment and help us all transcend to a perfect heaven or afterlife. The Artificers are those who work to continue the refinement of the human species and, over time, help us to move in concert with Nature & Science, and be the best version of Humanity. If that is the goal of the Artificers, perfecting humanity, then it seems that Freemasons are the modern Artificers, just as Da Costa, 100+ years ago, theorized.

]]>https://blog.philosophicalsociety.org/2019/08/16/the-dionysian-artificers-part-2/feed/31024px-Fresque_des_mytères,_PompéiKris SlackHow to Attend an MPS Meetinghttps://blog.philosophicalsociety.org/2019/08/11/how-to-attend-an-mps-meeting/
https://blog.philosophicalsociety.org/2019/08/11/how-to-attend-an-mps-meeting/#commentsSun, 11 Aug 2019 20:38:07 +0000http://blog.philosophicalsociety.org/?p=4975The Masonic Philosophical Society (M.P.S.) has officially been active for more than five years now. It has grown to over 30 Study Centers across the globe, in at least five different countries. There are even online Study Centers for North America and International seekers. Many people come to this blog without knowing that there are actual live meeting that you can attend to discuss nine very broad areas of study in a philosophical format. Why did the M.P.S. get created, and what is the goal? How do you go about attending one?

If you read the Mission Statement for the M.P.S., it states:

“The Masonic Philosophical Society is an institution which aims to provide an environment of exploration within the framework of Masonic principles and to inspire individuals to self-awareness. Dynamic study centers foster a culture for discussion and questioning with each center going beyond traditional education by delving deeper into the mysteries of the individual and his or her universe.”

While that might seem like an abstract goal, it has very concrete applications. Gone are the days of Pythagoras when men, and women, would learn the arts of astronomy, music, mathematics, logic, and rhetoric. It is a fact that over the course of the past 200 years, the Liberal Arts education has fallen in esteem and in attendance. Liberal Arts colleges are struggling to find validation. As we see in our media, on our Senate floors, and even in sporting events, human beings are losing the ability to express themselves in positive, constructive ways. While we may deliberate the individual merits of specific areas of study, it is not wrong to say that studying the Liberal Arts and Humanities creates a better society, a more positive, engaged, and enlightened civilization.

In the United States, it is the rare place where people may go and discuss freely, with informed beliefs, and expand their intellectual horizons. These M.P.S. Study Centers provide the interested individual with access to a wide range of topics, some controversial, into which they may dig their “teeth.” In general, we laymen may sit around with friends over a bottle of wine once in a great while and discuss the finer points of politics, religion, and solving the world’s problems, sometimes even with success. In the cases of the Study Centers, there is structure and content, and an easy place to learn more about the world and ourselves. The Study Center infrastructure supports keeping an open mind, listening, and healthy debate. We hopefully leave with more than what we carried with us into the meeting.

Many people hear the word “Masonic Philosophical Society” and believe that this is a Masonic organization. It is not. Let me say that again – it is not an official Masonic Organization. The M.P.S. is an independent 501(c)3 non-profit organization, built off the principles of Universal Freemasonry, a Masonic organization that has been in the United States for more than 100 years. The ideals and ideas of Universal Freemasonry were the foundation for the building of the Masonic Philosophical Society Study Centers, where Freemasons and non-Freemasons may go to have enlightened discussions on a wide, and I mean WIDE, variety of subjects.

These Study Centers provide a place for people to discover what subjects are of interest to Freemasons and dispel myths about what Freemasonry may be; of prime importance, they further the ideals of helping humanity rise above the petty squabbles that pepper our daily life by providing thought and fodder for personal action. This isn’t a call to arms or a recruitment station. This is a place where all people can discuss on equal footing difficult, complex, and maybe unknown subjects within a group.

Most M.P.S. Study Centers are located in a library or public location. The times listed in the notices from meetup.com or from the Facebook Masonic Philosophical Society page are the actual start times for the meetings. No food is served at the meetings but you may choose to bring water or a drink, and most public locations allow for this. If you have questions about the topic or the location, the best place to access this is from the meetup.com links on the philosophicalsociety.org website. Here is an example of the meetup.com site for Santa Cruz, California. You may want to “like” the Facebook page and then you will see a continuous feed of blog posts, polls, questions, and inspiring quotations.

So, you might have found an M.P.S. Study Center and now you want to attend? Excellent! The discussions are led by a “Presenter” and a “Moderator.” While there may be handouts on the topic, with information and points of discussion, there may also be videos, art, music, or other displays to help foster the discussion. Topics really run the gamut; the group may be discussing climate change or Spinoza’s ethics or the Mona Lisa. The question that is the title of the Study session will normally be a yes or no question, providing the opportunity for debate and informed discussion on the merits of each side. The Presenter will provide the information up for debate and pose questions to the group to stimulate discussion. The Moderator will ensure that the guidelines of the Study Centers are kept in mind and will help foster the discussion should it either turn away from the original topic or slow/falter.

For those who are nowhere near a physical Study Center, there are three online Study Centers which may work for you. One is for all of North America and another is International. There is also a Spanish-Speaking Study Center. All of these online forums use Zoom as the online platform for voice and video. If you do not have a camera, that is okay – you can use your computer, phone, or even a landline to dial in. Video makes the experience more interactive and you can see what a Presenter is offering. It is important with online Study Centers to make sure that you are on time, and have as good of access as possible, and are in a location where you can talk for 90 minutes without interruption. You should mute yourself when you are not talking during the meeting. Make sure you have the Zoom app or desktop setup complete before the beginning of the meeting. If you have questions about how to access the online Study Centers, use the Contact Form on the website or contact the M.P.S. Director, Dennis Garza at dennis.garza@philosophicalsociety.org.

There is no need to come to the Study Center with deep experience in the topic being discussed. However, it does help to come with at least an idea of the topic being discussed. Google the question and inform yourself of some of the aspects that may be brought up. I will stop here, briefly, because there is something to say about belief, opinion, and fact. Many Study Centers have debates on potentially “hot” topics.

The purpose of the debate is to not change someone else’s mind; the purpose is to have an informed discussion that helps enlarge and enliven your own world view. M.P.S. does not adhere to any dogma and everyone is free to think what they wish. Opinions are informed by facts and knowledge; beliefs are unstudied theories in our minds. Facts are, well, just that. To come to an M.P.S. Study Center with the idea that you would change the minds of individuals is not its purpose. While you may not need to come informed in detail about a subject, you also should not come with a personal mission to recruit the group to your personal beliefs. Keeping an open mind is extremely important and, as we all know, sometimes difficult to do.

There might be an impassioned debate or there might be quiet discourse. In all cases, the Moderator will ensure that no one talks over another, that no one expresses hate or intolerance, and that each person is respectful of the beliefs and opinions of others. The goal is to listen, and anyone who cannot listen will not gain very much from attending these Study Centers. Being respectful of the general rules of the discussion will ensure that you and the rest of the attendees get the most out of your time together. No one will be selling or lecturing at an M.P.S.; anyone doing either of these activities will be expected to retire to a more suitable location.

Everyone is welcome to an M.P.S. Study Center and no fees are ever accepted or expected. This is a free forum discussion and people of all walks of life, education, religions, work background, ethnicity, or locale are welcome to attend. In fact, diversity delivers a far more stellar discussion than if everyone is sitting in a circle agreeing with everything. Don’t be afraid to speak up if you disagree; bring your experience and knowledge to the fore to share. Attendees do not get a full picture of a debatable question if they don’t have all opinions. Do your best to keep a very open mind about a subject, especially those that you feel strongly about. Listen carefully and feel free to take notes or bring your own materials for reference. Many times, this is the key to a very healthy debate – many sources forming a single view of a difficult question.

You may want to become a member of the M.P.S. It’s free, and it shows your support for the continuing efforts of the M.P.S. By signing up, you state that you are behind three Grand Objectives of the organization:

To destroy ignorance in all its forms; and

To encourage the study of Culture, Philosophy, and Science; and

To work for the Perfection of Humanity.

Additionally, you can support the M.P.S. by using your smile.amazon.com account to donate proceeds from Amazon sales to the M.P.S. Again, it’s a small way to show your support for this important educational and community service that is so lacking in our lives.

Lastly, don’t be shy about asking to know more about Freemasonry. Many of the attendees are Masons and are happy to discuss the merits of Freemasonry. You may be able to stick around and continue your discussion to your satisfaction. The Moderator will be happy to also provide you further contact information should you desire it. Interaction is great; and curiosity is even better. Check out some of the links above if you want to know more; it only takes one step to dive into a wider world.

]]>https://blog.philosophicalsociety.org/2019/08/11/how-to-attend-an-mps-meeting/feed/10philosophers-great-people-insideKris Slackhead1sepiaaristotleSymbolism, Freemasonry, and the Tarothttps://blog.philosophicalsociety.org/2019/08/05/the-tarot-symbolism-and-freemasonry/
https://blog.philosophicalsociety.org/2019/08/05/the-tarot-symbolism-and-freemasonry/#commentsMon, 05 Aug 2019 05:48:07 +0000http://blog.philosophicalsociety.org/?p=202Is a picture worth a thousand words? In our modern society, most are acquainted with Tarot cards as a form of divination or fortune telling. However, there is a deeper, more esoteric meaning attached to the Tarot. A legend exists related to the Tarot which tells of a group of adepts traveling through an enchanted forest. Along the way, these individuals lost their voices and were only able to communicate with each other by displaying Tarot cards to one another. Through the exercise of relation via symbols, the adepts were able to navigate out of the forest and into the light. What is the Tarot, and what relationship does the Tarot have with Freemasonry?

The Tarot System

On a surface level, the Tarot is a deck of 78 cards, each with its own distinct image and meaning. While many have used the cards as a divination tool, Tarot cards can also represent a mysterious oracle of hidden knowledge. The Tarot cards are divided into two separate groups: the Major Arcana and the Minor Arcana. The Minor Arcana consists of 56 cards divided into 4 suits: Wands, Cups, Swords, and Pentacles, and 4 court cards: Page, Knight, King, and Queen.

The meaning of the Arcana represents “what is necessary to know, to discover, to anticipate, so as to be fruitful and creative in one’s possible endeavors.” Arcana is derived from the Latin words “Arca,” meaning “Chest” and “Arcere” meaning “To shut or to close.” Thus, Arcanum symbolically represents a tightly-closed treasure chest which holds a secret meaning.

Nobel Prize winner Herbert A. Simon provides this illuminating sentiment related to the Tarot: “a symbol is simply the pattern, made of any substance whatsoever that is used to denote, or point to, some other symbol, or object or relation between objects. The thing it points to is called its meaning.” By reading Tarot cards symbolically, each person is able to divine their own meaning and truth.

Historical Origins of the Tarot

Mystery shrouds the historical origination of the Tarot. The French scholar, Court de Gebélin, wrote that the Tarot was the one book of the ancient Egyptians that escaped the burning of the great Library of Alexandria Library.

This book was said to contain “the purest knowledge of profound matters” possessed by the wise men of Egypt. After the library was destroyed, a group of sages met in Fez, Morocco and decided to preserve the secrets of this ancient text into pictorial form on the cards of the Tarot.

There is general consensus that the pictures on the cards represented the visual retelling of the secrets of ancient mysteries, with different accounts of the wisdom being Egyptian, Zoroastrianism, or Gnostic in tradition. The symbols depicted on the cards provided a manner to keep the secrets safe except for those prepared to receive them. The cards were brought to Europe, purportedly as a result of the Crusades, but were suppressed during the inquisition of the Catholic Church during the Middle Ages.

Tarot and the Kabbalah

Many esoteric scholars have sought to understand the Tarot through the Kabbalah, the mystic teachings of Judaism. Kabbalah has been translated to mean “receiving,” from God, the Eternal One. Referred to as one, the deity is actually twofold in nature including the male aspect, Adonai, and the female aspect, the Holy Shechinah. The Kabbalistic Tree of Life, displayed above, is particularly useful in understanding and interpreting the Tarot. The Tree of Life consists of ten spheres, referred to as Sefirot, which are connected by 22 different paths, expressing different interactions between the Sefirot: Kingdom, Foundation, Victory, Splendor, Victory, Beauty, Mercy, Severity, Wisdom, Understanding, and Crown. Each path corresponds to a letter of the Hebrew alphabet, which contains 22 letters. Similarly, the Tarot deck contains ten numbered cards in each Minor Arcana suit and 22 cards in the Major Arcana.

Freemasonry and The Tarot

What is the relationship between The Tarot and Freemasonry? To begin, there is the existence of a Masonic themed Tarot Cards: The Square and Compass Tarot Card Deck, which is displayed above. Deeper connections exist as well, including the symbolic journey of the initiate into Freemasonry. The Tarot has been described as symbolizing the path of initiation or a journey towards reintegration with one’s true self. “Know Thyself” is a motto of the Craft and the twenty-two cards of Tarot’s Major Arcana provide useful tools for reflection for those interested in doing the work. The cards reveal stages of an archetypal journey of man with each card representing a stage to be encountered by each individual on their life path.

Like the Tarot, Freemasonry’s origins are difficult to trace and veiled in mystery, and both systems have evolved through history, yet their essential substance remains unchanged. The Masonic scholar, A.E. Waite, posits that the Tarot and Freemasonry are both connected to the Legend of the Holy Grail. In his book The Hidden Church of the Holy Graal, Waite presents his conclusive belief that the Tarot is the “canonical Hallows of the Graal legend,” linking the character Percival, the Fool in the Tarot deck, to the Mason in search of light.

Alternatively, the Masonic writer, Manly P. Hall argued that the Major Arcana represent the 22 chapters of the Book of Revelations: a spiritual road map to achieve oneness with God.

It has been said that individuals come to Masonry to remember what has been forgotten; that all knowledge already exists with us. Through the signs, symbols and images in Tarot, the seeker is directed to recollect the universal teaching that we are all the same in essence, each traveling the same road despite perceived differences in form.

]]>https://blog.philosophicalsociety.org/2019/08/05/the-tarot-symbolism-and-freemasonry/feed/3img_2115mpswriterMinorArcanatreeoflifekabbalahHolyGrailThe Elohim – Part I, The Sons of Godhttps://blog.philosophicalsociety.org/2019/07/22/the-elohim-part-i-the-sons-of-god/
https://blog.philosophicalsociety.org/2019/07/22/the-elohim-part-i-the-sons-of-god/#commentsMon, 22 Jul 2019 00:36:44 +0000http://blog.philosophicalsociety.org/?p=4952The term “Elohim” has been alternately identified as a name of God, angels, demons, or other types of supernatural beings. It has been associated with The Shining Ones, the Anunnaki, Nephilim, and the Watchers. So, what is more likely the case? And what are the implications for Humanity?

The word Elohim is usually thought of as a name for God in the Hebrew Bible, appearing over 2500 times in that text. The context in which the word is used makes that assertion less clear, however, for in some instances, Elohim appears to refer to multiple gods.

A look into the word’s origins may help determine its meaning. The word’s etymology often sheds some light on its original meaning, but in this case, Elohim’s roots are somewhat obscure. The Online Etymology Dictionary indicates the word as plural of “Eloh,” which means God. The entry also states the word is of unknown etymology and may be an augmentation of “El,” also meaning God.

Examining the word’s Hebrew spelling may also provide some indications of its root, read, from right to left, as Aleph – Lamed – Hey – Yod – Mem.

Hebrew characters, when forming a word, often tell a story as each character has its own set of meanings. In this case, the Hebrew word Elohim could be interpreted in two ways. In the first interpretation, the first character (Aleph) can be read as the existence of God’s hidden mysteries and their revelation to certain men.

Continuing on, there are those who teach men God’s mysteries, who are the same individuals (i.e., the Elohim) who goad men into what he needs to learn, encouraging man’s action forward. As those men learn God’s mysteries, His knowledge comes into those men’s hearts – spirit is breathed into him. As man becomes more spiritual, they become humbler and they become the Word over time. Through this learning, one result is that wisdom springs forth from your speech.

A second possible interpretation stems from the viewpoint of the Elohim as intermediaries or emissaries of God. The Vev represents the link the Elohim represent between God and man, heaven and earth. The Elohim also enable the spiritual to be made actual in the physical world – they are also the connection between the physical and the spiritual. From the prior, the Elohim provide opportunities for man to choose to open the door and access God directly.

Research indicates some possible associations with the second interpretation, but the connections are tenuous at best. The Sumerians (c. 4,500 to 1,900 BCE) believed in a divine race of beings named the Anunnaki. Based on imprecise translations of a small subset of some 22,000 hieroglyphic tablets, the interpretations vary from source to source. Some identify the Anunnaki as a pantheon of high-level gods while others relegate them to a much lower status having been banished to the underworld by younger and stronger gods.

From The Oxford Companion to World Mythology,the Anunnaki “are the Sumerian deities of the old primordial line; they are chthonic (in, under or beneath the earth) deities of fertility, associated eventually with the underworld, where they became judges” over the question of life and death. In some sources, the Anunnaki are a diffuse set of natural gods associated with various aspects found throughout nature while others indicate a specific number of Anunnaki with specific roles, even kings. One unique line of thought comes from Zecharia Sitchin in his 1972 book The Twelfth Planet. In that book, Sitchin proposes that the Anunnaki are of alien origin and used genetic engineering to create man.

In the Bible, is directly translated as “sons of god” and are associated with the Anunnaki in Genesis 6:4: “…after that, when the sons of God came in unto the daughters of men, and they bore children to them…”

Other potential variations include “The Shining Ones,” referenced in The Hidden Doctrine authored by Helena Blavatsky:

“…behold him lifting the veil and unfurling it from East to West. He shuts out the above, and leaves the below to be seen as the great illusion. He marks the places for the Shining Ones, and turns the upper into a shoreless sea of fire…” ( Part1, Cosmic Evolution – Stanza III)

“…these are the three-fold, the four-fold downward; the “mind-born” sons of the first Lord;the Shining Seven…” ( Stanza VII)

To be continued…

]]>https://blog.philosophicalsociety.org/2019/07/22/the-elohim-part-i-the-sons-of-god/feed/5VATICAN SISTINE CHAPELbpkcjgorrThe Illusion That Is Castehttps://blog.philosophicalsociety.org/2019/07/14/the-illusion-that-is-caste/
https://blog.philosophicalsociety.org/2019/07/14/the-illusion-that-is-caste/#commentsSun, 14 Jul 2019 00:40:44 +0000http://blog.philosophicalsociety.org/?p=4941The word “caste” comes from the Portuguese word casta, meaning “race, lineage, tribe or breed.” It originally comes from the Latin word castus meaning pure. The Spanish and Portuguese used the word differently in the Renaissance period; to the Spanish, it was applied more in a hereditary way, indicating family and/or lineage. For the Portuguese, it leaned toward something more akin to “breed” or social standing.

Many know that India was a British Colony but what many do not know is that it was a Portuguese one as well. From the beginning of the 16th century, the “Estado de India” or State of India was a Portuguese colony until 1961, when the country of India invaded Portuguese India and a treaty was signed. In fact, the Portuguese had a far longer history as a colonial power in India than did the British. For an American, this is nearly unheard of unless you are a history buff. While this is as oversimplification of the complicated workings of colonialism in India, we will delve into this to make a point, I promise.

This same time period of Portuguese rule (Early 1500s to 20th Century) is marked by British rule in India, which ended in 1947. While the Portuguese were the first, after the Romans, to begin trading with modern India, it was the British who seized dominance by the mid-19th Century. In 1661, Portugal was at war with Spain and needed assistance from England. This led to the marriage of Princess Catherine of Portugal to Charles II of England, who imposed a dowry that included the insular and less inhabited areas of southern Bombay while the Portuguese managed to retain all the mainland territory north of Bandra up to Thana and Bassein.

While the British were in India before this, this marriage marked the beginning of rulership, not just trade, within India. What is interesting to note is what while the Portuguese were using the word casta to denote the hereditary social groups they perceived in India almost as soon as they arrived, it wasn’t until 1613, during the time of British interest, that we see the word translated to “caste.”

What may surprise some people is that there is no Hindu word for “caste.” In Hinduism, rising from ideas within the Rig Veda, the term associated with the Vedic social structure is varna.

According to one author, “The Four Varna system reflects a deep ecological and yogic vision of social and universal unity very different from the divisive idea of caste by birth.” This is an organic and natural social order that does not coincide with a hierarchy of rule which was applied by both the British and the Portuguese. The term varna is not specifically found in Hindu writings until later, possibly as an add-on in the PurushaSukta. The text noted to discuss this social structure is:

When they divided Purusa how many portions did they make? What do they call his mouth, his arms? What do they call his thighs and feet? The Brahman was his mouth, of both his arms was the Rajanya made. His thighs became the Vaishya, from his feet the Shudra was produced.

The basic idea of this is that we, humanity, are one construct made up of different, outward talents. The one construct, the Purusa, is the cosmic being, or some say, the cosmos itself. All human structure is built off this Purusa. Some may have an inclination toward knowledge and thought (Brahman), like a philosopher or religious person, and some way have an inclination toward service (Shudra) like a fireman or waiter.

However, all are part of the same construct called humanity and all have a part to play in helping the body move. No one of these is higher than the other – they are all necessary. Additionally, there was never the idea, in Vedic writings, of a non-Varna, or outcast/out caste member. Everyone is part of the whole. It would not make any sense to have a whole and then have something that is not part of the whole. To quote another author, “There is in this original Vedic model no outcaste, Dalit or untouchable. Each Varna constitutes a necessary part of the whole and all are mutually interdependent. Each is a manifestation of the same Divine consciousness working in humanity.”

Indeed, this is an application of the British and Portuguese who were exerting control over the Indian population.

Either through misunderstanding or, perhaps, intentional co-opting, the Varna outline was translated and Westernized into a caste-oriented system where everyone fell into a suppressive class system, one type of human being better than the other. The adoption of these changes, from varna to caste, caused the dalit to be “created,” those that were considered outcasts and not part of society.

Dalit was a term coined about 1873, by the leader of a non-brahman-centric movement called Satyashodhak Samaj. Over time, this rigid caste hierarchy became the consciousness of a country. I remember being younger and hearing the words, “there is no caste system in India.” Yet, every Indian person I had met had embraced the idea of perhaps one group being above all others, superior to them, and others not being of equal value. The term unclean was part of the vernacular.

It’s important to know the origins of this, I think, not because of the events of history but because of the corruption of something uplifting and universal into the tool to create an oppressive society. Said clearly, from the American Institute of Vedic Studies:

“The Vedic social order was meant to instill an intrinsic feeling of unity in each individual with the greater society, and human society with the greater universe. The Varna system was based upon a transcendent ideal of human unity in the Divine, not an effort to give power and domination to one section of society.”

What was once a purely unifying religious concept was co-opted to create disharmony and foment discord among people.

We have all seen this, as base, human need to tear down another group, using religion, education, resources, or a combination of all three in order to build the suppressive group up – whatever ‘up’ means.

Freemasons care about these things because, in the search for Truth, the goal is to build up and not tear down. It is to seek truth and Truth. In order to do this, we need to understand not only human history but the motivations behind the scenes. It doesn’t hurt to dig and explore the perhaps little known histories of the world.

One of the best podcasts recommended in this is “Revisionist History,” by Malcolm Gladwell. He does an excellent job bringing out about the little known facts of what we have taken to be “truth” and made the visible. Would that we were all as curious.

There are many things which are, I think, of interest to those who want to know Truth and build a better world, things which are knowledge gaps for us. Curiosity and an open find fill those gaps and shed light. I know that I will never again think of the caste system as something arising from Hinduism, and I think this gives me the tools to help others think differently as well.

]]>https://blog.philosophicalsociety.org/2019/07/14/the-illusion-that-is-caste/feed/1britishKris SlackBrahminPriestAssistantChristopherPillitzImageBankGetty-56a0428f5f9b58eba4af9280Basor_Dalit_castegahndiSt. John the Evangelist, Involution, and Freemasonryhttps://blog.philosophicalsociety.org/2019/07/06/masonic-yule/
https://blog.philosophicalsociety.org/2019/07/06/masonic-yule/#commentsSat, 06 Jul 2019 18:00:00 +0000http://blog.philosophicalsociety.org/?p=3900There’s been much written about the patron saint of Freemasonry, Saint John the Baptist. His feast day, celebrated by Freemasons over the world, is in June – the time of greatest light in the northern hemisphere. This feast day, June 24, is typically the time of Summer Solstice celebrations.

There is another patron saint of Freemasonry, Saint John the Evangelist, of which less is spoken or discussed. St. John the Evangelist has as his feast day December 27, roughly the time of Winter Solstice. There is an excellent paper on the Saints John in a popular Masonic site called Pietre-Stones. In it, the author discusses the possibilities of how the Saints John became the patrons of Freemasonry. In the end, he concludes that we really don’t know the actual reason that they are Freemason’s patrons.

One thing, though, that Freemasons are wonderful with is speculation. After all, it’s what we are – speculative Masons. So, let us speculate.

Freemasonry itself has a lot of analogies related to light and with Light. There’s an archetypal idea, mostly associated with Plato and the allegory of the cave and the analogy of the sun, which associate Light (in the form of the Sun) with Truth. These archetypical forms are what Plato (via Socrates) considers to be that for which the philosopher-king is ever searching. These ideas have been incorporated into Freemasonry in myriad passages and ritual elements. Many Freemasons consider Freemasonry to be a “solar” ritual, as opposed to a lunar ritual. In this aspect, they see “solar” as an active, outgoing, and Western in nature, whereas a “lunar” type of ritual is receptive, inward, and Eastern. Where some initiatory schools are inward looking, Freemasonry is outward viewing. Like the symbol of Yin and Yang, this does not mean it is devoid of lunar aspects; however, the primary focus of Freemasonry is the improvement of mankind.

It makes sense, then, that Freemasonry would concern itself with solstices. The word solstice is derived from the Latinsol (sun) and sistere (to stand still), because at the solstices, the Sun stands still in declination; that is, the seasonal movement of the Sun’s path (as seen from Earth) comes to a stop before reversing direction. These are trajectories of the sun’s path and in understanding these movements, we understand more about how our world, how nature, works. In understanding nature, we are able to move through it with easy and achieve greater good. However, Freemasonry goes far deeper than the simple knowledge of nature. These movements become metaphors and analogies for the “a-ha” moments which make up a Freemasonic life.

For thousands of years, mystery schools and myths taught humanity about the cycle of life. When we moved away from superstition into speculation, we realized that special gods did not bring back the sun to continue life – it was simply the way that Nature worked. Humanity learned that while there might or might not be a Divine hand behind the creation of the world and the Nature it housed, we could learn to understand how it worked to our advantage. We learned to move away from fear and into exploration. The myths and mystery schools became a way to explore not only what happened in this world but perhaps what happened after we die, and help us contemplate the reasons for our existence, humanity’s existence. The greatest time of philosophical and physical exploration within these schools of thought came during the Age of Aries. The Age of Aries was a time of identifying humanity into civilizations, when there was the fire of invention, innovation, and inspiration.

With the onset of our current Piscine-age, mystery schools and myths faded in the bright light of more dogmatic and directive religions. With the rise of Abrahamic religions, our concepts of Light have morphed. In the Western Hemisphere, we began to associate people which archetypes. Jesus, the “Light of the World.” Muhammad, who said “I am the light of Allaah and everything is from my light.” Gods of all locales had and have been associated with the Sun or Light, but this Piscine age was the beginning of a time when living human beings began to be associated with light, and Light from divine sources. As Christianity spread, it sought to incorporate many cultures into its fold, thus continuing the influences of the Roman Empire – conquering with assimilation rather than domination. In this assimilation, many “feast days” and “saint’s days” were integrated with, and overtook, colloquial celebrations. It is not a coincidence that the Feast day of Christ (the Light of the World) is also the celebrated feast day of Mithras, a Sun God worshiped in Ancient Rome.

Two of the most important figures of the Christian Bible, and specifically the Christian religion, are Saint John the Evangelist (John of the gospels) and Saint John the Baptist. An extremely good overview of St. John the Evangelist is located at this link. According to this, since the fifth century, December 27 has been the acknowledged feast or celebratory day of St. John the Evangelist.

Every Christian knows, at the very least in passing, about John the Baptist. They might say different things, but the core of the story is essentially that John the Baptist was born to a woman named Elizabeth, six months earlier than Jesus’ birth. There is some speculation that Elizabeth and Jesus’ mother Mary were related in some way. John was a bit of a wild man, calling on the nation of Israel to repent because “their savior was nearly upon them.” John began baptizing people by way of water, to “wash away their sins” and be ready for the Christ. Thus, John the Baptist was the herald of the coming of the Christian savior, even before knowing who he was. John the Baptist is known as the one who recognized the “son of God” and identified him to the world. (John 1:31-34)

John the Evangelist was a different story. John The Evangelist, brother of St. James, was one of the first disciples of Jesus and was the only disciple not to be martyred for his faith. This John wrote his gospel, letters to leaders of the early church and later, in Patmos, his Revelation. He apparently died in Ephesus, a priest and scholar. He was known in the Byzantine Church as “John the Theologian.” What we know of this John is only what he himself has, ostensibly, written.

This does little to explain why these two disparate personalities are linked to Freemasonry. My speculation goes on here. I believe these two Johns are archetypes in which Freemasonry has housed certain ideals and, perhaps, more esoteric teachings. John the Baptist is a fiery personality, who used water to cleanse the people for the coming of “the True Light.” He was vocal, verbal, an expression of the element of air and yet, he was a man of the wilderness, whose earthiness lead people to belief and faith. In other words, he was an elemental man, full of life of this material world. He shone during the highest point of the year, the time of most Light in the material world. He is the archetype of material expression in its highest form. It could not be clearer why he is the Patron Saint of Freemasonry at the brightest time of the year.

John the Evangelist, however, was none of these things. He is a reflection of the teaching of the Christ, someone who took the Light and transmuted it into thought. He was a scholar, someone for whom thought created life. He represents the mental aspects of humanity, the time when contemplation and reflection are necessary to achieve progress. He was the energy of the Light transferred to thought and in its purest form, the Mind. Where John the Baptist represents Evolution, John the Evangelist represents Involution. These two Johns are the boundaries of the circle of human attainment – maximum involution and maximum evolution – the spirit turned to word and the word turned to spirit again. We see this as a icon of Freemasonry when we see the two Johns displayed beside a circle with a point in the exact center. This center is the point of pure Light within the human form, from which perfect balance of humanity is attained. These two Johns are the archetypes of the best of two facets of mankind, icons of the Piscean age.

This current age, in the procession of the equinoxes, is coming to a close and we find ourselves beginning a new age – an Aquarian age. While there is a technological overtone to the age, this is also the age of consciousness. The influences of nature continues to push us toward new ways of thinking, new influences. They push us away, perhaps, from the avatars and archetypes of an earlier age. The pictures that humans need vary and perhaps these two will become even further abstract in their meaning as we progress. Humans will continue to look to nature, and need to look to nature, to understand their own progress. Perhaps these archetypes of Involution and Evolution will change in the new age, and Freemasonry’s symbols will change with it. For now, these two Saints’ John stand guard and the highest and lowest moments of Light, reminding us that both edges of the spectrum are necessary for progress to be achieved and nature to be understood.

I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain.

In our youth, we rail against the unfairness of the world. In developing our philosophies, we also develop our fears. In a recent discussion group regarding specific symbolism of Freemasonry, the question was asked, how do we get rid of fears, which are really false gods? Fear, one person postulated, is that which motivates negative behavior. Another postulated that fear motivates all behavior. After much discussion, we never really came to a solid conclusion about how to mitigate fear.

Fear is the unpleasant sensation caused by the belief that someone or something is dangerous, threatening, or likely to cause pain. That definition is ripe with opportunity for dissection, to pull apart the chunks that create philosophical reasons for fear.

First of all, it’s an unpleasant sensation, and humans hate unpleasant feelings. No one really wants to feel icky, and yet, that icky feeling is built on a belief ― it is not necessarily based in fact or reason. It is simply a belief. By definition, a belief is a “trust, faith, or confidence in something.” Taken apart and put back together, we can say that fear is an icky feeling caused by a trust, faith, or confidence that someone or something is out to cause some kind of harm to our person, our connections, or perhaps, our way of life.

This explanation is not to trivialize fear, or some major manifestations of fear, like post-traumatic stress syndrome. This is simply to discuss common fears that most, if not all of us, experience. Are fears founded? Some, yes. Some, perhaps not. In the face of an immediate disaster, fear is certainly appropriate. Sigmund Freud said, about real fear vs. neurotic fear:

You will understand me without more ado when I term this fear real fear in contrast to neurotic fear. Real fear seems quite rational and comprehensible to us. We may testify that it is a reaction to the perception of external danger, viz., harm that is expected and foreseen. It is related to the flight reflex and may be regarded as an expression of the instinct of self-preservation. And so the occasions, that is to say, the objects and situations that arouse fear, will depend largely on our knowledge of and our feeling of power over the outer world…

Proceeding now to neurotic fear, what are its manifestations and conditions…? In the first place we find a general condition of anxiety, a condition of free-floating fear as it were, which is ready to attach itself to any appropriate idea, to influence judgment, to give rise to expectations, in fact to seize any opportunity to make itself felt. We call this condition “expectant fear” or “anxious expectation.” Persons who suffer from this sort of fear always prophesy the most terrible of all possibilities, interpret every coincidence as an evil omen, and ascribe a dreadful meaning to all uncertainty. Many persons who cannot be termed ill show this tendency to anticipate disaster.

That is, fear is simply the lack of feeling powerful over our own world, whether it is caused by an oncoming tornado or by feelings of inadequacy. What we’re concerning ourselves with here is what Freud called neurotic fears. Yet, the basis for our reactions, that lack of control, does come from the same “fight of flight” process of survival. Both have their roots in control.

It was once explained to me that all vices – Sloth, Envy, Greed, Avarice, Gluttony, Pride, and Lust – are all major manifestations of fear. Aristotle, in Nichomachaen Ethics, made similar statements – explaining that virtues and vices were a spectrum, and deficiencies were the expressions of the ends of the spectrum. Management courses in many places talk about how to address employees fears with some of these same techniques but, again, no one really gets to the heart of dealing with fear head on. So, we know what fear might be and how it manifests, but how do we actually deal with it?

In younger days, I read a series of books based on “The Michael Teachings.” These teachings are channeled thoughts on life and living, how and why people do what they do, and general human relations. One aspect that stayed with me had to do with fears. Many people have a dominant negative attitude which they must overcome in their lives.

Some examples of these are 1) self-depreciation, 2) self-destruction, 3) martyrdom, 4) stubbornness, 5) greed, 6) impatience, and 7) arrogance. Many of us go through all of these at some time in our lives but, in general, we stick with one (maybe two) when we’re tired, depressed, feeling overwhelmed, or just not working at our peak. When our sense of comfort, our inner child, is attacked or feeling vulnerable, we resort to these attitudes which are really manifestations of fear.

These are born from our childhood and are placed there by our reactions to environment and experiences. Each of these blocks is based in a very specific fear and can be overcome, with conscious effort. These are the dominant negative attitudes with their spectrum of manifestation, to use Aristotle’s idea of a sliding scale of virtues and vices.

Self-depreciation is the fear of not being good enough – manifests as Humility (positive) to Self-Abasement (negative).

Greedis the fear of not having enough – manifests as Egoism | Desire (positive) to Voracity | Gluttony (negative).

Self-destruction is the fear of losing control – manifests as Self-Sacrifice (positive) to Suicide |Immolation (negative).

Martyrdom is the fear of not being worthy – manifests as Selflessness (positive) to Victim Mentality (negative).

Stubbornness is a fear of change, of new situations – manifests as Willfulness|Determination (positive) to Obstinacy (negative).

Impatience is the fear of missing or losing opportunities – manifests as Audacity (positive) to Intolerance (negative).

Arrogance is the fear of being vulnerable – manifests as Pride (positive) to Vanity (negative).

In taking a deeper look into our own behavior, it may be easier to see how a reaction to one situation or another traces backward to one of these negative attitudes, and the fear which grounds it. When one swings from pride in a job well done to believing that the job done was the best job anyone has ever seen, there might be some fear going on there. That line that separates the two extremes can be different for different people, and it is clear that we all have different levels of tolerance and abilities to process reactions when we encounter fear. When we start delving beyond the surface of our own psyche, introspection uncovers, perhaps, those negative attitudes based in experiences of childhood.

Children create, depending on environmental experience and personal proclivities, distorted world views. We all create these distortions (big and small) and they eventually become our personal myths. Think: “I’m ugly,” “I’m stupid,” or “I’m not going to eat tonight.” Repeated situations or traumatic events reinforce this myth. Driven by a deeply-held fear, and steered by a distorted worldview, the emerging, dominant negative attitude springs into action in their lives, even unto adulthood.

The child thinks for instance, “I will stop life from hurting by taking control of my pain. I will hurt myself more than anybody else can.” The child’s chosen survival strategy involves some sort of conflict, a war against self, against others or against life. It is a defensive behavior pattern which looks irrational from the outside but from the child’s perspective is perfectly rational. As we mature, we must address these dominant negative attitudes or they will endanger any chance of self-improvement. They hide our true nature. *

– Excerpt from, The Michael Teachings

When someone lashes out, at me or others, I believe the reason is always fear. Fear is not the motivator of all activity we do. It always seems, though, that fear is the core of truly negative and destructive behaviors. Hatred, lies, and fanaticism are true fear-based reactions and attitudes. In dealing with these reactions in the world, we need to keep in mind that fear is the motivator, and that perhaps by making the person feel safe, by letting them air their real fears, healing can begin.

At another study group, we discussed fear and how to use it to unravel truth. It struck me then that Freemasonry provided us opportunities to run up against our own and other’s fears. From speaking in front of a group to taking charge of ritual work to providing leadership for volunteer work, Freemasonry offers us a chance to continually transmute fears into relationship gold by providing the types of experiences that test us and force us to face those fears.

Why does the Freemason care about fears? There is a lot of the world that runs on a steady diet of fear. The only way to find a better world and improve humanity is to rise above those things which cause us to live a base, irrational, and mundane life. By addressing and recognizing when people are moving in fear, we can possibly stop the cycle for them and for ourselves.

Additionally, Freemasons strive to be leaders. Leadership is about learning what motivates people; by learning their fears and helping them maneuver around them, we find talents and skills waiting to be uncovered. Leadership is shedding light on that which holds people back from being the very best they can be. Addressing fears is difficult unless we create true, honest dialogue. Freemasonry provides an environment to express honesty and be supported.

This honest dialogue extends to ourselves. What are our fears? What is our dominant negative attitude. and how does it affect me, my family, and my connections? What relationships are healthy and positive and which are not?

Asking “why” is a good start. Perhaps by looking at the motivations within us which cause us to have painful relationships with others, we can come face to face with our fear. In order to do that, we need to be able to actively look at our behavior, assess any damage we cause ourselves, and like Paul Atriedes from the Dune Series, turn an inner eye to the path it has taken, and find ourselves in its wake.

Try looking into that place where you dare not look!

You’ll find me there, staring out at you!

― Paul-Muad’Dib to the Reverend Mother, from Frank Herbert’s “Dune”

]]>https://blog.philosophicalsociety.org/2019/06/29/fear-the-mind-killer/feed/1Samurai_with_swordKris Slackimg_0142The Architect of the Nuclear Age – Does the Expansion of Knowledge Always Benefit Humanity?https://blog.philosophicalsociety.org/2019/06/24/the-architect-of-the-nuclear-age-does-the-expansion-of-knowledge-always-benefit-humanity/
https://blog.philosophicalsociety.org/2019/06/24/the-architect-of-the-nuclear-age-does-the-expansion-of-knowledge-always-benefit-humanity/#commentsMon, 24 Jun 2019 01:03:44 +0000http://blog.philosophicalsociety.org/?p=1520Referred to as the “architect of the nuclear age,” Enrico Fermi was a nuclear physicist, a Nobel Prize winner, and a Freemason. Throughout his prolific career, he made substantial contributions to the fields of Quantum Theory, Statistical Mechanics, and Nuclear and Particle Physics. Fermi excelled at both experimental and theoretical work – a distinction accomplished by few physicists.

He labored for the betterment of humanity, yet his research ultimately led to the creation and utilization of the atomic bombs, which killed over 200,000 citizens of Hiroshima and Nagasaki, Japan. Brother Enrico was adamantly opposed to the utilization of the hydrogen bomb, yet he ultimately argued for the development of knowledge regardless of the consequences of the use of that knowledge.

Early Years in Italy

Born in Rome in 1901, Enrico Fermi’s fascination with Physics began at age 14 following the tragic death of his older brother, Giulio. Distraught after losing his brother, he went to a local market and found two physics textbooks written by a Jesuit physicist in 1840. Despite the fact that the books were written in Latin, Fermi read them cover to cover. From that point on, Enrico’s passion for physics became the focal point of his life.

His understanding was so advanced in the subject that his entrance essay for the University of Pisa was deemed equivalent to the work of a doctoral student. There he received his undergraduate and doctoral degrees, and he published his first important scientific work in 1922 – his year of graduation.

Enrico Fermi became a Freemason joining the Adriano Lemmi Lodge in Rome, under the Gran Loggia d’italia di Piazza del Geso. His intellectual curiosity made him a natural fit for the studies of Freemasonry, and he rose to the degree of Master Mason in 1923. His climb towards greatness continued ashe was appointed Professor of Theoretical Physics at the University of Rome at the age of 24.

In the 1930s, he conducted a series of experiments to study the impacts of bombarding various elements with neutrons. This work led to the successful splitting of an Uranium atom for which he was awarded the Nobel Prize for Physics in 1938. Fearing for the safety of his Jewish wife, Fermi began searching for an escape from the impending genocide. Soon after, Enrico and Laura emigrated to the United States, fleeing the Fascist Regime’s take over of Italy.

Emigration to the United States

Upon the discovery of nuclear fission, he went to the University of Chicago and later to Los Alamos to serve as a general consultant. Brother Fermi contributed significantly to the Manhattan Project. As a leading member of the Manhattan Project, Brother Fermi worked on the development of nuclear energy and the atomic bomb although he was a vocal critic of the use of the technology as a military weapon.

The Royal Society

Did Brother Fermi’s Masonic career continue in his participation in the Royal Society? Some Masonic Scholars have explored the hypothesis that modern Freemasonry was instituted in the 17th century by a set of philosophers and scientists who organized it under the title of the “Royal Society.” This political and philosophical club, subsequently referred to under many other names including the ” Royal Society of Sciences,” had many ties to the ancient fraternity of Freemasonry. The Royal Society is known today as the United Kingdom’s National Academy of Science. Recently celebrating its 350th anniversary, the Library and Museum of Freemasonry held a special exhibition focused on the extraordinary number of Freemasons who have been Fellows of this august body since its inception.

Hundreds of Royal Society Fellows have belonged to the Craft, including several royals such as King George IV, Oscar I of Sweden and Norway, and H.R.H. the Duke of Kent. Other notable members of the society include Sir Winston Churchill, Voltaire, Benjamin Franklin, and Edward Jenner.

Brother Fermi was elected Fellow of the Royal Society on April 27, 1950. In his later years, he did important work in particle physics and was an inspiring teacher at the University of Chicago. Unfortunately, in 1954 at age 54, Brother Enrico died of stomach cancer due to his exposure to radiation in his experiments. His legacy of service to Humanity continues long after his death.

Fermi stated, “Whatever Nature has in store for mankind, unpleasant as it may be, men must accept for ignorance is never better than knowledge.” Does the expansion of knowledge, even when applied to controversial ends, always benefit humanity?