It’s Just a Fraternity!

by Midnight Freemason Guest Contributor

C. R. Dunning, Jr.

While I’m not very active on social media, I do occasionally wander through its twisting catacombs. Recently I was doing just that, and across two days I repeatedly saw presumably well-meaning Masons in different virtual spaces making assertive comments like the title of this piece. Some of them even voiced frustration with people who are “trying to make it what it isn’t.” In almost every case, a more pointed complaint was made against Masons who regard the Fraternity as a contemplative, spiritual, or philosophical tradition. Some specifically grumbled that their brothers who want their lodge environments to be more sincere, reverent, and inspiring are taking the fun out of Masonry.

Interestingly, these complaining brothers didn’t mention what they think the limits are to being a fraternity. Is this Fraternity only about fun fellowship? Does it concern itself with self-improvement? Is mutual support part of it? And, if it includes any of those things that are beyond simply making and hanging out with friends, then where exactly is the dividing line that separates them from spirituality, philosophy, and being contemplative? How is it that coming together for study and discussion of spirituality and philosophy interferes with good fellowship?

Another observation I made was that none of these brothers referenced the ritual of this Fraternity to support their claim. It made me wonder if they’ve ever listened to the actual words of the rituals that facilitate becoming a full member of this Fraternity. It’s hard to not conclude that to them many of the rituals’ words are just fancy but meaningless paper, bows, and ribbons on the package of membership. Somehow these brothers haven’t fully realized that the words of our rituals are meant to teach real lessons, provide real instructions, and urge real efforts to learn and grow spiritually and philosophically.

Similarly, it seems clear that the complaining brothers haven’t studied the history of our Craft. They haven’t been impressed with the fact that the rituals of this Fraternity were developed by men who were very interested in spirituality and philosophy. Those same men made sure that the shift from Operative Masonry to Speculative Masonry emphasized the spiritual and philosophical dimensions of the Builder’s Art. These and later great leaders of Masonic thought have repeatedly stated in their own words how important a solemn and contemplative atmosphere is to accomplish the central intentions of our ritual. Heck, they even wrote such admonitions into the ritual itself! But I have digressed to the topic of the previous paragraph.

Another problem behind the scenes of those complaints is that many brothers don’t know how to differentiate spirituality from religion. So, being taught that Masonry is not a religion, and that there should be no religious contention in the lodge, has given some brothers the impression that spiritual topics and attitudes have no place in this Fraternity. This misunderstanding happens despite our rituals being filled with spiritual considerations and urging us to pursue them. But I digress again. Back to the point, another issue in this context arises with brothers who, for whatever reason, cannot imagine or condone, let alone engage, spirituality that is inclusive of religious views other than their own. This problem is most unfortunately demonstrated when brothers seek or create rules and regulations that effectively impose their own beliefs on others and even remove things from our rituals and official documents that they find uncomfortable. In effect, in their own religiosity, they try to turn this Fraternity into an extension of their own churches. In the face of such ignorance and intolerance, it’s no wonder that, with the best of intentions, other brothers would scream “We’re just a fraternity!”

The point about taking the fun out of Masonry makes a little more sense to me. Different people take joy in different things, and some of us obviously have our minds made up that there are irreconcilable differences between fun and anything that involves a sincere commitment to learning and growth. By the way, those closed minds can be on either side of the divide. There are “fun” folks resistant to learning and growth, and there are “learning and growth” types who avoid fun. But I’m mindful of how important play is as a means of assimilating information and developing skills, and how often the true masters of an art seem to be more at play than at labor with their creativity. It’s also worth noting the staggering volumes of food and spiritous beverages consumed by Masons of the early Grand Lodge era while they considered profound issues and concepts! Surely there are activities that demand more solemnity and decorum, such as degrees, installations, and funerals. It is also right that some forms of humor and good cheer have their own places apart. It’s a hallmark of human maturity, and thus of Masonic virtue, to recognize where one is among these territories and their overlaps, and to conduct oneself accordingly. I’m happy to say that I know many brothers who are very good at both sincere labor and lively refreshment!

Now, you might think that I would condemn the complaining brothers I’ve been referencing, but I don’t. They deserve the benefit of the doubt and I have no reason to question that their position is conscientiously rooted in Masonry as they know it. The “just a fraternity” attitude was demonstrated to them before they became members. The negligence of our history and of the meaning in our rituals was inculcated by the examples of their elder brothers. And their perpetuation of that attitude and negligence has been rewarded with advancement and even honors. They may also be reacting to religious zealots posing as Masonic purists. In short, they’re the best Masons they can be given the circumstances of their fraternal experience. How can I hold any ire against them?

For me, all these observations and reflections point to three very important truths. First, if this Fraternity is to be what its founders intended, what its rituals say it is, and are very well-equipped to facilitate, then Masonic education is of utmost importance. In our efforts to ensure a future for this Fraternity, if we don’t know what most deserves to be saved and passed on to future generations, then we risk throwing the baby out with the bathwater. Second, an examination of our history and ritual shows that the problem of “trying to make it what it isn’t” began a long time ago with the rise of the “just a fraternity” attitude. Third, this Fraternity can be both fun and spiritually and philosophically meaningful; for brothers with open minds and hearts, the two don’t need to be mutually exclusive.

But let’s face it, fewer brothers will grasp any of these truths if we don’t help everyone see them in our history and the words of our rituals. Without Masonic education, it really is just a fraternity, and that takes the meaning and the fun out of it for those who are actually seeking more light in all the colors our tradition offers. With good Masonic education, each brother knows he can appropriately enjoy whichever color he finds most attractive, and he can do so without preventing others from appropriately enjoying theirs. In the process, brothers might even discover some colors to be more attractive than they had expected, and in doing so benefit from a richer experience. That’s just the fraternity this Fraternity is meant to be.

~CRD

Brother Chuck Dunning

is an advocate, facilitator, trainer, and consultant in contemplative practice, with more than 30 years in the professional fields of higher education and mental health, as well as in Masonry and other currents in the Western esoteric traditions. He has authored Contemplative Masonry: Basic Applications of Mindfulness, Meditation, and Imagery for the Craft (2016), and The Contemplative Lodge: A Manual for Masons Doing Inner Work Together (coming in 2020), and was a contributing author in The Art and Science of Initiation (2019). Chuck has articles published in several Masonic journals and websites, is a nationally recognized speaker and trainer on the Masonic Educational circuit, and has been interviewed for numerous periodicals and podcasts. In 2019, the College of Freemasonry in Rochester, New York presented him with the Thomas W. Jackson Masonic Education Award for Fraternal Leadership in Masonic Research and Esoteric Study. In 2018, the Southern California Research Lodge recognized him as being among the Top Ten Esoteric Masonic Authors. Chuck is the founding Superintendent of the Academy of Reflection, which is a chartered organization for Scottish Rite Masons wanting to integrate contemplative practice with their Masonic experience. He is also a Full Member of the Texas Lodge of Research. You can contact Chuck via his webpage: https://chuckdunning.com/.

Guarding Our Own West Gates and Self-Tyling

by Midnight Freemason Guest Contributor

C. R. Dunning, Jr.

Recently I had the privilege of being involved with the Leadership Academy of the Grand Lodge of Kansas. In one of the many wonderful conversations of the weekend, Right Worshipful Brother Derik Hockett and I spoke briefly about guarding the west gate and tyling not only as practices for a lodge but also as practices for individual Masons in their own lives. I have continued to ruminate on this parallel, and I want to share with you some of the meaning I have found in it.

Guarding Our Personal West Gates

We typically use this phrase, “guarding the west gate,” to reference the responsibility we each have for ensuring that nobody is made a member of the lodge who is not sufficiently prepared to do the work of Masonry, who is not ready, willing, and able to keep our obligations and make good use of the lessons and charges in our rituals and monitors. This practice protects both the lodge and the individual in question, but our present focus is on the lodge. Guarding the west gate helps us preserve and even enhance the peace, harmony, and unity of the lodge in pursuing the sacred purposes described by our rituals.

Now, let us consider that the lodge is, among other things, symbolic of the self. The self, like a lodge, is an assembly of things brought together according to certain patterns and principles. In Freemasonry, we represent those patterns and principles with symbolic images and allegories taken from operative masonry and especially as it relates to the building of King Solomon’s Temple. We traditionally translate those images and allegories and the patterns and principles they represent into ideas about being virtuous human beings, living our lives in ways that are more conducive to the well-being of ourselves and everyone else. Thus, the different elements of the lodge necessarily relate to different parts of our being – they  form a blueprint of the whole self with all its physical, emotional, intellectual, spiritual, and social aspects working together in peace, harmony, and unity.

Taking the lodge as a trestleboard of the self, “guarding the west gate” can be understood as exercising good judgment about what we allow to become parts of our lives. Just as with prospective candidates for the lodge, we have a responsibility to carefully examine things, to consider who is recommending them and why, to take note of how they relate to other things, and to discern the effects they generally have on others. We are looking for a favorable report, a reputation for contributing to the good. In more direct terms, when considering a new possibility for ourselves, we carefully consider its potential to help us become wiser, stronger, and more beautiful human beings. If it lacks sufficient potential, then we regard it as an unworthy and unqualified prospect, no matter how pleasing it might otherwise seem, and we say no to it as we continue to welcome and embrace those things that pass the test.

This process can be challenging. In some cases, what is good for others may not be good for oneself, and what is bad for others may indeed have significant positive potentials for oneself. For example, wine contributes to the beauty and joy of life for many people, but to others, it is psychologically and spiritually poisonous. So, it is not enough to simply rely on the experience and opinions of others, we must also deeply know and be very honest with ourselves. Another challenge is that there are some things that seem harmless, even very pleasing in some way, and yet they do little to enhance the quality of our lives but instead squander the time, energy, and other resources that could be better invested. Many things marketed to us in popular culture fall into this category, often made to seem as if they are essential to “the good life,” when in fact they are the psychospiritual equivalent of junk food. These things are among the superfluities referenced in the lesson of the Common Gavel; guarding the west gate of ourselves keeps them from being added to all the stuff we need to chip away.

Tyling Ourselves

In the work of our lodges, tyling is meant to protect our sacred space from the intrusion of the “profane,” those in the world around us who have not passed the tests of the west gate and are not duly initiated into our tradition. It also prevents members of lower degrees from admission into meetings, rituals, or ceremonies for which they are not qualified. Referring to the lodge as an analogy for the self, the implications include not only those we have already seen with guarding the west gate, but also recognizing that some things we might recognize as generally worthy parts of our lives are not always fitting to admit within the boundary of specific moments of conscious attention.

The Tyler’s instrument is the sword, which we naturally associate with protection and defense against threats. At a more symbolic level, the sword is often said to represent the power of reason, which can cut through illusions, divide one thing from another, and penetrate toward deeper understandings. There are meaningful connections here with the lesson of the 24-inch Gauge. That instrument teaches us about the need to equitably divide our time – and  thus our attention, energy, and other resources – among our usual vocations, the service of God and others, and our own rest and refreshment. In both cases, we are talking about the power of discernment and how it can be used to focus our minds and efforts, and the importance of such focus on being able to make intentional differences in our lives and the lives of others.

Exercising this discernment in the act of self-tyling involves the recognition that certain attitudes and actions are not appropriate during some Masonic activities that would be entirely fitting during other kinds of fellowship. For a specific example, recall that all our proceedings should be free from political and religious debate, even though such discussions can be very meaningful among brethren outside the lodge. The compasses should also come to mind here, for they represent the ability to circumscribe our desires and keep our passions within due bounds. As another example, consider that when we are sitting in lodge, profane thoughts include distracting ourselves with matters outside the lodge, such as our jobs and hobbies. So, we self-tyle by setting such thoughts aside and attending as fully as possible to the work for which the lodge has assembled. As a final case, note that the fun and banter that we may enjoy during a festive board is not conducive to the solemn purposes of a degree ritual. Self-tyling in this context includes not only being aware of one’s own thoughts and feelings, such as temptations to get a laugh with a wisecrack or a comedic act, but also internally saying no to such potentials and refocusing oneself in the proper mood and mentality for the work at hand.  

Finally, I want to discuss self-tyling in the context of contemplation, those practices of stilling and focusing the mind that our ritual repeatedly recommends in our search for more light. Such practices can include centering consciousness on the image of a Masonic symbol, pondering a part of our ritual, meditating on the challenges of embodying one of our traditional virtues, internally chanting one of our sacred words, or sitting in reverent silent openness to the presence of the Divine. Whatever the case may be, self-tyling in these situations begins with one’s awareness of things that distract from the intention of the moment. Most often, such distractions include sensory perceptions, leftover emotions from a previous experience, or the wandering of our thoughts from one tangent to another. In such cases, self-tyling is the act of recognizing these internal “cowans and eavesdroppers” and then simply letting them go or turning attention away from them to refocus on the intended practice. Despite the symbolic relevance of the sword to this process, it should not be a hostile or violent act, for negativity only makes things worse. Rather, this self-tyling is best accomplished with patience and understanding, and the commitment to gently realign our attention with our intention as often as necessary. It is metaphorically bringing our focus back to the chosen point within the circle of our awareness. In fact, that process of self-redirection is itself a very good practice that over time enhances the other forms of self-tyling and guarding our own west gates, and facilitates the development of more wisdom, strength, and beauty not only internally, but in how we behave with others.

Whether doing the work of Masonry within the physical lodge of our fraternity or the psychospiritual lodge of the self, what happens there is meant to prepare us to be more effective instruments of light, and we should govern ourselves accordingly. 

~CRD

Brother Chuck Dunning

is an advocate, facilitator, trainer, and consultant in contemplative practice, with more than 30 years in the professional fields of higher education and mental health, as well as in Masonry and other currents in the Western esoteric traditions. He has authored Contemplative Masonry: Basic Applications of Mindfulness, Meditation, and Imagery for the Craft (2016), and The Contemplative Lodge: A Manual for Masons Doing Inner Work Together (coming in 2020), and was a contributing author in The Art and Science of Initiation (2019). Chuck has articles published in several Masonic journals and websites, is a nationally recognized speaker and trainer on the Masonic Educational circuit, and has been interviewed for numerous periodicals and podcasts. In 2019, the College of Freemasonry in Rochester, New York presented him with the Thomas W. Jackson Masonic Education Award for Fraternal Leadership in Masonic Research and Esoteric Study. In 2018, the Southern California Research Lodge recognized him as being among the Top Ten Esoteric Masonic Authors. Chuck is the founding Superintendent of the Academy of Reflection, which is a chartered organization for Scottish Rite Masons wanting to integrate contemplative practice with their Masonic experience. He is also a Full Member of the Texas Lodge of Research. You can contact Chuck via his webpage: https://chuckdunning.com/.

The Outer Door as a Threshold

by Midnight Freemason Contributor

Bro. Randy Sanders

The other evening, I browsed across Chuck Dunning’s YouTube Channel: Contemplative Builder. That’s not unusual as I often find nuggets for my contemplative meditations. Still, this particular time I listened again to his short presentation entitled Personal Ritual: A Contemplative Tool for Masonry Beyond the Lodge. One of the items catching my attention struck me as it hadn’t before. Brother Chuck noted the ritual of stepping into the Lodge room as a distinct meaningful action of personal ritual.

We remind ourselves the Lodge is a sacred place, a space in which we set aside the outside world so that we may mix together in friendship and brotherly love. A place where the mystic tie binds us together, and brings connection and fulfillment. This is our space. This is our Lodge.

It struck a chord within me that we enter Freemasonry on a step, and we enter the Lodge every meeting with one step across the threshold of the outer door. What does that mean to you? What feelings come to mind when you enter the Lodge and see your Brothers? All too often I find myself stepping across that threshold immediately looking forward to shaking hands with my Lodge Brothers and visitors, renewing that greeting, and picking up fraternity with those I hadn’t seen in a while.

In actuality, it remains a simple step forward, but symbolically we cross a threshold into the sacred space we create. We consecrate our Masonic Temples to Deity, we learn lessons in morality and virtue, and we help each other to become better humans through brotherly love, relief, and truth. Stepping into that sacred space is a gift, a blessing if you will, and everything we do or say inside that sacred space is worthy of contemplation.

I still want to shake everyone’s hand. That is just a part of my upbringing, and I want to connect with every Mason attending Lodge that evening. After listening again to that presentation, I now see I also want to focus on what that step across the threshold means every time I make that step. I want to explore this realization in additional ways by considering my interactions with every piece of the Lodge from the officer stations to the furnishings of the Lodge and everything in between.

Sometimes we might consider a door or a threshold as a veil, and crossing that veil is something we should never take lightly.

~RS

Randy and his wife Elyana live near St. Louis, Missouri, USA. Randy earned a bachelor's Degree in Chemistry with an emphasis in Biochemistry, and he works in Telecom IT management. He volunteers as a professional and personal mentor, NRA certified Chief Range Safety Officer, and enjoys competitive tactical pistol, rifle, and shotgun. He has 30-plus years of teaching Wing Chun Kung Fu, Chi Kung, and healing arts. Randy served as a Logistics Section Chief on two different United States federal Disaster Medical Assistance Teams over a 12-year span. Randy is a 32nd-degree KCCH and Knight Templar. His Masonic bio includes past Lodge Education Officer for two symbolic lodges, Founder of the Wentzville Lodge Book Club, member of the Grand Lodge of Missouri Education Committee, Sovereign Master of the E. F. Coonrod AMD Council No. 493, Co-Librarian of the Scottish Rite Valley of St. Louis, Clerk for the Academy of Reflection through the Valley of Guthrie, and a Facilitator for the Masonic Legacy Society. Randy is a founding administrator for Refracted Light, a full contributor to Midnight Freemasons, and an international presenter on esoteric topics. Randy hosts an open ongoing weekly Masonic virtual Happy Hour on Friday evenings. Randy is an accomplished home chef, a certified barbecue judge, raises Great Pyrenees dogs, and enjoys travel and philosophy.

Games Esotericists Play

by Midnight Freemason Guest Contributor

By C. R. Dunning, Jr.

https://chuckdunning.com/

At the core of esotericism is the inner work of (1) penetrating deeply into the mysteries of our existence, (2) making changes in consciousness to directly engage the energies and principles of those mysteries within ourselves, and thereby (3) facilitating the transformation of our being. Around that core are many things that beckon for our attention, time, and energy. All of those things – whether objects, ideas, or activities – have some potential to facilitate experiences at the core of esotericism, but they can also become distractions and diversions from it. One way to understand such distractions and diversions is in the language of kids’ games. If you’re like me, you’ll at least see some glimpses of yourself in this list. You may also see ways these games intersect and reinforce each other.

Dress-Up: The regalia, rituals, roles, and titles of esoteric systems and traditions can all be profoundly meaningful and useful. However, they can also become the focus of a game in which the pretense of performing great and important things becomes a substitute for actually doing them in real life. During such games, a group or individual might even go through the motions of practical inner work, such as an invocation or guided meditation, but there is little to no real shift in consciousness, or there is a lack of follow-through with inner work outside the event itself.

Tea Party: Many of us find great joy in social gatherings with esoteric atmospheres and themes. We can gather with kindred spirits, tell stories, sing, poke fun, laugh, share our latest quandaries and discoveries, and enjoy the good feelings and other benefits of relaxation, belonging, and togetherness. Even so, like Dress-Up, this kind of activity becomes more a game than a real benefit when it serves as a substitute for, or even a barrier to, our inner work rather than a source of motivation, encouragement, and support for actually doing it.

Connect the Dots: Every esotericist knows it can be helpful to study different systems, schools, traditions, authorities, and other sources of information. Our comparisons and contrasts often reveal possibilities of understanding we might have otherwise missed, give us a greater appreciation of the bigger picture of things, and can produce temporary feelings of accomplishment and satisfaction. Yet this practice turns into a game as we addictively pursue those feelings, sacrificing more and more time that might have been spent in more productive inner work. It can also become a game of trivia when we begin relishing the acquisition of names, dates, events, and other details that we can recall and toss out at a moment’s notice.

Treasure Hunt: The process of initiation and transformation is very much a process of discovery, and frequently of things that are not easy to come by. A poor reflection of that process is the game of eagerly searching for that next obscure, rare, or highly guarded bit of information, ceremonial experience, meditation, or breathing technique. This is often done with hopes that the next find will somehow magically facilitate a significant realization, awakening, or illumination. But the game of Treasure Hunt becomes most apparent when one realizes that chasing after such things takes precedence over consistently making use of readily available time for inner work.

House of Cards: Keeping and displaying physical tokens and instruments of esotericism can provide inspiring reminders of one’s commitments and aids to actual practice. On the other hand, the accumulation of ceremonial paraphernalia, jewelry, relics, mementos, documents, books, artwork, and so forth, is the House of Cards game when these things are primarily used to support one’s self-image as an esotericist, or when the actual practice of inner work cannot be done in their absence.

Hide and Seek: Many esoteric traditions and teachers speak of the importance of practicing silence, discretion, and humility with regard to one’s inner work and other esoteric activities. The game of Hide and Seek manifests when we adopt attitudes and behaviors of circumspection, reserve, and aloofness in order to give the appearance of knowing and participating in esoteric things.

Why do we play such games?

One possibility is simply failing to recognize that the core of esotericism is the inner work of initiation and transformation. The portrayal of esotericism in popular media can easily give the impression that these games are esotericism. Even self-proclaimed esotericists may unknowingly assume this field is just a more exotic and intriguing form of social and intellectual engagement, and that terms like “inner work,” “initiation,” and “transformation” are just intriguing ways of talking about acquiring a peculiar category of concepts and social status.

There are deeper and more complex reasons for these games, and they are rooted in the fact that the prospect of transformation is inherently threatening to the ego, our personal self, how we know ourselves as unique human beings in this world. Hand in hand with the bright elevating symbolism of awakening, rebirth, peace, and joy, the dark specters of great tests, trials, and death are universally present in esoteric lore. And beneath our superficial thoughts of esotericism lurk powerful questions about who or what we really are, who or what we might become, and how transformation might shake up our lives and relationships. So, while our egos may be very attracted to grandiose visions and the pomp and circumstance of esotericism, there are also deep fears, often hidden from our conscious awareness, of the unknown challenges, demands, and losses we may face in true initiation and transformation.

Understandably, we may not feel up to the task, but our moth-like souls are still drawn to the esoteric light. We might, therefore, use these games to acquire what seem the next best things, which are the trappings, language, and imagery of esotericism, or the facades of initiation and transformation. Even when we recognize the essentialness of inner work, we may use these pastimes to distract and divert ourselves from it, semi-consciously creating the excuse of being too busy with all the other activities of esotericism. Furthermore, we can find opportunities to actually build up our egos through the games of esotericism, taking pride in the exercise of our intellects and comfort in the development of belonging and prestige within esoteric social groups. These positive strokes may reinforce our avoidance of the inner work, and to some degree, we may even convince ourselves that we really are undergoing transformation, when in fact there is more make-believe happening than anything else.

Finally, I’d like to say that catching oneself in these games is no justification for shame, guilt, or self-flagellation; those things can also become games. We’re all human, and we’re programmed, even hardwired, to protect and preserve our egos. Additionally, all of us carry insecurities, existential anxiety, and emotional vulnerability, even when we’re from the most loving and stable backgrounds. And, whatever our reasons might be, including simply being content with the fellowship, fun, and fascination of esotericism, there is no condemnation for choosing not to engage the inner work of initiation and transformation. It can be challenging enough to be honest with ourselves about what we really believe, what we really want, and what we really are or are not willing to do to get it. If the bright light at the core of esotericism is what really draws you, then perhaps you’re ready to stop some of the games and fly closer to the flame of transformation.

~CRD

Brother Chuck Dunning

is an advocate, facilitator, trainer, and consultant in contemplative practice, with more than 30 years in the professional fields of higher education and mental health, as well as in Masonry and other currents in the Western esoteric traditions. He has authored Contemplative Masonry: Basic Applications of Mindfulness, Meditation, and Imagery for the Craft (2016), and The Contemplative Lodge: A Manual for Masons Doing Inner Work Together (coming in 2020), and was a contributing author in The Art and Science of Initiation (2019). Chuck has articles published in several Masonic journals and websites, is a nationally recognized speaker and trainer on the Masonic Educational circuit, and has been interviewed for numerous periodicals and podcasts. In 2019, the College of Freemasonry in Rochester, New York presented him with the Thomas W. Jackson Masonic Education Award for Fraternal Leadership in Masonic Research and Esoteric Study. In 2018, the Southern California Research Lodge recognized him as being among the Top Ten Esoteric Masonic Authors. Chuck is the founding Superintendent of the Academy of Reflection, which is a chartered organization for Scottish Rite Masons wanting to integrate contemplative practice with their Masonic experience. He is also a Full Member of the Texas Lodge of Research. You can contact Chuck via his webpage: https://chuckdunning.com/.