‘Is this a real word or not?’

     
The answer is: Yes!

What’s the word? Symbology.

So?

Nothing. It’s just that Coach Nagy posted something on the Faceybook this morning that quotes Joseph Campbell in which the professor uses the word symbology.

“The symbology of religion is, in many of its most essential elements, common to the whole of the human race; so that, no matter to what religion you may turn, you will––if you look long enough––find a precise and often illuminating counterpart to whatever motif of your own tradition you may wish to have explained. Consequently, the reference of these symbols must be to something that is antecedent to any historical events to which they may have become locally applied. Mythological symbols come from the psyche and speak to the psyche; they do not spring from or refer to historical events. They are not to be read as newspaper reports of things that, once upon a time, actually happened.”

Joseph Campbell
“The Interpretation of Symbolic Forms”
The Mythic Dimension, p. 198


Campbell died in 1987, and this reminded me of a brief protest made at some point (I don’t remember when) on X-Oriente as the hosts decried use of that word, saying it wasn’t a real word, but merely was something coined by Dan Brown for his Langdon character. It’s a word I think I’ve used here on The Magpie Mason at least once, so I took notice of what they said. They are wiser than I am, so I listen.

On the other hand, I’m not opposed to novelists, playwrights, poets, et al. making up words that the rest of us infuse into the lexicon of our lives. I’ve been using “grokking” as often as good manners permit since learning of it here back in high school, which I soon followed to its source. Offerings from this one and that one enhanced my vocabulary, even though these writers invented the adopted words. Sometimes smithed words will do that, especially by this Will smith.

Prompted by Coach Nagy, I finally just looked up symbology, and it has a bona fide etymology because it has a history.


symbology (n.)
1840, contracted from symbolology, from Greek symbolon “token” (see symbol) + -ology.


(Remember, we speak of tokens in Masonic initiation.)

The month of August began a few minutes ago. It is named for Augustus, but that was not his original name. He was Gaius Octavius, but was dubbed the title Augustus (“venerable” in Classical Latin) upon becoming the first of Rome’s emperors, so that’s how we know him and the month of his birth. In Continental Masonry, our lodge masters are addressed as Venerable Masters.

I have no larger point here. I just like investigating language.

No, wait, I do have a point: Where the hell are those august X-Oriente guys?!
     

‘NYPL obtains Joseph Campbell archives’

     

Courtesy Jeopardy!/Sony Pictures Television

Who is Professor Joseph Campbell?!?

In 2016 and 2017, the New York Public Library acquired the papers of Professor Joseph Campbell from two sources and spent this year organizing the 203 boxes of archives and cataloging the material so that it all may be available to you now. From the publicity:


Joseph Campbell was a mythologist, author, lecturer, and professor of literature at Sarah Lawrence College. His papers date from 1905 to 1995, and contain his writing, research, lectures, correspondence, photographs, and press clippings. The collection consists of files pertaining to Campbell’s career in academia, and his research and writings on comparative mythology and literature. Most of the collection was previously held and maintained by The OPUS Archives & Research Center at the Pacifica Graduate Institute, which acquired Campbell’s papers from Jean Erdman and the Joseph Campbell Foundation in 1991. The foundation continued to deposit materials at OPUS in subsequent years, while also utilizing the collection for book projects and research purposes. Therefore, the collection does include some materials added to the collection after Campbell’s death.

The Joseph Campbell papers date from 1905 to 1995 (bulk dates 1930s-1980s), and consist of materials related to Campbell’s career as a college professor, lecturer, researcher, and author. The collection is arranged into eight Series, and holds Campbell’s original writing; teaching materials; files from his appearances in film and television; his research files; correspondence; photographs; and press clippings. Campbell’s files detail his research and writing work on mythology and literature, and chronicle the many lectures he gave throughout his career. The papers were previously held and processed by The OPUS Archives & Research Center at the Pacifica Graduate Institute, and include some materials that were added posthumously, such as lecture transcripts and outgoing correspondence. Projects started by Campbell in his lifetime and completed after his death, such as The Historical Atlas of World Mythology, are also held in the collection.

The Joseph Campbell papers are arranged in eight series:

Series I: Diaries and Journals
1917-77

Series I contains an assortment of handwritten notebooks and some typescripts composed by Campbell between 1917 and 1977. This includes the Grampus journals, in which Campbell discusses his time in California in the 1930s, and his trip to Alaska with Ed Ricketts. The Grampus materials also contain a typed copy of an Ed Ricketts manuscript, and some materials related to John Steinbeck. Of note are Campbell’s journals from his trip to Asia in the 1950s, which encompass an assortment of handwritten diaries, notes, outlines, an address book, and typed journals. Additionally, there are four bound books of original writings that were assembled posthumously. The writings are original, but the order is artificial. These bound writings contain project plans, notes, schedules, banking information, seminar outlines, lecture notes, and lists.

Courtesy NYPL

Series II: Writing
1927-95


Series II dates from 1927 to 1995, and holds Campbell’s original writings, comprising a mixture of manuscripts, drafts, materials intended for publication, and unpublished items. This includes pieces Campbell edited or produced in collaboration with other scholars; typed manuscripts; proposals for writing projects; published articles; and materials related to Campbell’s published books.

Editing and Collaborations comprises writings in which Campbell served as an editor, as well as pieces he authored with other writers. Of special interest is a handwritten draft script and notes from an opera collaboration with John Cage that was never produced, and a folder of Maya Deren’s writings that Campbell edited.

Among Campbell’s writings is also a selection of manuscripts, most notably his 1927 Master’s thesis, “A Study of Dolorous Stroke.” Also included in the manuscript files are Campbell’s fiction and short stories and a number of unpublished works.

The Published Books files comprise notes, images, and manuscripts from Campbell’s books. Included are materials from A Skeleton Key to Finnegans Wake, The Hero with a Thousand Faces, Masks of God, The Mythic Image, Inner Reaches of Outer Space, Flight of the Wild Gander, and Historical Atlas of World Mythology. The most comprehensive materials are from the Historical Atlas of World Mythology files, some of which were compiled after Campbell’s death. There are handwritten and typed manuscripts, notes, research files, proofs, and many files of images intended for inclusion in the final text. The research materials are arranged alphabetically by topic, and also include some posthumously bound research notes.

Series III: Teaching
1932-87

Series III contains files related to Campbell’s work as a college professor and lecturer.

The Sarah Lawrence files contain course lecture notes, outlines, and typed lecture texts and transcripts from Campbell’s tenure at the college. The Lectures files are all arranged chronologically, and include each lecture’s title, date, and the location, when this information was documented. The files comprise an assortment of notes, outlines, and transcripts that span over five decades. Materials from Campbell’s lectures further assist to provide a detailed record of his public speaking and travel itinerary throughout his career.

Series IV: Film and Television
1963-87

Series IV holds files that relate to Campbell’s appearances and work in film and television. Files from Mask, Myth and Dream and The Power of Myth both contain transcripts of Campbell’s televised lectures and conversations. The Series also hold a television proposal for The Mythic Landscape, and filmmaker’s logs and notes for The Hero’s Journey.

Series V: Research Files
1926-1980s

Campbell’s Research Files consist of handwritten notes and outlines, as well as some images, prints, and slides. The Authors and Philosophers files comprise Campbell’s notes on individuals such as William Blake, Franz Boas, Geoffrey Chaucer, James Joyce, Immanuel Kant, Marcel Proust, Claude Lévi-Strauss, Friedrich Nietzsche, and W.B. Yeats. The Series also holds files of reading notes, which includes materials removed from Campbell’s personal book collection.

Series VI: Correspondence
1929-87

The majority of the files are incoming letters, and are generally professional in nature. While most correspondence is arranged alphabetically by correspondent or organization name, there is a selection of letters to Campbell commenting on his books and lectures, which are filed by title. Most folders in the Series contain a single letter, and include a label displaying a typed summary of the letter’s content.

Series VII: Photographs
1905-87

Courtesy NYPL

Most of the images are personal photographs, and portray Campbell’s immediate family, friends, colleagues, his travels, and Campbell himself. The Series includes photographs of Campbell as a child, as a participant in college sports, and on vacation with his family. There are also professional portraits of Campbell, and photographs of such individuals as Christine Eliade, Simon Garrigues, Angela Gregory, C.G. Jung, Einar Palsson, Ed Ricketts, Dick Roberts, Carol Henning Steinbeck, Herbert K. Stone, and Heinrick Zimmer.

Series VIII: Press
1918-87

These files have been subsequently arranged by topic, which includes Awards; Books; Film and Television; Interviews and Profiles; Lectures; Reviews; and a scrapbook of press clippings dating from 1924 to 1944.

The archives are found inside the New York Public Library’s Manuscripts and Archives Division in the Schwarzman Building on Fifth Avenue at 42nd Street. Advance notice is required for access.
     

‘Book Club: Campbell and Ehre texts’

     
Bro. Jeph has announced the topics of the next Fourth Manhattan District Book Club meeting of October 16:

The Power of Myth by Joseph Campbell, and The Three Legged Table by Victor T. Ehre, Jr.

The book club will meet in the Wendell K. Walker Room on the ground floor of Masonic Hall at 7 p.m. The meeting will be open not only to all Masons, but also to interested people who are not Masons.

The Power of Myth is not a work authored by Joseph Campbell, but actually is taken from the lengthy interviews of Campbell for PBS by Bill Moyers in 1985 and 1986, which were broadcast in six one-hour episodes in the summer of 1988, shortly after Campbell’s death. They speak in some detail of the definition of myth, of the forms of myths, and, naturally, of Campbell’s work in delineating what he terms the monomyth.

Their interview, perhaps inevitably, turns to Freemasonry. Excerpted:


Moyers: Is the Masonic order an expression somehow of mythological thinking?

Campbell: Yes, I think it is. This is a scholarly attempt to reconstruct an order of initiation that would result in spiritual revelation. These founding fathers [of the United States] who were Masons actually studied what they could of Egyptian lore. In Egypt, the pyramid represents the primordial hillock. After the annual flood of the Nile begins to sink down, the first hillock is symbolic of the reborn world. That’s what [the Great Seal of the United States] represents.


There is more significant talk of ritual and its potential powers, as well as a wealth of other subjects of interest to thinking Freemasons. Professor Campbell is beloved for making the esoteric aspects of mythologies accessible to the general public, and this book often surfaces in conversation in Masonic intellectual circles as the most useful entry point into Campbell’s work. Even if you cannot participate with the Book Club, do make a point of reading The Power of Myth when you can.

I am not familiar with Victor Ehre’s The Three Legged Table: The Three Principles of Life Living, but here is what Amazon says:

Isaac Newton’s Second Law of Inertia postulates that a body in motion tends to continue at the same speed and in the same direction unless acted upon by an outside force. The book, The Three Legged Table, challenges the reader not to accept things in their lives as they are, but presents the three Principles in every person’s life and how one can affect the changes needed to redirect them towards the goals they seek. The Three Legged Table offers eighteen words that, when they are applied to the Personal, Social, and Spiritual principles which govern your life, will give you the choices to redirect the path you are on. This book will not only focus you on how to achieve success through these powerful words, but will also point out the pitfalls in life that often keep people from reaching their fullest potential. How can you achieve your fullest Personal Growth? There are only five words to greater success. How can you achieve greater Social growth? There are only ten words you need to live by to achieve stronger social interactions and success with others. Finally, how can you achieve greater Spiritual Growth and peace in your life? The Three Legged Table offers the three words that will lead you to understanding and recognition of God’s involvement in your Life. The Three Legged Table reaffirms the truth that each and every one has one Most Valuable and Precious Resource. To achieve your Maximum Potential and complete Balance in your life, a commitment to the eighteen words shared here to your fullest abilities and talents will allow you to apply the outside forces of change Isaac Newton postulated to alter your course through life and achieve lasting growth, success and peace.


Those 18 words? They are divided into three axioms, but I will give only the 10-word saying here since you will know it: “Treat others the way you would want to be treated.”

Taking on two titles for a single meeting of a book club is risky, but it should make for a lively evening together.
     

‘The Dead’s Hero’s Journey’

     
The Aish Center on West 36th Street (between Eighth and Ninth) is a locus for Jewish learning and cultural activities. It offers a variety of resources to you online, one of which is a podcast series recently launched that aims to interpret some of the songs you’ve known for years. One of these, posted to YouTube last month, looks at the Grateful Dead’s “Terrapin Station,” which Rabbi Adam Jacobs describes thusly:


“Terrapin Station” discusses the concept of the Hero’s Journey—the quest to understand life and the striving to arrive at an elevated destination. It shows how each of us inhabits more than one world simultaneously.


“Terrapin Station” was written by Jerry Garcia and Robert Hunter. The Hero’s Journey, as defined by Professor Joseph Campbell, is a staple of storytelling as old as, well, storytelling. Thanks to Bro. Marco, who illustrated it in his 2008 Rose Circle lecture at Masonic Hall by recalling the character arc of Luke Skywalker, I’ll ask you to remember Skywalker’s actions in that original Star Wars movie from 1977 when you look at this:

Click to enlarge.

Aish’s Terrapin Station podcast:


     

‘The professor’s reading list’

     
I meant to get to this yesterday, but let me send belated happy birthday wishes to the late Joseph Campbell, who would have turned 114 years old on March 26. To mark the anniversary, let me share the professor’s reading list from his days—38 years, actually—teaching at Sarah Lawrence College. This comes courtesy of Mr. David Kudler, publications director of the Joseph Campbell Foundation, and via goodreads.com, where Mr. Kudler is a librarian. Now read these books before Monday for a group discussion.


Ovid. Metamorphoses.

Frazer, Sir James George. The Golden Bough. One-volume ed. New York: The Macmillan Company, 1922.

Durkheim, Emile. The Elementary Forms of Religious Life.

Levy-Bruhl, Lucien. How Natives Think. Trans. Lilian A. Clare. Princeton: Princeton University Press, 1985.

Freud, Sigmund. The Interpretation of Dreams. Trans. James Strachey. New York: Basic Books.

Three Contributions to a Theory of Sex. Trans. A. A. Brill. New York: E.P. Dutton, 1962.

Totem and Taboo. Trans. A. A. Brill. New York: Vintage Books, 1950.

Moses and Monotheism. Trans. Katherine A. Jones. New York: Vintage Books, 1967.

Jung, Carl Gustav. Integration of the Personality. Trans. Stanley M. Dell. New York and Toronto: Farrar & Rinehart, 1939.

The Secret of the Golden Flower: A Chinese Book of Life. Translated and explained by Richard Wilhelm, with a foreword and commentary by C. G. Jung. Revised and augmented edition. New York: Harcourt Brace Jovanovich, 1962.

The Tibetan Book of the Dead, or, The After-Death Experiences on the Bardo Plane: according to Lama Kazi Dawa-Samdup’s English renderings. Compiled and edited by W. Y. Evans-Wentz. New York: Oxford University Press, 1960.

Coomaraswamy, Ananda. The Dance of Ṥiva. London: Simpkin, Marshall, Hamilton, Kent and Co., 1924.

The Bhagavad Gita. Trans. W. J. Johnson. Oxford and New York: Oxford University Press.

Okakuru, Kazuko. The Book of Tea. Tokyo & New York: Kodansha International.
Watts, Alan. The Way of Zen. New York: Pantheon, 1957.

Herrigel, Eugen. Zen in the Art of Archery. Trans. R. F. C. Hull. New York: Vintage Books.

Lao-Tze, The Canon of Reason and Virtue (Tao Te Ching). Chinese and English. Trans. D. T. Suzuki and Paul Carus. La Salle, Ill: Open Court, 1974.

Sun-Tzu, The Art of War. Trans. Thomas Cleary. Boston: Shambhala.

Confucius. Analects. Trans. and annotated by Arthur Waley. Reprint of 1938 Allen & Unwin edition. London and Boston: Unwin Hyman.

The Great Digest and Unwobbling Pivot. Trans. Ezra Pound. New York, 1951.

Chiera, Edward. They Wrote in Clay; The Babylonian Tablets Speak Today. Ed. George G. Cameron. Chicago: University of Chicago Press, 1938.

Nietzsche, Friedrich Wilhelm. The Birth of Tragedy. Trans. Walter Kaufmann. New York: Vintage Books, 1967.

Bible, New Testament, Book of Luke.

Aeschylus. Prometheus Bound. Trans. James Scully and C. J. Herrington. New York: Oxford University Press, 1975.

Euripides. Hyppolytus. Trans. Richard Lattimore, In Four Tragedies. Chicago: University of Chicago, 1955.

Alcestis. Trans. William Arrowsmith. New York: Oxford University Press, 1974.

Sophocles. Oediups Tyrannus. Trans. and ed. by Luci Berkowitz & Theodore F. Brunner. A Norton Critical Edition. New York, Norton, 1970.

Plato. Phaedrus. Trans. R. Hackforth, in The Collected Dialogues of Plato. Ed. Edith Hamilton & Huntington Cairns. Bollingen Series LCXXI. Princeton: Princeton University Press, 1961.

Symposium. Trans. Michael Joyce, in The Collected Dialogues of Plato.

The Koran. Trans. N. J. Dawood. 3rd rev. ed. Baltimore: Penguin Books, 1968.

The Portable Arabian Nights. Ed. Joseph Campbell. New York: Viking Books, 1951.

Beowulf. Trans. Lucien Dean Pearson. Ed. Rowland L. Collins. Bloomington: Indiana University Press, 1965.

Prose Edda of Snorri Sturluson. Trans. Arthur Gilchrist Brodeur. New York: The American-Scandinavian Foundation, 1916. Also, trans. Jean I. Young. Berkeley: University of California Press, 1964.

Poetic Edda. Trans. Henry Adams Bellows. New York: The American-Scandinavian Foundation, 1926. Also, trans. Lee N. Hollander. 2nd ed., rev. Austin: University of Texas Press, 1962.

The Mabinogion. Trans. Jeffrey Gantz. New York: Dorset Press, 1985.

Grimm, Jacob and Wilhelm. Grimm’s Fairy Tales. New York: Pantheon, 1944.

Adams, Henry. Mont Saint Michel and Chartres. Boston: Houghton Mifflin, 1932. Also New York: New American Library, 1961.

Boas, Franz. Race, Language, and Culture. New York: The Macmillan Co., 1940.

Mann, Thomas. “Tonio Krøger,” trans. H. T. Lowe-Porter, in Stories of Three Decades. New York: Alfred A. Knopf, 1936.

Thompson, Stith. Tales of the North American Indians. Cambridge: Harvard University Press, 1929.

Opler, Morris Edward. Myths and Tales of the Jicarilla Apache Indians. New York: The American Folklore Society, 1938.

Benedict, Ruth. Patterns of Culture. Boston: Houghton Mifflin, 1934.

Stimson, John. E. Legends of Maui and Tahaki. Honolulu: The Museum, 1934.

Melville, Herman. Typee. The Library of America. New York: Literary Classics of the United States, distrib. by the Viking Press, 1982.

Frobenius, Leo, and Douglas C. Fox. African Genesis. New York: B. Blom, 1966.

Radin, Paul. African Folktales and Sculpture. 2nd ed., rev., with additions. New York: Pantheon Books, 1964.

Deren, Maya. Divine Horsemen: The Living Gods of Haiti. New Paltz, NY: McPherson, 1983.
     

‘Born on this date: Jung and Huxley’

     
First published in 2014, this has become one of the most visited posts in Magpie history, so here it is again.

It’s a notable pairing. Born on this date were C.G. Jung in 1875, and Aldous Huxley in 1894. Both accomplished so much for which the world is indebted. As a pioneer in psychoanalysis, Jung advanced our understanding of the mind and human behavior by defining the characteristics of introversion and extroversion; by providing us the concept of the collective unconscious; and by postulating how the identity of the individual is shaped by archetypal symbols. He examined man through a microscope. Aldous Huxley saw man through a telescope, predicting social dysfunction with eerie prescience. His Brave New World (1931) has been warning one feckless generation after another of the perils of surrendering one’s humanity for the promise of a better society. His book predates the rise of Hitler and the bloodiest years of Stalin, to name a few, thus lacking the hindsight that benefitted Orwell, and yet that foresight is what makes Huxley’s story even more scary. It also doesn’t help that emerging technologies seem to vindicate his predictions; in a television interview with Mike Wallace decades after the publication of Brave New World, Huxley said there never could be a drug like Soma. Today we know otherwise.

Carl Jung was the spiritual scientist among the psychoanalysts. Freud dismissed Jung’s explorations of mysticism, which partially caused the break between the two. His research into symbolism, particularly as regards alchemy, garners him devotees around the world to this day. There are those of us who enjoy the study of various esoteric streams who see Jung’s research as essential to balancing the headiness of the highly speculative and undefinable intuitive.

The C.G. Jung Foundation and the C.G. Jung Institute of New York will present an advanced seminar on Wednesdays, from January 28 through May 13, 2015, titled “The Alchemical Opus: Demystifying What It Means for the Client to Work in Psychotherapy.” The course description:

The alchemists used the term “opus,” or “the work,” to refer to their process of changing base metals into gold. This implies not a magical transformation of material, but one of labor and persistence. Descriptions of alchemists and their processes show us that transformation requires our active engagement—dedicated work, in fact—to achieve the psychological growth that we hope for. Psychotherapy serves as the modern version of alchemy in its efforts to forge and create a personality that is, like gold, malleable but incorruptible. But in an era of re-parenting and corrective emotional experience, clients are often not aware of what work they need to do to make their time in psychotherapy effective in bringing about change.

This course will utilize contemporary research, timeless stories, and ancient images to explore the clinical dimensions of the clients’ role in psychotherapy. Both therapists and clients are invited to attend.

Learning Objectives:

• Summarize basic alchemical concepts and apply them to clinical work.
• Identify archetypal patterns underlying clinical work.
• Identify and apply effective clinical practices based on research.
• Recognize differences between clients’ resistance and lack of information about how to use therapy.
• List 8 of possible 10 tools that their clients will be able to utilize to make their work in therapy more effective.
• Identify which tools clients may be avoiding or unaware of, and identify strategies to help them use these tools.
• Use techniques to help patients effectively and productively channel their emotions.
• Help patients to utilize the therapeutic relationship more effectively.
• Encourage patients to assume appropriate responsibility for their actions without self-attack.
• Instruct patients to utilize stories, literature, and basic schemas to achieve their goals.
• Help clients to recognize and challenge cognitive assumptions that prohibit progress.
• Identify clients’ opportunities to utilize challenging issues for growth.
• Identify appropriate tasks for clients to use in pursuing their psychological growth outside of sessions.

Instructor: Gary Trosclair, LCSW, DMA


Those who pursue the spiritual alchemy found in Rosicrucianism and other disciplines recognize an obvious kindred thinking in this science. There is no reason why the two approaches cannot complement each other.

Aldous Huxley too was concerned with the soul of man. In addition to his social theorizing, he was a magpie himself, studying the world’s religions and producing the book The Perennial Philosophy. Before anyone had heard of Joseph Campbell, Huxley’s study of comparative religion finds there is a “Natural Theology” common to all the religious teachings he examined that offers “an absolute standard of faith by which we can judge both our moral depravity as individuals and the insane and often criminal behavior of the national societies we have created.” People everywhere endeavor to find communion with God, and if they cannot be saintly themselves, they can follow the examples of those who were.

Speaking of birthdays, I’m going to be late for a friend’s party if I don’t sign off. Have a good night. Please enjoy these videos:

     

‘The Hero’s Return’

     
The Joseph Campbell re-releases keep coming. The professor’s biography, originally published in 1990—and has been in and out of print half a dozen times since—has been revised for a new paperback printing. The Hero’s Journey: Joseph Campbell on His Life and Work is out now. Amazon offers it for $15.

From the publicity:

New World Library and the Joseph Campbell Foundation are pleased to announce the release of a newly revised and reformatted paperback edition of The Hero’s Journey: Joseph Campbell on His Life and Work.

In this volume, Joseph Campbell reflects on subjects ranging from the origins of myth, the role of the artist, and the need for ritual, to the ordeals of love and romance. With poetry and humor, he recounts his own quest and conveys the excitement of a lifelong exploration of the mythic traditions that Campbell called “the one great story of mankind.”

This paperback edition is more “user friendly”—and less expensive—than the oversized, hard to find, hardcover volume.
     

‘New Joseph Campbell book’

     
The definitive work of Professor Joseph Campbell was his mapping of the “monomyth,” that single, common theme that shapes seemingly unconnected legends and myths from throughout human history around the globe. Because of Campbell, it has come to be known as “The Hero’s Journey” by name; it involves a man’s quest in which he reluctantly envisions, then pursues, and inevitably realizes his destiny. (I would say Luke Skywalker is the easiest understood modern example of this, which is no accident because George Lucas had Campbell and his Hero’s Journey very much in mind when writing the Star Wars story decades ago.) Campbell shared his findings with the world in 1949 with the publication of his book The Hero with a Thousand Faces, but he never did author a book that did the same for the females of myth and legend.

Until now, kind of.

Safron Rossi, Ph.D., curator of collections at OPUS Archives and Research Center, the repository of Campbell’s work, did the legwork to compile this brand new book Goddesses: Mysteries of the Feminine Divine. She dug and sifted through decades-old manuscripts, lectures, papers, notes, and other documents and recordings to compile the mass of research that Campbell undertook and presented between 1972 and 1986. It is she in 2014 who publishes it under a single title for the first time, making her a sort of heroine herself.

I have a stack of books to get through, but I’ll read this before long. As the late John Priede used to say, “I will add it to my bookshelf.”
     

‘Viewing Joe’

     
One more movie in the news, and that’s it—I think.

Two years ago, I told you about “Finding Joe,” the documentary about the teachings of Professor Joseph Campbell. Well, it recently was announced that this film (which received a four-Magpie rating), now is available via the web. Buy it as a digital download. Rent it streaming. Netflix, iTunes. Whatever you crazy kids do today.

Check it out here.
   

‘Coming soon to the C.G. Jung Foundation’

   
The fall season at the C.G. Jung Foundation is scheduled to begin in a few weeks, and I should highlight a few events that may interest Magpie readers.

Courtesy zazzle.com

Saturday, October 5 is date of a full-day conference of discussions titled C.G. Jung in the 21st Century: His Impact on Science, Religion and Culture. Dr. John R. Haule will deliver the keynote address, discussing how “Jung’s doctrine of the archetypes anticipated Evolutionary Psychology by some 70 years, and is much better nuanced,” according to the conference announcement. “The complexes have been largely ‘explained’ by neuro-psychology, and brain science supports all of Jung’s claims about dreaming.”

In addition, Royce Froehlich, a faculty member at the Foundation, will present Jung and the Religious Spirit in the 21st Century, explaining “Jung’s ideas for maintaining a balanced attitude by adopting and adapting, creatively modifying homo sapiens’ innate religious function, part of the transformational process of evolving consciousness.”

Also on the agenda is Laurie Layton Schapira, president of the C.G. Jung Institute of New York, who will discuss the many ways Jung’s “psychological terms and constructs—shadow, archetype, collective unconscious, synchronicity, introvert/extravert—have even entered into the common parlance” since Jung’s death in 1961.

There is more on the schedule. Click here.

The cost per person is $60 for Foundation members, and $75 for the public.

Magpie file photo

This conference is independent of the fall course schedule, which will include a number of interesting classes, including:

Joseph Campbell and The Power of Myth
6 Wednesdays, 7 to 8:40 p.m.
Beginning November 6 (excluding November 27)

Instructor Fanny Brewster, Ph.D.

Joseph Campbell, following in the tradition of C.G. Jung, provided us with a contemporary perspective from which to view our lives, and deepen our life experiences through mythology. This year is the 25th anniversary of the widely successful The Power of Myth, initially previewed to television audiences in June, 1988. In this course, we will view the six episodes of the documentary, followed by a discussion of Joseph Campbell’s views on mythology, and how we can use our knowledge of it to live full, wonderfully powerful lives.
     

'Finding YOU'

     
"A ritual is the enactment of a myth. And, by participating in the ritual, you are participating in the myth. And since myth is a projection of the depth wisdom of the psyche, by participating in a ritual, participating in the myth, you are being, as it were, put in accord with that wisdom, which is the wisdom that is inherent within you anyhow. Your consciousness is being re-minded of the wisdom of your own life."

Joseph Campbell


This evening was the only New York City area screening of a new film titled "Finding Joe," a documentary about the work of Professor Joseph Campbell, the scholar at Vassar who delved into the world's mythologies and religious stories, discovering what he believed to be the single unifying theme found in all those morality tales: the Hero's Journey.

Arguably the most apt example of this is that first Star Wars movie from 1977. Consider the plot and you'll have the Hero's Journey concept, because George Lucas very deliberately assembled the story in accord with Campbell's teachings in his book "The Hero with a Thousand Faces." Luke Skywalker, a boy of uncertain parentage, suffers a life-changing shock which propels him, reluctantly, forth into the dangerous world (or galaxy, as this story has it). He meets with an older figure, someone to mentor him, and together they travel to places unimaginable. The mentor equips his apprentice with special tools, and schools him in their esoteric uses. The apprentice suffers the loss of his master, and must continue the adventure without him, relying on himself and what he has learned. He does battle with an enemy thought unbeatable, and even is swallowed whole by a monster, before conquering the enemy, achieving his goal, and returning to the world he had left in the innocence of his youth.

To strip this theme to its skeleton robs it of much of its appeal, but think of how many of man's stories adhere to that very formula. It's the life of Jesus, the dream of Dorothy, the quest of Frodo, the lessons of so many Greek myths. There's no limit to its application, because a story's time and place are only incidental; what matters is the story is true to each of us. Your psychology or my psychology or anyone's can be grafted onto the fundamental theme of the Hero's Journey to tell our own unique epics. Each of us has a paralyzing fear to confront and defeat as a necessary part of growth, and indeed achieving happiness. At the end of this film, it is explained that "Finding Joe" is not the documentarian's search for this famous man named Joe, but as a title, "Finding Joe" is only a rhetorical device synonymous with you finding yourself; you identifying your fundamental purpose in life, and then surpassing all internal obstacles (fear and other emotions that produce our excuses and procrastinations) to achieve your goals.

The tagline in the film's marketing quotes Campbell saying "We must be willing to get rid of the life we've planned so as to have the life that is waiting for us." An urgent lesson for anyone, but especially for those who have come in the same way and manner as all others before.

The various people interviewed in the film phrase these concepts far more creatively than I have here, and so I urge you to see "Finding Joe," and even to arrange to screen it for your brethren. This edition of The Magpie Mason is a rare commercial endorsement, so click here to purchase the $20 DVD. (My movie ticket at Symphony Space cost me $22!) The running time is only 80 minutes, but the impact of the wisdom imparted will leave you with a different understanding of any number of Masonic rituals, from the Sublime Degree to Sublime Prince of the Royal Secret. All of those rites in which Masonic Man is sent forth on a quest owe their existence to this amazing anthropological dynamic Joseph Campbell discerned in the world's religions and mythologies.

"A ritual is the enactment of a myth. And, by participating in the ritual, you are participating in the myth. And since myth is a projection of the depth wisdom of the psyche, by participating in a ritual, participating in the myth, you are being, as it were, put in accord with that wisdom, which is the wisdom that is inherent within you anyhow. Your consciousness is being re-minded of the wisdom of your own life."

Don't let Campbell's Hero's Journey displace any of the moral and esoteric understandings of Masonic degrees you hold already, but just make some room for another shelf amid your stock of knowledge.
    

Tim Wallace-Murphy at Alpha

     

Dr. Tim Wallace-Murphy is welcomed to Alpha Lodge by Worshipful Master David Lindez. The world renowned scholar visited Saturday night to discuss “Rosslyn Chapel: Reliquary of the Holy Grail.”

The August Order of Alpha Males inducted a new member Saturday night when Dr. Tim Wallace-Murphy of Lodge Robert Burns Initiated No. 1781 in Edinburgh became the latest world renowned scholar to lecture at historic Alpha Lodge No. 116 in East Orange, New Jersey.

(I recently dubbed Alpha the Provincial Grand Lodge of Essex County because it simply surpasses everything else going on in New Jersey Freemasonry in terms of Masonic culture, while not at all forgetting about the basics, the brotherhood, and its relationship to the neighborhood.)

They came from miles away to be at Alpha that night. Masons from New Jersey’s Fifth, 10th, 12th Districts and more; and from Pennsylvania too. We gathered to listen to this prolific author, lecturer and familiar face from documentary films discuss “Rosslyn Chapel: Reliquary of the Holy Grail.”

“I started my spiritual journey 35-36 years ago,” said Wallace-Murphy, prefacing his lecture with some personal background. Fascinated by the books of Trevor Ravenscroft and Joseph Campbell, he was intrigued by the great power that symbols and myths have to conceal hidden wisdom while inspiring seekers to break the codes.

In particular it was the Holy Grail that first drew him in.

“My first literary collaborator, the late Trevor Ravenscroft, composed his masterwork, “The Cup of Destiny,” to reveal to the younger generation that the Grail romances reveal, within their drama and symbolism, signposts to a unique path of initiation: the true teaching of Jesus,” he explained. “He was not alone in this conclusion, for one of the world’s leading mythologists, the late Professor Joseph Campbell, writing of the importance of the Grail, cites a passage from the Gospel of Thomas: “He who drinks from my mouth will become as I am, and I shall be he.”

“Campbell came to the conclusion that this represented the ultimate form of enlightenment that can arise from a successful Grail quest. Thus the Grail quest is not what it seems, for there is a hidden agenda designed to conceal a heretical truth from the prying eyes of the clergy,” he continued. “The original Grail sagas of Chrétien (de Troyes) and Wolfram (von Eschenbach) are coded guides to initiation.”

Which leads us to Rosslyn Chapel, the enigmatic structure Wallace-Murphy credits with being the reliquary of this inspired initiatic heritage.

“The care and precision that went into the construction of the chapel fall into a category of what we would now call ‘quality assurance,’ ” said Wallace-Murphy. “Every carving and every decoration was first made of wood, and then shown to William (St. Clair).” They then were carved in stone and placed where he directed. Earl William St. Clair was the builder of Rosslyn Chapel and the last Sinclair Earl of Orkney.

Our speaker, using PowerPoint, lead a tour of the amazing site.


The Exterior

There are many flying buttresses of the Gothic order of architecture, but they are not weight-bearing. On the East Wall is found a bust of Mercury, “the first of many anomalies we’ll come across.” The West Wall he said was originally meant to be an inside wall, but the building was never completed; work on the site ceased upon the death of William St. Clair in 1482. In a window on the South Wall is carved a Knight Templar leading a blindfolded man by a rope about his neck.

The roof, made of solid stone, is divided into five sections, one of which displays what Wallace-Murphy said is a “profusion of five-pointed stars,” another sign denoting the Chapel’s relevance to the Knights Templar.


The Interior

“The inside is superbly carved,” he said. “Profuse, with very intricate carving at eye-level and above. A symphony of carved spirituality!” There are Zoroastrian and ancient Egyptian symbols. “Every form of spirituality known in the 15th century, but this is supposedly a Christian church.”

The Apprentice Pillar – The master mason, having received from his patron the model of a pillar of exquisite workmanship and design, hesitated to carry it out until he had been to Rome, or some such foreign part, and seen the original. He went abroad, and in his absence an apprentice, having dreamed the finished pillar, at once set to work and carried out the design as it now stands, a perfect marvel of workmanship. The master mason on his return was so stung with envy that he asked who had dared to do it in his absence. On being told it was his own apprentice, he was so inflamed with rage and passion that he struck him with his mallet, killed him on the spot, and paid the penalty for his rash and cruel act.

(Source: “An Illustrated Guide to Rosslyn Chapel” by Tim Wallace-Murphy. Photo from “Cracking the Symbol Code” by Tim Wallace-Murphy.)

The Apprentice himself, Wallace-Murphy explained, is seen in the southwest corner of the clerestory wall, his gaze directed downward at the Master Masons Pillar. Relating a fascinating anecdote, he told of how a colleague laboring in the restoration of the Chapel had discovered that this Apprentice once had a beard. “Apprentices in the 15th century were not allowed to have beards,” he added. An esoteric clue lies therein.

Other aspects of the Apprentice Pillar include its allusions to the Tree of Life; the musicians playing medieval instruments; and what is called the Stafford Knot, a pretzel-shaped configuration that Wallace-Murphy said is a reference to the Temple in Jerusalem.

Bro. Wallace-Murphy discussed many symbols found built into the architecture of Rosslyn Chapel, varying from Green Man depictions to symbols of the Deadly Sins and Cardinal Virtues to carvings of maize, lilies and rosettes. The Magpie Mason strongly recommends his books for detailed description and analysis of these and more. But one aspect he did discuss in detail that I ought to share concerns the Templar symbolism, which is the crux of his theory of initiatic intent in the design of the Chapel.

There are “five diagnostic elements” embedded in Rosslyn Chapel, he explained.

The Agnus Dei, or Paschal Lamb – the seal of the medieval order of Knights Templar that in this instance has carved into it a pair of hands drawing back a veil, all but exclaiming a sense of esoterica revealed. In addition, an angel in the south aisle is carved holding a Sinclair shield, with another pair of hands pulling back a curtain.

The Engrailed Cross of the Sinclairs – depicted throughout the main chapel is what Wallace-Murphy called the Croix Pattée: a Knight Templar cross converted into the Gnostic Gross of Universal Knowledge.

The burial stone of Sir William de Sinncler, Grand Prior of the Templar order who, according to legend, had commanded the Templars in their intervention on Scotland’s behalf at Bannockburn.

“Commit thy work to God” – is the St. Clair family motto, which the author likened to that of the Templars: “Not to our name Lord. Not to our name, but to Yours be all the glory.”

The heraldic colors of the St. Clair family – are argent and sable, the same color scheme of the Beausant, the battle flag of the Templar order.


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As regards the medieval Knights Templar and their alleged role in the history of Scotland and as forefathers of Freemasonry, the Magpie Mason stands comfortably in the Cooper camp. It makes for a far less romantic story, but the trail of facts into Masonic origins does lead to the builders of the great cathedrals. The rival theory of Freemasonry descending from the Templars is very exciting, has sold many books, and is entirely speculative. But on interpretations of the countless symbols carved and placed throughout Rosslyn Chapel, I’m open to informed opinion and very much enjoy reading the research of those who actually study this enigmatic site, using their training in religion and mythology to translate what they see. In Freemasonry, there are tangible facts, but there also are the intangibles that spark curiosity and ought to mark common ground on which academics and ordinary thinkers like myself can build together. Bro. Tim Wallace-Murphy’s books are accessible to all, and intentionally so. He knows his material thoroughly and presents his theses in language and style that can bring together the most orthodox of Quatuor Coronati disciples and the undecided seeker beginning his journey.

That embodies the ultimate goal of the Masonic lodge.