‘Bro. Norton and Masonry’s universality’

    

Click here to register.

Late afternoon on a Thursday might not be the most attractive timing for an online presentation, but our speaker is domiciled in Budapest where it’ll be 10 p.m. If he can do it, you can too.

Peter Lanchidi is an art historian who has found his way into the study of Masonic history via, as I understand it, a Judaic prism, writing in the academic world about Kabbalistic art and, maybe unusually, the challenge of practicing religious tolerance in the fraternity.

I’m told the story of Jacob Norton, a Massachusetts Mason in the nineteenth century, is well known about the apartments of the Temple in the Bay State, so the rest of us can profit from this upcoming discussion. From the publicity:

Jews, Freemasons,

and a Nineteenth Century

Debate on Universality

Thursday, March 14

4 p.m. Eastern

Presented by Dr. Peter Lanchidi

There is a notable history of American Jewish engagement with the Freemasons. In this talk, Dr. Peter Lanchidi will shed light on the meaning and relevance of Freemasonry for American Jewry, and share the story of Jacob Norton, a Jewish Mason in Boston, and a debate he found himself at the center of when he presented a petition to the Grand Lodge of Massachusetts in 1851 concerning the role of religion within the Masonic brotherhood. Dr. Lanchidi will address the skirmish that followed, pitting universalist Jewish (and non-Jewish) brethren against conservative Christian Masons, as well as the broader context regarding the appeal of Freemasonry for American Jews.

Click here to register.

Peter Lanchidi is a tenured Assistant Professor in the Institute of Art History at Eötvös Loránd University in Budapest. As an Azrieli Fellow, he earned his Ph.D. in the Department of Jewish Thought at Ben-Gurion University in Beersheva. With background in art history and aesthetics (BA) from Budapest and Jewish studies (MA) from Stockholm and Heidelberg, his research focuses on the interface between Freemasonry and Kabbalah in visual material in the nineteenth century and its historical and cultural contexts.  

     

‘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:

     

‘That Religion in Which All Men Agree’

     

Looking into spring, and venturing beyond my usual orbit, is this speaking engagement in Boston in April. Dr. David G. Hackett, Associate Professor of American Religious History at the University of Florida, will discuss his book That Religion in Which All Men Agree: Freemasonry in American Culture.

Wednesday, April 8

8 p.m.

Boston University

College of Arts and Sciences

685-725 Commonwealth Avenue

Room 211

Boston, Massachusetts

Presented by the American and New England Studies Program, Hackett will speak on “Enlarging the Field: Freemasonry in American Religious History.”

Admission is free and open to the public, courtesy of both Boston University Lodge and the Grand Lodge of Massachusetts.

I don’t think I will be able to attend, but I expect to review the book and share those thoughts here.

     

‘NYU: Meditation in Four Faith Traditions’

     

AT CAPACITY AS OF NOV. 6

WAIT LIST WILL BE AVAILABLE

AT THE DOOR

I wish I had become aware of New York University’s Mindfulness Project and Center for Spiritual Life earlier. So much for my own mindfulness.

While I have yet to gather my notes and photos from the Mystical Union lecture of last Tuesday night for a Magpie post, let me share this announcement for an event coming in two weeks that sounds wonderful. From the publicity:

The Silent Center:

Mindfulness and Meditation

in Four Faith Traditions

Sunday, November 10

11:30 a.m. to 1 p.m.

NYU Kimmel Center

60 Washington Square South, Room 802

Mindfulness and meditation have historically played a role in nearly every major religious tradition, and yet it is only in recent times that many of these traditions are reclaiming those practices, educating their communities, and incorporating them into their spiritual lives. What are the meditation practices in Judaism, Islam, Christianity, and Buddhism? How do they differ in each tradition, and how are they similar? Why is a renaissance of these practices important now? Internationally renowned spiritual teachers from each tradition will engage us in this conversation, followed by Q&A.

Featuring: Dr. Cynthia Bourgeault (Christianity), Rabbi David Ingber (Judaism), Imam Khalid Latif (Islam), and Roshi Enkyo O’Hara (Buddhism). Moderated by Yael Shy, Co-Director of NYU’s Of Many Institute for Multifaith Leadership.

Made possible by a grant from the Trust for the Meditation Process, a charitable foundation encouraging meditation and contemplative prayer.

Co-sponsored by the Of Many Institute, the Mindfulness Project at NYU, the Contemplative Studies Project of the Postdoctoral Program in Psychotherapy and Psychoanalysis, the Bronfman Center for Jewish Student Life, the Islamic Center at NYU, PLAN, and Congregation Romemu.

Free Admission. Light brunch will be served.

Advance registration is required, so click here.

‘Masonry, religion, and Pike’

     
It comes up so often, The Magpie Mason had to address it eventually. In fact, it came up in conversation today on Masonic Light, and it figured into the discussion at the meeting of American Lodge of Research a few weeks ago.

“It” is the confusion of whether Freemasonry is a religion, but more specifically why so many claim that it is a religion because of what they think they’ve understood in the book “Morals and Dogma” by Albert Pike.

Albert Pike. Talk about confusion.

One need understand only that Albert Pike did not, does not, and cannot speak for all of Freemasonry – nobody can – but his role in particular was that of Sovereign Grand Commander (presiding officer) of the Ancient and Accepted Scottish Rite of Freemasonry (a distinct minority within Masonry in the United States) during the latter half of the 19th century. True, his book “Morals and Dogma” was an official text of the A&ASR, whose initiates received copies of it for about a century, but did they read it? I suspect 99 percent of them did not.

It is 861 pages of very dense material authored in Victorian prose that explores subjects that were not as well understood in 1871 as they are today, such as Egyptology, and the studies of other ancient cultures. The book is so complicated that it has been revisited a number of times by other authors. One of Pike’s successors as Sovereign Grand Commander, Ill. Henry C. Clausen, who served during the 1970s, wrote “Commentaries on Morals and Dogma” to make Pike’s ideas approachable for the modern reader.

In more recent years, Ill. Rex Hutchens authored “A Glossary to Morals and Dogma,” which attempts to define the terms and references Pike used. More recent still is the purported rewriting of “Morals and Dogma” by four Masons in Texas. And, as you read this, Ill. Arturo de Hoyos is laboring on a new publication that will offer an annotated version of Pike’s book, that I suppose will document his sources of information.

(As an aside, do yourself a favor and watch video of Clausen here and here.)

Nevertheless it is Pike’s “Morals and Dogma” that is cited by the confrontational, confused, and curious alike. The confrontational are not above jerking a phrase out of context to vindicate their “believing is seeing” approach to learning. The confused are vexed by “M&D” because its innumerable mentions of ancient gods, philosophers, and texts serve to complicate the truly simple concepts of Freemasonry. And the curious are trusting and happy to read from “M&D,” to use its 218-page index for reference, and to try to make the best of what Pike was saying.

So, what did he say about Freemasonry being a religion anyway? (This is a great example of why that massive index, added to the text in 1909 by T.W. Hugo, is crucial to approaching this book.)

On Pages 212-13, in the lecture of the 13°, Royal Arch of Solomon:

“Books, to be of religious tendency in the Masonic sense, need not be books of sermons, of pious exercises, or of prayers. Whatever inculcates pure, noble, and patriotic sentiments, or touches the heart with the beauty of virtue, and the excellence of an upright life, accords with the religion of Masonry, and is the Gospel of literature and art.”

From Page 219, in the lecture on the 14°, Perfect Elu:

“[Freemasonry] is the universal, eternal, immutable religion, such as God planted it in the heart of universal humanity. No creed has ever been long-lived that was not built on this foundation. It is the base, and they are the superstructure.”

And, very importantly, from the lecture of the 26°, Prince of Mercy:

“While all these faiths assert their claims to the exclusive possession of the Truth, Masonry inculcates its old doctrine, and no more: That God is ONE; that His THOUGHT uttered in His WORD, created the Universe, and preserves it by those Eternal Laws which are the expression of that Thought: That the Soul of Man, breathed into him by God, is immortal as His Thoughts are; that he is free to do evil or to choose good, responsible for his acts and punishable for his sins – that all evil and wrong and suffering are but temporary, the discords of one great Harmony – and that in His good time they will lead by infinite modulations to the great, harmonic final chord and cadence of Truth, Love, Peace, and Happiness, that will ring forever and ever under the Arches of heaven, among all the Stars and Worlds, and in all souls of men and Angels.”

To me it sounds like he is saying Freemasonry states the primal Truth from which religious denominations start their respective paths, and to which these same denominations inevitably return (if they are honest in their purposes). I can understand why sectarian authorities want to see Masonry as something akin to their own rites because that allows for direct comparison and a claim to one’s allegiance (i.e., one who is a member of lodge cannot also be a member of church), however misguided the thinking behind that is. However, Masonry presented by Pike as fundamental, moral Truth, free from man-made constraints, is too powerful a rival for them.

And they know it.

I also like to consider the etymology of the word religion: originally from the Latin religare, meaning to tie, fasten, bind, etc. What binds Freemasons together? Our obligations, the cabletow, the Mystic Tie....

“How good and how pleasant it is for brethren to dwell together in unity....”

Freemasonry, which teaches the brotherhood of man under the fatherhood of deity, encompasses Truth, and Truth is greater than sectarian priorities and other artificial innovations. One would be wise to remember this whenever confronted with the anti-Mason or other ignoramus who aims to detract from Freemasonry by arguing it is a mere religion or sect.