The North Carolina Mason

Page 8 The North Carolina Mason September/October 2020 ■ see CHAPLAIN page 11 ð ESOTERICA 101 SPECIAL SERIES By Donald Street Hiram #40, Morning Star #85, Nine Sisters #773 A Masonic solicitant is, theoreti- cally, in darkness. Without light the full beauty of illumination is impos- sible. e journey towards the light and full illumination begins at this point. How will he enter? Blind, poor, and barefoot. Societies in all ages have held this point of address for a solicitant to be the most critical. It is the last chance to retire. From this point forward it becomes the will of the fraternity for the solicitant to continue. "Dark- ness has, in all systems of initiation, been deemed a symbol of ignorance, and opposed to light, which is the symbol of knowledge. Hence the rule, the eye should not see until the heart has conceived the true nature of those beauties which consti- tute the mysteries of the Order." (Mackey, 196). Blind. Arrive in darkness. If found unworthy, leave in darkness. Poverty reminds him of his destitute condition in regard to the transition of worldly wealth. If found unworthy, leave in poverty. Barefoot, or decalceated, confirms frank bargaining and avoids bringing unclean feet into a holy place, as referenced to God's instruc- tion to Moses at the Burning Bush. (Short Talk Bulletin, Vol. 11, No. 4, April 1933). ese are commonly accepted methods of entry for competing ancient religions. Into the darkness of reflection passes the solicitant. A rough ashlar seeks to become perfect. As in many historical incidences, reception, as reflected in the ancient roots of Freemasonic entrance, is extremely ritualized for effect. Dionysus received solicitants blind, poor and nude. e Cult of the Great Mother received solici- tants while seated in a taurbolium covered with the blood of a freshly killed bull. Masonic reception is an activity of reflection. First internally, then externally. Based on the allusion of "torture to the flesh," the degrees can be related to the three degrees of physical torture designed to extract truth from a subject. is three-degree method of interroga- tion was promulgated by Empress Maria eresa (1717-1780) in her Habsburg Estates. She was consid- ered an "enlightened monarch" who outlawed flagellation and marriage between members of different religions. e three degrees of torture, strictly defined, permitted increas- ingly severe punishments depending upon the recalcitrance of the subject. e last element, "the third degree" or "grill," requires no further expla- nation. e "instrument of torture to the flesh" leads the reflective person to view this recollection as insightful to one's "real person." e "recollection" to one's conscience begs the ques- tion, "What kind of person is one?" Upon such recollection, will one achieve a full and honest self- assessment? Is one the quality of human to whom recollection, but not the actual application, of torture possesses any validity? In 1955, two psychologists, Joseph Luft and Harrington Inghram, developed a technique for self- examination. e Johari Window, a combination of the creators' first names, is designed for heuristic (enabling a person to learn for himself ) exercises. e objective of the activity is to improve one's perceptual process. It centers on four quadrants: ðOpen space: things about self, known to self, and things about self that are known to others. ðBlind Spot: things unknown to self, but known to others. ðHidden Area: things known to oneself, and unknown to others. ðUnknown Area: things unknown to oneself, and unknown to others. e mystery unfolds as "recollec- tion to my conscience." Are these parroted words or a life changing experience. If Freemasonry is to make good men better, then a realistic assessment of oneself is a basic tenet of "recollection to my conscience." Does one really know oneself ? e easiest person to mislead is oneself. One of J.P. Morgan's most popular quotations concerning the real life man is "man has two reasons for what he does: a good reason and the real reason." Is the solicitant becoming a Free- mason for good reason, i.e., to study, learn, improve oneself, make society a better place, or the real reason, i.e., to make connections, to assist oneself financially, politically, or socially, or the reverse? In the cool darkness it is time for recollection. What is one really? e often quoted "to thy own self be true," attributed to Shakespeare, Socrates, Plato, and others, is at this point of one's reception the moment of perfect reflection. Has one considered our cardinal virtues, our points of entrance, the tenets of our profession? NO! ese are unknown at this time, but soon to be revealed, explained, and hope- fully, understood and internalized as guideposts for a long and credible Masonic career. Our travels begin into the inner sanctum of the tiled recesses. Soon the solicitant will be confronted and, with great hope and joy, hear the welcome words "give me your right hand." 'Let him enter and be received'; but how? CHAPLAIN'S CORNER Well, here we are, eight months into a new way of living! Who would have ever thought that such an event could reshape our world? It has messed with our lodge meetings, our fellowship, our fundraisers, and now (it will already happened by the time you read this), Grand Lodge. Life is different and I believe it will never return to the way it used to be, at least in our lifetime. But you know, that is what makes history. Changing times to meet the extended and necessary needs of a society today. en we look back on what was and that constitutes our history. If we look at scripture, in all the Holy Books, history has changed. Sure, we attempt, in faith communi- ties to align ourselves with what "had been" in order to understand how to act and react in today's world, but we will never be able to recreate the past. For me, that is what makes it so exciting! When we take a look at what was in our past, what formed us, shaped us, and moved us forward and then to see how that shapes us today. I see a lot of similarity in the way in which Masonry will take shape over the next decade as well. Some things will remain the same; the foundation of our fraternity, the promises we made, the ritual(s) to a degree, those things and others will remain constant I am sure. Yet, how we address these in the wake of a changing culture will take time. I'm not referring to just a pandemic, but the changing times of history. I was reading in an appendant body periodical last night and I was amazed at the number of times certain rituals and degrees and practices had changed in that appendant body in the course of a 10-year period in the late 1800's. Changes were impacted by world history events, forward thinkers and pioneers in the fraternity, and the way life was lived among other things and the change worked out for the better. As I reflect upon the changes

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