As this series documents my spiritual workings, it seems appropriate to focus on the working tools of the Entered Apprentice, which are the Twenty-four Inch Gauge and the Common Gavel. The Common Gavel can be seen to symbolize force, or more specifically applied or directed force. Within the context of Kundalini yoga, working with Prana (energy) immediately comes to mind, which is perhaps the sine qua non of that tradition.
What force are we talking about here? Emotion is force, desire is force, thought is force, imagination is force, will is force. The Entered Apprentice, as with the Kundalini yogi, is taught to apply the various forms of force in the specific ways necessary to enact the desired goal.
The Twenty-four Inch Gauge can be seen to represent awareness and management of time. The Entered Apprentice is taught to make use of the Twenty-four Inch Gauge for the more noble and glorious purpose of dividing his time into three equal parts; whereby are found eight hours for the service of GOD, and a distressed worthy brother; eight for our usual vocations; and eight for refreshment and sleep. Allocating time for our vocations and rest and refreshment need no explanation, however we are instructed to also set aside time daily for service (and devotion) to God and our fellow man (Bhakti and Karma yoga). A part of this service is performing the Great Work itself, and as with yogic practices, this requires discipline to set aside time for spiritual practices and to actually do the work, as man has only a few short years on this earth to accomplish his task. Discipline is the direction of the force of will, which brings us back to the Common Gavel.
Additionally, the Entered Apprentice is directed to always square his actions against the Square of Virtue. The yogi is taught the same, the foundational actions to be undertaken before one attempts the higher levels of yoga, as elucidated by Patanjali in his eight limbs of yoga, are Yama (abstentions from vice) and Niyama (moral observances).
Masonic Yogi: Adventures in self-metaprogramming through Masonic and Yogic practices
Saturday, June 11, 2011
Tuesday, June 7, 2011
Pranayama
Pranayama is one of the key practices of yoga, and is particularly effective in opening up the Chakras. It may seem strange that breathing exercises can affect consciousness, that was certainly my bias going into this practice, although there has been scientific research done in this area since the 70s that validates the claim. Dr Stanislav Grof, one of the first researchers in pychedelic psychotherapy with LSD back in the 50's and 60's, and one of the founders (along with Abraham Maslow) of Transpersonal Psychology, developed the idea of 'holotropic' states, where non-pathological "non-ordinary states of consciousness" yield a therapeutic outcome, in some cases releasing repressed traumas (see Grof Psychology of the Future: Lessons from Modern Consciousness Research). His therapy involves inducing these holotropic states through what he terms "Holotropic Breathwork," the primary component is a circular breathing method that induces a state of hyperventilation. This appears to be very similar to the Pranayamic practices of Bhastrika and Kapalabhati. Another similar approach is Rebirthing Breathwork, developed by Leonard Orr, which also utilizes circular breathing techniques, releases repressed trauma, and induces re-experiencing of the birth process. What is interesting is that these processes also evoke experiences of a transpersonal nature.
In my experience in working with Pranayama, the effects have been subtle but tangible. Taking into account the fact that sometimes we see what we want to see, unconsciously find ways to meet our expectations, I do discern a real shift in my consciousness. I find that I am more aware of my bodily feelings and emotional states, am more sensitive to subtle changes in feeling or mood. I am more aware of "body feedback" lately, and am eating less as a result. I can't say if my metabolism has changed (it probably has), although I think it is equally possible that I had been eating more than was necessary in the past, and now am more aware when I am sated or have eaten too much. Having meditated off and on for most of my adult life, I am familiar with ongoing changes to my overall attitude and outlook on life, my wants and desires diminishing the more I practice. I have noticed a pronounced change in my attitude since I began my Pranayama practice. As an example, although normally a voracious reader, I find of late that I am not as interested in reading as I normally am, and as I typically do not watch television (and am even less tolerant of watching it now), I am generally more bored and restless. I am also less interested in following the news and current events, favoring silence (mouna) during drive time, rather than listening to NPR or music.
In my experience in working with Pranayama, the effects have been subtle but tangible. Taking into account the fact that sometimes we see what we want to see, unconsciously find ways to meet our expectations, I do discern a real shift in my consciousness. I find that I am more aware of my bodily feelings and emotional states, am more sensitive to subtle changes in feeling or mood. I am more aware of "body feedback" lately, and am eating less as a result. I can't say if my metabolism has changed (it probably has), although I think it is equally possible that I had been eating more than was necessary in the past, and now am more aware when I am sated or have eaten too much. Having meditated off and on for most of my adult life, I am familiar with ongoing changes to my overall attitude and outlook on life, my wants and desires diminishing the more I practice. I have noticed a pronounced change in my attitude since I began my Pranayama practice. As an example, although normally a voracious reader, I find of late that I am not as interested in reading as I normally am, and as I typically do not watch television (and am even less tolerant of watching it now), I am generally more bored and restless. I am also less interested in following the news and current events, favoring silence (mouna) during drive time, rather than listening to NPR or music.
Sunday, June 5, 2011
Working upon the Rough Ashlar
My yogic workings thus far have been focused primarily on opening the Ajna and Mooladhara Chakras. Work is done with Ajna to help give one a detached attitude towards the thoughts and feelings that arise from the unconscious during the opening of Mooladhara, so that one does not become overwhelmed by the content. Work is done with Mooladhara Chakra to gain access to the "individual unconscious" and to awaken the Kundalini.
As an aside, it is not my intention in this series to edify on the specifics of yoga, beyond mention of what is necessary to illuminate whatever point I intend to make; one can find a plethora of information on the Internet if interested. Nor do I intend to expound upon the meaning of Masonry, or to delineate a specific path to finding God. My only intent is to map out the particular path I am taking, and to provide insight into the effects it has on my consciousness and being, for what it is worth to anyone besides myself.
Work on Ajna has been primarily performing Trataka (gazing at an object, to increase the power of concentration) on a candle flame (~20 minutes daily), Mantra meditation (~30 minutes daily), and Chakra visualization.
Work on Mooladhara has been primarily with Ujjayi, Bhastrika, Kapalbhati, and Anuloma Viloma Pranayama. I typically spend 30-45 minutes on combined Pranayama exercises. Pranayama is sometimes done in conjunction with the three Bandhas (locks) - Moola (perineum), Uddiyana (abdomen), and Jalandhara (throat). I will discuss Pranayama and Bandhas in more detail in subsequent entries.
Additionally, I have been doing a moderate amount of Asanas (~20 minutes daily). The Bandhas are also done in conjunction with specific Asanas that work upon a specific Chakra.
As an aside, it is not my intention in this series to edify on the specifics of yoga, beyond mention of what is necessary to illuminate whatever point I intend to make; one can find a plethora of information on the Internet if interested. Nor do I intend to expound upon the meaning of Masonry, or to delineate a specific path to finding God. My only intent is to map out the particular path I am taking, and to provide insight into the effects it has on my consciousness and being, for what it is worth to anyone besides myself.
Work on Ajna has been primarily performing Trataka (gazing at an object, to increase the power of concentration) on a candle flame (~20 minutes daily), Mantra meditation (~30 minutes daily), and Chakra visualization.
Work on Mooladhara has been primarily with Ujjayi, Bhastrika, Kapalbhati, and Anuloma Viloma Pranayama. I typically spend 30-45 minutes on combined Pranayama exercises. Pranayama is sometimes done in conjunction with the three Bandhas (locks) - Moola (perineum), Uddiyana (abdomen), and Jalandhara (throat). I will discuss Pranayama and Bandhas in more detail in subsequent entries.
Additionally, I have been doing a moderate amount of Asanas (~20 minutes daily). The Bandhas are also done in conjunction with specific Asanas that work upon a specific Chakra.
Sunday, May 29, 2011
The beginnings of the journey
My spiritual journey began in my youth; although raised in the Christian [Baptist] church, I was was never very 'religious,' seeing organized religion as being as much [or more] of man than of God. Rather, I was more mystically and spiritually-inclined. I took training in Transcendental Meditation at age 16, and have practiced it in fits and starts throughout my life (I am now 46). Around that time, I was initiated into the Order of DeMolay and spent some time active in the organization, although it never really 'gelled' with me.
My Masonic journey started in earnest 15 years ago when I was initiated into the Blue Lodge. My decision to become a Mason was preceded by extensive research into the full spectrum of the western Hermetic tradition. Although my grandfathers, father and uncle were Masons, I wanted to better understand the background and foundation of Masonry before committing to becoming a member. The conclusion I reached, and still hold, is that Masonry is firmly established in the Hermetic tradition, Hermeticism itself most likely having been derived from the Eastern mystical traditions.
As stated previously, Masonry provides a framework for approaching God, but does not delineate a method to follow. It could be that a method is implied in the symbols and catechisms of Masonry, although it may be that as Masonry is non-sectarian (you are free to worship your God in your own manner, belief in God being the only prerequisite to becoming a Mason), it may also be [and in some ways must be] method agnostic. Masonry provides the working tools, ritual work, and the symbols that act as experiential guideposts along the journey, but it is up to each of us to determine which way works best for us to use them.
I initially tried the Magickal/Rosicrucian path, but I never really felt comfortable working with those methods. I do not doubt that those methods can bear the proper fruit, I believe that any valid method will work if a person is dedicated to it and actually does the work within that tradition. Ultimately, Magick was not the right 'fit' for me. I decided to take a closer look at the Indian tradition of Yoga, the vehicle/method for achieving union with God that is part of the oldest known religion, Hinduism. The culmination of my research into the yogic tradition was a decision to take formal training in Kundalini Tantra yoga, which began in October of 2010.
My Masonic journey started in earnest 15 years ago when I was initiated into the Blue Lodge. My decision to become a Mason was preceded by extensive research into the full spectrum of the western Hermetic tradition. Although my grandfathers, father and uncle were Masons, I wanted to better understand the background and foundation of Masonry before committing to becoming a member. The conclusion I reached, and still hold, is that Masonry is firmly established in the Hermetic tradition, Hermeticism itself most likely having been derived from the Eastern mystical traditions.
As stated previously, Masonry provides a framework for approaching God, but does not delineate a method to follow. It could be that a method is implied in the symbols and catechisms of Masonry, although it may be that as Masonry is non-sectarian (you are free to worship your God in your own manner, belief in God being the only prerequisite to becoming a Mason), it may also be [and in some ways must be] method agnostic. Masonry provides the working tools, ritual work, and the symbols that act as experiential guideposts along the journey, but it is up to each of us to determine which way works best for us to use them.
I initially tried the Magickal/Rosicrucian path, but I never really felt comfortable working with those methods. I do not doubt that those methods can bear the proper fruit, I believe that any valid method will work if a person is dedicated to it and actually does the work within that tradition. Ultimately, Magick was not the right 'fit' for me. I decided to take a closer look at the Indian tradition of Yoga, the vehicle/method for achieving union with God that is part of the oldest known religion, Hinduism. The culmination of my research into the yogic tradition was a decision to take formal training in Kundalini Tantra yoga, which began in October of 2010.
Saturday, May 28, 2011
Mission Statement
As a Freemason seeking Light, I have decided to take up the practice of Yoga, specifically Kundalini Tantra, as I see it as being consonant with the aims and method of speculative masonry. I am drawn to Kundalini Yoga primarily because it is a systematic, results-based, experiential approach to the purification of the body and mind, and development of cosmic consciousness, which are the means and end of all true religions. Namely union (Yoga) with Deity, the Great Architect of the Universe.
A careful consideration of the Masonic dictate to “circumscribe our desires and keep our passions within due bounds” will demonstrate the deep correspondence at the very heart of Masonry and Tantra, for this is the essence of the method of each system. There are other aspects of Freemasonry that readily lend themselves to a Tantric interpretation, and may be explored later in this blog series (as much as can be said in an un-tyled forum), but suffice it to say that I see merit in taking up the practice of Kundalini Tantra, within the context of the Masonic Tradition.
One may ask “if Masonry is a complete system, why would one need to look elsewhere to find More Light?” The simple answer is that Masonry may indeed be a complete system, however the difficulty with the Masonic system is the fact that one is provided with the rituals and symbols thereof, but is not provided with a method or indeed the meaning behind any of the symbols, beyond the simple explanations given in the catechisms offered as a part of the Masonic teachings. The power of Masonry is the lack of dogma; each is left to his own interpretation, his own understanding of the meaning of Masonry. As such, many Masons may not see the same correspondence between Masonry and Tantra that I do. To each his own. But, if there is indeed a correspondence, then the study of one may help to illuminate the other.
This series of articles will be my attempt to illuminate Freemasonry by way of Kundalini Tantric practice.
A careful consideration of the Masonic dictate to “circumscribe our desires and keep our passions within due bounds” will demonstrate the deep correspondence at the very heart of Masonry and Tantra, for this is the essence of the method of each system. There are other aspects of Freemasonry that readily lend themselves to a Tantric interpretation, and may be explored later in this blog series (as much as can be said in an un-tyled forum), but suffice it to say that I see merit in taking up the practice of Kundalini Tantra, within the context of the Masonic Tradition.
One may ask “if Masonry is a complete system, why would one need to look elsewhere to find More Light?” The simple answer is that Masonry may indeed be a complete system, however the difficulty with the Masonic system is the fact that one is provided with the rituals and symbols thereof, but is not provided with a method or indeed the meaning behind any of the symbols, beyond the simple explanations given in the catechisms offered as a part of the Masonic teachings. The power of Masonry is the lack of dogma; each is left to his own interpretation, his own understanding of the meaning of Masonry. As such, many Masons may not see the same correspondence between Masonry and Tantra that I do. To each his own. But, if there is indeed a correspondence, then the study of one may help to illuminate the other.
This series of articles will be my attempt to illuminate Freemasonry by way of Kundalini Tantric practice.
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