Reforming The Gods

Very Ills.^..^.. Bro.^.. Kristine Wilson-Slack 33^o

Date Published: 5/20/2020                        

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To reform something is to take it apart, piece by piece, and use the material to create some new form, some new “thing” that is ostensibly better than the old “thing.” Can this be done to the gods?

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I was participating in an Esoteric Book study group last week when I heard the phrase, “reforming the gods.” I’ve heard, often, about how God reforms us, how theology can be reformed, but not about how humans reform the gods. It sounded like hubris, to me. What does one mean when they say, “we or he is attempting to reform the gods?”

To reform something is to take it apart, piece by piece, and use the material to create some new form, some new “thing” that is ostensibly better than the old “thing.” To reform the gods, in the simplest of terms, is to take what we know of our gods and create something new from their forms, from their essence. That sounds like no easy task. We are reshaping all that we understand about the gods, or God, and forming it into something we think best. Again, hubris.

The question is, how does the human being reform their gods? Perhaps simple devotion turns into radical fanaticism. Perhaps, they do it through their own misinterpretation of the mores, customs, and dogma of religion or society, forming the rules to bend to their will. Their desires. They mix the idea of the divine will with their own, seeking to meld them, or seeking to justify them?

Joseph Campbell, in The Hero with A Thousand Faces, in the section on Initiation, states:

Totem, tribal, racial, and aggressively missionizing cults represent only partial solutions to the psychological problem of subduing hate by love; they only partially initiate. Ego is not annihilated in them; rather it is enlarged; instead of thinking only of himself, the individual becomes dedicated to the whole of his society. The rest of the world…is left outside his sympathy and protection because (it is) outside the sphere and protection of his god. And there takes place, then, that dramatic divorce of the two principles of love and hate which the pages of history so bountifully illustrate. Instead of clearing his own heart the zealot tries to clear the world.

In thinking about this, I wonder if the way humans use language to express their thoughts affects our theology in much the same ways that language and biology and culture are inextricably linked. We may think there is evolution of biology but isn’t there evolution of culture as well? And if they are both evolving, we, as humans and as part of it, are evolving language to keep pace. It makes sense that our theology would evolve to survive. Surely it is adaptation that creates the lineage, not merely perseverance. Yet, evolution comes in many forms, and we know species have evolved themselves extinct: not their their own will but by the vehicles of adaptation to hostile and temporary environments. Extremes cannot last.

Freemasonry, in some odd ways, has not yielded to that adaptation of culture and language; yet, in some ways, it has. We have the dusty Freemasonry of old which contains the ritual forms unchanged from time immemorial. It is the ritual kept pristine, trappings kept shiny, and only the briefest whiff of questioning outside of the aforementioned monitors and rituals. It is a Freemasonry that is solid in its roots but has nothing above ground where the Light can shine on it.

Then we have a Freemasonry that is on the cusp of something larger than its predecessors. Like evolution, institutions keep pace with culture. In this, Freemasonry is global. It is foundational that Freemasonry uses symbols to communicate – a global language. It has been carried to many places by traveling Freemasons, establishing Lodges wherever they rest. It cannot help but be global, and even the dusty “old” Freemasonry is global. This means it must evolve to the pressure from waves of global cultural epigenetics. If it does not, it goes the way of the dinosaur – remembered in tar pits and gasoline tanks, museums and historical sites. It will become the backbone of a new Freemasonry which seeks to live up to its lofty goals of tolerance, solidarity, equality, and liberty for all human beings. This includes people of all races, creeds, genders, sexual orientation, and ages. The basic virtues of Freemasonry hold to the quality of the person, not these divisive human characteristics. This is a Freemasonry that is building itself on the roots of the old, pushing up through the dirt, and beginning to grow in the sun.

Campbell, in the same chapter makes the case.

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealots to preach, but reluctant apparently to demonstrate, is that God is love, that He can be, and is to be, loved, and that all without exception are his children.

The trappings of religious dogma are “pedantic snares” which need to be kept “ancillary” to the main virtues of the message. Yet, we humans struggle with this. We struggle every day to interpret and misinterpret the meaning of philosophical and religious text, holding onto what Dr. Wayne Dyer called “an erroneous zone” that inhibits how we function in life. We can’t think differently and when change does come, the adaptive change to flow with evolution, we balk.

Some of the Freemasonic Lodges, in the wave of the COVID-19 pandemic, altered their formats. Some shuttered and closed for the duration, their members being higher risk than the average population. Others went to doing online independent study sessions, one-offs, and some did podcasts. These are some good adaptations, evolution created by the younger and more tech-savvy population. Those that are in touch with cultural changes.

Other Masonic Lodges and Orders adapted even further. Short rituals have been created for some Lodge get-togethers that, while not regular meetings with ritual, gathered everyone together on a teleconference to discuss relevant essays and writings. It is “the short form” of a meeting that maintains consistency and yet adapts to the world needs. Brothers still share fraternal talk, brotherly love, and some relief from the ills that surround us all. Masonic philosophical talks, for one group, went from being in-person, to online, with an even greater attendance – up to 100% more individuals registered than in previous meetings. Discussion and debate are lively and energizing, allowing people to take away greater ideas than they had at the beginning of the meeting. This doesn’t supplant the ritual of Freemasonry nor the need for integration of mind, body and spirit into the form of Freemasonry. It is adaptation to survive, to thrive, in a world of fear and chaos and change.

I don’t see that a Freemasonry which adapts and flows with the world needs is a Freemasonry attempting to reform their gods. On the contrary; it is ensuring that Freemasonry isn’t dogma, that it’s not allowed to stall and collect dust, thereby ensuring its demise. We have to allow for change, for evolution, else we are destined to fall to an extreme, then wither and die. No. Sometimes it takes a pandemic to wake up, change the path we’re on, and try something new. It is thoughtful change, slow but progressive, which keeps the blood pumping and the cells growing. Perhaps it is the cells and blood that instigate the change, Darwinian-style, to create the new culture. It doesn’t take a Duchovnyian leap of logic to figure out that we need to adapt lest we die.

Freemasonry is dead. Long Live Freemasonry.