Initiation and the Rites of Freemasonry
by Thomas D. Worrel
A talk (revised) given to the Northern California Research Lodge March 19, 1998
We must never lose sight of the high destiny of our Fraternity lest we
cut ourselves off from the very roots of our life-blood. And our roots are
dug deep in the Mystery Schools of Antiquity whose purpose was to initiate
candidates. What is initiation and how is it, in all sincerity, the
business in which we are engaged?
What do we mean by initiation? The word comes from the Latin initium
meaning "a new beginning". The Greek word used is telein which means "to
accomplish" or "to make perfect". There are many senses for which we may
use the term. We sometimes say such things as "I am being initiated into
the intricacies of the tax code". The proper definition from the
Encyclopedia of Religions is: "The term initiation in the most general
sense denotes a body of rites and oral teachings whose purpose is to
produce a radical modification of the religious and social status of the
person to be initiated. In philosophical terms, initiation is equivalent
to an ontological mutation of the existential condition. The novice
emerges from his ordeal a totally different being: he has become
"another"."
Religious scholars have basically discerned three basic categories of
initiation. The first being such social rituals as puberty rites which
mark the transition of childhood to adulthood. The second category
includes those rites which admit one into a secret society. The major
characteristics of these societies are that they are usually limited to
one sex and purport to impart secrets usually of a spiritual nature. The
third category of initiatory rites encompasses what we could call mystical
vocations such as shamans, medicine men, or witchdoctors. These rites are
very common to the second category (very confidential) but are more
intensely personal in the sense that they culminate in ecstasies and
visions. These experiences seal the vocation of the shaman and provide him
with further instructions to help him in his craft.
Although these categories are helpful they are only convenient. For
example, the Mystery Schools could be said to bridge the latter two
categories in some ways. Many of them were definitely secret fraternities
but their rites were reported to impart such profound spiritual insights
that sometimes the initiates would be impelled into visionary and
sometimes unitive mystical states and come away shaken and awestruck. The
most common reports included first hand knowledge of the reality of the
Spirit and the certitude of the immortality of the soul; which are, of
course, the two distinguishing marks of our Fraternity.
I have found it helpful in dealing with the subject of initiation to
look at it in two ways: first, the phenomenon of initiation itself; and
second, the rites and practices that cause or at least encourage its
internal action.
We can look at human nature in a static sense and speak of our
"being-ness" but we can also look upon it in a dynamic way and speak of
our "becoming". Being and becoming. An observation of nature shows us the
many growth patterns at work. Sometimes we see very marked changes from
one stage to another. For example, the worm's transformation into the
butterfly or the snake's shedding it's old skin periodically. The powers
of transformation displayed within nature are present all around us. It is
the contention of initiatory schools that there is a similar power within
human nature but it concerns the higher faculties rather than the body.
The intent of initiatory rites and symbols is to somehow stimulate or
activate these energies. One changes from one nature and achieves another
"higher" nature. Or using traditional language, this change is equivalent
to dying to the old and being reborn. Death therefore is the metaphorical
door and thus many of the initiatory myths concern themselves with a death
scenario.
In the Mystery tradition of the Western world we have indeed found this
type of mythology prevalent. But there is a process leading up to the
central theme. Most of the time this process is divided into steps,
grades, halls, or degrees. The beginning degrees prepare one for the later
ones which usually add on, fill in, or enhance what came before. It seems
that, generally, we can distinguish three main stages: there is a rite of
induction, a rite or rites of incorporation and instruction, and a rite
where the central mystery of the Mystery School is communicated. (I am
indebted to the outer Order papers of the Order Aurum Solis for this
aspect of the discussion. See Denning & Phillips: The Magical
Philosophy Series, Volume 1, pp. 95 - 114) The Entered Apprentice degree
of Freemasonry is obviously a rite of induction. It is the rite where the
candidate is first exposed and admitted to the Fraternity.
This is the first point of initiation into the Mysteries of Masonry.
This is where one takes his first step, given a definite orientation, and
provided with enough instruction and protection to commence the journey.
This is the point where initiation begins; the first "swirlings" are
activated and like cultivating a sprout and giving it support, there are
further instructions imparted in later degrees. Finally the ultimate
paradigm or ideal model is presented.
Some may consider our rites no more meaningful than that of a type of
mild and civilized hazing or consider them nice and symbolic rituals much
like saluting the flag or swearing someone into a public office. These
views are valid and the individual mason may content himself with this
approach but the wisdom, strength and beauty of Masonry is that it
responds to each candidate upon the level that each wishes, in his heart,
to receive it. While the social and fraternal aspects of Freemasonry are
well known, there are esoteric and hidden levels as well.
We can consider that there are two types of esoteric initiations: those
that are transmissible and those that are non-transmissible. (Again, I am
indebted to the Order Aurum Solis here.) The transmissible rites are those
that "may be received by the aspirant at the hands of duly initiated
persons". The non-transmissible initiations can "only be attained by
individual effort and realization." In many Mystery Schools there is a
degree or grade which no rite confers but is included to recognize the
personal attainment of completing the initiatory process.
To elaborate further: "It is undeniably true that no process of
initiation can impart to a person any power or faculty which he or she
does not, at least in potential, already possess. The purpose of the
transmissible initiation is then to assist the candidate to realize by
experience, in stages which reflect the natural evolution of the function
and faculties of the psyche …" (Denning & Phillips, p. 97) Initiation
quickens the spiritual development of the soul but can only do so in a
natural way. It: " …encourages the growth of the various faculties which
are evolved thereby. This is an art and a high responsibility on the part
of those who would confer initiation by ritual means…"(Denning &
Phillips, p. 98) This speaks to the officers of a lodge in no uncertain
terms. To be an officer is not only a privilege but also a major
responsibility. The ritual, if done correctly and seriously, impacts the
deeper levels of the mind. In Jungian psychological terms, it constellates
the archetypes and sets in motion initiatory forces.
Let us not forget the role of the candidate either. As we are told, the
first preparation of the candidate is in his heart. And as the Sun needs
something to reflect its light to stimulate growth, if our heart does not
reflect the Light emanating from the true Master of the Lodge then we will
not grow either. As W. Wilmshurst wrote: "Light is granted in proportion
to the desire of our hearts, …". And he also wrote: "Initiation, … meant a
process whereby natural man became transformed into spiritual or
ultra-natural man and to effect this it was necessary to change his
consciousness, to gear it to a new and higher principal, and so, as it
were, make of him a new man in the sense of attaining a new method of life
and a new outlook upon the universe." (Meaning of Masonry, Wilmshurst, p.
185)
Although the Imperial decrees of 391 AD prohibited all pagan cults and
subsequently the sanctuaries were destroyed causing the great Mystery
Schools to disappear, the tradition, at least in part, has survived. Some
feel that Freemasonry is the re-emergence of this tradition of initiation.
Be that as it may, it definitely could be. Too much attention is being
brought to bear on our past in looking for historical links. The proof is
in the pudding. And there is every reason to look to the future and
develop Freemasonry to be an ever more efficient and effective initiatory
society.
Bibliography:
Denning & Phillips. The Foundations of High Magick, volume 1 of
"The Magical Philosophy Series", Llewellyn Publications, St. Paul,
1991.
William L. Wilmshurst. The Meaning of Masonry, Bell Publishing, New
York, 1980 (originally published in 1927).
Mircea Eliade, editor. The Encyclopedia of Religions.
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