FREEMASONRY TODAY
Hiding the Reality
That beauty is not, as fond men misdeem,
An outward shew of things, that only seem.
Edmund Spenser, 1552-1599
Travelling around as much as I do,
I am constantly being told ‘Mind
the gap between the platform and
the train’. The phrase recently became
mutated in my brain into ‘Mind the gap
between the pretence and the reality’,
reminding me how much and how often
we substitute the semblance for the real
thing. The playwright and poet Bertolt
Brecht said that reality is not about the
way things really are; it is about the
way real things are. There’s an
important difference. If we try to
represent the way a thing ‘really’ is, we
are bound to invest it with our own
interpretation. If, instead, we stand back
and consider what is real, what is true,
what is beyond controversy and beyond
debate, we have the chance to arrive at
something of real value.
The famous painting The
Ambassadors by Hans Holbein depicts
two men standing nonchalantly,
surrounded by emblems of wealth,
prestige, substance and power. If we
had not been told the title of the
painting, we would merely see two men
of the Elizabethan era, vaunting their
own self-importance, eager to show
their best side to the world, keen for the
painter to show them in the grandest
possible light. Once we know the title,
we see them as specific personages,
representatives of their monarchs or
their states. Their power and
significance is inescapable, and seems
permanent.
But Holbein is more clever than we
at first realise. He has introduced a third
level of meaning. Painted at the feet of
these men is a dark smudge which seems
incongruous, until we turn the picture to
one side and view it from an angle: the
smudge becomes a skull beneath their
feet, and is a reminder of the transitory
nature of human existence, of what the
first degree lecture means when it says:
A time will come, and the wisest
of us knows not how soon, when
all distinctions, save those of
goodness and virtue, shall cease,
and death, the grand leveller of
all human greatness, reduce us to
the same state.
Holbein thus gives us a real, bleak
reminder, of how unimportant worldly
pomp and glory are; it is a real memento
mori. ‘Sic transit gloria mundi’ it seems
to say: thus passes the glory of the
world.
How often in life we seek to promote
a self-chosen image of ourselves. For
some people, a great deal of time and
energy is expended in forming a
construct of the person they would like
to be seen as, when the real person
underneath may be far more estimable,
far more lovable than the image
projected. At the end, this construct
remains just that: an image without
substance, without essence, a bit of
stage scenery like the woods in
Shakespeare’s Midsummer Night’s
Dream, behind which the real characters
can hide, showing only that side of
themselves they choose to.
This applies as much to Freemasonry
as it does to us as individuals. We are
constantly being told that Freemasonry
is not a religion. What interests me is,
not so much what that phrase says, as
what it hides. We feel the need to
continually repeat that mantra, as though
somehow we need the security of being
reminded. Freemasonry is indeed not a
religion, but by repeating that to
ourselves, we obscure the reality, that
genuine spiritual benefits flow from
self-knowledge, from enlightenment
within. The readers’ letters in this
magazine, claiming that Freemasonry is
not a spiritual pursuit, seem to be an
attempt to clothe our Craft in unsuitable
attire, in clothes that don’t quite fit.
A friend once described the danger,
in masonic practice, of what he called
‘displacement activity’, that is, engaging
in activities that divert us from the true
aim. Concentrating on the appearance
of masonic practice – rank, precedence,
minor detail, hierarchy and structure –
may cause us to lose sight of what real
Freemasonry is, what Freemasonry can
do, what it surely must do in each one of
us, in order to be effective. Some will
say that this is too serious, that it takes
the fun out of Freemasonry, but I
promise you, the rewards are immense,
and they ensure that we will never again
need any constructs in our lives. It can
ensure that, in amongst the wood, we
will begin to see real trees, and chart our
progress by the way we interpret each
one of them.
We should not be fooled. We should
mind the gap, stop it becoming wider,
try to bridge it, to give our Craft a
greater sense of its true aim, and through
that to find our own path to Truth.
jrees@aol.com
Issue 41, Summer 2007
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