By Bro Antonio Biella

Abstract:

This insightful article examines the diverse interpretations of Enlightenment principles within the framework of intellectual, spiritual, and Masonic contexts. This study will thoroughly analyse each of these various points of view in order to rigorously evaluate their benefits, drawbacks, and position within the sociocultural framework of our postmodern society. The objective here is to assess the degree to which these Enlightenment routes may have impacted the values of our contemporary societies while also expanding our knowledge of them.

I. Introduction:

In the fields of intellectualism and philosophy, the historical Enlightenment period is acknowledged as an epochal revolution that had a significant impact on the social climate of 17th and 18th century Europe. Historian Israel (2001) has explained that the Enlightenment was characterised by the acceptance of reason, devotion to science, a challenge to religious hegemony, and a motivating movement toward personal freedom. Prominent intellectuals who advocated for democracy, equality, and freedom, like Spinoza—who is considered to be one of this era’s foundational pillars—pushed innovative ideas. From that time on, these ideologies have executed provincialism and become a permanent force shaping the course of contemporary Western societies.

Nonetheless, the era did not inhabit a singular, intellectually isolated space. Concurrently, competing accounts of Enlightenment emerged, firmly establishing their bases in the domains of spiritual development and introspection that are encompassed in the search for metaphysical truth. At the same time, Masonic Enlightenment arose, emphasising the importance of moral behaviour, human dignity, and the pursuit of knowledge. It was spread by means of symbolic and allegorical techniques that are common in Masonic traditions.

II. Intellectual Enlightenment:

Political ideologies, scientific discourse, and philosophical narratives underwent radical changes as a result of paradigm shifts brought about by the intellectual branch of Enlightenment. Still, it was seen as contemptuous of gut feelings and emotional awareness, establishing a hegemonic position that denigrated non-Western knowledge paradigms that depended on illogical or pseudoscientific methods.

III. Spiritual Enlightenment:

A holistic, experiential understanding of the world around us was fostered by spiritual enlightenment, which was based on love, compassion, mindfulness, and a philosophical understanding of the shared interconnectedness spanning across the universe. It produced a noticeable impact on each person’s psychological health, offering consolation for existential issues. However, its ethereal and abstract qualities frequently made its adherents vulnerable to exploitation through phoney claims of spiritual advancement and self-actualization.

IV. Masonic Enlightenment:

Masonic Enlightenment stood at the nexus of intellectual and spiritual paradigms, encouraging group learning, moral behaviour, and social responsibility. Despite its strong emphasis on promoting philosophical and moral development, the Masonic path to enlightenment has frequently been criticised for being elitist and unclear due to its reliance on exclusive structural principles and cryptic, symbolic forms of communication.

V. Comparative Evaluation and Contemporary Relevance:

Though there are clear differences between the Masonic, spiritual, and intellectual enlightenment models, their underlying ideas are still applicable in the modern era. The logical reasoning and empirical validity that are valued in our modern society align well with the intellectual interpretation of enlightenment. Concurrently, the spiritual viewpoint aligns with the revival of mindfulness techniques and the acknowledgement of emotional intelligence as a fundamental complement to cognitive intelligence. Finally, postmodernity’s preference for interdisciplinary approaches that incorporate various facets of human understanding is in line with the Masonic understanding of enlightenment.

VI. Additional Enlightenment Insights:

With a keen recognition of evolving social narratives and to offer a comprehensive analysis of enlightenment, it becomes crucial to acknowledge and examine several emerging enlightenment narratives.

1. Emotional Enlightenment: 

In alignment with the rising acceptance and recognition of emotional intelligence, an exploration of emotional enlightenment provides useful insights into how individuals can comprehend, articulate, control, and transform emotional reactions. This aids in the cultivation of personal growth and the enhancement of interpersonal communication. However, it warrants further exploration to solidify its application in academic and professional climates.

2. Eco-Enlightenment:

An intriguing perspective on Enlightenment, Eco-Enlightenment, frames enlightenment within an ecological context. It prioritizes the urgent necessity for maintaining a sustainable and harmonious alignment with nature, emphasizing awareness about climate change, preserving ecological balance, and emphasizing the imperative of safeguarding biodiversity.

3. Technological Enlightenment:

In the digital age, enlightenment may also come from the informed and responsible use of technology. This repeatedly brushes up against the ethical concerns intrinsic to systems powered by artificial intelligence, issues surrounding data privacy and the security of digital identities. But it risks expanding social disparities due to unequal access to technology and varying levels of digital literacy.

4. Intercultural Enlightenment:

In order to promote tolerance, respect, and understanding among people of different cultural backgrounds, intercultural enlightenment requires an appreciation of our increasingly globalised and interwoven society. It unquestionably aids in resolving conflicts and promoting collaboration, despite the difficulties brought on by cultural differences.

These evolving perspectives on enlightenment offer added layers to our understanding of the complex dynamics of our world. They aim to foster citizens who are emotionally intelligent, environmentally aware, technologically adept, culturally informed, and enlightened in the determining sense of the word.

References:

Israel, J.I. (2001). Enlightenment Contested: Philosophy, Modernity, and the Emancipation of Man 1670-1752. Oxford, UK: Oxford University Press.

VI. Conclusion:

A comprehensive exploration of Enlightenment paradigms provides a broad spectrum of scholarly methods to experience and navigate through the complex terrains of our Postmodern world. By fully embracing these Enlightenment concepts in their entirety, we could potentially cultivate societies that are nuanced, empathetic, informed, and transcend traditional conceptual boxes.

References and Reading Materials:

The works of Goleman (1995) offers a thorough exploration into Emotional Intelligence, grounding the concept in psychological research, thus making it pivotal to inform the discussion on Emotional Enlightenment. Næss’s eloquent discourse (1989) on the intersection of ecology and philosophy provides the base onto which Eco-Enlightenment is built. Floridi (2014) brings forth discussions on ethical considerations in information technology, hence giving depth to Technological Enlightenment. Hofstede and colleagues (2010) provide profound insights into intercultural communication, and their work is indispensable while doing a discourse on Intercultural Enlightenment.

Floridi, L. (2014). The 4th Revolution: How the Infosphere is Reshaping Human Reality. Oxford: Oxford University Press.

Goleman, D. (1995). Emotional Intelligence: Why It Can Matter More Than IQ. New York: Bantam Books.

Hofstede, G., Hofstede G.J., & Minkov, M. (2010). Cultures and Organizations: Software of the Mind. 3rd ed. New York: McGraw-Hill USA.

Naess, A. (1989). Ecology, Community and Lifestyle: Outline of an Ecosophy. Cambridge: Cambridge University Press.

By Antonio Biella

Freemasonry as a practice is steeped in both empirical
philosophy and esoteric mysticism, which represent two sides
of the same coin. The empirical aspect relies on the observation
of phenomena that are measurable and predictable – in essence,
it is the realm of science and all that can be discovered about
the world and ourselves through it (Hume, 1739; Locke, 1690).
On the other hand, the esoteric aspect of Freemasonry
incorporates mystical and spiritual teachings that transcend the
observable and measurable, exploring reality’s underlying
dimensions and the human journey towards self-discovery
(Pike, 1871).
The importance of the interdependence between the empirical
and esoteric cannot be overstated. Each informs and deepens
the other, and therefore they remain incomplete without each
other. This interplay is reflected in the three degrees of
Freemasonry: Entered Apprentice (dealing with the physical
and empirical), Fellow Craft (addressing the mind and its
intellectual capacity), and Master Mason (exploring the spiritual
or esoteric realm) (Hodapp, 2013). According to Jung (1959),
the intertwining between empirical and esoteric forms a critical
part of the human quest for self-realisation and understanding.
The theories put forth by both Parfit (1984) and Locke (1689)
explore this confluence. Parfit’s (1984) psychological continuity
theory bridges the empirical and esoteric by emphasising that
though our identity exists over time, it is not strictly tied to our
body or even to an unchanging self. Locke (1689) adds that
personal identity goes deeper into our consciousness, our
actions, experiences, and memory.
However, both empirical observation and esoteric
understanding are intrinsic to these theories’ implementation.
Masonic rituals and degrees use physical rituals (empirically
recognisable) as a conduit for conveying deeper spiritual or
esoteric wisdom (Hodapp, 2013). This practice reconnects with
the idea that we, as individuals, are not solely defined by our
physical forms or even our tangible souls but by our
consciousness (Locke, 1689).

In supposition, both the empirical and the esoteric are critical to
understanding and experiencing Freemasonry and its objective
of making ‘better men.’ They provide a balanced approach that
embraces both observable phenomena and the spiritual
mysteries of existence, reflecting the holistic nature of human
identity and self-realisation.
Freemasonry’s three degrees – Entered Apprentice, Fellow
Craft, and Master Mason – are a progressive series of initiations
that educate individuals on morality, empathy, and enlightened
thinking. These rites are metaphoric enactments of allegorical
wisdom filled with Masonic symbols and rituals that ultimately
guide a man to self-realisation. Initiation into each degree can
be seen as a stage of self-discovery, playing out the similar
steps of transformation found in spiritual and philosophical
teachings around the world.
Parfit’s theory of identity aligns with Locke, suggesting that
personal identity is not tied to the body or even to the soul, but
rather to psychological continuity. Furthermore, it establishes
the idea that our communications, actions, and behaviours
shape who we are. His theory, like Locke’s, illustrates that
identity is not fixed and allows space for transformation and
growth, much like the initiation and progression through
Masonic degrees.
Despite criticism from thinkers like Thomas Reid, who disputed
Locke’s views, claiming that memory alone could not dictate
personal identity, Locke’s ideas remain intuitive and logical.
Churchill once said, “The farther backward you can look, the
farther forward you are likely to see,” and so it is with Locke’s
memory assertion. For the Mason, this past informs the present
and inspires his future actions and personal growth.
If we look at Locke’s principle in action and apply it to the
Masonic three degrees, the process of a Mason becoming a
better man becomes logical. As the Mason proceeds through the
degrees, he learns and retains knowledge, improving upon his
previous self. The man’s identity is not found in his physical
form or intangible soul, but in his experiences and memory. As
he progresses, his past experiences and understanding guide
him in his actions and decisions, thereby helping him become a
‘better man.’ This growth and transformation are empirical
evidence that supports Locke’s theory, demonstrating that a

purely empiricist approach is incomplete without considering
the spiritual and esoteric aspects.
The Masonic degrees are a journey of self-discovery and self-improvement backed by esoteric teachings and wisdom. The
cumulative knowledge and experiences gleaned from this
journey become imprinted on the person’s consciousness,
marking his identity and growth. The man who emerges is a
better version of himself, one who is not defined by his physical
form or soul but by a greater understanding and consciousness
shaped by experiences and moulded by wisdom.

To sum up, the answer to the question of becoming a better man
lies not in the empirical alone but in combining it with the
spiritual and mystical. The theories of Parfit and Locke bear a
strong correlation with the journey of a Mason through the
degrees, further validating this principle. They provide the
philosophical underpinning that empowers the Masonic journey
of self-improvement. They tell us that we are defined by our
memories and consciousness, which can be moulded and
shaped over time through learning and experience – the very
essence of Freemasonry’s degrees.

References:
Hodapp, C. (2013). Freemasons for Dummies. John Wiley &
Sons.
Hume, D. (1739). A Treatise of Human Nature.
Jung, C.G. (1959). Aion: Researches into the Phenomenology
of the Self.
Locke, J. (1689). An Essay Concerning Human Understanding.
Parfit, D. (1984). Reasons and Persons. Clarendon Press.
Pike, A. (1871). Morals and Dogma of the Ancient and
Accepted Scottish Rite of Freemasonry. Supreme Council of the
Southern Jurisdiction, A. A. Scottish Rite.

Antonio Biella is a researcher and scholar with a keen interest in Freemasonry and its spiritual foundations. He has delved into the intricate world of Freemasonry, examining its historical context, rituals, and philosophical underpinnings.
His research explores the spiritual aspects of Freemasonry, including its connection to esoteric beliefs and the immortality of the soul.

Academic Papers:
“An Exposition on Freemasonic Endeavour: A Journey Towards Mystical Consciousness”: In this paper, Biella discusses Freemasonry’s core beliefs and their impact on individual and social growth. He emphasizes truth, wisdom, and virtue as central tenets within the Masonic tradition

“Illuminated Paths: Understanding Enlightenment from a Freemason’s Perspective”: Biella explores the pursuit of enlightenment across different cultural and historical contexts. He examines how Freemasonry intersects with this quest for higher knowledge

“Transcending Boundaries: An Exploration of Empirical and Esoteric Knowledge”: This paper delves into the intertwined nature of empirical and esoteric knowledge within Freemasonry. Biella highlights the foundational aspects that shape Masonic understanding

The Concept of the Great Architect of the Universe:
Across diverse cultural and religious perspectives, the conceptualization of the Divine—particularly as the grand engineer or architect of the cosmos—is an intriguing topic. Biella has explored this theme, adding depth to our understanding of spirituality and creation

Interplay of Mind Over Matter in Ancient Gnosticism:
Biella interweaves Gnostic notions with elements of Masonic academia. His discussion centers on the quintessential role of willpower and its application in the context of “mind over matter.” This exploration enhances our understanding of self and the universe

Antonio Biella’s scholarly contributions enrich our understanding of Freemasonry, spirituality, and the pursuit of knowledge.

Right glad am I to find your faith so well founded.

That virtue which may justly be denominated the distinguishing characteristic of a Freemasons heart = CHARITY.

The practice of every moral and social virtue.

Let me recommend to your most serious contemplation the Volume of the Sacred Law.

By looking up to Him in every emergency for comfort and support.

Ever remember that Nature hath implanted in your breast a sacred and indissoluble attachment towards that country whence you derived your birth and infant nurture.

Let PRUDENCE direct you; TEMPERANCE chasten you; FORTITUDE support you, and JUSTICE be the guide in all your actions.

Endeavour to make a daily advancement in Masonic knowledge.

Masonry is not only the most ancient, but also the most honourable Society that ever existed.

A Mason’s Charity should know no bounds, save those of prudence.

Learning originated in the East.

The Universe is the Temple of the Deity we serve.

The Sun and Moon are messengers of His Will, and all His Law is concord.

To be in Charity with all men.

CHARITY comprehendeth the whole.

The distinguishing characteristics of a Good Freemason are Virtue, Honour, and Mercy, and may they ever be found in every Mason’s breast.

You are expected to make the liberal arts and sciences your daily study, that you may better discharge your duties as a Mason, and estimate the wonderful works of the Almighty.

“There’s naught but what’s good, To be understood, By a Free and an Accepted Mason.”

He who is placed on the lowest spoke of fortune’s wheel is equally entitled to our regard, for a time will come – and the wisest of us knows not how soon – when all distinctions, save those of goodness and virtue, will cease, and Death, the Grand Leveller of all human greatness, reduce us to the same state.

Steadily persevere in the practice of every virtue.

Judge with candour, admonish with friendship, and reprehend with mercy.

You are to encourage industry and reward merit: to supply the wants and relieve the necessities of brethren to the utmost of your power.

View their interests as inseparable from your own.

To the just and virtuous man death hath no terrors equal to the stain of falsehood and dishonour.

The posture of my daily supplications shall remind me of your wants.

You are to inculcate universal benevolence and, by the regularity of your own behaviour, afford the best example for the benefit of others.

You agree to be a good man and true, and strictly to obey the moral law.

Practice out of the Lodge those duties you have been taught in it, and by virtuous, amiable, and discreet conduct prove to the world the happy and beneficial effects of our ancient institution: so that when anyone is said to be a member of it, the world may know that he is one to whom the Burdened Heart may pour forth its sorrow, to whom the Distressed may prefer their suit. Whose hand is guided by Justice and whose Heart is Expanded by Benevolence.

What you observe praiseworthy in others you should carefully imitate, and what in them may appear defective you should in yourself amend.

We learn to be meek, humble, and resigned, to be faithful to our God, our Country, and our Laws, to drop a tear of sympathy over the failings of a Brother, and to pour the healing balm of Consolation into the bosom of the afflicted.

May all the principles and tenets be transmitted pure and unpolluted from generation to generation.

Q. What manner of man should a free and accepted mason be?                                                   

 A. A free born man, brother to a King, fellow to a Prince or to a Beggar, if a Mason and found worthy.

Q. What do you come here to do?                                                                                                   

 A. To learn to rule and subdue my passions.    

The tongue, being an index of the mind, should utter nothing but what the heart may truly dictate.

Masonry is free and requires a perfect freedom of inclination in every Candidate for its mysteries. It is founded on the purest principles of piety and virtue.

FAITH. Is the foundation of Justice, the bond of Amity, and the chief support of Civil Society. We live and walk by FAITH.

HOPE. Is an Anchor of the Soul, both sure and steady, and enters into that which is within the Veil.

CHARITY. Is the brightest ornament which can adorn our Masonic profession, and is the best test and surest proof of the sincerity of our religion.    

To-day we may travel in PROSPERITY: to-morrow we may totter on the uneven paths of Weakness, Temptation and Adversity.

THE BIBLE. The Almighty has been pleased to reveal more of his Divine Will in that Holy Book than He has by any other means.

MERCY. Mercy, when possessed by the Monarch, adds a lustre to every gem that adorns his crown.

Our Mother Earth is continually labouring for our support: thence we came, and there we must all return.     

May Virtue, Honour and Mercy continue to distinguish Free and Accepted Masons.

Contemplate the intellectual faculty and trace it from its development, through the paths of Heavenly science, even to the throne of God Himself. 

Let us toast every Brother,                                                                                                                                        

 Both ancient and young,                                                                                                                                           

  Who governs his passions,                                                                                                                                           

And bridles his tongue.

May the fragrance of Virtue, like the sprig of acacia, bloom over the grave of every deceased brother.

Our prayers are reciprocally required for each other’s welfare.

May all Freemasons live in love and die in peace.

May every Brother have a heart to feel and a hand to give.

May we be more ready to correct our own faults than to publish an error of a Brother.

May we never condemn in a Brother what we would pardon in ourselves.

To every true and faithful heart,                                                                                                                               

 That still preserves the secret art.

We met upon the level,                                                                                                                                               

 And we parted on the square,                                                                                                                                     

And I was Junior Deacon,                                                                                                                                               

  In my Mother Lodge out there.                                                                                                                                      R. Kipling

A Masonic Dirge,

There is a calm for those who weep,                                                                                                                             

 A rest for weary pilgrims found,                                                                                                                                

 They softly lie and sweetly sleep,                                                                                                                              

 Low in the ground, Low in the ground.

The storm, which wracks the winter sky,                                                                                                                   

 No more disturbs their deep repose,                                                                                                                      

 Than Summer evening’s latest sigh,                                                                                                                              

  That shuts the rose! That shuts the rose!

Ah, mourner! Long of storms the sport,                                                                                                               

  Condemned in wretchedness to roam,                                                                                                                    

 Hope, thou shalt reach a sheltering port,                                                                                                                    

  A quiet home, A quiet home.

The sun is like a spark of fire,                                                                                                                                          

 A transient meteor in the sky:                                                                                                                                     

 The soul, immortal as its Sire,                                                                                                                                   

 Shall never die! Shall never die!

So here’s to the sons of the widow,                                                                                                                         

 Wherever soever they roam,                                                                                                                                  

 Here’s to all they aspire,                                                                                                                                              

 And if they desire,                                                                                                                                                             

 A speedy return to their home.                                                                                                                                      R. Kipling

A song of the degrees of David

Behold how good and how pleasant it is for Brethren to dwell in unity!

It is like the precious ointment, that ran down the beard, even Aaron’s beard:

That went down to the skirts of his garments;

As the dew of Hermon, and as the dew that descended upon the mountains of Zion;

For there the Lord commanded the blessing, even life for evermore.