The Future of Freemasonry: What's Karma, Science, and Evolution Got to Do With It?

by Mark Stavish, M.A.

Presented to the Pennsylvania Academy of Masonic Knowledge, March 15, 2014, at the Masonic Conference Center, Elizabethtown, Pennsylvania. The following text is a redaction of the original and will contain slight variations from the oral presentation.

Introduction

The future of Freemasonry is a topic that we as Masons simply seek to avoid discussing at all costs. It is like the drunken uncle at Christmas. We ignore him, laugh, make excuses, but actually getting up the collective courage to force an intervention to get him into treatment and to address the family dynamics is beyond our comfort zone. Like any rational human being we enjoy avoiding the painful truths that sit before us until they can no longer be avoided.  

Well, Brethren, that time has arrived. However, I am simply the messenger. So please do not kill the messenger.  It is too easy to get upset about this, but if we do, we will not solve the problems before us.  When I speak of the future I am not speaking of a future with out Freemasonry, no that would be too easy and too wrong. Nor am I speaking of the pipe dreams many have of Freemasonry returning to what they see as its glory days of massive memberships – slightly over 4 million members in the United States in 1959 and a height of just shy of 258,000 in Pennsylvania alone. 

No, what I am talking about is a future in which Freemasonry is smaller, more expensive, and more focused on the Masonic experience of its individual members. 

Current Membership Statistics

In 2011 national statistics have us at 1.5 million, and since those are two or three years old, we can assume that the numbers are actually smaller.  Year end 2012 statistics place membership in Pennsylvania at just below 109,000. It is safe to assume that this is down to around 106,000 for 2013, as we loose about 3,000 members per year on average.  Remember that number because we will come back to it. 

Nor is the problem limited to Pennsylvania, although that is my primary concern. An article in the June 2013 issue of a publication some of you may know, The Rocky Mountain Mason (Vol. 1, Issue 2) stated that by 2023, statistically speaking, there will be no Freemasons in Colorado – less than ten years from now. Now, is that true? Theoretically. In reality what will happen is that if Masonry in Colorado continues on that path it will simple dissolve, disintegrate, it will collapse, until the only thing remaining is the Grand Lodge and maybe one or two other lodges. It will be cash rich, membership poor, and resemble the Odd Fellows. The same is true for other jurisdictions in similar situations. Colorado has, I am told, leveled out in its membership at around 9,000 members (9,320 in 2011), down from 30,515 in 1985 with again, an average membership age of 65 in many lodges.  So, we still need to see how things go over the next five to seven years.

Now the good news is misery loves company and Masonry is not alone – participation in organizations is down considerably from their all time high in the early1960s. Particularly religious and fraternal organizations, and those which are real estate intensive.  Reasons for this are several and they will be addressed in relation to Masonry in this presentation.  For those of you who wish more information on this topic I encourage you to read, Bowling Alone – The Collapse and Revival of American Community by Robert Putnam  and  the sequel, Better Together – Restoring American Community, also by Robert Putnam. 

Now, when we think of Freemasonry each of us has a different idea of that that is, that is, what is Freemasonry? 

Charity-Philosophy-Fraternity

We are told that Masonry is a charitable institution, and while that is true, that we give up to $2 million a day in charity, but it is not the whole story as much of that comes from old money well invested rather than new funds being added to the existing accounts.

We are often told that Masonry makes good men better, but are not really told how.  I've asked members, officers in purple – Past Masters and District Deputy Grand Masters -  this question, “How do we make good men better?” In return I get blank stares.  When asked, “What  is Masonic philosophy?” I am told, it is in the ritual. OK, but where, and what does it mean?  Again blank stares and feet shuffling.

We are told that Masonry is a fraternity. While that is true where are the Brethren? 

The fact is, Masonry for the most part has become an institution that rides on its glory days and is irrelevant to modern life.  Let me say that again. Modern Freemasonry is irrelevant. If it folded up and disappeared who would miss it?  Certainly not the 95% of our members who never attend lodge?  Nor the municipalities where our institutions exist but do not pay taxes.  Your wives would be glad to have some of you home more often – there is always something to add to the honey do list. So, who would really miss us if we all just went away?  Few indeed.   

Now that is part of the reality we have to accept if we are to move forward.

The good news is, it doesn't have to stay that way. Masonry can become a very relevant force for the individual and the community once again, but only if it looks at itself honestly.

Now I chose the topics Karma, Science and Evolution because they are the basis of all enlightened though, and Freemasonry being an institution of the enlightenment era means that we as Freemasons should understand these ideas the best.

Karma is cause and effect:  to elaborate on this let me quote Brother Swami Vivekananda.  

Vivekananda, recognized as a genius as a child, educated in the British colonial school system,  is a hero of modern India, and the foremost disciple of Shri Ramakrisha.

“We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in the future can be produced by our present actions; so we have to know how to act.” -  Swami Vivekananda

In addition, 

“Shri Ramakrishna use to say, "As Long as I Live, so long do I learn". That man or that society which has nothing to learn is already in the jaws of death.”  This is as good a definition of evolution as any.

You see, these two quotes go together because Karma is cause and effect, it comes from the Sanskrit word for Work, the Great Work in fact, of human spiritual unfoldment, but can be applied to any action, or as several Tibetan Lamas have said to me, “You plant apples, you get apples, but not pears.”  Or as the Scriptures before say, “By their fruits ye shall know them.”

So then, we as masons must look around at the fruits of our lives, our lodges, our districts, and our jurisdictions.  What seeds have we planted?  What have we harvested for all our efforts?

When I recently addressed a lodge on the Chamber of Reflection, a lodge that was glad there were enough members out to fill the chairs, and enough visitors and visiting District Deputy Grand Master to half fill the seats, I took the Master and members to task for a very destructive habit they demonstrated no less than five times I was there. A habit all of you have been repeatedly exposed to.  

“Hurry up and get you guys out of here”.

If it is not worth staying for, it is not worth going to.  What is the message you have just given these three or four new young men – all in their 20s?  

I go to a meeting, sit for an hour or more, and then as the speaker, am expected to hurry up and get done – I am internationally known. I am published in nine languages, and you want me to hurry up. This is rude and insulting. I tire of it.  I take time away from my life, my family, my clients, and you want it over in fifteen minutes to get to sandwiches and half melted ice cream.  Now, the Chamber of Reflection asks you one question and it is the only question Freemasonry asks you as well? Why are you here?

You see brethren, we can't answer that question.  Most of our members do not know why they are Masons, or why they should attend lodge.  What's the meaning? What's the purpose? 

Science is from the Latin for wisdom, and we define science as a means of observing and classifying knowledge. But the scientific method is something else: it requires that what we observe and classify be repeatable by others under the same conditions.  Thus, it snows at 32 degrees Fahrenheit.  The causes and conditions have to be right for it to snow, just as the causes and conditions have to be right for most me to be able to exercise their full potential and come to realization of their divine nature as men. In past times, Masonic lodges were vehicles for providing those causes and conditions for human unfoldment and illumination so that back in the world the lessons of Masonic Philosophy of brotherly love and affection could be applied.

So then, what is evolution?  It is simple: it is survival. But there is a catch.

Evolution is not simply 'survival of the fittest' but the fittest at what?  The answer is ADAPTATION TO ONE'S ENVIRONMENT. Also, it is individual organisms that adapt and not groups.  Now, some groups can adapt, but it is not all of them – some live, some die, and those that adapt give rise to the next generation or organisms and the cycle continues.  

This is critical, because in this light, Freemasonry is the group and the lodges are the individuals. Members can attempt to act as catalysts for change, such as myself right now, but whether or not a single member or entire lodge responds is entirely up to them.  

And this brings us to an important excuse for Masonry's current predicament, I have heard repeatedly and it is called Blaming the victim.  

Now – if I invite you to join, it is my responsibility to have something to offer you. The only reason to join, is to get something uniquely Masonic – a masonic education.  I do not need to be a mason to be charitable, or for fraternity.  Nor do I even need to be a mason to get a masonic education – YouTube offers me that.  I need to join Masonry so I can have all three together, in a single place, in a single experience.  

Young men will sit through our God awful boring meetings of reading of the minutes, correspondence, treasurers' report, sales pitches for new new members, and embarrassingly sophomoric customs such as the Traveling Gavel and the Rusty Nail Degree – IF, and only IF, you can give them 30 minutes of a good, informative program on a Masonic topic, and a decent collation and discussion about the topic afterward, ONCE A MONTH.  If you can't do that, then don't blame them for not returning.  Don't blame customer because the cook made bad soup -and that is what we tell ourselves, ah the soup is bland, but that's OK, its the members fault for not wanting to waste his life eating bland soup.  We have to spice it up. That is all there is too it.  But even once it is done, it must be continued year after year. Not done once and dropped. 

When a close friend of mine was Master of his massive lodge, he had three internationally known speakers during his term in office, and organized a bus trip to the Grand Lodge and the University of Pennsylvania Egyptian exhibit.  There was John Anthony West, Bro. John Michael Greer, and myself. He was met with resistance and complaints that is was not like programs of previous years.  When I presented there again recently out of 900 members, 22 show up – at another lodge, out of 150 members (I am told one-third who live out of state) only the officers were present. I was the only one sitting on the sides. Do the math, we are irrelevant to 95% of our members.

So there you have it. One year of great programs, and then back to business as usual, and the young men who had an interest in something 'other' are gone.  Changing the culture of an organization takes time, and that means consistency in the new activities.

You see, what most people miss is that while we loose 3,000 members a year, only ½ to 1/3 are from death. Now we cannot stop members from dying, but we can stop boring them to death. One-third to two-thirds of membership losses are to Suspension for non-payment of dues. They simple don't care and stop paying. They don't even bother to resign.  

Any why should they? I have never met a member that was encouraged to join Freemasonry because of their love of learning, the Seven Liberal Arts and Science, spirituality or esotericism in particular. But I have met many who have been turned away because of it.  We need to pay real close attention to that point.  

We need to stop being boring in the only part of the meeting we have any control over and that is the educational component.  

The Future – What Will We Look Like in 20 Years?

The future is always against a backdrop, and that backdrop changes from location to location, what applies where I am at may not apply to you, but some general characteristics will.

Wyoming Valley in general and my lodge's community in particular.

We have ten lodges, down two from 2012, and I expect us to be at four lodges within ten years.  These will be geographically locates at the corners and population density centers of the county. The lodge I am a non-attending member of started with 216 members when I joined and is around 165 currently.  All activities are aimed at keeping the building going.  This is common and needs to be stopped by forced mergers, consolidation of resources, and renting of meeting space.  The irrational attachment members have to their individual Masonic Halls, is destructive to the health and well being of the membership in general.  The Hall is NOT the Lodge.  The Lodge is chartered, the building can be sold.

The Commonwealth of Pennsylvania

At a continued decline of 3,000 members per year, and preparing for one to three years of catastrophic die-off in excess of that of older members, I predict this jurisdiction will be at 70,000-75,000 members in ten years – that is, 2024.  Knights Templar will be hardest hit if it does not increase its membership and decrease the median age, which is at 72 or 75 depending on who you ask. This means, Knights Templar can effectively be wiped out as a functioning body in a period of one to three years.

I expect us to have 1/3 less lodges in ten years than we do now, and if I had my way, we would have 1/3 less today through forced merger and consolidation.  I would also strongly discourage older lodges from purchasing property and instead renting off another lodge, or public space such as a hotel. Remember, we used to meet above taverns.  Resource management is going to be even more critical than it was before.  

In fifteen years, if the decline continues, we will be at 60,000 members, and 40,000-45,000 in twenty years.  Somewhere in that time frame we will have a cascading collapse of lodges with membership die off and consolidation out of necessity rather than foresight and intelligent planning.  I predict that in twenty years, we will have ½, (possibly even 1/3 worst case) of the lodges we have at the current moment.

The United States of America

This is difficult to predict other than more of the same. Each jurisdiction is different in where they are along this arch, but again, it all depends on what the leadership and membership decide to do about it.  When compared to increases in the US population, which has more than doubled since Masonry's all time high, our numbers have continued to go in the opposite direction, now that is an important fact. In fact world population was doubled in the last 38 years. Which brings us to our next point.

The World – 7 billion and counting, 8 billion by 2024

Worldwide Masonry is difficult to put a finger on as it is so diverse.  However, what we do know is that world population is increasing, in fact, the unspoken white elephant in the room when discussion social institutions and participation is that the backdrop against which everything we are doing is taking place is this: the end of cheap energy and with it, the end of modern industrial life as we know it.  This is most easily understood by facing the fact that we live in a world that is experiencing unlimited population growth worldwide and decreasing natural resources worldwide.  We keep living like you can get infinite resources from a finite planet.  You cannot.  These two factors are the recipe for a national, cultural, human, and spiritual disaster never before seen on this planet.  For this reason, Freemasonry must once again become a relevant cultural, moral, and spiritual force, yes, spiritual force, in a world which approaches the brink of disaster with each passing day.  We must once again show that we can help people solve their problems, solve problems within their communities, and make the world a better place – the work of the Temple – and in a manner that makes men want to come to and participate in lodge.

What To Do About It?

Why do we loose so many to suspension and resignation? Or, How do we become relevant in the lives of our newest, youngest, and most enthusiastic members? The Masons of the present and the future?  

Stop discouraging them by boring them to death.

Here is a typical email of which I get two a month from Brethren I have never met.

Dear Mr. Stavish, 

Your book on Freemasonry is what inspired me to finally join my local Lodge...I must say your writings on the subject were greatly inspiring to me. It has been three years since I read the book, but as I recall, it was your emphasis on the benefits of the moral education provided by Masonry that inspired me to knock on the door. I am now Senior Deacon of my Lodge,...I count myself among that younger generation of Masons who seeks the deeper side of the Fraternity.

…A Mason with the same story as so many others: in a small town, one that is shrinking, one in which the older generation is ill-equipped to provide the meaning and depth that the younger generation seeks. One in which there are more Brothers leaving the Fraternity in coffins than are approaching the Pillars.

We have a great Lodge. The ritual monitor and all of the other material that has been written on various aspects of the Fraternity provide a passive source of (teaching) for those with the drive to learn. What we lack are teachers and students. But as you know, the Fraternity itself has in large measure turned its back on its spiritual heritage, the Hermetic Tradition to which, in my opinion, Speculative Masonry owes its existence. 

At a recent presentation by a Grand Lodge officer on Eliphas Levi – a talk which came highly recommended and where many of my Brothers regard the information presented there as top-notch - I found myself surrounded by a room full of people who did not know enough to even be embarrassed.  I felt as though I were surrounded by living examples of the withering apostasy Masonry insists for itself. “This,” I thought, “is Masonry killing itself by degrees.” I have been a Mason for three years now and frankly I am discouraged. I feel like I am at a fork in the road here: I will either move to the East in 2017, or 2014 will be my last year as an active Mason. We have the space, we have the teachings, we can make the time, but students are few and teachers…well, I don’t see them, and I have four children to raise. Once again, I am on my own with this. 

I have discovered, through this process, that what I am in the Fraternity for is to make more Masons. But there are few, and there are going to be few. I strongly feel that a Hermetic revival within Freemasonry would do much to restore its vitality. But this is just not going to happen. Not where I am at least. My brothers would not have it. Too much mumbo-jumbo. I am grateful to have had the opportunity, but I often feel Masonry is not long for this world. Sometimes it breaks my heart, but other times I confess that I am ambivalent. If it were doing what it was supposed to, there would be no issue. But it is not. Everything dies, after all.” S&F, JJJ

Four children to raise...there you have it.  Freemasonry in the 21^st century must be of value to its members, and when it is not, they leave.  Some still pay their dues, but they leave, and when economic times are tough, they leave and they stop paying their dues.   

Time is precious, this is the lesson of the Chamber of Reflection, and the very rational for the One Day Classes, the only thing that has saved our number over the last few years. However, once inside the door, the door of the individual lodges, members find their experiences less than inspirational.  

The key to making Masonic meetings the core of our work, meaningful to younger and newer members is to make them meaningful to life.  They need to stand separate from the commonalities and trivialities of the day, and provide genuine working tools for self-education, improvements, and service to one's family, lodge, and community.

Changing the Future

I ask you to take this list back to your lodges and force, yes, force the discussion with your fellow members.  Do the intervention. 

1. Smaller number of members
2. Reduction of expenses through rental of temple space from other halls or public space such as hotels – as it was done in the good old days of the 18^th century in colonial America.
3. Merger of lodges before all the financial and human resources are destroyed through useless efforts to maintain buildings at all costs.
4. Fundraising that supports the community and not the maintenance of the hall and physical temple.
5. Higher dues.
6. Mandatory attendance.
7. Day Lodges for those working second and third shifts, or even older members who do not want to travel at night.
8. Informative and useful programs that are directly applicable to the spiritual, psychological, and material life of the members.  
9. Mentorship programs both in relation to Freemasonry for all new members, but also more mundane areas of life as well.  We have a wealth of knowledge here, let's pass it on.
10. Get away from big is better;  make it so that just paying dues is not enough to be considered a member in good standing.  In some jurisdictions lodges meet weekly and dues are collected monthly to ensure attendance. 

The Past is the Future.

Part of this adaptation has become the formation of Traditional Observance Lodges, and the gravitation of members towards them.  At the moment there are only two in Pennsylvania that I am aware of, but they are healthy, have high attendance, and their major drawback is that members must maintain dual membership. 

Freemasonry in general, and Pennsylvania Freemasonry in particular, must reclaim its status as a bulwark of culture and values in a world increasingly alienated, disconnected, and even hostile to our roots and traditions.  

This status will not be reclaimed by going along as we have been, or being afraid of offending our own brethren or leaders, but by courageous stating the truth and standing by it.  We are at a crossroads, a crises point, for the organization, but also for society and civilization as a whole.  We can either move forward to a brighter, stronger,and more illuminated tomorrow, or we, as individual lodges that are a part of the body of Freemasonry as a whole – continue as we have for the last forty years, and end up in the dustbin of history with future masons wondering 'what could have been'.   

Again, we are here to look at the future of Freemasonry and ask the question, what does karma, science, and evolution got to do with it? And the answer is everything.  We as individual Freemasons as well as lodges must look at the actions we are taking, that is the karma, examine them against the results we are getting and modify them or adopt entirely new ones altogether, that is the science.  We must use our ability to identify and solve problems, instead of relying on old habits that may be detrimental to the good of the order.  In the end, we must adapt if we are to survive and prosper as a respectable and meaningful, and honorable fraternity, that is the evolution.  The choice is fully, completely, and ultimately up to you.  Thank you.

Summary of Replies During the Question and Answer Session 

Masonry is a big tent, remind members that there is room for all of you. Neither ask anyone to change, nor be forced to change for them. All are equal under the law. This means, Masonry must enhance our religious and spiritual commitment not diminish it. Encourage each on their Path.

Establish a Masonic education meeting once a month in your lodge. Get tracing boards and discuss them. Use my book to get started it has questions and suggested reading at the end of each chapter.

If there is not enough interest in your lodge, make it a district wide activity.

Or, Make it a 'book club' or 'reading society' and open it to the public, there is nothing preventing you from doing so. Meet in your public library. You may find that you attract new and more philosophical members to the Craft.

Use the reading list from the Pennsylvania Academy or your own Jurisdiction's equivalent.

Make double use of your time and if in PA get credit towards your Scholar certification - a nice badge as a reminder of your work, and to inspire others. Hey, you are doing the work anyhow, so get credit for it.

Persevere and do the Work for yourselves and to assist those who are interested and not for any other reason. At least in Pa, we are blessed, and there is nothing that needs to be changed only used and enhanced- we have many tools available on the GL website - and that is our individual enhancement and enthusiasm for the Craft.

Biography

Mark Stavish has been a long-time student of esotericism and is a frequent lecturer on ancient occult knowledge. Founder of the Institute for Hermetic Studies (www.hermeticinstitute.org), he is the author of numerous articles on Western esotericism. In 2001 he established the Louis Claude de St. Martin Fund, a non-profit dedicated to advancing the study and practice of Western Esotericism. He has also served as a consultant to print and broadcast media and several documentaries. He holds undergraduate degrees in Theology and Communications and a Master's in Counseling. He can be contacted at:  info@hermeticinstitute.org.  

The Teachings – The Second Point of the Triangle of the Tradition 

Over the last few posts I've had the opportunity to introduce you to several of the people that have had an impact on my life and path.  They are by no means the only ones, simply among the more famous ones. As we proceed, I'll introduce you to more people you may like to know about, to realize that if we look closely, there are many good people out there we can learn from, if we just learn how and where to find them.  Now men like Dr. Lisiewski and Dr. de Coppens that you may have heard of have made significant and visible contributions as a result of their professional work, writings, or having been at the right spot at the right time, to see the development of contemporary occult movements from the inside perspective. Each one had one or more teachers who made a significant impact on their lives, and, in turn, they were able to help and assist others on the Path of Return when the time came.  It is here that we see the real importance of the teacher, teachings, and community of practitioners, as they come together as a living link or links in the Chain of Tradition.  

In addition to having well-trained and qualified teachers—something very difficult to find and identify these days within the Western esoteric traditions—we also need a solid curriculum of teachings. It is not enough to have something to teach: teachers and students must have an understanding of how teachings progress through the various stages, just as in any area of study, from Elementary School to the University, or from  an apprentice plumber up to a master plumber and contractor.  Stages and progress on the path must be measurable and identifiable—be it the degrees of an esoteric order, or the ten stages of enlightenment of a Bodhisattva.  Measurable and identifiable is the key, as it lets each individual know what they know, what they don't know, and what they need to learn or practice to progress.

On this note, it is important to note that we have an abundance of curriculum and teaching guides, and “enlightenment-in-a-year”-type books. These have flooded the market in recent years in an effort to do the impossible—fill the void and act as a substitute for a genuine relationship with a teacher and/or other students.  Aimed at the 'solo practitioner' they repackage old material and emphasize heavy-handed ritual work over self-reflection and analysis.  In short, they turn spirituality into a series of mechanical techniques rather than demonstrating what it is—methodical self-examination, deconstruction, and re-construction of our sense of self (or ego) based around an ideal rather than the narrow and limited material limitations of our birth.  

While each system of spirituality is different, they do have some things in common.  You can learn to be a technician, a skilled learner, or a scholar. Or as the guild systems of Medieval Europe, the basis for Freemasonry state it, respectively: Apprentice, Fellowcraft, and Master. In a general spiritual sense: Aspirant, Disciple, and Master (or Teacher). In an esoteric or occult school these would be: Neophyte, Adept, and Master. This is roughly the equivalent of saying: you can get a two-year, four-year, or eight-year degree in your chosen area of professional study.  However, whichever degree you choose, you still need a means of learning the material—be it in a bricks-and-mortar school or by way of distance learning and correspondence courses.  Either way, you need to decide what level of training you want and how you are going to get it—no one can do it for you.  This often  means being with other people—even if that means speaking to them long-distance or with Skype.

In any case, you are relying on other human beings (the teacher) to direct you and to assist you, and you, in turn, assist others (your fellow classmates or lodge members) in the journey.  Even after completing your formal education your learning is not over. Even those with doctorate degrees, the highest level of academic achievement, still go on for a further two to six years of post-doctoral work under the guidance of a specialized researcher—research aimed at contributing to advancing our understanding of a given topic and resulting in one or more professional-level publications for others to read, review, and duplicate if they so desire.

Now, while few individuals pursue such advanced degrees in academic circles, few also desire to pursue such levels of advancement in esotericism; and that is fine—that is the way it should be.  Each must find his or her own level of involvement, and what they seek to both get out of it, and to contribute to it—“it” being the tradition of which they have knowingly or unknowingly become a living  link. 

The ideal goal is to have students working towards what we can roughly call the Baccalaureate level, or that of a skilled learner, or adept. They have a good overview to solve most problems or know where to go to get the information to do so. They can assist those both of lesser learning and experience as well as those with superior learning and experience. While some may go on to the next level, it is neither essential nor desired.  It is at this level where the most important work for both the individual and group is performed.  

The Skilled Learner may never publish an article or book, but if they are well read, level-headed, and of good nature, they are the heart of sustainable groups and therefore any tradition.  They are the householder yogis of the Orient, as compared to the Scholar Abbots of the monastic traditions.  Both have an important role to play, but it is the lay practitioner that keeps traditions alive when times are dark.  It is from this group that the future leaders and scholars can be identified and nurtured.  

Those who seek a lesser level of learning are important in that they are the foundation that sustains the group. They assist in whatever it is they are good at, and do so under direction.  Over time, once they are comfortable, or as time and circumstance permits, they can be encouraged to take on larger roles and areas of practice.  These are the future that needs to be gently nurtured through the growing pains of initiation.   

Now I will say more about these different levels of students later when we discuss the Household of the Faithful or the Community of Practitioners—more simply put, the students.  It is important, though, to recognize these different levels of students, as the teacher, (or Lodge Master if one is using traditional language), is responsible for having teachings that meet the needs of the various levels of students that he or she will encounter. If this is not the case, and the teachings are a 'one size fits all' situation, then one will find very quickly that they have a very small body of students, be it on the beginner level or the advanced.

At each step of learning, the teachings must be clear on what is to be learned, what is to be practiced, and what is to be derived from the practice.  It is this clarity that helps us to overcome one of the greatest problems in modern esoteric practices:  confusion, and thereby failure to get the sought-after results.

Mysticism is not magic, nor is magic mysticism. One can move from one to the other, and even merge them in theurgic practices, but they are not the same.  Wicca, as we are so often told, is not witchcraft, Wicca being worship (i.e., Nature mysticism) and witchcraft being magic; they are not interchangeable, but quite capable of being merged.  The list goes on.  Maybe the greatest sin in this area is in the study of alchemy.  Jungian psychology can be psycho-spiritual transformation, or simply intellectual abstraction, but it is not intended to cause, nor does it lead to, physical transformation as in mineral alchemy.  Clarity is critical.  

When we discuss results in magic we are most often discussing the achievement of some kind of paranormal phenomena of either a subjective or objective nature. In Chapter One of Between the Gates – Lucid Dreaming, Astral Projection, and the Body of Light in Western Esotericism (Red Wheel/Weiser), a considerable amount of space is spent outlining the specific types of phenomena that fall into either of these categories, but it can be summed up like this:  if someone else can touch, see, hear, or verify it, it is objective. If it is limited to your own mind or experience, it is subjective.  In general, mysticism is subjective, magic is objective.  Teachings need to be clear on these points.

My close friend and mentor, Dr. Joseph Lisiewski, (known to many of you, and who was the subject of a previous post), discussed this confusion at length and wrote a book whose goal was to help students overcome this problem of confusion-leading-to-failure in their magical or objective occult practices, entitled: Kabbalistic Handbook for the Practicing Magician – A Course in the Theory and Practice of Western Magic (New Falcon Press 2005).  In his work, Lisiewski details the process of assimilating the symbols used in ritual magic into our consciousness so that we know what to expect from them when we use them—he calls this process “Subjective Synthesis”. Now, whether we know it or not, we are ALWAYS performing some kind of subjective synthesis. In esoteric studies and practice, we need to perform this act consciously and with purpose. Now pay attention here: it is CONSCIOUSLY and WITH PURPOSE.  What we put into our work and expect to derive from it will be the sum of our RESULTS.  

In Kabbalah for Health and Wellness, I referred to this process (independently calling it the “subconscious synthesis”) and wrote:

“The subconscious synthesizes our experiences to produce 'order out of Chaos'. To assist it, we need to pick a spiritual discipline and stick to it.  Hopping from system to system looking for the magic key, or for the false ideal of some kind of multicultural eclecticism [New Agism], produces only confusion and spiritual failure. Universal truths exist, but they are always presented and used in a synthetic manner in authentic systems, not attached to each other like poorly designed additions to a home.” 

Furthermore, there are five key areas which authentic spiritual practices focus around; they proceed in the following manner. 

“These practices will demonstrate the importance of the five key steps in both healing and spiritual awakening, or Illumination: (1) purification, (2) imprinting, (3) activating, (4) transmuting, and (5) direct experience.

Purification – Preparing the mind and body for new experiences and energy by first clearing out the old, worn-out, and defective energies that are creating emotional, mental, or physical illness.

Imprinting – Consciously imprinting new ideas, images, symbols, sounds, and other useful devices into the etheric and psychic bodies so that the desired state of health and consciousness can be facilitated.

Activating – Consciously, methodically, and confidently turning on the new 'imprints' so that they may work towards the desired end. This along with imprinting is critical to any genuine esoteric initiation.

Transmuting – Working directly with destructive or negative energies and using them in a new context or modifying them so that they are no longer an obstacle in your spiritual path or that of another.  This phase does not 'purify' negative energies by getting rid of them and replacing them with new energy, but instead works directly with them and literally changes them into something more desirable. 

Direct Experience – This phase is a synthesis of the previous phases and involves direct experiences of wellness either in body or consciousness without the intermediary steps of the new states as they arise—or after consciously creating them—and simply resting or sitting in the experience while holding it as long as possible.”

It is easy to see how these five phases or stages also have specific areas of the psyche they most easily affect:  purification is emotional and mainly what we call the subconscious; imprinting can easily be simply an intellectual exercise as it actively involves the conscious mind, but it must also affect the subconscious. As such, if purification is not done, and old habits and ideas hold sway, the new ideas cannot take root, or be imprinted deeply enough to grow into fruition.  This fruition is Activation, or having an experience under the right causes and conditions as a result of previous work. Transmutation is the ability to bring our skill set and consciousness to play regardless of conditions, and directly managing our negative energies and conditions, shaping them into something desirable.  The strength of our ability to transmute is directly a reflection of our degree of inner awakening from the previous stages.  Finally, Direct Experience is the ability to perceive things as they are, free of any psychological imprints—positive or negative: direct experience of reality, its causes, conditions, and outcomes.  This is Illumination—pure consciousness, pure perception of people, places, and things regardless of time and space; it is whole and complete from both the relative and absolute aspects.

Regardless of what path you take, from the edges of the occult extreme to the furthest reaches of religious fundamentalism, each path in theory claims to function around these five stages.  Those spiritual movements that are competent in the first two will be the most successful and largest. Those that offer the tools for the third and fourth will be smaller. It is no surprise that so many people convert to fundamentalist Christianity and Islam in prison, with a smaller number converting to Buddhism, as few people will persevere to that edge of inner transformation.  Those that offer the methods of direct perception will be fewer still, as many esoteric movements, including initiatic ones, see this as a 'grace' or 'gift from God' rather than the result of one's own efforts and work, such as in Oriental practices.

However, even here, it is those schools of Taoism, yoga, and Buddhism in the west that focus around healing, finding inner peace, and joyful living that have the largest body of followers (and with it cash flow), whereas those who challenge their students to deeply address—even confront—their own foolishness and stupidity, and to transform it into wisdom, compassion, and service, are less commonly known. This does not mean that an organization should appeal to the lowest common denominator and stay there, but that there must be a graded series of teachings and practices, and with them, an increase in intensity for those individuals who have chosen to undertake them and demonstrated competency in the preliminary work.  That is why we often go from spagyrics to mineral work in alchemy, because safe practices must come first, and spiritual work—be it with a laboratory, ritual circle, or prayer group—is not safe.

The fundamental goal of genuine spiritual practice is to slowly destroy and transform our sense of self, and nothing is more dangerous.  Thus, we have fundamentally two paths to pick from: the long and winding, or the Path of the Serpent, or the fast and direct—the Lightning Path. If we pick the slow and winding path we need not worry much about who our teacher and companions are, as we will have time to right our spiritual ship. If we pick the latter, then we must be careful about our teachers, their teachings, and our companions. If we do not like what we see or hear, and there is considerable dissonance or disparity between the theoretical teachings and how our teacher or companions practice them—if they even practice them at all—then we need to recognize this and rethink our relationship to them, even if we enjoy the teachings and practices themselves.  It is better to practice a good path alone than to practice a fantastic path with hypocrites and those who have violated their oaths and obligations without remorse or contrition.  

In closing, we leave you with the words of “The French Magus” Eliphas Levi:

"The destiny of man, as we have said, is to make or create himself; he is and will be the son of his works, both for time and eternity.  All men are called into the lists, but the number of the elect, that is, of those who succeed, is invariably small.  In other words, the men who are desirous to attain are numbered by multitude, but the chosen are few. Men who are masters of themselves become easily the masters of others; but it is possible for them to hinder one another if they disregard the laws of discipline and of the universal hierarchy.  Life is a warfare in which we must give proofs if we would advance; power does not surrender itself; it must be seized.  Initiation by contest and ordeal is therefore indispensable for the attainment of the practical science of mysticism.  The essential law of nature, that of initiation by effort and by voluntary and toilsome progress, has been misconstrued fatally."

Peter Roche de Coppens – The Man Behind the Throne

(24 May 1938 – 12 June 2012)

Sometime in the spring – May I believe – of 1987, at the age of 23, I was visiting Dr. Meera Sharma at her home near Lake Scranton.  Dr. Sharma was a physician specializing in internal medicine who was very publicly active in the local Rosicrucian body, the Wilkes-Barre Pronaos.   For about half of its fourteen year existence the Pronaos even met in the waiting room area of her office on the fifth floor of the Bank Towers Building in downtown Scranton.  George Seman, also an active member and founder of the affiliated body several years earlier (1984) was also present, as such, it was little surprise to me when the two would later be married. At that time, her spacious and Indian accented living room had become a veritable salon where it was possible to meet all sorts of wonderful people at any time.  

On this occasion her father and mother were visiting from Bombay. “Sharma” as he preferred to be called, was a self-made man, having moved from Burma to Bombay sometime in his youth – although I am not certain if it was before or during the Second World War.  He eventually made his fortune after much hard work by designing a battery casing that could withstand the brutal Indian humidity.  In addition, having begun his practice at the age of forty, he was a profound clairvoyant, and was frequently sought out at home in Bombay and in Scranton for his advice.  Also visiting that day was a professor from East Stroudsburg University, Professor Peter Roche de Coppens, tenured professor of Psychology and Sociology.  

Peter was a tall, fit middle-aged man, just shy of 50, with a swath of hair pulled across his clearly balding head – on him however, it did not look bad.  He was congenial and smiling, in fact, when one met him he was always smiling, but it was as I would later come to believe, not because he was happy, but more because I believed, performing.  He portrayed his life as magical, spontaneous, and wonderful all of the time – even when confronted with obstacles. He spoke of love and its various manifest ions – he was like Anthony Robbins and Leo Buscaglia combined. 

Before leaving, we went for a walk down towards Lake Scranton, a favorite destination of everyone who would visit Meera, and upon returning he went to the trunk of his car and pulled out a copy of his most recent book, The Invisible Temple – The Nature and Use of the Group Mind for Spiritual Attainment (Llewellyn's Spiritual Science Series, 1987).  He inscribed in French the following, “Learn French to accomplish the Great Work”.  He followed it with, “find the woman.” Meaning, to find a woman that inspires you to greatness. The French version of the “dakhini principle” if you will.  I have succeeded at one, if not at the other.

The fact that Manly P. Hall was looking for a replacement to head the Philosophical Research Society was mentioned to me, that is, that Hall was looking for someone to groom. The implication was that I should pursue that line of inquiry, although no means of introduction was suggested or supplied.  Art Kunkin, who I would not meet until seven years later, was part of the PRS Board of Directors after the time of Hall's death  [see: Some Passing Thoughts on Dr. Joseph Lisiewski].  Like nearly every organization, esoteric and mundane, built upon the foundation of a charismatic creator and leader, PRS nearly imploded with his death.  For a critical look at Hall and PRS at this time see his biography, Master of the Mysteries: The Life of Manly Palmer Hall by Louis Sahagun (2008). 

After our meeting I read two of de Coppens other books, Apocalypse Now - The Challenge of Our Times (Llewellyn's Spiritual Science Series, published 08 Oct.1995), which was a semi-autobiographical work, and, The Nature and Use of Ritual for Spiritual Attainment – Great Christian Documents and Traditional Blueprints for Human and Spiritual Growth (Llewellyn's Spiritual Science Series, 01 January 1985).  The latter was more to my liking as it addressed the key Christian documents from an esoteric perspective while linking their ideas to the spheres of the Tree of Life.  This was the first time I had heard of this idea and was entranced by it. I later would learn that others schools had used it, but along with the collapse of Christian tradition, there was also the collapse of Christian esotericism. The two, as we shall see, go hand in hand – but that is for another time.

He was a Roman Catholic, a member of his local parish, and my wife Andrea and I even attended an Easter service with him, afterward we returned to his house for a light repast of fruit, and tea.  When addressing the altar he bent forward, nearly level with the floor, so that the top of his head was pointed at the altar. This he said, was to allow the energy to enter into his central channel or Middle Pillar.  This is also a very old and traditional manner of approaching the altar.  It is not surprising that in his later years he wrote mostly about Christian spirituality rather than directly addressing esotericism.

Peter was also an admirer of Padre Pio, the Italian stigmatic, and stated to me that Pio had the ability to be understood in whatever language the listener spoke.  While I have not researched this to see if it is reported elsewhere, it is an insight into de Coppens' life:  he was a collector of people, and of experiences with them.  Something I enjoy doing as well, although to a more limited and more intimate extent.  

He spoke vaguely of his involvement in various esoteric movements, never really pinning anything down or disclosing any of the details. He disliked the Rosicrucian Order (AMORC), yet had no problem mentioning his having been “invited to assist them [the French Grand Lodge] with a project” and something similar with Raymond Bernard's CIRCES [Knights Templar] organization, while stating that he had been involved with the Society Rosicruciana in America (SRIA) established by Dr. George Winslow Plummer. 

His calling card stated, “Knights of Malta Consultant”. The website for The Knights of Malta states, “The knighthood nature explains and justifies the maintenance of the noble nature of the Order, as most if its Religious Knights came from chivalrous and noble Christian families. Today the majority of Knights of Malta belong to all classes of society. The members of the Order may be defined as Catholics enlivened by altruistic nobleness of spirit and behavior.  All Knights of Malta must meet the traditional requirement for the bestowing of knighthood:  distinguished themselves for special virtues.  The knighthood nature of the Order has kept its moral value, characterized by the spirit of service, sacrifice and discipline of today's Knights of Malta.  Battles are no longer fought with swords, but with the peaceful tools of the fight against disease, poverty, social isolation and intolerance, as well as witnessing and protecting the faith.”  Once, as he sat to the left of me on a couch, arm outstretched in my direction, and laughed off the suggestion that Cagliostro might have been a legitimate adept, even a member of the Knights of Malta – stating, “he would never be allowed in, they would not have him”.  

Yet for all this talk of groups, he never invited us to participate in any group activity.  He mentioned having established groups, and groups using his works, but that was the total of it – nothing specific and substantial.  It was, all ideas.  He loved ideas and was in love with the idea of being important and influential in world shaping events.  He let it be known that he traveled on three or four passports:  Swiss, American, Italian, and Argentina I believe.  Consciously or not, he projected the image of being a secret agent man.  The United Nations was mentioned several time, along with other hints of intrigue and special knowledge.  One friend, who came to give a presentation and afterward spent the evening in the 'salon' remarked about de Coppens, “He does not want to be the man on the throne, he wants to be the man who stands behind him and whispers in his ear.” 

During our walk after our first meeting, de Coppens stated, as we walked the last few yards back to Meera's house, “I am an elitist.” Meaning, he believed that each person must achieve according to their own efforts and merits.  That there was a distinct hierarchy to life, even if not seen by others, nor understood by them.  He was, and at the time I was unfamiliar with the ideas, clearly an advocate of the Traditionalist school of thought, at least in part. At other times Peter also mentioned a quote Nietzsche, and another I thought was from Goethe's Faust but have not identified. I remember them well:

“Neither God nor the Devil respect a lazy man,” and “Human, all too human.”

The first supports the notion of elitism, the second the reality of our condition – vanity, pride, lust, avarice, and a host of human vices continually attack us as we attempt to better ourselves and the world.  

Oddly, it would be easy to compare Peter to Joseph Lisiewski. On first glance, they are polar opposites. Dr. Lisiewski was born into a working class family in the hard coal, hard drinking region of Pennsylvania and had all he could do financially to get through college. Dr. de Coppens was Swiss by birth, received his education at prestigious universities on scholarship, including a Woodrow Wilson Scholarship, and became a liberal arts professor.  Yet, both were adamant about the correctness of their views, almost to the exclusion of all else. This I believe is the Vice of Pride, raising its head, as these two very accomplished men approached even more deeply into the mysteries that lie behind the Veil, in what qabalists call, the heart of Tiphareth.   The accomplishments of both men demonstrate the ability to make some level of conscious contact with all of the elements of the Tree of Life and to bring them through – to move them from being abstractions into full manifestations, be they literary or scientific.  

However, both were, or are, genuine adepts in their own right. Accomplished in both the mundane and metaphysical domains.  Both men proclaimed a philosophy of elitism, and of a natural spiritual hierarchy, believing that one must first accomplish something worthwhile in this world, be able to act with decisiveness and power. This last part, is a key theme in Psychosynthesis which both men applied diligently. Assiah is the World of Action. Karma is “action and result”.  You must be a 'somebody' before you can approach the Nothingness.  A strong and healthy ego that was capable of acting and achieving in the material world is the basis for spiritual activity – as well as the result of it. Both men were generous in their own ways, yet had little use for what we think of as the widespread, cradle to the grave, modern public welfare state, and in fact, seeing it as detrimental to the very people its advocates claim it helps.  

Where Lisiewski's main concern in his writings and personal contacts was about 'results' – physical and material - the Earth Element if you will, and how that relates to the unfoldment of the individual; de Coppens – coming from a place of greater financial security and class status - was concerned with the 'ideas'  - the Air Element - and their effect on the unfoldment of the individual.  Lisiewski and de Coppens based their teachings on the fundamentals of Christian theology, and then, like Traditionalists, worked their esotericism and occultism from there. Both men in their writings and spiritual practices sought to demonstrate methods wherein individuals could become effective, healthy, and independent – and from that place – work with and assist others in their Becoming on the Path of Return. While de Coppens spoke often of love, and defined it as “right relationships” he also stated that each of us must be able to “bring something to the table” of the relationship and not be dependent on others.  Each is a pillar that supports the canopy that covers all parties involved.

It may even be possible to sum up de Coppens' philosophical view with the inscription he wrote when he presented Andrea, who was just beginning her doctoral program in Molecular Biology at Brown University on a full fellowship with a copy of his book The Spiritual Perspective – Key Issues and Themes Interpreted from the Standpoint of Spiritual Consciousness (University Press of America, 1980), “To Andrea, Don't ever forget your Ph.D., to unfold, to actualize your highest potential in this life.”  [underline original] 

Also, de Coppens genuinely liked and enjoyed people, but it always appeared only insofar as they gave him an audience for his ideas. He wrote and lectured a great deal about groups, and with a degree in Sociology that is not surprising.  I had the impression that he loved, and wanted to be loved, for his ideas, rather than his actions.  Peter was someone who wanted to be looked up to, admired, to be important, to be loved.  This is not to say he was purely an intellectual, no, he was active and enjoyed sports in his youth (skiing, like a true Gemini).  But he never appeared to be the kind of person who would consider getting his hands dirty in a workshop or garden.  However, I maybe wrong here, as he participated in charitable relief for the nation of Ivory Coast, although the details of what occurred are not known to me.   

Peter's coming of age was at the height of liberal social idealism and its step-child, the New Age Movement, wherein it was believed that ideas would change the world and bring us all to enlightenment. The naive idealism of the Alice Bailey brand of Theosophy and its insidious influence on nearly every spiritual and psychological school of the mid-20^th century appears to have had a large influence in his views.  However, in the end, these grand ideas did not, nor could they have, changed anything on a global scale, as good ideas are not enough. Now, a quarter century later we are seeing that the path to hell is paved with good intentions, especially when they are not backed up by real, deep seated wisdom, compassion, and strength. 

This is a critical point for me, in that it places de Coppens as a teacher, but not as a leader, as a man squarely in the psychological and spiritual mindset of his time.  I am not sure if he simultaneously held two contradictory views, but it appears that he may have: one of personal elitism, and that collective enlightenment, however he did speak of the usual 'cleansing' of the earth so common in those days – and even now – after which there would be a utopian world run by the spiritual elite.  Maybe he truly believed, as did Alice Bailey, that the United Nations would be the vehicle for such transformation.  Regardless, he was taking no chances and made it clear that Montreal was to be his retreat should things turn badly in the United States on this worldwide march towards utopia. Like his predecessors, the term “psycho-spiritual” is used extensively throughout his writings to demonstrate the blending of psychological and spiritual ideas and practices.  

Now it would be very easy to get hung up on de Coppens' personality, just as it would Lisiewski's, and repeat the mantra of the German adept, “human, all too human” when reflecting about my relationship to him, but that would be missing the forest for the trees.  

Despite this criticism of de Coppens, it is important to note that one of the most significant mystical, or meditative experiences of my life occurred working with one of the methods described in his book, The Invisible Temple. It had to do with discovering a powerful and inspirational archetype to guide you, the Divine Ideal, and is derived from the writings of Roberto Assangioli, the founder of Psychosynthesis.  

To Peter I owe my interest and in, and subsequent study of Psychosynthesis.  To which he stated, that Assangioli had told him, his greatest disappointment was his own students. Later, as part of my research for my Master's Project in Counseling at Rhode Island College in 1989, I would realize what this meant as the various organizational crises that would strike to the heart of the Psychosynthesis movement in the 1970s. I received an “A+” on the paper, and my written adviser comments stated, “An impressive paper!!! I like your willingness to select something 'different' for presentation and something complex and esoteric...well done!!!! Good!!!! [signed] Vin [Dr. Vincent Calia]”.

During one of my visits with Peter, over Andrea's spring break from her graduate studies at Brown University we returned home to visit with friends and relatives, and one Sunday morning I drove the 90 minutes to visit him.  We spoke about lecture topics, and the importance of being published, so as to be a “known quantity” someone recognized, rather than simply a local speaker.  To be published was 'to be'.  I can personally attest to the truth and power behind that statement and that is was among the best advise I have ever been given. When I published my first article, “Pow-Wow, Psalms and German Magical Folklore” in the Samhain 1993 Issue of Mezlim, suddenly, what I had to say had some weight to it.  I was published in a respectable esoteric publication with some scholarly as well as practical value.  This would only increase overtime with each additional article I would publish.  Later I would be able to send him a copy of my first book, The Path of Alchemy, to demonstrate that I had taken he teaching to heart. Andrea would we even ask on occasion, “Did you send Peter a copy of your book?”  Yes, dear, I did.  

While I never saw him pick up a dinner check, he did established a scholarship fund at the university, in honor of his mother.  Adhering to the traditional European perspective that teaching esoteric spirituality was an “avocation, not a vocation” he was ever active in that domain. Even after retirement, Peter organized a public program on spirituality and wellness at East Stroudsburg University (ESU), as well as hosted a local television program along the same lines.   Always the focus of attention. The center of activity, a whirlwind in fact, with his signature beret, pipe, and kiss on both cheeks.  Ever the teacher, the performer, bringing people together with ideas – he as a true Gemini, and if he did not have Leo rising, he should have! 

On the announcement for the seminar series he was running at ESU in 2010-2011, it states,  “There are three essential attributes that human beings have always and will always seek, both unconsciously and consciously. These are knowledge to provide meaning and understanding, love to provide motivation and appreciation, and will to provide energy and power. These are truly fundamental to express ourselves and create both our becoming and our world. In this series we will direct our attention and analysis to knowledge.”

“We will direct our attention to the analysis of knowledge” words well spoken, by a lover of ideas, of humanity, and love itself, and the Great Work still to be done.  Thank you Peter, for your ideas and the impact they have had on my life.  

The following was initially posted in VOXHERMES, the electronic newsletter for the Institute for Hermetic Studies, and is being re-posted here because it addresses many issues currently being discussed in magical community.  

Enjoy, and Happy New Year 2014!

Some Passing Thoughts on Dr. Joseph C. Lisiewski

by Mark Stavish

Copyright 2014

Over the last year or so I have been receiving communications from individuals and publishers wishing to get into contact with Dr. Joseph C. Lisiewski, author of the now famous book, Ceremonial Magic and the Power of Evocation, originally published by New Falcon Press and currently available through The Original Falcon Press. When Ceremonial Magic his the occult scene in 2004 it caused quite a stir as its fundamental working principal was that one was not to change the words or instructions given in the traditional grimoires or magical books, and to work them exactly as given. For many who had grown accustomed to the New Age notion that ritual magic was something you could modify to suit your needs at the moment, or even make up as you went alone, this was a horrifyingly rigid and orthodox statement. To make matters worse, so Dr. Lisiweski also stated that to modify the rituals in any form risked both failure in the rite, as well as a trememdous psychic and physical backlash from trying to short cut the instructions or 'hot wire' it if you will for personal convenience. Lisiewski's writing style was equal parts of Paracelsian 'caustic bombastic thrashings' and clear instruction on how things are to be done with emphasis on getting the desired material results.

 

It is here, emphasizing the results, material results at that, wherein Lisiewski stood out from among many who would claim to be his peers in the field of ceremonial magic. You see, Lisiewski had a unique pedigree: he was one of a few people fortunate enough to have studies all seven years of alchemy with Frater Albertus at the Paracelsus Research Society (later renamed Paracelsus College) and for 14 years was a close friend of Dr. Israel Regardie. The relationship between Lisiewski, Albertus and Regardie is detailed in Israel Regardie and the Philosopher's Stone – The Alchemical Earth Brought Down to Earth, published by The Original Falcon Press in late 2008.

 

In his inscription to the signed copy he sent me, Lisiewski wrote the following:

Feb. 4, 2009

To my very dear friend and collaborator in these things, Mark Stavish. Thanks so much for the Introduction to this book, and for you encouragement in writing it. For if the truth be know, if it were not for you, it would have never been penned. Have a good (2^nd) read!

Joseph C. Lisiewski, PhD.

(Joe)

 

On our work together for Howlings from the Pit – A Practical Handbook on Ceremonial Magic, Goetia and Theurgy, which is a compilation of articles from his highly successful newsletter of the same name. Dr. Lisiewski hired me to compile, edit, and add commentary to the material so that it would be more organized than it was in its original magazine style format. He stated that given the length, duration, and nature of our relationship, I was the only one he knew and trusted sufficiently to undertake this task of taking his at time difficult writing style and clarifying the ideas for a new and different audience – one not necessarily grounded in ceremonial magic or historical grimoire work. In addition to his generous payment for my work, an amount that would take a while to be returned on standard book commissions, I was also given complete rights to this particular title by Dr. Lisiewski. Howlings was published by The Original Falcon Press in April 2011.

 

As Lisiewski's close friend, co-worker, confident, and here even semi-official biographer. Our first conversation started late on a Sunday night, around 9:00pm and lasted for over two hours, I think closer to three. He called me weekly and eventually daily for over five years, and several times a week after that. His calls arrived like clockwork in the late afternoon, as Joe's schedule is to work across the night and into the early morning. I had the privilege of casting his natal chart, to which he compared to the reading Israel Regardie had done for him using the traditional Golden Dawn system of astrology. I heard all of his rants and ravings about a life spent – and at times wasted – in magic and alchemy and understood more deeply, clearly, and precisely than anyone how he came to be the person he was, and the important message he had to tell – no scream – to those entering the occult path. It is no surprise that there are many wonderful similarities in the personalities, temperament, and practical skill sets of Dr. Lisiewski and William Gray, a man described as 'wreaking of psychism like he wreaked of incense'. Gray was a formidable magician capable of very definite manifestations in this world. The same is true of Dr. Lisiewski. His magic was and is about power; his mysticism was and is about divine union as the way to that power. That was a hard lesson to learn, for him, as well as many current struggling magicians. “In the end, they all become mystics” as a favorite quote of Lisiewski's.

 

While our official meeting occurred in May 2005, we had in fact exchanged several emails in the late 1990s. Unfortunately, and I can remember is so clearly, my computer crashed, and I was left without means of contacting him. Lisiewski had emailed me informing me of his relationship to Albertus and Regardie, that he resided in Pennsylvania, and extended an invitation to open correspondence. Later, when I came across Ceremonial Magic I remembered his emails, or rather occult pedigree, and asked several of my old Philosophers of Nature associates, who were also PRS alumni if they knew of Joseph Lisiewski. Jack Glass, the only person to attend all seven years of PRS training twice and co-instructor of AMORC's alchemy classes in the 1980s, confirmed the name, his work, and stated relationships. Similar confirmations were given by others, and Pat Zalewski suggested in an email that I might find alchemical discussions with Lisiewski of value.  

Oddly, life like magic is rarely linear. Just as my contact with Lisiewski was delayed about six years, it was also after my initial contact with Lisiewski in the the late 1990s that I also received an email from an active duty chaplain in the US Army asking for assistance in preparing for the Abramelin operation. I prepared some guidelines for him, in addition we met one evening at the temple of The Wyoming Valley Society for Esoteric Studies, located on the third floor at 239 Schuyler Avenue, Kingston, Pennsylvania, to discuss his proposed work. During this time he briefly mentioned some work that he did earlier in his youth with a friend. Years later I would find out that the man standing before me was in fact Lisiewski's assistant in his very first evocation as outlined in Ceremonial Magic. I spoke once more with the chaplain, this time around 2008-2010 with, and the events as given by Lisiewski in were confirmed to me. All hell had broken loose, and it played no small role in his career choice.

 

Despite having withdrawn from the public scene, Lisiewski is still a controversial figure in the magical world – although less so than when he was doing his regular publishing.

 

In late winter or early spring of 2011 I went to Shamokin, Pennsylvania to visit a building owned by a good friend of mine. We had known each other in college and he was a guest at my wedding, but it was not until hearing from him nearly 20 years later as Worshipful Master of one of the most prestigious Masonic Lodges in the area that we got to go from being acquaintances to friends. The building is a beautiful example of late 19^th early 20^th century coal country wealth. With a retail store and offices on the first floor, the second, third and fourth floors were home to the Masonic lodge, and constituted a men's club that at one time would have included the business and political elite of the region. Walking through the building was like walking back in time as we examined several rooms that had seen little use in years. On one of the playing card tables there was a newspaper laid out as if it had just been put down while its reader went to the nearby 7-Up bottle vending machine to get a drink. The date was from the late 1970s. This was, and still is a beautiful building carefully being restored and is a jewel for the town. When I mentioned my visit to Lisiewski he immediately began to describe the unique interior of the retail space, as this had been one of his favorite haunts as a young boy. It also appears in one of his novels which takes place in a fictitious town in the Pennsylvania coal regions.

Two people well known in the American alchemical community and former classmates of Lisiewski's at PRS are Hans Nintzel and Curt Kobylarz-Schmidt. Our discussions would often come back to these two men as I had known them both, but not to the same level of intimacy as had Lisiewski. Nintzel was a pivotal figure in the 20^th century English speaking alchemical movement as the RAMS, or Rare Alchemical Manuscript Series books which he published were for decades, and for many still are, the working alchemical texts used in much practical laboratory work. At great cost to himself and his family, Nintzel obtained rare manuscripts and had them translated into English and made them available in photocopy form. According to Lisiewski, Hanz spent a great deal of his time at PRS in the library, leaving the practical lab work and reports to Lisiewski. Several other people have mentioned to me that while Nintzel taught practical laboratory alchemy he was more of a bookworm than a lab rat.

 

I spent some time with Hans at various PON conferences and found him to be a likable and sincere fellow, if not at times a bit abrasive more by accident than design. I am told that Jean Dubuis held Nintzel in a very special place in his heart for all of the work that he did to develop alchemy in the United States. I spent a weekend with Hans and a dozen or so of his close students at his house in Dallas, Texas 13 -16 January, 1995. His wife Jody was warm, kind, and a wonderful hostess to all of us sleeping on the floor, couch, and various spaces around her home. Hans spoke of his time at PRS, his relationship with Regardie, and initiation into a Hermetic order in Los Angeles. The experiences I had during the visit were very profound and stay with me to this day, including the fortuitous arrival of a Horsetail plant stone, made for Hans by a French alchemist. I was given a thin sliver from its black taffy like strip to try. On the back of the door to Hans's study was a wonderful poster which I hope to find a copy of some day. It illustrated a magician in ceremonial robes looking up at a huge demonic being, the text below read the famous line from The Case of Charles Dexter Ward by H.P. Lovecraft , “Do not call up that which you cannot put back down.” Good words of advice for any novice magician.

 

I later wrote and published an article entitled, “A Weekend With Hans: Alchemy the Old Fashioned Way” which can be read on the Institute for Hermetic Studies website. Several years ago one of Hans son's sent me an email thanking me for the kind article in memory of his father's contributions.

 

While I cannot say for certain, I must think that the work of Hans and others has weighed heavily in the formation of Lisiewski's attitude towards practical occult work, with emphasis on the word practical. At one point I sent Lisiewski a three-inch white three-ring binder containing a copy of various notes and instructions that Nintzel had compiled from his time at PRS and thereafter. It included a travel diary of his journey to France, an alchemical pilgrimage if you will, along with additional notes of experience he had with various practitioners of the Art. The material was given to me by Russ House, and given Lisiewski's relationship to Hans and Albertus I wanted his opinion on the laboratory material it contained. 

However, it is the reality that Hans devoted his life to alchemy, as have so many others that Lisiewski and even I know. Many are dead. They have not achieved the Philosopher's Stone, nor from their lives anything close to it. They have suffered tremendous indignities at the hands of family, friends, enemies, and worst of all – fellow Companions in the Art of Hermes. The speed with which the RAMS material was quickly scanned and dumped on the internet, with pirated copies of CDs containing the various volumes being sold by people who had nothing to do with its compilation, translation, transcription and formatting for publication when everything had to be done by hand or with a typewriter, is staggering. It, like so many routine thefts that happen within the 'spiritual community' is a condemnation that speaks louder than any squeaky 'blessed be' or 'namaste'. It is this disregard for the hard work of others, and disrespect for their sacrifices that truly irritated Lisiewski.

 

It was his 'all or nothing' approach to occultism that made Lisiewski the only person Regardie would recall as being second only to Crowley. Total commitment is what is required on the Path and students are told this often, however few actually grasp the meaning, or undertake the commitment. He was totally dedicated to his teachers – thus opening himself up to a certain degree of manipulation by them – as he would find out, Albertus could be very compartmentalized in his dealings with people. Lisiewski built a furnace as a challenge from Albertus. This furnace eventually came into the possession of Art Kunkin, who when I spoke to him about it was unaware of who had created it. I first met Art Kunkin at the Philosopher's of Nature alchemy conference held at the Wild Rose [Girl Scout] Camp Ground in September 1994. An article summarizing this event entitled, “Pass the Sulphur, Salt, and Mercury If You Please” appeared inGnosis Magazine. It was my first article to appear in Gnosis. It was also at this seminar that Kunkin gave me a copy of an interview with him that appeared earlier in Gnosis complete with an errata sheet he had compiled. Instructions for a furnace similar to it can be found in the booklet “Lil'l Bertha – A Compact Electric Resistance Shop Furnace” by David J. Gingery, Lindsay Publications, 1984.

 

Having come of age in the declining coal regions of eastern Pennsylvania, it would come of no surprise to say that Lisiewski was a 'self made man'. That is, despite tremendous personal obstacles he went to college, majored in a demanding field, obtained a BS in Electrical Engineering, and later went on to get a PhD in physics and mathematics. When I first met him he had recently returned to his hometown for a period of time. During our late night conversations he would make mention of what it was like growing up there as a child and how it had changed, something I can relate to having seen similar changes in the area where I was born and came of age. Occasionally our conversations would be interrupted by children who came asking for money, soda, or simply to talk. Apparently the street urchins had taken a liking to him, and he them. His generosity is not well known and he likes to keep it that way believing that charity is best done in silence. I know that he has sent considerable amount of books, printed materials, and CDs to his students, and friends alike. If he liked it, and he could be a very hard man to please, he wanted to share it with those he cared about. Lisiewski sent me a copy of his own edition of The One Year Manual by Regardie.

 

Lisiewski photocopied the Crowley Collection at Penn State University and sent it to Regardie. This was at a time when photocopies were ten cents a page and it added up very quickly in real money. According to Lisiewski, Regardie asked him to report to him about the various activities of fledgling GD groups and people, many of whom who claim the Regardie/GD banner, Regardie had little use for. Of course, Regardie as becoming very much the “grumpy old man” by this time. Lisiewski discussed his fall-out with the A.A. taking blame in part upon himself in part, for his immaturity regarding the relationship. He discussed having taken a student too early in his ability to teach, and the student's ability to learn and the fall-out.  

One of my pleasures was on November 8, 2006 when James Wasserman spoke to The Masonic Reading Society on the topic of the Knights Templar. His presentation was at The Westmoreland Club, South Franklin Street, Wilkes-Barre (Pa). Prior to Wasserman's presentation Lisiewski called and I put the two of them on the phone together. It was the first time they had spoken since the early 1980s.  

While Regardie and Albertus played the major roles in shaping Lisiewski's occult life, among the 'masters of the Art' long gone, it was Eliphas Levi and A.E. Waite that he spoke of the most. Levi because despite his questionable reputation as both a historian and a practicing magician, he had managed to obtain a comfortable and respectable position for himself and was “without want”. A good place to be in life. He admired Waite for much the same reasons I do. Waite came from a poor background and struggled against the arrogance of wealthy snobs like Crowley, and while he had little in the way of formal education, had managed to carve out a name and place for himself in history. Waite knew what it was like to have dirt under his nails. He was someone both Lisiewski and I could relate to.

 

During our conversations I was given insight into the darker areas of occult practice, and by this I do not mean simply demonic evocation, but the stranger and more troubling areas of the human psyche and the cosmos. The psychic world is closer to ours, closer than most would like to admit, and once the veil is pierced, a host of invited and uninvited guests can come through. One of the more intriguing areas of magic written about by Lisiewski in his newsletter and later detailed in his book of the same name, Howlings from the Pit, is the ritual of “The Watcher”. The practice as outlined is extremely precise in the equipment needed – however, this is part of the defenses against someone simply working the ritual and getting success. You see, the ritual, like nearly all of the Solomonic magic is difficult, and it is in the difficulty and successful carrying out of the rituals specific requirements that the energy for success is derived. I have seen similar ritual practices and performed them myself, with similar results – all equally frightening when the unseen hand or presence is felt. But it is the ability to maintain one's composure at that critical moment that gives one mastery, not simply sensing the invisible presence. The words of Lovecraft echo in my ears, “Do not call up that which you can not put down” and are good words to place above the portal to one's temple just as Jean Dubuis stated that “Patience” is a good word to put above the portal to one's laboratory.

 

In addition to having written numerous books on magic and the occult, Lisiewski also wrote several novels. His book The Altar Path was a veiled magical reflection on his childhood in Kulpmont, Pennsylvania, and his other novel Nightshadow was a look at his research while in the United Kingdom (Wales) during his thesis defense. Here, he believes that the true nature of necromancy is not to raise the dead, but for the magus to be raised from the dead.

 

During one of our discussions regarding meditations on The Cube, a symbol commonly applied to Malkooth in Kabbalah, and sometimes to Yesod, as well as described in detail in the Sepher Yetzirah, as The Cube of Space, we noticed a peculiar phenomena. This was the appearance of a door and sense of the presence of other intelligences. Lisiewski felt that these beings were guardians of some sort – I called them Archons out of habit – and that this door was a trap one should never go through. I am uncertain of that point.

It is unclear if this phenomena has been written about by others, as neither of us has seen it.

If I am asked what is it that I learned from my relationship with D. Joseph Lisiewski, it is this:

Only the results matter.

 

This is a hard lesson. It is neither warm nor comforting, It offers little hope and much recrimination. Failure is seen for what it is – personal and painful. Success is hard earned, and not to be treated lightly. Such an understanding can make one hard if they let it. Yet the Path in part is designed to make us hard, hard so that we can support the weight of the cosmos on our shoulders, so that we can not only soar like the Eagle, but have the strength of the Bull as well. This is no different from what I have been told in nicer and more eloquent ways by Tibetan lamas and yogis. Yet, when Lisiewski says it, it is hard edged. The blood shed of decades of experience was always seeping though.  

In addition there were other lessons learned, some a little more palatable to the weak hearted and gentile folk of modern spirituality, but still none the less, critically important once the above truth is branded into one's consciousness.

1. There is objective and subjective. The objective reflects the subjective and is to serve it. The subjective is the world of causes, and the objective is the world of effects.
2. If we cannot get the objective world to reflect our subjective desires and aspirations, then all occult practices are worthless from a practical point of view.
3. Magic and Mysticism are not the same, nor do they share the same goals.
4. Mysticism can be more powerful than magic, when the powers of the mind are applied directly without the intermediary of symbols and ritual.
5. If magic and mysticism have no practical value, then life is just a bloody battle for survival.

 

This may sound somewhat materialistic, but it is important to remember that the Hermetic axiom is, “As above, so below; as below, so above. To accomplish the work of the one thing.” The material world is as divine and spiritual as the mental and psychic worlds, for in fact, there is no difference between them.

 

It is this failure to consistently get the desired results from magical and various occult practices that pushed Lisiewski to re-evaluate his work in the Golden Dawn system from which he came to the well known conclusion that “the Golden Dawn is an eclectically imbalanced system”. In short, it is top heavy. Too much is piled on – Hebrew, Egyptian, Enochian, Christian - all hoping that if you throw enough against the wall something has got to stick, or in this instance, work. Work being defined as getting the desired results – and not just as “changes in consciousness at will” but in the environment, in one's day to day life.

   

These changes were not only experienced by Lisiewski, but according to him, by his wife as well. He stated that during one operation a dark figure of a man was continually appearing on the edge of the property of their rented townhouse. Another time he went to obtain his 'dagger with the black handle' - a tool of Solomonic magic used only in rites of death and destruction which Lisiewski claimed demons feared only second to the so-called “Blasting Rod” described in detail in his publication “Howlings from the Pit” - when his wife noticed a trail of blood coming from his hand. Lisiewski stated that he did not notice cutting himself, but that the dagger wanted “to drink”. A similar remark was made by HH Shenphen Rinpoche regarding 'the demon of the weapon' that encourages us to act violently when we own weapons, and the reason why Tibetan practices are heavy on purification and offerings.

 

Prior to the financial collapse of 2007/2008 he informed me that it was coming, and that martial law was a very real possibility as a result. Representative Paul E. Kanjorski (PA – D) would later state this publicly as justification for the massive federal bailouts to financial sector. Lisiewski also stated that there was widespread ease dropping beyond what is commonly thought, and when, at the time, I asked several engineers involved in communications if this was possible they said no. In 2013 it was finally revealed that the NSA is reported to have actually recorded, traced, or tracked every electronic communication in the US and much of the world. He also stated that there was also a large, planet like object somewhere in or near the asteroid belt. This was recently stated in the news in either 2012 or 2013.

 

So, how is it that Lisiewski and I get along so well? Very simple, I accept him for who he is. I did not ask him or expect him to be anything or anyone else. He is a trained physicist. By nature this is an intellectually demanding field, and ego are made and destroyed in very heated arguments. I simply accepted that as his strength, not a weakness. While some of it definitely rubbed off on me, I do hope that some of my patience rubbed off on him. Having someone who looks at the operations of the mind, occult theory, and magical rites with the clarity of a scientist looking for causes and effects for consistent repeatability is exceedingly rare – too rare. The ability to have alchemical samples analyzed in a few days time for nothing more than the cost of postage, was well worth listening to the amusingly profanity laced tirade about a publisher, author, or occasional political candidate.

This inability to accept our teachers for who they are rather than how they stack up against our laundry list of expectations of what theyshould be like is a major cause for the often violent and damaging rifts between students and teachers, just as it is among friends. This does not mean that we should accept abusive and possibly harmful behavior from our teachers or friends when it involves us, only that we have to always be clear about what it is we are in the relationship for, and what it is we are getting out of it as well as bringing to it. This level of self-reflection is rare, but critical if we are to truly learn from anyone let alone a would-be-guide on the Path of Return. Not all guides can take us to the end of the journey, but many guides properly chosen, and properly left, can take us step-by-step along the Way.

 

When I say my daily prayers, and ask that all beings of the Three Worlds be freed from ignorance and suffering, just as Jesus had done when he entered into Hell to preach to the damned, and when I include prayers of gratitude to each of my spiritual teachers, as well as companions, I include Lisiewski as all three: teacher, companion, and friend.  

01 January 2014