Freemasonry

The word conjures up as many images and opinions as there are people of whom you might inquire. Some of these images and opinions are positive; some are quite negative. Some are comical, whether innocent or malicious. Regardless of the source or tone of the information available about Freemasonry, it can be reliable or unreliable, even if provided by a Freemason, also known as a Mason. To say that even a Freemason could be unreliable in his information or opinions about the organization he is a member of may seem surprising or even evasive, as if Freemasonry had something to hide, or worse, that some terrible truth is being hidden from the majority of its members. However, this is not the case. It may help to know that since June 24, 1717, it is estimated that over sixteen thousand articles, books, pamphlets, movies, tracts and other items have been published or promulgated of every quality and motivation imaginable about this loose-knit, world-wide society. This partially explains the diversity and varying reliability of opinions. Changing attitudes and motives among the membership, in accord with the various cultures of the world in which Freemasonry found a home also have contributed to the many views that Freemasons have had and have about themselves as well as the views that outsiders have had and still have about Freemasonry.

It is important to know that no one, Freemason or not, regardless even of his academic qualifications, can speak with absolute authority and certainty about the unquestionably remote origins of Freemasonry or even, surprisingly, the meaning of the rituals and interpretation of the symbolism employed in making a man a Freemason. There are differences in ritual in the U.S. and elsewhere, but everywhere in the world where they are found, there are fundamental commonalities that allow one to be recognized and accepted as a brother.

Much is known, however, about the development of the Craft, as it is often called, since St. John’s Day, June 24, 1717 when four lodges in London joined together to create the first Grand Lodge. This Grand Lodge eventually exerted influence and authority over lodges in England and, eventually, many areas of the world. In the 18th century, other Grand Lodges were formed, according to certain protocols that had been agreed upon, and became independent Grand Lodges with the right to create other lodges under their own jurisdictions. While this is a cursory account of the origins of the historical phase, or of modern Freemasonry, it does not satisfy the intellectually curious. As they delve into its symbolism, even the more conservative historians of the Craft, Freemason or not, soon conclude that despite the differences to be encountered from place to place, it has been around almost in its present forms for over three hundred years. David Stevenson, a Scottish scholar, has explored the origins of Freemasonry in Scotland that predate the English lodges, in his book The Origins of Freemasonry: Scotland’s Century.

There is no single leader of the Freemasons either, a fact that would stop conspiracy mongers in their tracks if they were disposed to listen and think. Each lodge has its Worshipful Master — a merely honorific term inherited from 18th century England. In most jurisdictions, he serves for a year, by consent of the other members of the lodge. Likewise, each Grand Lodge has its Grand Master, who in most jurisdictions serves for a year by consent of the voting members in the jurisdiction. The authority of the Worshipful Master is absolute only in terms of the governance of the lodge, most conspicuous during the ritualistic aspects of lodge meetings, but also exercised in the day-to-day operations involving the same humdrum details as other organizations (budget, buildings and grounds, supplies, food and so on). Even in the performance of his duties, however, no Worshipful Master is successful without the goodwill and consent of his other and equal brothers of the lodge. Men who are obsessed with controlling others quickly fail in Freemasonry.

Some may view the Freemasons as tending toward the eccentric or antiquarian. Certainly, being a Freemason requires an individual to be tolerant of the constructive and positive idiosyncrasies of others.

Collectively, when men meet as respectful equals, individual differences can be an asset to the health of a group so long as they are not neurotic obsessions. In any case, the continuity of the Craft and its rituals attest to one characteristic: Freemasons are quite conservative on issues having to do with the ancient usages, traditions and customs of the fraternity. However, it must be quickly pointed out that this conservatism does not necessarily reflect any conservative political or religious views held by them as a group or individually. Certainly, no Freemason is required to believe in, or even consent to any particular political view or religious creed.

In fact, religion and politics are forbidden subjects while a lodge is in session. No Freemason will ever ask a man who is interested in becoming a Freemason any questions about his political views, nor any question about religion, except to find out if he genuinely believes in one God and an afterlife. A man’s specific opinions on these subjects are his own private business. This is not to say that Freemasons are indifferent to politics or religion. On the contrary; the masonic attitude toward freedom of opinion and expression has made it a champion of liberty, education, tolerance and human rights all over the world for over three centuries.

Liberty Equality Fraternity

These words are familiar to anyone acquainted with the French Revolution of 1789. While they are quintessentially masonic, despite movies, such as National Treasure or pulp fiction writers such as Dan Brown in his book The Lost Symbol, or other items tending to the sensationalist in other media, the Freemasons did not cause the French or the American Revolutions so much as they were conspicuous participants in, and, to some extent influenced events due to their contacts across political and national boundaries. Rather than as a causative agent of the Revolutions of the Age of Enlightenment (and beyond), Freemasonry is more properly understood when it is seen as a vehicle for the diffusion of ideas, as

Margaret C. Jacobs has shown quite responsibly in her scholarly book Living the Enlightenment.

Freemasons, and Freemasonry, then and now, adhere to, promulgate, and are dedicated to the underlying principles of universal human dignity that led to the liberation movements of the 18th and 19th centuries. However, neither Freemasons —nor Freemasonry, as some fantasize it, constitute a unified and international body—, orchestrate revolutions to overthrow oppressive governments and neutralize the forces of religious bigotry. Given what Freemasonry stands for, it might seem sometimes that the world would be better off if there were an international, masonic conspiracy, but there is not. It stands for Liberty, Equality and Fraternity. When any society or government abandons its allegiance to these principles, it will sooner or later be replaced, with or without Freemasons.

Other freedoms which Freemasons had been practicing in private for generations by the time these revolutions occurred included, among others, freedom of expression, voting, paying taxes (in the form of dues), established by common consent, and constitutional, representative government. It was only natural that having been skilled in the exercise of these God-given rights of man that Freemasons, at the end of the American Revolution, should be so visible in codifying them in the U.S. Constitution and Bill of Rights.

Citizens of Washington and Oregon may be proud of a chapter in their earliest recorded history that is tied closely to Freemasonry. Lewis & Clark were both Freemasons. When one first notes this fact, this may seem unimportant, like affiliation with an ordinary professional guild, something Freemasonry is often thought to be, due to its own legendary history. Documentaries have neglected to mention Lewis’ and Clark’s affiliation with Freemasonry out of ignorance of its influence on the way this pair of explorers conducted the affairs of their group when they reached the Pacific coast and faced hard times before returning east. They called for a vote from all members of the party, which included an African-American slave and a native-American woman, anticipating voting rights for members of these groups by over a century. This has been pointed out correctly as a testament to the American spirit of liberty, but documentary makers have not known that while the ideas about freedom were spread internationally, before, during, and after the Enlightenment and up to our times, Freemasonry was one of the most important vehicles in the Western world for disseminating the ideas and ideals that gave birth to the modern, representative democracies, whose ever-precarious existence renders their comfortable familiarity deceptive.

Consider, for instance, Benjamin Franklin’s deep and international involvement with the Craft throughout his life. His masonic career and the ways his masonic life intersected with other important figures who were also Freemasons is not mentioned once on the voluminous web pages devoted to preserving and honoring his memory. He was once Grand Master of Pennsylvania and was member of lodges on both sides of the Atlantic. Freemasons were to be found among the leaders of most of the 18th and 19th century movements for independence in the New World and enlightened, progressive thinking everywhere.

From pole to pole, the countries of the Americas owe a debt of gratitude to Freemasonry deeper than any Freemasonry owes to the Americas. When politicians try to sell their ideas to the American people by wrapping themselves or their ideas in the flag, people would be advised to consider whether they or their ideas are consonant with the values of Freemasonry or whether they are merely paying lip service to them, while inwardly abusing or betraying those values.

Freemasonry has had and still has many enemies. One of its greatest is ignorance of its benevolent presence.

Not being a religion, it has been and still is accused of being one, worse still, of being a satanic one — by religious despots, charlatans and opportunists who fear Freemasonry’s dedication to freedom of conscience in all matters religious and political. The Catholic Church and a few Protestant denominations have been the perpetrators of the condemnation and persecution of Freemasons. The irony is that Freemasonry has no ill will toward any religion — quite to the contrary, Freemasons are encouraged to be involved with their respective faiths, even when that faith’s leaders may be inimical to Freemasonry, as John Robinson's book A Pilgrim's Path well documents.

Whether out of ignorance, superstition, fanatic zeal, or driven by personal motives, some religious leaders expend a lot of energy attacking Freemasonry.

Not being a political party, it has had many political enemies as well. The kinds of political enemies it has had serves to classify its religious detractors as well. They are numbered among humanities’ hall of villainy. Entire regimes have wielded their might against the Craft, imprisoning, torturing and killing many Freemasons over the centuries. Being not Right wing, it has been accused of being Left wing — by Hitler and Mussolini. Being not Left wing, it has been accused of being Right wing — by Stalin. Being non-Muslim, it has been accused of being a Zionist, American puppet — by the Imam Khomeini. Being regarded as a secret organization (it is more proper to consider it an organization with proprietary, fraternal secrets for modes of recognition), it has been variously accused even in England, the cradle of modern Freemasonry, of granting favors to members or covering up crimes. The Jack the Ripper story recurs from time to time in this context. Quite conveniently and conspicuously, favoritism, as it certainly manifests itself sometimes among, for instance, some Anglicans, Methodists, Mormons, and as is blatantly exerted by political parties, never occurs to Freemasonry’s detractors. Usually, Freemasonry’s position has been to remain silent in the face of accusers, because, as the Salem Witch trials amply proved, once accused by a fanatic, there is no appeal to reason.

By joining the Craft, a man aligns himself spiritually with many men, past and present, from all religions, language groups, races, cultures, socio-economic classes and professions who are dedicated to the universal brotherhood of man, to the proposition that man can be better, individually and collectively. You meet them all, the living or, figuratively if you wish, even Freemasonry’s illustrious dead, as equals before their one, common Creator. These include such figures as Wolfgang Amadeus Mozart, George Washington, various signers of the Declaration of Independence and the Constitution, various members of the English royal family throughout the centuries, the famous English architect Christopher Wren, some of the founding members of the Royal Society, Voltaire, Thomas Paine, Benjamin Franklin, Mark Twain, Goethe, Lessing, Garibaldi, José Rizal, Simón Bolívar, several U.S. presidents, the Mayo brothers who founded the Mayo clinics, Sam Houston and Santa Anna, Benito Juárez (who proclaimed that respect for others’ rights is peace), John Wayne, Neil Armstrong, maybe the man who lives next door, and thousands more from all walks of life.

By becoming a member of the Royal Art, as it is also called, a man makes a statement, mostly to himself (and his new brothers), that there is more to life than eating, sleeping, and working. Work, noble as it is in support of oneself, one’s family and to assist those in need, is not the sole end of man. Why should it be important to institutionalize or otherwise formally make a statement about these truths? Religions and philosophies provide man with transcendent meaning, but they are frequently divisive, or easily exploited by opportunists and fanatics. History, especially recent history in our own country, demonstrates this.

Men who might not have ever met, or who, if they had, might have been mortal enemies, may instead meet as Freemasons and transcend the limits of their various cultural backgrounds, becoming what Socrates called “citizens of the world”. Freemasonry attracts men who are enticed by this idea.

Masonic history abounds in examples of the power of this fraternal bond. Rightly sensing and fearing this power as a threat to established hierarchies created and maintained by exploitation, injustice and hereditary privilege, one edict of the Church of Rome against Freemasonry in the 18th century (among many still in force) objected to Freemasonry on the grounds that soldiers on opposite sides of a battlefield who recognize each other as Freemasons might be inclined to not kill one another when ordered to do so by their generals. Certainly worse things could happen to mankind than soldiers refusing to kill each other. Instead of determining to assert their divine birthright of being lords of themselves, responsible to the Great Architect of the Universe, their peers and history, they could continue to follow dictators and other egomaniacs like sheep, remaining slaves, body and soul to despotic kings, priests and other self-anointed leaders or usurpers of the rights of government that emanate from the governed by their direct and unequivocal consent.

Among the reasons for a man to become a Freemason, none may be greater than because he seeks truth, since his understanding of the nature of things will determine his actions in all spheres of life. He should be a seeker of truths about his own existence and identity, about the proper relations of things in the cosmos, about how things actually are, as opposed to how he is told to see them or as they appear to be, including what Freemasonry means to him. Remember, no one tells a man how he should receive Freemasonry into his soul, or how he should experience it.

A candidate for the mysteries of Freemasonry should be a decent man of legal age, a believer in one God and a future life, and have an open, inquisitive mind, neither a simpleton nor too headstrong to learn by modes of instruction unfamiliar in the modern, Western world, but which were more readily grasped in the Middle Ages and Renaissance. He should view life, even existence itself, as a quest for more and more knowledge, or light that is only attainable by discipline driven by an orderly mind.

He should not wait to be invited. He may rest assured that he will not be. If, after serious consideration, he is interested in joining, he should “stand at the door and knock”, in humility and desirous for the step by step process of self improvement and discovery, taught in three degrees which are allegorical of man’s lifetime journey of learning and struggle, groping through the darkness, confronting and combating evil and error, within himself and in the world.

The three degrees of Freemasonry, Entered Apprentice, Fellow Craft and Master Mason, are obtained by participating in relatively short, ritualistic dramas, usually accomplished one per month over three or four months. As he goes through them the candidate is acquainted with the mysteries or esoteric teachings of the Craft. He may say, after going through the degree work, “Is this all there is to it?” If so, that should not be a sign that there was nothing in the degree work but a few simple fraternal secrets of a predictable nature, or equally unfortunate, that there might have been anything wrong with him. It should also be remembered that while anyone can read about the rituals, but they must be experienced to be a real and vital force in a man’s life. If this seems odd, consider reading a play as opposed to being the main character in it. Then imagine being the main character in a series of plays you have never read and yet which you perform well. That would be suspenseful to say the least. To read such a play first would also ruin the experience, which is another motivation for all the “secrecy” for which Freemasonry is famous — or infamous.

The symbolism of the degree work, it must be remembered, has kept many people, even seasoned scholars, busy for centuries unraveling its many layers of meaning — or possible meanings. One of the features of symbolism is that it is so capable of multiple, non-exclusive interpretations, making emblematic and symbolic modes of instruction very powerful vehicles that speak deeper than words and can outlast the ages. Freemasonry has survived and will continue to survive to be a vital force within society, but ever vigilant to work its mysteries out of public view.

If you are interested in learning more about Freemasonry, contact me. Ironically, Freemasonry is a most open secret. We are found in most local phone books in the U.S. I can help you locate a lodge near you. Any active Freemason can direct you to reliable sources of information about Freemasonry from a variety of perspectives.

By becoming a genuine, active Freemason, a man does his part to ensure that this noble fraternity will continue to exert its gentle but unrelenting hand in human affairs through men in all walks of life for another generation.

With unprejudiced, kind regard for all good men everywhere.