Masonic Research and the Pig-Stealing Deserter

I’ve spent a lot of time in the last five years researching both Masonry and the American Civil War, as well as the intersection of those two subjects, and that is why my blog posts have been less frequent of late. Currently, I am in the middle of the final edit for my book on that subject which will be published in early 2010 by the University of Alabama Press and it’s time-consuming work. I had been thinking about Civil War Masonry since I was raised, but it wasn’t until I began looking for Civil War ancestors here at home that the work really started to take shape. In fact, it was over dinner one night some years back that my wife shared an interesting tidbit that got the whole thing rolling. Her great great grandfather, she announced, died in 1863 in “Chimichanga, Georgia,” which made me pause with my fork in mid-air.

“Chickamauga?”

“That could have been it,” she said blandly, eating her peas.

halleran-cummingsMy wife has no interest what-so-ever in history, but historically minded folks will recognize the homophone as a reference to the Battle of Chickamauga that occurred in north Georgia on September 19-20, 1863. To suggest to a Civil War geek like me, that someone died within 20 miles of that place in 1863 is the same as saying – yeah, my grandfather worked in a schoolbook warehouse in Dallas in 1963.  So I told her that there were a lot of people who died in Chickamauga, Georgia in 1863 and most of them died from lead poisoning.

I hurriedly finished my peas, and got out the family papers. Sure enough, we found the reference to Chickamauga, and that led to a record’s request to the National Archives and Records Administration (NARA), and some correspondence with the Indiana Historical Society, among others. I think my frau would have been content to just let her great great grandfather rest in peace with his burrito, but by that point I was committed.

Men and women seem to go about genealogy differently. From what I can tell there are two main areas of interest for chick-genealogy. The first going something like this; “What diseases did my grandmothers die of and do I carry the gene for female baldness?” Every genealogy I’ve ever looked at that was compiled by a female described the diseases, maladies, and medical complaints of the ancestor more thoroughly than a coroner’s report. And hers was no exception; that thing was filled with more tumors, lesions, goiters and leprosy than a field dressing station along the Burma Railway in 1942– it’s enough to make you retch.The only thing missing was a tissue sample.

The other interest females invariably have is kind of a scrapbook thingy where they can read old newspaper clippings about what kind of dress the bride wore and paste it all pretty-like in a photo album. So when you’re poring over these things, you’ll come across pressed flowers and scraps of material and old social notices from the Mudburgh, Iowa News Advertiser about the soiree over at Lorraine Hudson née Klingenhoffer’s where the band played until the wee hours of the morning.

This is, of course, vastly different from what guys are interested in – namely, “Did my great-grandfather save the Union by shooting Braxton Bragg in the left nut?” And of course that inquiry carries with it some risk, because although you are unlikely to discover that your Grandfather was awarded three Medals of Honor (you’d already know that), you could find some cool stuff like maybe he was in Pickett’s Charge or something, but you might also just find the eerie line in the official record “Shot for Cowardice” written by some clerk in a spidery hand at regimental headquarters, or “Stole a pig: deserted.”

Probably the best possible outcome is to find out that he was wounded in battle somewhere – accidental shootings don’t count and just leave the impression that the whole family is a collection of idiots. Killed in action is morbidly acceptable, because at least that means he was in the thick of things and aiming at Braxton Bragg’s family jewels, before a crafty sharpshooter cut short the life of a hero. If they survived the war and didn’t come away with a cool eye patch or a wooden leg or something, it’s still OK, but it’s better if they wrote a lot of letters and described desperate bayonet fights among the harried rear guard, or catching a spy or something. Outlawry is acceptable too, but only during wartime and only against the enemy.

You can also check and see if they were Masons. The Grand Lodges maintain detailed records of membership, and they are always a great place to start. You’ll need their full name and the approximate year of birth to determine when they would have been eligible to join. Back then, barring something odd, a man had to be twenty-one to be initiated. Dates of death are also very useful and many families noted those down, so even if you don’t know where the grave-site is, you can often determine the year, if not the exact date of death.

Obituaries, which often survive among the scraps of material and pressed flowers are a big help in this, and also in determining Masonic affiliation because they will generally note if Masonic funeral rites were performed. The better ones will list the lodge name and number. Even if you confirm your ancestor’s Masonic pedigree, you might not find a lot from Grand Lodge unless the Mason was active in lodge. But in genealogy, something is always better than nothing.

If this spurs you on to finding the paladin, or the pig-stealing deserter, in your own family, a few things might help.

For starters, I’d look for letters or death certificates that place them in a particular location on a concrete date. If you can determine that the guy was in, for example, Georgia in 1863 and if he was military age, you’ve got a damn good chance of having either a potential Hero of the Union (or Confederacy, as they case may be) or the bane of swineherds everywhere. Birth and death records are hard to find if the family copies are lost, but they are the baseline – if you find them, you have your ancestor right where you want him — pinned down to time and place and then you can expand your search to government, Masonic and church records. When you finally nail down that the guy was a soldier, NARA will search their enormous collection and find the enlistment records for you for free. You’ll even get a physical description, wooden leg and all.

If you find his apron – let me know.

Originally published under audevidetace

square and compass, freemasonry, S&C, freemason information

The Chronicles of Philosophus: Violating the Sabbath

On the day of the Sabbath, the builders were exiting the temple after they had worshiped to return to their homes. It was the law among the Jewish builders that they could not work on the Sabbath, but they noticed one of their fellow craftsmen, a man named Amon who was born in Gebal, mixing mortar in order to proceed with work on the judge’s house which was being constructed at that time. They became incensed that he was ignoring the law of their religion and approached him in numbers in order to rebuke his desire to work on a holy day.

“Why do you insult God your Father by rejecting his day of rest?” yelled one of the members of the mob. “Perhaps he should be employed to build the temples of the pagans!” shouted another.

Amon spoke saying, “I have no quarrel with you or your Lord, I only subscribe to the religion of my land which has created no ordinance against working on this day. For is there any law by which I am to abide which requires that I rest on the Jewish Sabbath?”

The craftsmen talked amongst themselves before one spoke. “Have you not heard the commandments which Moses has received upon Mount Sinai? Do you deny the very commandment of your Lord?”

The craftsmen became even more excited as some began to suggest that Amon should be brought before the priest. Others said that he should be stoned. Finally, they decided to fetch one of the master builders from their assembly. Zachariah was sent to the temple of the builders, where the master builders were and approached Philosophus, who immediately followed him to the angry mob of craftsmen.

Hearing their cries for Amon’s prosecution, Philosophus shouted “Silence my Brothers! What charge do you desire to bring against your fellow craftsman?”

The most vocal of the group replied, “He denies the commandments of our Lord and is performing work on the Sabbath which has been forbidden.”

Philosophus asked of Amon, “Do you worship as your father did?”

“Yes.”

“Was he a Jew?”

“No, he was raised in Gebal and worshiped the God of that land as his father had done before him.”

“When you were obligated as a builder, did you take your obligation in the name of Jehovah, the God of the Jews?”

“No.”

“Were you ever informed that under the law of the order that you must conform to the laws of their religion?”

“No.”

Then Philosophus asked of the group of craftsmen, “Were you obligated in the name of Jehovah, the God of the Jews? Were you ever informed that under the law of the order that you must conform to the laws of the Jewish religion?”

The group was silent. Philosophus said, “You were only instructed that it is required that you to follow the tenets of your personal religion, for the name of the God you worship does not determine whether you are an able craftsman. The order does not regard a man for his personal religion, but for his desire to be industrious, to improve his craft, and to assist his fellow Brethren.”

One of the craftsmen then inquired, “But who will inspect his work? For the master builders all follow the Judaic law.”

Philosophus walked over to the work station of Amon, picked up a trowel and spread a layer of mortar over one of the perfect ashlars to examine its consistency. The Brethren questioned this action in whispers among themselves, for they believed that Philosophus was now in violation of his religion. One shouted, “Master, you violate the commandment of your God!”

Philosophus once again spoke. “Did I come from your home land? Have I ever been circumcised or accepted in your temple?” The Brethren were silent for none of them had ever seen Philosophus worship at their synagogue. “Neither this Brother nor myself are children of Abraham; I will inspect his work. Now return to your homes and attend to the duties of your religion.”

The craftsmen agreed and apologized to Amon for their accusations. Before returning to their abodes, they saluted him as a Brother. From that time it became a custom among the builders to tolerate the laws and customs of their Brother’s individual religion.

Like what you are reading at the Euphrates? Email the author at euphratesblog@gmail.com to join the  Banks of the Euphrates mailing list.

Women and the Ancient Landmarks

The Free-Masonic Institution is an Initiatic, Esoteric, Humanitarian, Philosophic and Philanthropic Order that labors in pursuit of the spiritual, ethical and moral evolution of humanity; It propagates in profane societies the ideals of scrupulous respect for human rights and for the individuality of men and women, in a multinational, multiethnic, multicultural, secular, free and democratic world intended to be the best formula to work toward the positive development of all countries. Free-Masonry works for the defense and diffusion of the principles that consecrate Man, seen and considered as an individual and unrepeatable being, superior vertex of the pyramid of evolution, subject to obligations and duties and beneficiary of inviolable rights defined and protected by free and democratically promulgated laws. Free-Masonry, by making use of any legal mean within its reach, struggles actively against all forms of slavery, torture, violence, discrimination of gender and every limitation of rights stipulated by International Declarations, Treatises and Laws.

In concordance with the previous postulates, I now proceed to revise a small segment of Albert Mackey’s Ancient Landmarks:

Recognizing in Free-Masonry the very principles of Progressiveness, unrestricted Respect for Human Rights, the Dignity of Man and Woman, Justice, Solidarity, Social Progress and the absolute Liberty of Conscience; and accepting the fact that most instituted laws in the U.S. make Intolerance, Injustice and Inequality illegal, it becomes necessary and justifiable to address a long over due topic of concern to all Free-Thinking-Masons: Women and Free-Masonry. This, is a rather ample subject to which I have and will dedicate much time to write about in the near future; However, on this occasion I will only address – briefly – Albert Gallatin Mackey’s XVIII Landmark, in hopes of verifying whether or not this edict is in faithful concordance with the basic tenets and principles of the Order.

The XVIII landmark states in essence that “No Woman, Slave, Cripple, Mutilated Man, Atheist, Mad Man/Fool, Minor and Man in his dotage can be made a Mason”. Given the fact that criminals, minors and men of advanced age are not being initiated into the Craft, and there are no slaves (at least not legally) left in our society, it is necessary for Mainstream “Regular” Masonry to align itself to that tendency to which most Latin American and European countries subscribe: An anti-dogmatic F-r-e-e-Masonry that represents and incarnates the dynamic forces which stand against the static/conservative proclivities that support the concept that Masonry is a cult founded upon religious tenets, and whose dubious original principles – the ancient landmarks –  are immutable until the end of time, and, thus, NO modifications in principles and/or fundaments can be applied to “Original Masonry” without forcing it to cease being so. This prohibition is, of course, against the very Progressive principle of the Order.

It is time to take into consideration that the Landmarks were employed in rather remote times by English operative Masons when addressing the practices, customs, laws and usages of Masonry; and the fact that the migration from Operative Masonry to Speculative Masonry has transformed many of those same customs, laws and usages, just as it has transformed humanity.

We should equally consider that in addition to the “Landmarks of Mackey”, there are also 12 of MacBride, 8 of Pound, 3 of Pike, 24 of Lecerf, 54 of Grant de Louisville, 24 of Lawrence, 27 of the General Assembly of Franc-Masons held in Paris in 1523 and 8 of the Grand Lodge of England. Some of these landmarks are common, others are rather different, and, in some cases, some are in total contradiction with each other. How, then, is a semi-educated Free-Mason to determine which are the right-ones? Which are the “True Landmarks”? How do we establish this? Which are the patterns of reference that should be employed to identify the “Genuine Landmarks”? These, are questions that we, as sensible and aware Free-Masons, must endeavor to answer with utmost discernment. Surely, of course, “Mackey’s Ancient Landmarks” alone will not suffice.

This very controversy is perhaps the most recurring symptom of Spiritual Glioblastoma that, ever since the dubious legal emergence of the “Grand Lodge of London” in 1717, has been rotting the foundation of organized “Mainstream Regular Masonry”: Chronic Politics mutated with Acute Special Interests. Nowadays, just like in the past, the implementation of many and different landmarks obey sectarian, religious, financial and political interests, clearly responding to the sole purpose of exerting exclusivity over the governments of the Craft and introducing a defined orientation, against the principles of Universality and Progressiveness which have characterized Free-Masonry through the ages. Consequently, I find it imperative to determine which of these “landmarks” are authentic and indispensable for the conservation of Nature and the effectiveness of Fraternity, in function with the type of Free-Masonry that we want for the future.

Particularly, I believe that to cast aside women, cripples and other physically incapacitated individuals from organized Masonry and any other institution for mere historical motives, is to live in a virtual reality mode, anchored to a past that is not ours, for, after all, we are only responsible for the Here and Now. The sole qualifications and conditions to belong to organized Masonry are: to be free and of good (verifiable) breeding. I understand, however, that in the XVII and XVIII centuries the first basic qualification was difficult to meet, not only due to the nature of operative labors and intrinsic incapacity, but, due to mere historical and social impositions.

In the context of Women, nowadays the situation has changed, at least in most countries of the secular world. The access of women to education (including University) and their access to the working world  have given our mothers, wives, sisters and daughters a legal standing to preserve, protect and enforce their own liberties, rights and prerogatives before society – precisely the freedoms that they did not enjoy around the time when these alleged “Ancient Landmarks” and the so called “Anderson’s Constitutions” were drafted.

To impede women and the physical disable (Not intellectually disable) the access to any organization (fraternal and/or otherwise) for reasons of gender and physical condition, is to automatically place such organization at the margin of legality – Given the fact that these are rights stipulated in the Universal Declaration of Human Rights, of which the “land of the free and home of the brave” is an endorser and a well known “world enforcer”.

As a somewhat aware and semi-educated Man and Free-Mason, I believe that it is and must be a question/issue of Time and Maturity to accept into the Craft the human being who seeks to better him/herself as a person and the society he/she lives in, without regard to sex, race, nationality and/or age. Everything else that counters this belief is simple and clear Discriminaion.

Organized Mainstream “Regular” Masonry can no longer ignore that the rights of Women constitute an essential part of Universal Human Rights. At this juncture in the development of humanity, any attempt to defend or perpetuate discriminatory practices against them, can only be based upon the Intention of denying them their condition of Equal under the Law. The struggle for Human Rights has been a Masonic battle, for it was inspired on principles embraced by the Order and brought to the world arena by Brothers.

Free-Masonry is THE institution created for the reflection and action that sets the course and pace for the development of humanity. And if a Woman is part of said humanity, she also has the right to assume this challenge next to us, Men, the ones who have unjustly and fanatically excluded her for such a long time.

Let us remember, my Dear Brothers, that we cannot detain Evolution itself by tying it to the inextricable limits of a Dead Past! Nature is not stationary! Institutions age while Humanity rejuvenates, incessantly! Methods can be spent, the exigencies of Time and Spirit may be modified and doctrines can be corrupted; But, only the “End” remains identical to itself, for we are here “in the Valley” and “it” dwells up-there “in the summit”.

With these reflections and without anything further to add (at this time), I thank you for reading and I embrace you on the Five Points of Fellowship.


Reprinted by Carlos Antonio Martinez, Jr., J.D., PH.D., M.A., 33º

Masonic Central Podcast

Ordo Templi Orientis – Frater Hrumachis

Ordo Templi Orientis logo

Do what thou wilt shall be the whole of the Law.

Join Greg and Dean in this episode, recorded on April 26, 2009, as they delve into the distant cousin of Freemasonry—the OTO. For the show, they’re joined by Frater Hrumachis who was the Former Public Information Officer for the U.S. Grand Lodge of the Ordo Templi Orientis.

This was a particularly rough episode, for a variety of reasons. On its surface, the episode had more than a few audio issues (sorry for all the popping). This was also a hard subject to explore for the hosts. I’ll let you listen to see how that evolved in the show. And then this was one of those “lost” episodes that only resurfaced a decade after it was recorded.

We plan to discuss the Order’s history including its early Masonic roots in European Freemasonry as well as the Order’s  modern operations of philosophy and its path of esoterica and fraternity under the teachings of Thelema.

Most importantly, we want to explore what the Thelemic practice is, what it isn’t, and why its relevant to the OTO and how it applies to each of us.

This subject came to mind as I had the unique opportunity recently to attend a Gnostic Mass with LVX Lodge of the O.T.O. a short time back. The mass is presented as an open ceremony that is the public face to the orders otherwise private activities.

For those unfamiliar with the O.T.O., it is a separate philosophical system from Freemasonry whose origins are tied to some late 19th century founder, Karl Kellner, who had feet firmly planted in Freemasonry. In Kellner’s original formulation, the O.T.O. was to serve as a Masonic Academy of sorts that would enable all Freemasons to become familiar with all of the Masonic degrees.

In lieu of a broader exploration, essentially the Ordo Templi Orientis (Order of Oriental Templars) was an esoteric order founded on the idea of re-instilling the esoteric ideas of magik (self development, not hocus pocus) and mysticism into a system that at that time had essentially excised out most of its esoteric leanings. Essentially, it formed and took shape in the absence of these things in the preeminent system of the age, especially as Aleister Crowley took over after his introduction to it in 1910.

It seems to me that in its original context this system was it adopted as a similar practice of the craft and only later did it evolve into their present participatory rites.

I think we may be surprised how many similarities we share and the few differences between one another.  For those who have never before heard of the OTO, this program will be an excellent primer to open that door, and for those who have crossed paths with the order,  this will be an excellent rediscovery of a past member of the Masonic family and put to rest some of the misconceptions that may exist.

More on the Ordo Templi Orientis:

Building Hiram – a review

Building Hiram - Uncommon Catechism for Uncommon Masonic Education by John Nagy

Building Hiram – Uncommon Catechism for Uncommon Masonic Education
by Br. John Nagy.

Uncommon is a good word to describe this book as its approach to Masonic education is anything but what most would consider common.  Not the visual bullet point summary or elaborated description of a several thousand-year-old temple, Building Hiram… is definitely not your run of the mill Masonic lecture.

I suppose I should qualify that statement.  Often, what seems to be produced with Masonic education in mind is a rehash of the elements of the degrees: the tools, the positions, and the knocks.  In their own way, they are valuable, but often are conveyed in unexciting and repetitive chapters, that seems to lack the real meat of the symbolism that strive to teach.  Why the triangle?  Why the tools?  How do they relate?  What else do they relate to?

What makes this diminutive book exciting is the steady measure and rhythm of the question and answer catechism that should be familiar to every Mason who’s tested through the blue lodge degrees.  Br. Nagy, in approaching the common education, has stepped outside the box and back into the lodge room to recapture the creative verve each of us experience in our mentor/pupil experience.  The Q&A gives the reader a real sense of master and student development.  For example:

I – Inquiry and R-Response

I: what is Logic?

R; The Art of thinking

I: What’s more?

R: The mechanics of thought, Analysis, and Synthesis.

I: What’s further?

R: Logic is concerned with things as they are known.

I: How is this important to a Mason’s life?

R: Masonry relies on thought, analysis, and synthesis; the ability to think well is essential to being a Mason.

I: What else?

R: Logic is supported by a firm understanding and usage of all the elements of Rhetoric.

This exchange continues throughout, taking you in ways impossible to imagine at the onset and impossible to foresee at its conclusion.  It’s from this back and forth exchange through the myriad of symbolic connections that the learning takes place.

I have to admit, that in reading it, I found myself imaging the questions coming from someone else, and it seems to me that was the intent in putting this jewel together.

Another great attribute I found is at the start of every chapter (of which there are 12) there is a small summary of what is to come.  But the summary is not a list of upcoming ideas or key points but rather a short anecdotal parable of the chapters relationship to the teaching; not the how and the why, but the how of the why.  The book really builds on itself.

As a catechism, it does make for a quick read, but the material is not meant to be taken in all at once.  The small stature of the book definitely conveys a sense of it being a quick to get through, but each chapter could be read and then reread to pull the nuance and flavor from the text.  It really does go deep into the connective symbolism and builds a strong foundation.

Another fun aspect that I found in the book is the abundant use of cipher throughout, but again in a most unconventional manner.  Yes, it is the “Masonic” cipher, but repurposed and re-keyed to make it unique to this book and for this books message.  And, I have it on good authority that in all of the code inclusions the reader will find several jewels to delight and entertain.

At the beginning of the book, Br. Nagy says “The Masonic journey that begins with the preparation of ones heart does not end at becoming a raised mason….”and this book will definitely help shape that the uncommon journey of the raised Mason with his uncommon education.  I think this book is an excellent educational tool to every newly made Mason and every mason on that journey that wants to learn something new.

You can find “Building Hiram…” in our Gift Shop direct from the publisher!  And, you can listen to the Masonic Central pod cast with Brother John Nagy as we discuss the book.

Masonic Charity is a myth.

Yesterday, I had the opportunity to participate in a Multiple Sclerosis 5k Walk-A-Thon here in Los Angeles.  My family worked to raise a modest amount of money for the fight against MS and we wanted to walk to show our dedication to the cause.  We walked because we cared.

The event was early with a 9am check in and a 10am start. There were a lot of free bagels, free t-shirts, and participants, a lot of participants.  I thought I overhead the number as 16,000 participating in the regions events and with a column of people nearly a mile long where I stood.  It felt like a big event.

Being amongst such a large group allowed me to make some mental notes and draw parallels to other aspects of my life that I find myself in the company of people of similar ideals.  The event gave me pause to stop and contemplate the awesome power of Masonic Charity.  That in amongst this retinue of walkers, with their team shirts and color coordinated bandanas, that to see a troop of Masonic walkers with a banner in the air to rally the team spirit of the crew and lead the fellowship of the dedicated would be a sight to behold.

But, then I started to think about how asking for charitable contributions in lodge for Non Masonic recipients is against our rules, and that the measure of Masonic charity is in the volume of monies raised to beat another lodge in how much was given to the homes fund.  That the idea of Masonic Charity is the institutional brand of what that charity means… not in what worthy causes we find or believe we should levy our oratory skills to convince others.  That, unless it’s an “official” charity, its not of value to elicit the help of our local lodge.  And, I don’t even know how to approach the changing of the will of the lodge to even contemplate doing something like this.

It started to occur to me that Masonic Charity was a myth.  That we are told to be charitable, and then guided in what works to be Charitable towards, but to leave our specific cause or need at the door so as not to offend the membership in yet another request of money.

Thinking about Masonic charity as a myth started to open up the whole field of Masonic education.  Is it something we were taught or something we do because we are told to?  What was Brotherly Love, Relief, and Truth anyways?  And, in the early morning hours of the Walk with so many others who obviously were expressing their idea of “relief”, what made my Masonic ideal any loftier than theirs?  Obviously they were up, and out, and had raised a sum of money to help fight to relieve the illness of M.S.  Was my conception of “Charity” any better than theirs?  Was it just different?

How do we envision our aspect of Charity?  I can go into the argument of our charity truly being an agape form of loving others rather than the expression (giving) of it, but we measure the giving today not the volume of how much we love.  Is it fair to hold Masonic Charity up to be measured against the temple?

Is Masonic Charity a Myth?

emblem of industry

Portuguese Brother Comments And I Reply

A Partir Pedra published my paper “The Castration of Masonry” on their site in Portuguese.   The following is a comment from one of the Brothers in Portugal and my response which they also published in the comments section.

Assunto: [A PARTIR PEDRA] Novo comentário sobre THE CASTRATION OF FREEMASONRY.

Simple deixou um novo comentário na sua mensagem “THE CASTRATION OF
FREEMASONRY”:

“When you enter a Lodge room you leave all your differences outside the
door.”I suppose that this sentence sums it all. If that sentence is
true, then Freemasonry has become useless, as ignoring differences and
leaving questions unanswered does not lead to harmony. Differences
should be addressed, not ignored; it’s the way of addressing these
differences that makes Freemasonry unique. Tolerance implies
acceptation of the other and the realization that being One with the
Others – if they’re also willing to coexist peacefully – is more
important that the differences that separate Them from Us.

There is still no definite answer, as far as I know, to the
philosophical question “how far should we be tolerant towards
intolerance”. Some people take as their religious duty the obligation
to spread their faith – i.e.: to proselytize. Doesn’t that go straight
against the masonic ideal? How can one be a mason, belong to such a
church, and be coherent with himself? Isn’t it because of that that
many churches prohibit its members from being Freemasons? Freemasonry
seems to have been avoiding these questions, as having a frontal and
clear stance on the subject might widen the wound; in turn, the lack of
a strong position might have led to the “ideologically watered down”
Freemasonry that you describe it to be today.

Should Freemasonry be clearer about the values that it defends, and
risk becoming less popular in the eyes of some? Or should it remain a
bastion of Tolerance, accepting everything – but accomplishing little
because of its effort of not stepping on any toes?

This is a very interesting comment and brings to light some misunderstandings about how Freemasonry should act.

Freemasonry does not have all the answers.  If that were so all members of the Craft would be polishing their Perfect Ashlars.  Be we are not.  We are all chipping away at the rough and superfluous jagged edges of our Rough Ashlars.

No human has all the truth.  No human is right all the time.  No human is perfect.

The second point follows the first and should be strongly emphasized to all who have a fervent belief………..in anything.  One can chose a path that one thinks correct without having to, in the process, castigate and bury all contending beliefs or exterminate those who believe differently.

I then as a Christian believe I have found a way to eternal happiness and a relationship with the Almighty –  a way, not the way.  I can live peacefully with a Hindu who has found another way.  We are both going to the same place to meet the same God, we are just on different paths.  All the spokes on my bicycle wheel lead to the same center hub.

As a Freemason I don’t insist that my fellow man do it my way.  I allow for the fact that his way is every bit as valuable to him as my way is to me.  Of course we must agree on certain basic premises , foundations, and building blocks from which we choose the path to take our journey.  That’s a given.  A person who does not accept the Almighty, who believes murder is OK, who puts institutions and systems ‘ worth before the worth of the individual are just plain incompatible.

But the vast majority of people that you associate with in your daily life – the profane do not have different goals in life nor different aspirations nor different values- they have different means on how to accomplish the same ends.  Their culture is different –  their language, their political process, their formalized religion, their dress, their customs, their heritage may all be different.  That’s OK.

Freemasonry is non judgmental.  It is non judgmental on different paths chosen from the same sound, wise and time tested understanding of life. That is what makes Freemasonry tolerant.

Unfortunately many who think they have found the one and only true answer or even just the best way insist that all others do it their way or they will refuse to associate with them or allow them into their societies, institutions and groups.  How sad.  I, like most Freemasons, do not feel threatened by a different approach.  I , like most Freemason, can live peacefully with others that see things slightly differently because I don’t want to convince them that they should change theirs.

Many in Freemasonry have interpreted all this to mean that Freemasonry can, therefore, take no open stands  on anything public lest it offend somebody else and that Freemasonry is not meant to push its nose into the affairs of civil society.  This of course is the opposite extreme from those that demand we must make serious stances on many specific issues and what we have been arguing against above.

These two extremes of everything or nothing , if and when they are enacted, are what is causing the main lack of membership today.

Here is where I believe we should be – right in the middle, in moderation of extreme positions.  Many Freemasons have characterized the ethics and morality of Freemasonry as “the religion upon which all men agree”, that is on the points that are common to all religions So what we promulgate are certain basic secular and religious truths that are accepted by the vast majority of the inhabitants of this earth either openly or privately in their hearts.  Or as stated in the American Declaration of Independence that “we are endowed by our Creator with certain inalienable rights.”.  And we should be, as I make the case for it in my paper, be standing up for these basic rights, these virtues, these moral and ethical standards both publically and privately.

But lastly these are general points upon which all men agree.  The specific application of each of these general points is left up to the interpretation of each Brother. For an example Freemasonry stands squarely against murder.  Now that is a general moral or ethical position upon which most religions and most human beings agree upon.  So where is the disagreement then?  The disagreemnt comes into the sub categories, that is the specific application of these general principles.  In the case of murder to give you an example of a specific application – is abortion murder?  Well some say abortion is murder and some say it is not.  Does Freemasonry have to take a stand upon abortion to the point that once it has decided which side to support anybody on the other side cannot be a Mason? If that is what the Brother commenting is advocating then I ask him to think again.

We, as Freemasons, do not take stands on specfic applications of general positions and standards.  We leave the specifics, like abortion, to be a private matter beteen that Brother and his Maker. And we do not judge, but leave that judgment up to God.  But what I have been emphasizing is that does not demand that we, as a Craft,  also keep our lips sealed when in the public about the general virtues upon which we stand.  We can and should proclaim outloud to the entire world that liberty, justice, democracy, freedom education and others must be adhered to and that we are in the world’s presence to remind them of their responsibility to act accordingly. How to apply them and what they mean specifically is up to the citizens of each country and state to decide working through institutions other than Freemasonry such as their church and their political party. But be not deceived into thinking that Freemasonry has to publically stand for nothing or publically take stands on every specific issue.  That will and has been its downfall.

Frederic L. Milliken

John Nagy on the book “Building Hiram” Sunday April 19th.

Building Hiram - Uncommon Catechism for Uncommon Masonic Education by John Nagy

Join us on this episode of Masonic Central as we meet and talk with Brother John Nagy who is the author of the new book “Building Hiram – Uncommon Catechism for Uncommon Masonic Education“.

This new book is a feast for any Mason wanting to embark on a most Uncommon Masonic Education experience. “Building Hiram – Uncommon Catechism for Uncommon Masonic Education” is 12 unique catechisms designed to bring about a deeper understanding of the connections provided throughout the three degree rituals, lectures, and catechisms. Intended to be read one chapter at a time over the course of a year to elicit discussion and reflection on the degrees and their meaning.

Join us as we talk with Br. Nagy and talk about the how this book came about and why its so important to Masonry today.

And, if were not careful, we may learn a thing or two…

Missed the show?  Listen NOW!

 

Two Schools of Masonic Thought: Part 2-Individualism

euphratesbanner

individualism - don't tread on me

This is the second article in a two part series on how Masons believe that Freemasonry should be governed. If you haven’t read the first article, please read it here. There are essentially two schools of thought when it comes to how Freemasonry operates: collectivism and individualism. These are obviously the two extremes in the spectrum of Masonic philosophy. All Masons who are active in some aspect of the craft have adopted ideas from at least one of these philosophies and in order to understand modern Freemasonry, it is necessary to discuss these opposing ideals and how they relate to Freemasonry. These articles are the opinions of the author of this column, but they are presented so that Brotherly discussion about this subject may take place.

Masonic individualism is the philosophy by which every Mason pursues his own interests in Masonry. Individualism as a philosophy is defined as “the doctrine or belief that all actions are determined by, or at least take place for, the benefit of the individual, not of society as a whole.”1 Individualism allows for every Mason to have his own goals and directions. It relies on the peculiar strengths of each individual Mason in order to improve each other and through this process, the society becomes stronger.

When a man becomes a Mason, he is professing his belief in the individualist idea of self improvement.

That I might travel in foreign countries, work and receive Master’s wages, being better enable to support myself and family, and contribute to the relief of poor, distressed, worthy Brother Master Masons, their widows and orphans.” (Emphasis added)

The Mason is only asked to serve the fraternity in such a manner that its reputation may be upheld; the degrees regard the Mason only as an individual. This is because only a strong sense of individualism can serve to make a good man better and make the rough ashlar into a perfect ashlar.

The individualist Mason partakes in Masonry as much as his personal finances allow. He decides what the worth of his membership is and will decide for himself whether to sacrifice his other luxuries for his Masonic involvement or discontinue his membership. He does not expect the work of others to be modified for his needs. He refuses to deny the ego of man and is unapologetic about the elite nature of the Masonic fraternity. The individualist does not demand that the efforts of others in the fraternity be diminished in order to make him feel as an equal.

Individualism allows every Brother to pursue Masonic education as he wishes and to be distinguished by his particular studies. This concept realizes that some Masons may be the teacher while others may be the student. It encourages the individual to satisfy his own philosophical needs without regard for the interests of others. It allows the individual to accept or ignore the educational products created by other Masons and encourages educational presentations within the lodge because it accepts the individual nature of such a performance.

The individualist Mason desires to contribute to charity on his own terms and to the cause of his choice, regardless of the feelings of the other Brethren. He will create his own charitable endeavor if he desires to do so. He will accept the contributions of others, but only if it satisfies his intent. The individualist does not require the support of the masses for his charitable cause and will pursue his philanthropy with or without the assistance of others. He partakes in charity not for the good of the people, but to satisfy his own conscience.

Individualism dictates that Masonic leaders should be chosen by their individual merits. It requires that they possess leadership qualities in order to gain any sort of authority. This philosophy requires that Masonic leaders pursue the goals that they feel best as a leader, but it also requires that the leader does not encroach upon the pursuits of other individuals. It requires a working agreement of mutual respect between leaders and the individual Masons, but it demands that neither is forced into a form of servitude.

Masonic individualism requires that the Mason becomes the creator of the fraternity. It does not care where his Masonic pursuits take place or what they are as long as they maintain the reputation of the fraternity. It dictates that Masons should not be concerned with the opposition of those within or without Masonry. Because the individualist pursues his Masonic endeavors for his own pleasure, the disapproval of Anti-Masons is of little concern to him. He wishes to neither pay attention to them nor dispute their claims. He does not require the approval of others to feel that his individual goals are worth his time and dedication.

Masonic individualism creates a stronger fraternity. It enables each man to grow as an individual by pursuing his own interests and utilizing his peculiar talents. This fabric, woven with the strong threads of individuals, becomes a beautiful tapestry which intrigues and attracts men of the finest character. It allows them to find their own Masonic satisfaction and through their personal endeavors, the tapestry becomes stronger and more beautiful. Individualism is the model of Masonic operation which concerns each individual Mason and improves the fraternity through each member’s personal evolution.

Men have been taught that it is a virtue to agree with others. But the creator is the man who disagrees. Men have been taught that it is a virtue to swim with the current. But the creator is the man who goes against the current. Men have been taught that it is a virtue to stand together. But the creator is the man who stands alone.
Howard Roark in The Fountainhead by Ayn Rand

1. http://dictionary.reference.com/

Two Schools of Masonic Thought: Part 1-Collectivism

Are Illiterates Raising Illiterates?

booksby Br. John Nagy

If you’re old to Masonic Education you know that, for the most part, “average formal Grand Lodge backed” Masonic Education programs exist today as:

  1. Memorizing Degree Catechism
  2. Learning Ritual and floor work
  3. Reviewing the Digest of Law and taking exams based on it
  4. Reading Pamphlets
  5. Perusing Degree Handbooks
  6. Following Officer Manuals

If you’re more fortunate than most, you may even have some Brothers show up at lodge once in a while to provide some interesting tidbits on Masonic history. These are all important and form a stable foundation to continue the necessary support that Freemasonry requires to survive. What is missing though is the kind of education that many Masons are starving for and which Properly Raises them toward the level that Freemasonry was intended to have.

This is a bold statement and one that requires some explanation so let me ask the obvious question, “What are they starving for?” They starve for the truly important aspect of Masonic Education most missing today: how Masonry applies to their lives overall. Without a firm understanding of how Masonry manifests in our lives, what it means and how it helps us Build better lives, the true Masonic lessons are lost, leaving Masons unfulfilled and dissatisfied.

The sad part of this situation is that it is caused by self-sabotage. We Masons are held back because we have falsely labeled ourselves for years. What’s needed to move forward is an earnest effort to dismiss this notion that we are merely “Speculative Masons.” This is blatantly misleading.

Let me place something firmly before you to consider: All Masons who use Masonry to help themselves Build better lives are “Operative Masons;” Masons today do work in and on Stone; it’s not recognized as Stone though, and that is part of the problem. Most of us Masons don’t understand the symbols before us!

Every Working Tool mentioned in Masonic Ritual has Authentic Application in the real world. What is missing though is a foundational understanding as to the application of these tools in our lives today. We don’t see this because the very symbols that are shared within Ritual do not speak to us today as they did in years past. In this respect, Masons being Raised today are symbolically illiterate. They do not have a sufficient Symbolic Education to be Raised properly; which leads me back to the statement I wrote earlier, most Masons are not Properly Raised.

Let me run a few frank statements past you to consider further.

Freemasonry is Building Builders. Sound Building is based on the ability to properly Understand and Work with Symbols. The basis of Symbolic Education is stated within Masonic Ritual. The final Steps Masons must take to prepare themselves for being Properly Raised are alluded to in the FC lecture. The first three of the final Steps are in preparation for understanding and using Symbols as Words; the last four are in preparation for understanding and using Symbols as Numbers. These Seven Steps are important because without a firm understanding of Symbols, Freemasons metaphorically die of hunger in a grocery store jam-packed with food for lack of an ability to access that which is immediately before them.

These last seven Steps are Symbolic in Masonry and were once considered the Seven Liberal Arts and Sciences. They were initially used as preparation for serious study in Philosophy and Theology. Without their foundation, the training in Symbols, one could not properly deal with Symbols, also known in some circles as “the Word” or “the Logos.” Masons may go through the motions of being Raised, but until they are capable of raising their level of understanding above the actual words and numbers, they are Symbolically Illiterate, hence they’re unable to read what is before them.

In this respect, Masonry has failed as an organization. As truly successful as Masonry is in preserving our “food locker of symbols,” our Brothers starve and loose interest because they lack access keys to this locker. The saddening aspect of this is that few Brothers understand this; fewer still are willing to work toward changing this.

In general, we Masons as a whole look at increasing numbers, retention of members and ability to “repeat back without firm understanding” as key indicators of our success. They will never be indicators of success – ever!

The challenges we are faced with are based in educating our members in Symbolic Understanding and Use; our problems are based in our Educators not focusing on this; the troubles that are focused on today are a symptom of our not meeting the challenge before us; they are not the cause but we’ll have to live with them until we change our focus.

People support what they can “make sense of” and “use” in their lives. What’s more, when others see how well things are working for Masons, we will attract others in kind. Ironically, if we stick with the basics and educate our members in Symbolic understanding and application, we’ll attract far more members then we could ever imagine.

Building Hiram - Uncommon Catechism for Uncommon Masonic Education by John Nagy

Let’s make a unified effort to give our Brothers the keys to the Masonic locker. All that is required is taking seven simple Steps.

You can hear an interview with Br. Nagy on Masonic Central!

Dr. and Br. John Nagy is the author of the new book:

Building Hiram Uncommon Catechism for
Uncommon Masonic Education Vol. 1.