Masonic Central Podcast

Timothy Hogan

qabbalah_inside

Freemasonry and the Qabbalah have a tacit relationship.  In many deep philosophical discussions, the two often come up as being interrelated but just as often leave the conversation without a clear connection defined.  As a Mason, we can start to study where the Jewish Mysticism has been woven in, but without a deep degree of study and practice, the two still seem as distant as night and day.

On this episode of Masonic Central, our guest Timothy Hogan joins us to talk about this mysticism and help us join some of the loose threads the three degrees with the various paths and points on the Tree of Life.

Hogan is the author of the new book The 32 Secret Paths of Solomon: A New Examination of the Qabbalah in Freemasonry which is a new examination of Kabbalah and its interconnectivity with Freemasonry.  In it, he demonstrates how there are different interpretations of Freemasonry that can be found in the Sephirot and Paths, exploring Gematria and Masonic ritual.

It stands to be an interesting exploration and one sure to enlighten as much as it leaves us wanting to know more.

The program was recorded Sunday May 31, 2009.

Missed the Live Program?  Listen NOW!

You can find the book The 32 Secret Paths of Solomon: A New Examination of the Qabbalah in Freemasonry on Amazon!

The Age of Masonry

evolution

Society vs. Sociological perceptions

From the last installment, the point I wanted to build on was the item covered by Br. Dafoe’s article in the Masonic Journal and the missing membership.  To touch on briefly what his article said, the most significant loss measured was in NPD’s and SNPD’s which made up the lion share of members who join our ranks, and then for a variety of reasons stop attending or paying dues.  That in these numbers could be found the reason for the decline.

But, there are certain problems with that measure.  When a member joins the organization the process can take several months, but when a member leaves, there is really very little process or paperwork, and consequently, no way to quantify why the member is leaving.  This is different from returning an item or requesting a refund from a store where there is a short form or question involved to explain “why” the item is being brought back.  In Masonry, that’s not the case, as there is no exit interview, no closure, to find the point of dissatisfaction.  Rather it is a phantom hole, members who were there and now who are not.

So, because of that vacuum, there is no way of knowing what happened.  Does the new member come in, stay a while, and then lose interest?  Do they make the decision to drop out because of other membership obligations (church, work, bowling leagues, etc), or is that there was a lack of an affinity with Masonry itself?  Did they just not find it relevant?  Once they’ve left, do they pursue other interest groups (civic, spiritual, or academic)?  What they do after Masonry is beyond the scope of our ability to know.  All we can quantify it as is that they are no longer on the roles.  Is it a society issue where there is a lack of resonance with the society, or is it sociological issue in that the ideas from the non masonic society is shaping their perception of what Masonry is supposed to be doing?

So this leads me to another question, are there other avenues to do what the lodge offers without having to meet to pay bills, or plan events?  Is the competition today different than what it was before (say 50-100 years ago)?

In the next post, let’s look at some of the competition.  What do you do when you’re not doing Masonry?

The Grand Lodge of Arkansas

The Grand Lodge of the State of Arkansas

The Grand Lodge of the State of Arkansas

The Grand Lodge of Arkansas is the next stop on the tour of American Grand Lodges.

Arkansas Masonic membership:
17,082 – 2006
16,524 – 2007
gain/loss  –  -558

data from MSANA

State population: 2,834,797 as of 2007 (estimated),

About the Grand Lodge:

The Grand Lodge of Arkansas does not have a listing on Wikipedia.

“Organized Masonry came to Arkansas soon after the formation of the Arkansas Territory in 1819. The first lodge was established at Arkansas Post, the seat of the new Territorial Government, under a dispensation by the Grand Lodge of Kentucky. By 1819, Arkansas Post was a village of about one hundred persons. Since Masonry had been active for a long time in the older states east of the Mississippi, it was quite natural that some of those coming to Arkansas Post would be members of the Masonic Fraternity. Many of them were prominent in the affairs of the Territorial Capitol, and as a result of their efforts, a Masonic Lodge was established there. No records remain of that Lodge except the scattered entries in the Proceedings of the Grand Lodge of Kentucky from whom the dispensations, and later a charter, were obtained”.

From the Grand Lodge website on Freemasonry in Arkansas

Some of what I found on my visit:

URL:  The Grand Lodge of Arkansas has a very straight forward URL at http://www.argrandlodge.org which easily appears on a quick search at Google.  The URL is clever in that it implements the short AR U.S. Post Office abbreviation for the state which is a very utilitarian approach to a field that it otherwise saturated with non state specific names.

arkansas_grand_lodgeVisually, as you arrive at the site, as with the name, it immediately appears as a very straight forward construction that is both purposeful and well formed.  A big attention grabber is the Grand Lodge logo and deep red banner at the top and the stately gray background, with the photo of the Grand Master in the middle.  It definitely gives the feeling of authority and leadership, which carries through in the structure.  Generally speaking, the site at first glance seems to have much to offer by way of content.

Built in one of the most scalable formats with navigation across the top and on the left side, the site can go a long way in adding future content.  On the top navigation, there are a number of drop down tabs that a visitor can follow to their destination pages which emulates the side navigation (except when encountering password controlled lodge operations pages).

The site overall all has a good look and feel.  Once the visitor gets into the navigation pages, they are treated to a variety of content anchored with images and icons.  Unfortunately there was a lack of uniformity to the artwork and the various icon art the quality and tone detracting from the authoritative red/grey/and black color scheme.

On the front of the site, there is a great depth of navigation but not much to connect it visually statesillouetteto the state.  Unlike the Grand Lodge of Arizona, with their immediate extensive use of imagery, here we find the opposite, in that there is no real visual connection to the state other than a small silhouette logo on the bottom right corner.

Informational Content:

I did find that the site has a lot of information in it.  My favorite bits included the biography of Albert Pike and the well developed history of the Grand Lodge.  Both of these elements added a great deal of depth, and give an impression of its connectivity to the fraternity.

Additionally, there is a great wealth of information for new Masons under the education link including break downs of the various Masonic symbols.  This is a great asset that any visitor could make use of, particularly brothers from that state. The educational snippets, Awards programs, and the charitable endowment plans are good ways to let the membership know what is going on and how they can interact.

However, as the site has a lot of good Masonic information, it is very light of any conversion mechanism, meaning that for as much as any Masonic visitor would find the information interesting there isn’t much to showcase to a young first time visitor who may have an interest what Arkansas Masonry is about.  On one hand, this seems to support the word of mouth development, but in an age increasingly shopping on line first, the site disengages the new or first time visitor with a lot of information.

Let me qualify this by saying that there is a “How to become a Mason” page, that is very thorough.  It approaches the situation in a Q & A style FAQ by going through the myriad questions that a petitioner may have.  This is not, by itself a bad system, but in an age when a visitor to a website spends about 90 seconds on content, the particulars of “How To” get lost in the volume of content.  At the very bottom of that page is a link to “Contact the Membership Team” which leads to a form page for the aspirant to fill in, which is a great way to capture the information.  The only thing I would suggest is to move that contact form to the top and with its own abbreviated “How To” and then insert it into the top level navigation so it stands out.  As it stands now, it is three clicks deep (with the submission) from the main page, and buried in the site.

At the bottom of the left side navigation is the sites links page, with images to the appendant bodies and various organizations important to the state.  It was good to see that the Grand Lodge recognized many of the various groups and listed them so a user could quickly click in and check them out.  Some of the interesting links I found were the Ruffian Chapter of the Order of the Widow’s Sons (a Masonic motor cycle club), and the Scimitar Shrine of Little Rock.  The links pages use of images in the navigation, I think, is a dynamic way to entice the viewer to look deeper into the content.

One thing I did not see was a page dedicated to contacting the Grand Lodge.  The site does include its contact information at the bottom of each page with the address and phone number, but it limits users who want to send an electronic correspondence, unless it is to the webmaster.  The quickest remedy to this is to add a page that could include addresses, maps, contact names, numbers, and email, and so on.  Ideally this would also be in the mix of the top level navigation.

Calendar/Events/Call to Action:

The troubling thing I noticed right off was that the front page news tab was devoid of any news.  This seems a natural place to include upcoming calendar items and events.    As I ventured through the site, I did not easily find the calendar of activities around the state, or any informational mentioning anything that was going.  Once at the calendar (located in the General Grand Lodge Links) I found a wide variety of information, from degrees, conferences, educational programs, banquets and so on.  From a visitor stand point, because of its location, it leaves one wondering what to do when visiting or traveling to the state and it is not until after significant searching (clicking) that its activities became obvious.  From an organizational stand point, the calendar would be an excellent inclusion for the front page news or to be grouped with the news so that it is easier to find.

Overall:

Generally, the sites informational content is good, and goes a long way to communicate to the membership about the Grand Lodge and its operations.  But it does not address clearly the how and why to become a Mason efficiently, in that where it does go into detail it is to much information.  It definitely gives a rich textual experience of what the state offers but misses tying it into some visual aspects of the state.

From the first time visitor stand point the site does not immediately engage with any conversion mechanism (look, click, sign-up).  That may be overstating the purpose of the site, but it does not seem to take into consideration the non Mason who may visit with a keen interest to find out about Arkansas Masonry.  As a quick comparison, the link mentioned above to the Scimitar Shrine is a very advanced and developed site with video and some interactivity which may be a glimpse into the level of importance (value) that the bodies place in their activities.

As a visiting Mason, the site is enjoyable and does entice additional time spent to look at its  wealth of resources and goings on to get a feel for what Masonic life is like there.  As a visiting non Mason, it definitely leaves me wondering why becoming a Arkansas Mason is valuable.

Coming up next – The Grand Lodge of California

Is the Age of Masonry Over?

evolution

Often I wonder if the era of Freemasonry is over.

Not so much the physical age in years, but the age of its being.  What I mean by that is the age of a Masonic existence in light of the age in which we live in today.  The reason this seemed relevant to me was that as we examine the landscape of society, with its myriad of organization (both non profit and philanthropic) it seems that the age of the local community champion lodge has passed. I’ll admit that this is a generalization, that “what is in one place is not in all places” but in those areas that are diverse and developed, it would seem that the effectualness of the lodge, as it is presently configured, pales in comparison to the broader reach of the community in general.  So the question that arises in my mind is if the drop in membership is something more than merely a drop of knowledge in the fraternity?

Stephen Dafoe, in an article written for the Journal of the Masonic Society (issue 2 autumn 2008) indicated that the problem was not a matter of poor showing, that many men were coming to the doors of the lodges, but that the problem was retention.  Of those that did come, that the attrition rate was significant of those who returned, that the drop in membership was higher in Non Paid Dues and Suspensions for Not Paying Dues than in the completion of the degrees region wide.   The study was on a very narrow slice of North American Masonry, but I think you can extrapolate the data to suggest a wider, more endemic issue, that once new members come, only a very small portion return year after year.

Read: The Death of Freemasonry: When Change Changes You

In the past, I’ve talked about the various reasons that some attribute to this: the lack of openness, the disparity in age,  the degree of interest of those already in attendance, or the degree of which the aspirant to the west gate is prepared or ready to be made a mason, that those who petition are not of the right caliber or quality for the degrees and naturally leave of their doing.

But as much as those have been the problems, my question turned back to society in general: has something changed in the modern society that has shaped the aspirants’ idea (or perception) of what the Masonic lodge “should be”, and when they get there.  Is it not what they expected?  If the latter then it is a good lesson on expectations that seldom are they met, but underneath the surface of that expectation, is there something missing that society is pre-engineering into their consciousness that they are just not seeing when they enter into our chambers?

I plan to explore these ideas in upcoming posts to see if we can break down some of the ideas and formulate some new ideas to bring to the public forum.  But before we can do that, I’m curious to know what you think.  Is the drop of membership representative of something more?  Is there a societal or sociological change in modern day that is different than it was 6o years ago?

Next up – Society vs. Sociological perceptions

Is CoMasonry The Antidote? – Part 3

By Carlos Antonio Martinez, Jr., J.D., PH.D., M.A., 33º
Read  – Is CoMasonry the Antidote part 1
Read  – Is CoMasonry the Antidote part 2

The pre-revolutionary condition and philosophy of illustration of the era, propitiated the strengthening of the Principle of Equality between a man and a woman, and so it came to pass that both genders became lawfully eligible for membership in the Craft.

To admit a Woman in Lodge, is more than “opening the doors of our Temples to the Lovelier Gender”. It is to interrogate our Inner Tribunal of Consciences over the Eligibility of Women for Induction, in other words, to reflect on their potentials and their undeniable intellectual and spiritual qualifications as human beings; Yet these reflections cannot be carried out in Lodge so directly and openly – it is preferable to induce them by making reference to the “High Priestesses” and “Female Initiates of Ancient Mysteries”, through whom it is tacitly presupposed therefore that Women are “thinking beings”.

In spite of the efforts of many Free-Masons to place women in conditions of Equality, the Official Masonry at the dawn of the XIX century, at best, accepts the Adoption but not the Initiation; this meaning that women may become “adoptive daughters” of Anderson, perhaps even “his sisters”, but never his equals.

Now, in the arts and written press of France, serious, noticeable, and rather loud public  discussions over women joining Free-Masonry began to take place, and to become the habitual topic of debate in almost every social gathering of the period.

In general, we can state that the arrival of English-Styled Masonry in France caused problems, and provoked an uproar in the aristocratic-bourgeois sociability of Paris and other parliamentary capitals dominated in part by women. Since 1730, the year in which the first Feminine Masonic Lodge appeared, there were published a number of literary works that fervently manifested the discontent of Ladies who saw themselves marginalized by “Regular Masonry”. In fact, however, not a single one of those pamphlets and/or books was written by a woman; thus leading us to assert with much certainty, that “The Enchanting Gender” was not considered odd or foreign to the mobilization and activism of many Male Free-Masons who favored the admission of women to the Royal Art.

At the same time, we must be honest, and for the sake of historical accuracy mention that there were Male Masons whom, over-looking the fundamental principles of the Order, invited to their banquets, dance halls and post-official gatherings, numerous loose females, dancers and courtesans, with whom they committed excesses that brought forth a terrible loss of prestige to our Institution in the eyes of the government, the roman catholic clergy, and the society at large; However, since the legalization of Masonic Lodges of Adoption by the Grand Orient of France, there were countless Male Free-Masons who defended the Legitimate Right of Women to participate in Masonic labors; and these actions, of course, provoked an immediate reaction in their detractors. As every day went by, more and more, the arguments over Women in Free-Masonry became a personal dispute between members of the Craft in general – whether they be sympathizers or adversaries of Co-Masonry. Eventually, the debate, or, better stated, the war of ideas between the defenders of the “enchantment of women”, and those concerned-accusers who denounced the “dangers of their weaknesses”, created the propitious soil for the germination of what in due time came to be known as: The Global Feminist Movement.

STATE OF CO-MASONRY IN OUR DAYS

Masonic Organization in Mexico and Latin America:

Given the fact that during the last 150 years Co-Masonry has gained greater notoriety, relevance and power in the Masonic World at the south side of El Rio Grande in the American Continent, and most of Europe (with the exception of the so-called “United Kingdom”) has long embraced the spirit of True Universal Free-Masonry, I will focus this section of my article in that part of the Western Hemisphere where the most retrograde and deplorable conservative-religious societies still exist, Mexico, Colombia, and Latin America as a whole.

Despite having been duly constituted as Independent Secular Republics, and, as such, having earned their Freedom and Sovereignty among the nations of the world – through the leadership and struggles of Free-Masons precisely, Mexico and most Central and South American countries, have proven to be quite an on-going challenge for the Craft and, most particularly, for the aspirations of women.

For a very long time, in Mexico, Colombia, and other Ultra-Catholic/Patriarchal Latin American countries, the membership of women in Free-Masonry has been considered one of the greatest taboos that, more than anything else, divide rather than unify.

The equivocated interpretation and enforcement of the Landmarks, which, per the so-called “Regular Masonry,” bars women’s admission and equal participation in the Craft, not only ignores the role of Guilds of Women Spinners, Seamstresses, Weaveresses, Women Glass-Stainers/Cutters/Blowers, Sculptresses, Women Engravers, etc. in the Arts of Architecture and Construction, but, it also captures one of the fundamental prejudices of the Puritan English Society of the beginning of the XVIII century, to whom a woman was considered a “thing”, in the juridical meaning of the word, and, as such, she was legally deprived of any and all rights, except, of course, of those dispensated to her by her Master, or better stated, her “Proprietor.”

French Free-Masonry, sponsored in considerable measure by Opulent Ladies of the period, since its very official foundation in 1740, marks a pivotal moment in the consolidation of a more egalitarian society, by taking on the challenge of recognizing the rights of their compatriots of like gender, and with that the possibility of being initiated in a Masonic Lodge. To our contemporary dismay, unfortunately, the prejudices of “Victorian Morals” remain in force at the dawn of the Third Millennium, and they still are the principal cause of Discord and Disharmony among the different visions and bodies of Symbolical Masonry around the world.

Amidst this puritanical phase in Global Free-Masonry, a significant event took place in the less-suitable country, Mexico. Surprisingly and amazingly enough, by the standards of that period and society, the Mexican Masonic Organization, following the tradition of Vanguard Thinking which, since its official birth around the middle of the XIX century has been hoisted by “The Mexican National Rite,” has sponsored the formation of Bi-Gender Lodges, considering women in total equality of conditions, rights and capacities as those of their Male Brothers. There is also much respect to the autonomy, habits, and bylaws fomented among all different Lodges and Grand Orients or Jurisdictions, by recognizing and accepting with like enthusiasm the existence of Masonic Lodges which, are exclusively masculine or feminine.

Thus, in all the Lodges and Bodies amalgamated in the Mexican Masonic Organization, and particularly in the Grand Orients of Peru, Colombia, Venezuela, Argentina, Chile and Bolivia, the participation of women or men in The Order, is accepted – without being obligatory to Lodges that are purely masculine, or, exclusively feminine, respectively.

Moreover, in 1991, the Mexican Masonic Organization welcomed the official birth and constitution of the First Masonic Grand Lodge of Women of Mexico, also known as: “Grand Lodge of Insurgent Women”. Unlike a number of “Co-Masonic” and/or “Para-Masonic” Grand Jurisdictions of Latin America where women are recognized as “Lesser Sisters”, this unique Masonic Body has total recognition. and is endowed with absolute power and autonomy over its laws, decisions, and labors. In 1995, Argentina and Peru followed in their Mexican Brethren’s footsteps, by rejoicing in the emergence and formation of their respective Feminine Masonic Grand Lodges. Presently, with the exception of The Central American Isthmus, there are Co-Masonic and Feminine Grand Bodies in every country of Latin America.

CONCLUSION = GENDER IS IN EVERYTHING

“Gender is in everything; everything has a Masculine and Feminine Principle; Gender is manifested in all planes”, so teaches the ultimate of the Hermetic Laws. With this postulate, the “Thrice Wise Master” guides us through the different levels of Natural Evolution, observing in it how duality is fused into one, in order to create a new being.

This Principle, which relates to Procreation, also shows us the existence of centrifugal and centripetal impulses, which are the forces that support gravitation, be it at the level of minuscule particles, or, of immense Universes.

Of all the Cosmic Purposes, to engender Life is the most sacred and transcendental act. At the microscopic level, the force of attraction makes the negative corpuscles or electrons revolve around the positive-ones or protons. After their obligated courtship, they unite, and thus the creation of a new atom occurs. In the animal and human species the “dance of life” repeats itself with male spermatozoa being attracted by female ovules. When one of the male reproductive cells attains penetration, the miracle of conception takes place.

The same system of procreation reigns at the macro-cosmic levels. In the British Encyclopedia we find that

“… in remote times, the bombardment of comets to the earth could have had an important role in the formation of the atmosphere and the seas. Additionally, these comets could have supplied the organic molecules necessary for the development of life”.

The method of fertilization is then the same – be it electrons, sperm, or comets that fecundate protons, ovules or planets. In like manner, we must apply the Principle of Gender to “traveling” from the “known” to the “unknown” – supporting ourselves in the Principle of Correspondence: “As it is above so is below, and, as it is below so is above”. Only through such application of this Principle shall Free-Masons comprehend and harness its primordial significance and power.

So states Hermes Trismegistus:

The very creation of the Universe also obeys the Principle of Gender.

He adds further: “Gender is manifested in all planes.” This, my Brothers, means that all possibilities of creation – mental and spiritual – are governed by the same Universal Law or Principle. Until the luminous emergence of the “Thrice Greatest Master”, a little over five thousand years ago, this was an occult body of knowledge available only to the Great Sages and High Priests/Priestesses of Ancient Egypt. In it there also secrets of “High Magick”, for only the faithful implementation of this law can bring within our reach the key, with which to command the Sacred FIAT LUX by the power of the Wise.

Brethren, Co-Masonry is already part of our lives – whether we accept it or not; it is in our very Human Faculties; it is part of our natural mechanism, and, accordingly, part of our very Masonic Essence as “Individuals who were first made Masons in OUR HEARTS”. Even at more subtle levels, to procreate is the result of the union of opposites.

A Thought, which is activity and mobility, represents Masculine Polarity, while Emotions and Sentiments, as clear expressions of Receptivity and Repose, and incarnate the Feminine Principle.

In order to physically produce what we desire, we must unite these forces:

THOUGHT plus EMOTION equals MANIFESTATION.

Thus, all our individual and/or collective endeavors shall first be conceived in subtle planes. Then, if the Law/Principle of Correspondence allows, the Universe will support it/them and accommodate the circumstances of manifestation (Gestation Process), Once the necessary time has elapsed, we shall invariably see the materialization of that which we created.

Our membership is still declining, regardless of our Enthusiasm, Official Optimism, and the momentary “Increase” of alleged “quality brethren”. It is Time to open our Third Eyes and begin seeing!

THERE ARE PLENTY OF ELIGIBLE AND WORTHY WOMEN OUT THERE!

All it takes is Humility, Wisdom, and a Sense of Justice and Equality. Are we “Worthy Masons” not characterized by such Virtues?! Are we “Concerned Masons” not worried about the Future of our Institution?! Are we “Enlightened F-r-e-e-Masons” not the Children of Alchemy’s Hermaphrodite Being?! If you responded positively to these questions, there is no need for further disputes and/or discussions – there is only much Amelioration to bring into our Fraternity.

In short, Is Co-Masonry the Antidote?

I have no doubt!


Reprinted by permission of Carlos Antonio Martinez, Jr.

co masonry, mixed masonry, women, secret societies

Is CoMasonry the Antidote – Part 2

co masonry, mixed masonry, women, secret societies

By Carlos Antonio Martinez, Jr., J.D., PH.D., M.A., 33º
Read  – Is CoMasonry the Antidote part 1

Read  – Is CoMasonry the Antidote part 3

SPECULATIVE ERA

1.  Alleged “Official Birth” in England

Symbolic or “Speculative Masonry” began to gradually develop during the XVI and XVII in Europe, particularly – though not exclusively – in the kingdoms of England and Scotland.

As the official history relates, on June 24, 1717, four Londonese Lodges gathered to celebrate the Summer Solstice, and to “constitute” the First Grand Speculative Lodge (“Grand Lodge of London”); But, not without the most indignant protest of The Grand Lodge of Operative Masons, which, denounced the “Speculative One” of being Illegitimate and Apocryphal, for many of its subordinate lodges and very leaders (including Anderson himself) had never been affiliated with the Craft – let alone initiated – as “Accepted Masons”.

From that moment on, however, the Grand Lodge of London became the creating source of numerous lodges around the world, which, in turn, were progressively creating their own national bodies (Grand Lodges or Grand orients in every country), all inter-linked by bonds of Solidarity and Mutual Recognition.

In September 1721 (four years later), as a result of the heterogeneity provoked by great errors that existed in all the copies of the Ancient Constitutions, and, at the same time, due to the expansion of Speculative Masonry to Europe and America, the assembly of The Grand Lodge of London charged Pastor James Anderson, chaplain of a subordinate Lodge, with “ordering the old constitutions with a new and better method”. Anderson finalized the assignment in three months and presented his finalized work at the festivity of Winter Solstice of that same year – being thereupon revised by a commission integrated by fourteen erudite masons, shorthly thereafter approved by the same group on March 25, 1722, and subsequently published by William Hunter the following year. In the third article of these “new constitutions”, there is a concrete clause prohibiting women to join the Order. In that sense, Anderson is very clear in stating such prohibition; But, he is rather indifferent in stating the motivations that drove him to such a pronouncement.

2. Emergence in Continental Europe:

Simultaneously, Speculative Masonry started gaining terrain in Continental Europe, mainly in France. In addition to the Irish Lodges that were constituted in Saint Germain in 1690, Free-Masonry attained much strength at the beginning of 1720, under the leadership of the Duke of Wharton, and, posteriorly, under that of Sir John MacLean. The first “londonese styled” election, of which there is historical constancy, was that of Charles Radcliffe, Count of Dervenwater, in 1736, as “Grand Master of the Most Ancient and Most Illustrious Society of Franc-Masons in the Kingdom of France”. The Duke of Anton was the first French Grand Master of the Order in 1738. Later came the Grand Mastership of Louis de Borbon, Count of Claremont and Abbot of Saint Germain from 1743 to 1771, whom at one point was even called “Grand Master of All Regular Masonic Lodges in the Kingdom of France”.

The first french translation of the “Constitutions of the Grand Lodge of London”, better known historically as: “Anderson’s Constitutions”, was made by the Marquis de la Tierce in 1742, twenty years after its first publication in London. In his translation he mentions:

“The famous festivities of Ceres in Eleusis, of Isis in Egypt, of Minerva in Athens, of Urania in Phoenicia, and of Diana in Sitia, had much in common with ours. The celebration of these mysteries contained clear vestiges of the ancient religion of Noah and other patriarchs; they concluded their ceremonies with a feast and libations during which, at the beginning, no one knew of excesses or intemperances, until later when the pagans fell into them gradually. The source of these infamies, was the admission of people from one gender and the other at the nocturnal assemblies of the institution. It was to prevent these abuses that women were excluded from the Order”.

This, could be interpreted as either a tacit or veiled admission that indeed women were admitted to work in Lodge in the past; as a rather poor and quasi-baseless argument to discriminate against women; or, as a political pretext – as the very de la Tierce points out – to keep Queen Elizabeth from joining the Order and using it to her benefit, as she so did with other guilds.

It is possible that due to this draconian transition between the established observance of the real constitution of the Grand Lodge of London and the reissuing of its new general norms (“Anderson’s Constitutions”) which lasted approximately six years, the lodges under its jurisdiction  worked without rituals and unifying norms during the first half of the XVIII century, and this was, of course, reflected in the first Speculative or Symbolic Masonic Lodges of Continental Europe, many of which, due to their involuntary or voluntary disavow of Anderson’s Constitutions, welcomed the initiation of women.

3. Pseudo-Initiatic Androgynous Societies of Masonic Appearance:

In the Pre-Revolutionary French Society, there were many organizations created by the growing Bourgeoisie that participated in the process of creating the “Civil Court” which came to gradually substitute the “Imperial Court”; these organizations were circles, clubs, cafes, academies, literary societies, scientific societies, spiritualist societies, alchemical societies, chambers, halls of lecture and singing, etc. The vast majority of these societies were not only bi-gender, but, were also sponsored by women of great economical, social and political power – mainly the “philosophical halls”, a world of initiates that was dominated by the “Court of Seals” of the Duchess of Maine (1676 – 1753), Director ad vitam of the “Order of the Bee”; the hall of the Marquee of Lambert (1647 – 1733); the “Bureau of the Spirit” of Claudine Guerin de Tencin (1681 – 1749); the hall of the Marquee of Deffand (1697 – 1780); the “Kingdom” of Maria Teresa Geoffrin (1699 – 1777) and the “Philosophical Hall” of Julia de Lespinasse (1732 – 1776).

The pseudo-initiatic societies denominated as: “Androgynous” or “Hermaphrodite” that appeared along the XVIII century, have their origins in like organizations created at the end of Louis XIV’s rule, and other social entities of more profane roots where the openness of membership to both genders was not only normal, but, encouraged. These organizations can be divided in two groups:

Secret Societies which were gallant, licentious, fun-seeking and recreational, platonic and charitable.

“Orders” that parodied Free-Masonry and sought to become their competitors and/or substitutes – something that they did so well, that between 1730 and 1740 public powers/officials mistook them for actual Masonic Lodges in a number of occasions. Among these “Orders” were: the “Con-Fraternity of Figs” in Vienna, the “Order of Liberty“, “Order of Felicity“, and “Order of Anthropocentrism” in France. The “Order of Felicity” proliferated and got to be sponsored by high personages of French politics, economics and society at large. On the other hand, the “Order of Anthropocentrism” took its name from maritime language, a fact, which, in the eyes of the profane world, got them often misidentified with Masonic Lodges of naval origin – aside from having passwords and methods of recognition which made reference to bodily parts of men and women, and, that, as such, had erotic, sexual and licentious connotations.

The “Order of Knights and Nymphs of the Rose” was also famous; its membership was mainly constituted of aristocrats and well known free-masons, such as: the Duke of Chartres (then future Duke of Orleans) who was also Grand Master of the Grand Orient of France.

The “Order of Knights and Ladies of Perseverance” equally pseudo-initiatic, but, less “loud”, was created by notable figures such as: the daughter of Stanislav II, Augustus Poniatowski, Last King of Poland, Elizabeth Lubomirska and her daughters, the Countesses Rzewuska and Potocka, all members of the Masonic Lodge of Adoption “Catherine the Northern Star” which was conjoined with its male counterpart of the same name, constituted under the auspices of the Grand Orient of France, and propelled by Ignatius Potocki. Other notables who held membership in this Lodge of Adoption were the Duke of Chartress, the Count of Artois (future Charles X), the Prince of Ligne, Charles Joseph, future Marshall of Russia, the Austrian Duke of Lauzum. Knight Hospitallier of the Order, and a number of prestigious intellectuals.

During the kingdoms of Louis XV and Louis XVI appeared other pseudo-initiatic organizations of Masonic appearance, such as: the “Order of Medusa“, the “Extirpators of Palisades“, the “Knights of the Dove“, the “Order of the Green Apple“, etc.

Since 1730, aside from these more or less “light societies”, in all of Europe we are able to find fraternities (bi-gender or not) which, amused themselves parodying Masonic secrets and rituals out of mere jealousy, contempt, rivalry and/or imbecile humor.

The Order of Mopses (or Order of the Pug) is perhaps the most famous of the aforementioned organizations which used to mocker Free-Masonry. It was born in Strasburg in 1738, after the official prohibition of Masonry emitted by the Empress Mary Therese, as a consequence of the Papal Bull “In Eminenti”. It was presided by Wilhelmina, sister of Frederick II, King of Prussia. With the exception of the Grand Mistress Ad Vitam, all the Sisters may occupy all the “stations”. In every Lodge, every position or office has two titleholders, a man and a woman. Every six months the presidency of the Lodge is alternated between a Man and a Woman, and their ceremony of Initiation is carried out in accordance with the Inductee’s gender, be it by male or female officers.

It was within that context, in 1736, that Andre Michelle, Knight of Ramsay pronounced his over-misogynous speech before the General Assembly of Masonic Lodges in Paris, and which he later repeated in 1737. His public address had the eventually-failed objective of causing Free-Masonry to be under the control of the Monarchy and the Roman Catholic Church, in order to counterattack the incredulity and socio-political discredit in which the Craft had fallen, due to the turmoil and disorder provoked in considerable measure by these Pseudo-Initiatic Institutions of Masonic Resemblance and, of course, by the misconduct of actual Free-Masons.

All this agitation caused a great deal of tension between the Puritan and Orthodox Masonic Jurisdictions of England and their French counterparts. From then on, the English Free-Masons demonstrated an unbelievable efficiency in generating tidal-waves of anti-feminine literature aimed at justifying the non-admittance of women in Lodge. They had three basic arguments which had been tangibly proven in France, at the hands of the previously referenced “Mixed Pseudo-Initiatic Orders”. Such arguments were: the congenital Feminine Indiscretion which made the respect to Masonic secrecy Impossible; the disorders, conflicts and eventual loss of harmony that could be provoked by the “Beautiful Gender” in a Masculine Lodge; and the risks of being accused of Immorality, Lasciviousness and Libertinism by civil and ecclesiastical authorities.

From that moment forward, one of the most colossal anti-feminist campaigns was launched in all of Europe. These campaigns were clearly manifested in Literature, Music, Theater, and, of course, the Media… What’s new?!

In reaction to this, in 1774 the Grand Orient of France legitimized the Lodges of Adoption (Bi-Gender and Feminine Masonic Lodges). Pierre Louis Gouillard Aine, Parliament’s Attorney, Dean of the Faculty of Law in Paris, Royal Auditor, Officer of the Grand Orient of France and Venerable Master of Sophia Lodge prepared a document containing numerous points in defense of Female Free-Masons. Some of those remarks and arguments were:

“The association of both genders is founded upon Natural Law and one cannot separate from this Principle without rebelling against the tenets of this Immutable Law”;

” What a most satisfying spectacle to see a Lodge formed by Brothers and Sisters animated by the desire of practicing the fundamental virtues of our Institution”;

“Which Philosopher – even the most austere – can refuse the pleasure of contemplating in the same place the two most perfect artworks that were ever sculpted by the hand of Nature?!”

Then, he gives historical proof that indeed Women are capable of safe-keeping the most delicate secrets:

“… when being admitted in many of the Mysteries of Antiquity, like those of the Druids, to whom they were Deservers of all Confidence and Respect, even more so than that which they professed toward men, by having been assigned to the office and dignity of Prophetesses and Sages that were considered the elite of the nation …”

He continues on advocating for the innocence of Sisters in Lodge:

“Some of our Brothers, oblivious to the principles of Art and under false pretenses  of creating a Lodge of Adoption, have gathered incorrigible females with whom to abandon themselves in orgies and the most uncontrollable excesses of libertinism; But, precisely because we have had the disgrace of nourishing in our bosom those unworthy monsters that I call “men” (for I wish not to call them Masons), these spurious brothers, abusing  a title of which they are totally unworthy of, have succumbed to the most execrable superfluities; Can we actually think that the solution is to throw women out of our Temples?, No! Undoubtedly what must be done is to take measures against the perpetrators of these transgressions”.

He then suggested a number of regulative measures to stop the abuses in the Lodges of Adoption – such as the following two:

“To summon, by consent of the majority of the Brethren, to participation in all meetings and special gatherings, which will be indistinctively presided by either the Venerable Master, or one of the Wardens of the Adopting Lodge”;

“Scrupulous Examination of the conduct and state of all female candidates”.

And with this final comment, our French Brethren voted in favor of admitting women into our Order:

“… profiting from lessons of Wisdom that shall be vividly engraved in the hearts of men, when imparted by an amiable mouth which by the sweetness of its accents, shall make the austerity of precepts disappear, and will force us to think of ourselves and to practice virtue …”

From this very moment, many masculine lodges under the jurisdiction of the Grand Orient of France began to auspice Lodges of Adoption, and, at the same time, to enrich the arguments in defense of Free-Co-Masons (Women Free-Masons), thus creating the Perfect Unification of Human Energies and Labors toiling for the material, moral, spiritual and intellectual progress of Humanity.

All these events gave full or partial pretext or foundation to the “surfacing” or “devising” of an Anglo-Saxon System of Masonry which calls itself “REGULAR” and refuses to “recognize” others, and a “LIBERAL” F-R-E-E-MASONRY, integrated by all those other Sovereign Grand Bodies and Jurisdictions that are “Irregular” in the eyes of our English Styled/Controlled Masonry — An absolute contraposition which seems irremediable still in our days.


Reprinted by permission of Carlos Antonio Martinez, Jr.

Is CoMasonry The Antidote? – Part 1

By Carlos Antonio Martinez, Jr., J.D., PH.D., M.A., 33º
Read  – Is CoMasonry the Antidote part 2
Read  – Is CoMasonry the Antidote part 3

While listening to an alarming expose on the declining of membership of “Regular” American Masonry and its apparent inexorable demise, I could not help to wonder if that which has been prohibited, the admission of Women into our Order, is not precisely what and whom we need to insure our survival, and, most importantly, to genuinely live up to our Sacred Principle of Equality. As I gathered my thoughts later on that night, I began to gradually immerse myself in my humble essential library, and proceeded to read, compile, and eventually mold my sentiments and commentaries on paper. The following essay is the result of various sleepless nights that began that same evening.

INTRODUCTION

The eagerness to know the Self and his/her Objective and Predominant Surrounding, in order to achieve Self-Transcendence, is one of the peculiar characteristics of human feeling, thinking and acting.

The perennial problems that Humanity has endeavored to resolve since its very origins, are all alike in their roots, though their solutions have been adapted to “the spirit of times”, that is to say, to the appropriate conditions of a particular civilization in a determined time and place.

Since immemorial times, there have existed ritualistic practices exclusively for men, for women, and/or for both.

Nowadays, it has become frequent to observe the rediscovery or resurfacing of Ancient Schools of Thought and Initiatic Organizations engaged in new ways of understanding and implementing (esoterically and exoterically) the Traditional Science. Among these organizations and schools, Organized Free-Masonry distinguishes itself as the most important of all Initiatic Institutions in Western Europe, America and parts of Asia and Africa.

All these aspects – without prejudice to others that are also worthy of consideration – should be kept into account when asking ourselves and others the questions: “What is Masonry?”, and, “What is Mixed Masonry or Co masonry?”.

As we now begin to reflect, with the purpose of building for ourselves and others the most objective possible vision of what Free-Masonry is in general, and Mixed Free-Masonry or Co masonry in particular, we must try to answer, with the utmost honesty, the following three questions:

  • Have there existed initiatic organizations of mixed and feminine orientation in ancient times, and, if so, did they actively participate in the Art of Architecture?
  • Has there existed a Mixed and/or a Feminine Speculative Masonry, at least since its alleged “official birth” in 1717, and, if so, how has it evolved?

Is it possible, at this point in time, to conceive a Free-Masonry integrated by Lodges of Women, of Men, or, of Mixed Gender among which there can exist a broad respect to their particular preferences of initiatic realization, while, at the same time, having full conscience that they ALL are part of an unique and indivisible entity known as: Universal Free-Masonry?

ANTECEDENTS

A Curious Mythology:

Ever since humans left behind their nomadic conditions and became sedentary, they started to manifest their attitude toward advancement and their aptitude for construction. In fact, Construction is one of the most evident characteristic signs of Civilization in all epochs and cultures; However, with respect to determining its objective origins, History is irremediably mixed with Myth, arriving sometimes to some unsuspected extremes.

Charles Bernardin (1860-1939), notable Masonic Historian and member of the Supreme Council of the Grand Orient of France, was able to compile and prove the existence of 206 authors who contended and presented 39 divergent opinions on the origin of Masonry. Amongst these opinions, the most admiration-worthy are the following:

  • At the very beginning of “his constitutions”, Anderson himself asserts that the first Mason was Adam, and that the Great Architect of the Universe inscribed in his heart the Liberal Sciences, and, before all, Geometry, fundament of Masonry and Architecture, which, he later taught to his descendants.
  • Fifteen of the thirty nine Masonic Historians elaborated on the existence of a Lodge at the East of Paradise. Some contend that at the sixth day of the Creation, the issue of women in Lodge was addressed and approved at the Celestial Grand Lodge. Others state that the First Mason was indeed Adam, and from that standpoint Jean Marie Ragon de Bettignies (1781-1866) concluded: “… If our father Adam labored in Lodge, he could not have done it with anyone else, but, with his woman …”.
  • Elian Brault  stated, rather persuasively: “… Given that the Serpent of Genesis approached Eve first, to have her taste the fruit of The Tree of Life, Science and Death, it was Eve evidently the First Initiated, whom, in turn, initiated Adam …”
  • For his own part, Marc Bedarride sustains  that the Patriarch Jabel, son of Lamech, was the first who conceived the felicitous idea of accepting a woman in Lodge. He chose as Grand Mistress his sister Noema, daughter of Lamech and Sella, and sister of Tubalcain. Since the age of seventeen, Noema demonstrated having the most outstanding qualities, by being honest, civilized, gracious, affable, amiable, kind and beautiful. Jabel surrounded himself with other illustrious sisters to help him with his labors – having had their first Lodge meeting at a plain field surrounded by twelve palms, and under a pure and serene sky where Peace, Concord and Harmony reigned.

OPERATIVE ERA

When some poorly informed people – Masons and Non-Masons – blindedly reject the possibility of a Woman being eligible and/or worthy of Masonic Initiation, whether it be in a Feminine Lodge or a Mixed-one, one cannot help to “sketch” a light smile; for it is clear, even by the accounts and terms of Profane History, that women, in their individual capacities or through their membership in diverse guilds of spinners, weaveresses, carvers, upholsterers, sculptresses, etc. have taken active participation in the Divine Art of Architecture.

Some evidential facts that support the above statement are the following:

  1. The Carpenters Guild of Norwich, a guild that dates from 1375, and to which the Masons of York belonged, recollect that:  “Every year, the Saturday following the Ascension, the Brothers and Sisters get together in a determined place to recite their prayers in honor of the Holy Trinity, in favor of the Holy Church, for Peace and Union of the country, and for the repose of the souls of all defunct, not only Fore-Brothers and Fore-Sisters, but, all friends and Christians… If a member of our Guild dies, his/her Brothers and Sisters should pray for him/her and celebrate a mass for the peaceful state of his/her soul”…
  2. In the archives of York Lodge Number 236, which belonged to the Ancient Grand Lodge of England, in the Orient of York whose origin is immemorial, there is a Manuscript dated in 1693 and transcribed on a lightly mutilated parchment, by which  we find that, during the reception of a neophyte in the 17th century: “One of the Elders picks-up the Book, and He or She who is to be made a Mason places his/her hand on the Book, and then the instructions are given”.
  3. Another fact comes to contradict the exaggerated misogyny of a vast number of Masons, Grand Jurisdictions and Concordant Bodies: There is a great feminine name,    among those “admirable cathedral builders”, that of Sabine de Pierrefonds, daughter of Herve de Pierrefonds, better known by the Germanic name of Erwin Von Steinbach. Sabine participated in the construction of the cathedral of Strasburg, and also sculpted some of the most prominent statues of Notre Dame in Paris. Evidently, however, the construction of these cathedrals, which, usually took up to a couple of centuries to be built, required more than one Master of the Work, and it is highly probable that Sabine de Pierrefonds was not the only woman who toiled in these labors.

On another hand, among those possible feminine receptions of “Accepted Masons”, like those narrated by ancient medieval “Duties” and “Charges”, we can include those of the Masters’ wives, since these “Bylaws” make an invariable reference to them both:

“Thou shall not reveal the secrets or projects of thy Master or thy Mistress…”

(Ancient Constitutions of Franc-Masons, taken from a manuscript written 500 years ago by J. Roberts, Warwick-Lane, 1722, Apprentices’ Bylaws, 1,4,5,7)

The publication of this manuscript was prior to that of “Anderson’s Constitutions”, and it has been found to be more trust-worthy, in light of its antiquity and uniqueness – since in 1724 (seven years after the creation of the alleged “First Grand Lodge”) Anderson simply made a synthesis of various documents, some of which were even second hand; whereas in the case of our aforementioned manuscript, we are in the presence of an unique and complete document. And with respect to the evoked “Mistress”, we can all admit that Sabine de Pierrefonds, artist and sculptress, had to, at the same time, form/train Apprentices and Companions (Fellow crafts). Later on, in due time, the benefits of this Feminine Initiation into “Accepted Free-Masonry” were extended to a female monarch: Queen Anne Stewart, Daughter of James II, who ruled between 1702 and 1714.

To be continued in part 2


Reprinted by permission of Carlos Antonio Martinez, Jr.

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?