eMasonry and Blake Bowden

MyFreemasonry administrator, Texas

Internet Masonry (or better called eMasonry) has grown in epic proportions in contrast to its brick and mortar real world counterpart of lodge Masonry.  Why is this one may wonder outside of the usual distractions of modern life? One answer could be in the virtual life Masonic, the online world where grand lodge boundaries blur and disappear while social interaction takes place between flashing pixels hastily entered keystrokes. Is this online collective the future of Freemasonry?  In this installment of the Sojourners, I talk to Blake Bowden who is the Founder and Site Administrator of the online community MyFreemasonry, one of the up-and coming online forums for Masons to discuss all things Freemasonry. The forum is a Mecca of discussion on current and past events and a safe forum for discussing new ideas about the ancient fraternity.  Formerly the Masons of Texas forum, the Lone Star state site has grown beyond its already broad borders to encompass a bigger landscape of Masonic study and interactivity, much of which stemming from the keyboard and computer of Brother Blake Bowden.

Greg Stewart (GS) –Tell me about yourself, who is Blake Bowden?  

Blake Bowden (BB) – It all started back in June 20, 1975, in a dusty west Texas town called Odessa. After enjoying the picturesque scenery of dust and tumbleweeds for five years, my family decided to relocate us to Gonzales, Texas, where I spent most of my time during my adolescence. There weren’t many activities for young kids in Gonzales, so I spent much of my time tinkering with computers and electronics. I remember the excitement I experienced the very first time I logged online. This wasn’t the Internet, but a dial-up BBS. My cutting edge 300 Kbps modem beeped squealed and even though call-waiting would kill the connection, it provided me a link to another world. Since then I’ve joined the Craft and now have the privilege of being the Administrator of My Freemasonry.

GSHow long have you been in Masonry, what bodies, groups or orgs do you belong to within the craft?  Which do you spend the most time in?

BB – I was initiated December 2007 and recently finished up my term as Worshipful Master of Gonzales Masonic Lodge No. 30 A.F. & A.M. I’m also a member of the York Rite and Scottish Rite, however Blue Lodge is where I spend the majority of my “Masonic” time.

GSWhat first drew you to Masonry?

BB – Growing up I remember my Mother describing what a wonderful man my Great Grandfather was. One day I was going through a little chest and ran across a funny looking coin. When I asked her what it was, she replied that it was his “Masons” coin. As time progressed, movies such as National Treasure caught my eye, but Masonry was still on the back-burner. It wasn’t until 2007 that I decided to take the first step in becoming a Mason.

GSDid your first impression prove to be true or did it change? How so?

BB – The teachings of Freemasonry have not only met my expectations, but also surpassed them. What did change is my opinion of Grand Lodge. For some members, especially those in the hierarchy, Freemasonry is nothing more than a political game.

GSHow did you find your way into eMasonry and what led to the creation of the original Masons of Texas forum?

BB – Before I petitioned for the degrees of Masonry, I scoured message boards and watched YouTube channels for hours on end but the problem I discovered was that most of the information was anti-Masonic. I had to filter through the usual nonsense like Freemasons are devil worshipers or members of the Illuminati so I decided to do something about it. We started as a YouTube video promoting Freemasonry in Texas, then a district wide discussion forum using phpbb. After that I launched Masons of Texas and went statewide.

Texas-Freemason-Masonic-Flag-Wallpaper

GSSo, the forum originally starting as Texas Mason, how did it evolve?

BB – One of the biggest issues I’ve encountered has been with the Grand Lodge of Texas A.F. & A.M. Back in 2007, their website was archaic, hard to use and offered next to nothing for those seeking to become a Mason. That’s where we stepped in. If you had a question about a particular law we had someone available to answer it. If you needed assistance finding a Lodge in your area, someone would be there for you as well. We were an independent website – not a mouthpiece which made the Grand Lodge nervous. For the first time Texas Masons were discussing taboo topics such as extending relations with Prince Hall Masons, dealing with racism within a Lodge or if it were possible for a homosexual to become a Mason, etc.

I’ll never forget being forwarded an email from our Grand Secretary who labeled our site “Anti-Grand Lodge”. I won’t detail my response, but I did receive an apology directly from Grand Lodge.

GSWas that the reason to change to My Freemasonry? 

BB – I wanted to bring the success we had with the Masons of Texas website to more Masons. I also felt that we’d hit a cap in both participation and membership so Masons of Texas was retired. My Freemasonry will continue to grow, but keep a lookout for Masons of Texas to be reborn later this year.

GSForum participants can be hotly protective about their home on the web, was there any internal discussion in the forum about the change?

BB – We actually changed our name a couple of years ago to “Freemason Connect” and it flopped. Most of our members were from Texas and preferred that it remained a site focused on Texas Masonry. Since then our membership has become more diverse so last year I decided to re-launch as My Freemasonry and so far the response has been phenomenal.

GS – With the forum in mind, do you think eMasonry has changed the landscape of how we view fraternal interactions?  Was it for the better or the worse?

BB – Absolutely! For example I have numerous Prince Hall Masons with whom I interact with on a daily basis. Chances are that wouldn’t happen without Freemasonry being on the Internet. Bridges are being built, misconceptions are being addressed, and thoughts and ideas are being shared across all spectrums of the Craft.

GSAs the forum founder, administrator and moderator in chief for one of the larger Masonic messages boards on the web, what are your observations about eMasonry? How has evolved?

BB – I’ve noticed that Lodges and Grand Lodges are finally moving away from their circa 1999 GeoCities-class websites and developing quality ones.

GSOne of the trends with forums has always been freshness. What do you do to keep things fresh for returning visitors?

BB – This is the number one issue facing Masonic sites. If you don’t offer your visitors fresh content, they won’t come back. That’s why many of the early Masonic websites are stagnant in both content and membership. To keep things fresh I solicit articles from our members and once approved, they are promoted to our homepage. I also have our site pull RSS feeds from other Masonic websites, which not only brings new content to ours, but also sends traffic to theirs. Another is making the site personal. Whether you’re looking for a recipe, seeking family advice, discussing the latest movie, or even requesting a simple prayer for something you’re going through, we’re there.

My Freemasonry isn’t just about Masonry, but the Mason.

GSThis may get into the speculative realm, but how do you see the online world of eMasonry juxtaposed to the real world of lodge masonry?  Do you think the former can operate or function in the same capacity as the latter?  Why or why not?

BB – When it comes to Masonic Education, nothing beats eMasonry. I’ve learned more about the Craft being online than I ever would in Lodge. So many Masons are content with the business as usual mentality, which is why many Jurisdictions continue to see a decline in membership. Lodge meetings shouldn’t be just about paying bills or passing out fundraiser signup sheets and until Lodges start teaching Freemasonry and not going for the record of having the shortest meeting times, their memberships will continue to decline. That being said, nothing beats a handshake and a friendly smile that you receive when attending a Lodge meeting.

GSWould it be to the fraternity’s advantage if it did embrace eMasonry?

BB – Yes, as they should compliment each other.

GSGiven your proximity to so many web-masons, do you get any feeling of a common theme or resonance from them by way of trends, questions, or movements?

BB – I believe that many Masonic websites and those who administrate them have become burned out. One could spend years building up a website yet gain just as many users in two weeks with a Facebook page. Is Facebook the same as a full-blown website? Of course not, however people are already checking on their Facebook and/or Google + so why not take advantage of it? I consider social networking an essential tool for our site, not a replacement. For example, every post on our site can be “Liked” and visitors can skip the registration process using their Facebook accounts. If something doesn’t drive traffic to our site, I kill it and move on.

As far as trends, I see eMasons branching out and utilizing social media more vs. launching full websites.

Most users don’t realize the time and effort required to run a successful website. Not only do you have to provide fresh content but fight off spam bots, update software, deal with hosting providers, communicate with developers, install plug-ins, test mobile app compatibility, pay developer fees, sign app certificates, fix broken links, copy articles across social media, admin social media comments not to mention the hundreds of emails we receive each week. I wouldn’t trade it for anything though.

GSDo you see the interactions of eMasonry as building blocks to more lodge interaction or another distraction/detractor to an active lodge life?  Is there a point of balance between the two or an enhancement that you think could be made out both?

BB – I believe it’s possible that the younger generation could become distracted as they may get more out of Masonry online than what their Lodge offers. The younger generation is hungry for knowledge and Masonic education but it’s becoming increasingly difficult to find a Lodge that provides it. I recommend using eMasonry as a tool to improve your Lodge. For example, I encourage all of our members to find an article, essay, poem or even some trivia and share it at their stated meetings.

GSWith the booming social media trends, how do you see My Freemasonry in that mix?  Does it have much interaction beyond the occasional mention or link?

BB – My Freemasonry has a Facebook, Google +, Newsstand, Twitter and YouTube channel and their sole purpose is to drive traffic to the site. If I have an article, I post an excerpt with a link back. We also have mobile apps that keep our users connected while on the go. The key to a successful site, namely a Masonic one, is content and utilizing numerous methods to deliver it.

GSWho or what gives you the inspiration to do what you do? What is the driving force behind your work?

BB – Making a difference. It brings a smile to my face when I receive an email from someone needing help to petition a Lodge and months later they’re sharing their initiation date. Just a couple of years ago the communication between Prince Hall and “Mainstream” Masons in Texas was virtually non-existent, now the floodgates are wide open. My Freemasonry isn’t successful because of me, but the thousands of blogs and posts created by our members.

Blake, thank you so much for taking the time to talk with me and share your thoughts.  I definitely appreciate it and I know many reading it will appreciate the resources you’ve created for them on the web.

You can join the conversation on the web by visiting MyFreemasonry and interacting with the many conversations taking place about all aspects of the the life Masonic.

What is Freemasonry? A Response to Tim Bryce

What is Freemasonry

The question of What is Freemasonry has been one I’ve tried to answer myself for many years. In a recent column, Tim Bryce took a stab at the elusive answer in a very astute and concise fashion coming to the ultimate conclusion that Freemasonry is a fraternity as “… an environment of companionship dedicated to the social development of its members.” While I don’t think his conclusion is to far from the mark, how he got there bares some consideration.

Did his conclusions go far enough?

In his conclusion, Tim says that Freemasonry is, at its core, a fraternity – debunking the notion of it being a club, philanthropy, religion or a corporation.  So, allow me to begin by considering what exactly a fraternity is.

The word fraternity has it’s origins in Old French, fraternité , with even older use from Latin, fraternitatem, which was defined as brotherhood. Rightly so, the notion of the word frater, as Tim says, was the Latin equivalent of the word brother, a term still used in some esoteric groups in present day.

The notion of the term fraternity has even older origins dating back to antiquity in the notion of the mystery cults of Rome (such as the Mithraic rites) evolving through the centuries to the trade guilds later to be embodied in American Culture through open organizations of association, at least so the Encyclopedic entry in Wikipedia would suggest.  That same article says that the American social enterprise that became Democracy was essentially an outgrowth of this notion of fraternity in that religious freedom gave cause for ideological association giving rise to a “nation of joiners” that Alexis de Tocqueville (1830) and Arthur M. Schlesinger (1944) saw fit to characterize American as.

But, that exploration may take us to far afield.  I will say that the de Tocqueville and Schlesinger’s conclusion has been challenged in more recent scholarship not as outgrowths of democracy but as institutionalization’s of civil society and the need for public engagement – an idea that turns the no religion or politics onto its head given the depth to which both are, today, the main focus of our present society.

As a fraternity, Tim’s conclusion is that while not a club, philanthropy, religion or political action committee, Freemasonry is a place where, and I’m paraphrasing here, moral men meet on common ground to act rightly to one another.  He concludes saying that men gathered like this for no more reason than to associate so.

While I can’t find a disagreement on that conclusion, one has to ask gather to for what end?  Personally, that conclusion has the taste of a mutual appreciation society, where members merely gather to congratulate one another on rank promotion and fine regalia acquisitions while debating on the cost of linen cleaning and the use of pasta sauce. This might sound glib, but if that were the case, why include the initiatic trappings to make an individual a Mason in the first place? It is in that rituals, and the ideas behind them, that I see the difference in there mere aspect of being a fraternity of self congratulators.

hindu parable about an elephnat
Blind Men Appraising an Elephant
Artist: Ohara Donshu, Japanese, died 1857
Medium: Ink and colors on paper
Place Made: Japan
Dates: early 19th century
Period: Edo Period

But, let’s take some time to analyze the elements Tim suggests the fraternity is not.  To do this, I we need to invoke an old Hindu parable on avoiding dogmatism.

In the parable on how to define an elephant we might find a good approach to how to define this conundrum of what Freemasonry is by describing its parts, or more precisely, the elements that Tim says Freemasonry is not. The Hindu telling of the parable goes something along these lines:

A number of blind men came to an elephant. Somebody told them that it was an elephant. The blind men asked, ‘What is the elephant like?’ and they began to touch its body. One of them said: ‘It is like a pillar.’ This blind man had only touched its leg. Another man said, ‘The elephant is like a husking basket.’ This person had only touched its ears. Similarly, he who touched its trunk or its belly talked of it differently. In the same way, he who has seen the Lord in a particular way limits the Lord to that alone and thinks that He is nothing else.
– Ramakrishna, an Indian mystic of the 19th-century

The conclusion of the parable is that no one individual is capable of defining the elephant by merely describing its parts.  That only in the summations of their totality was any consensus possible as to what, exactly, the elephant was, and even then a deaf man could still draw other conclusions rendering even further definitions.  Ultimately, the moral is that while we seek to define something, the only way to do so is by adequately and completely describing its parts.

In his piece, Tim gives us several of components saying that Freemasonry has variously been defined as a club, a corporation, a religion, a political action committee, and philanthropy.  To each of these he says that they miss the mark in defining the institution coming to the conclusion that it is merely a fraternity of association where these elements may, or may not, take place.  I argue that, to the contrary, Masonry is all of these things at various levels and at the same time while cloaked in the old fraternal notion of a fraternal society of common cause.

Is Freemasonry a Club?

While a seeming antiquated notion today, at one point in the 20th century clubs were about as diffuse as the subjects they gathered to associate about.  Garden clubs, chess clubs, book clubs, motorcycle clubs, car clubs, hunting clubs, gun clubs, card clubs… the list could go on and on. DMOZ, the open source directory, lists 132,542 clubs and more than 10,000 organizations. In some respects, Freemasonry is one just another one of these affinity clubs.

Is Freemasonry a Corporation?

The U.S. Small Business Association defines a corporation as “an independent legal entity owned by shareholders which means that “the corporation itself, not the shareholders that own it, is held legally liable for the actions and debts the business incurs.”  In Tim’s piece, he rightly states that a corporation is profitable in nature, which is the argument he makes for why Freemasonry is not a corporation.  Yet, without some profit, the organization cannot grow or anticipate any developments that might necessitate some capital investment (a new lodge, educational materials, new jewels, and so on).  At some level, even as a non-profit organization Freemasonry should function as a 501(c)10, which the IRS describes as:

A domestic fraternal society, order, or association must meet the following requirements:

  1. It must have a fraternal purpose. An organization has a fraternal purpose if membership is based on a common tie or the pursuit of a common object.  The organization must also have a substantial program of fraternal activities.
  2. It must operate under the lodge system. Operating under the lodge system requires, at a minimum, two active entities: (i) a parent organization; and (ii) a subordinate organization (called a lodge, branch, or the like) chartered by the parent and largely self-governing.
  3. It must not provide for the payment of life, sick, accident, or other benefits to its members. The organization may arrange with insurance companies to provide optional insurance to its members without jeopardizing its exempt status.
  4. It must devote its net earnings exclusively to religious, charitable, scientific, literary, educational, and fraternal purposes.
  5. It must be a domestic organization, that is, it must be organized in the United States.

So then, in this configuration, essentially, Freemasonry, under the Grand Lodge system, is a Corporation that does not take a profit, dedicating its net earnings exclusively to religious, charitable, scientific, literary, educational, and fraternal purposes. This may not apply at the lodge level, but I would suspect that most TempleBoards function as corporations to manage the infrastructure investment of the lodge building.  Does this make Freemasonry a corporation?  I would say yes and no in that while not a “corporate body” with the many denominations of Freemasonry, at its management level, it is a corporation where the lodges annually elected leaders (Worshipful Masters) to vote at shareholder meetings annually in the Grand Lodge communications electing new corporate leadership.

This corporate idea is probably most observable in the Shrine and in the Scottish Rite, both of which having many nonprofit corporations under their dominion.

mark twain on religionIs Freemasonry a Religion?

Tim makes another point in his piece that Freemasonry is not a religion, and while nearly every tract written, published and produced repeats this mantra (right down into the very landmarks of the institution) it does promote a religious lifestyle.  Further, it embraces a wide acceptance of religious thought (empirically) seeing all faiths as equal by 1) acknowledging all faiths and 2) embracing them in common cause in the lodge.

Interestingly, the early Unitarian preacher William Ellery Channing (d.October, 1842) would say that “there is but one thing essential in religion and this is the doing of God’s will” but in doing so in communion, in the same sermon he says:

It is not with the voice only that man communicates with man Nothing is so eloquent as the deep silence of a crowd A sigh a low breathing sometimes pours into us our neighbour’s soul more than a volume of words There is a communication more subtle than freemasonry between those who feel alike How contagious is holy feeling.

The point of making this reference is that while Freemasonry does not espouse a religious practice, it certainly exudes a devout religious timbre that its religious tolerance allows to resonate through its many parts.

Is Freemasonry a Political Action Committee?

This was an interesting inclusion and one that I had not considered before in conjunction to Freemasonry.  The purpose of a PAC, says Opensecrets.org, is the “raising and spending money to elect and defeat candidates” representing “business, labor or ideological interests.”

While no Masonic PAC exists (you can check yourself by consulting PACRONYMS, which is an alphabetical list of acronyms, abbreviations, initials, and common names of federal political action committees (PACs) identifying committees when their full names are not disclosed on campaign finance reports. My search yielded no Masonic named organizations)

What is interesting is what defines a PAC. At the Federal Level, a PAC is an organization that receives or spends more than $1,000 for the purpose of influencing a federal election.  Politics is that flip side of the coin to religion as taboo topics to discuss in lodge, a point Tim makes succinctly. But another point that Tim makes is that while Freemasonry believes (and actively promotes) patriotism, citizenship, and good government, its history also boasts a healthy degree of civic activism, especially in it’s fraternal political patriarchs in the likes of Famous Freemasons George Washington and nine of the original signers of the Declaration of Independence. Even the Boston Tea party, while unverifiable, was planned in a ‘community center’ that sported a square and compass above its door.

Does that make Freemasonry a Political Action Committee? Probably not, but what it does suggest to me is that the gathering of like minded individuals given to common cause of idealism and faith, could still organize an activity of a political nature outside of the regular opening and closing of a lodge room in the same way they could plan a fishing trip together or organize a lodge movie night.

philanthropy

Is Freemasonry a Philanthropy

Tim makes a good point here in saying that Masons help others within their capacity to do so, without mandate, and peripheral goal.  While I see this as fundamentally correct, I think he equates the notion of philanthropy as holding weekly cupcake sales or canned food drives.  While I don’t mean this as a slight to Tim, I think when you look at the many charities that Masonry in some way started, influenced, or contributed to; one can’t help but be overwhelmed by the idea of just how much philanthropy is at work behind the scenes.  Remember, too, one of the chief articles of incorporation is to give to charitable causes, a task often instituted at the Grand Lodge level.  But some other past examples of tremendous Masonic philanthropy include the George Washington Masonic National Memorial, built with millions of contributions,subscriptions and donations, in an era of much higher income disparity, to the present day Shrine Hospitals for Children and Scottish Rite Speech and Language programs.

While institutionally, neither of these two examples predicates the reason for being as an organization, both are examples of a deeply invested attribute of Freemasonry, namely brotherly love, which, by its Latin name, is Charity.  So while masonry itself may not be philanthropic, its does encompass the notion of a love towards mankind in its expression of brotherly love (hence the maxim brotherly love, relief, truth).  In some sense, philanthropy is the very thing that Masonry is trying to instill in those who seek out that common cause.

So What is Freemasonry?

This brings us back to the ultimate conclusion then of what the fraternity is to those who have sought it out.  Is it the sum of its parts or the individual definitions of its pieces?  How can it be none of the things Tim described when, in its operation and its roots it is, essentially, all of those things?  To quote from Tim’s piece:

Freemasonry, therefore, is not a club, philanthropy, a religion, or a PAC. Using symbols from ancient operative Masonry, Freemasonry is a place where men meet “on the level” (to promote equality), act “by the plumb” (rectitude of conduct), and part upon “the square” (to practice morality).

To the contrary, I would suggest that Masonry is a club that, ultimately, promotes philanthropy and religion in the same way a PAC or a corporation functions to grow and promote its own prosperity and agenda.  That, the ideas of the fraternity do go back centuries, but go well past the common vernacular of the 17th century to their more ancient usage in antiquity to the mystery cults of association by common cause.  The only difference is in how we choose to see ourselves – as the individual that the corporate body represents, or as the incorporation of the idea itself in the individual?

Can Freemasonry, like the elephant, be defined in its totality based upon the descriptions of its parts? Or is it a philosophical idea merely codified in its organization for its conduct?  I think Tim got it partially right, but I don’t think you can sum the totality of Freemasonry without rightly considering its parts.


What do you think? Leave your thoughts on What Freemasonry is in the comments below.

Also read:

What is Freemasonry? – Tim Bryce
A Response to Tim Bryce & Greg Stewart – Frederic L. Milliken

Crossing the Extraordinary Boundary Between Regular and Mixed Gender Freemasonry

co-masonry, mixed gender, women freemasons

Freemasonry, like religion, is an institution that has created for itself its own teleological system of boundaries. What is, and what isn’t, a Freemason is often a hard etched line drawn in the metaphysical sands of the philosophy.  And yet, those lines shift between organizations, time or ideology. To overcome this, most branches of Freemasonry have chosen to define Freemasonry in a particular way, like a very specific rendering of a point within the circle – everything within the circle IS and everything without IS NOT.  But, at the edge of that boundary, often times are other groups who have made that self same requisite of what is and what is not.  Some of those boundaries blend together and others are hard buttressed edges replete with warning totems, curses, and threats of community rejection should they be crossed. The latter example is the edged between mainstream Grand Lodge Freemasonry and Confederation of Freemasonry known as Le Droit Humain. In this installment of Sojourners, I get to cross that boundary and spend some time talking with Dianne Coombs, a lady Freemason from Le Droit Humain.  While far from being an outlier within her branch of Masonry, Dianne and I met on that boundary edge and to talk about the fraternity on the other side.  Not surprisingly, I found there to be more in common than I thought marked by some stark differences in contrast. The thought to keep in the back of your head while reading this is to ask yourself “how different are we really?”

Greg Stewart (GS) – Dianne, thank you for taking the time to speak with me.  Before we delve to deeply in the conversation, tell me about who Dianne Coombs is? How long have you been a Freemason?

Lady Freemason Dianne Coombs of Le Droit Humain

Dianne Coombs (DC) – I have been a teacher of various subjects for 35 years.  I am also a practitioner of yoga, and a student of various subjects such as astrology. I have been a Freemason for 32 years.

GSWhat initially interested you in becoming a Freemason?

DC – The organization with which I practiced yoga has schools of initiatic and esoteric studies.  It was founded by Masters who were among other things, Freemasons.  I wanted to continue being in school, so to speak, and being in a hierarchical organization with specific stages of advancement.

GSI’m curious, you mention schools of initiation and esoteric studies, and could you elaborate on those traditions?

DC – That group is a worldwide group with headquarters in Mexico City, named the Universal Great Brotherhood.

On the internal side, there are degrees of recognition, and the requirements include a vegetarian diet and abstinence from drugs and alcohol.  Those who have been recognized with the first degree and above have the opportunity to join a Secret Chamber.

GSFor the record, you are a member of le Droit Humain (LDH), a mixed-gender masonic organization. How did you initially find them and what lead you to join?

DC – I found out about Le Droit Humain through a friend who had been recently initiated.  I joined because I was intrigued by an organization that uses ritual and ceremony, something I am very drawn to.

GSWere your initial ideas about it validated, or did you discover something different?

DC – Yes and more!  More than being just a formal ritual I learned how people, working together to perform ritual well, could create a powerful impact and strong personal bonds.

GSHow so?

DC – At my initiation the ceremony seemed very familiar, possibly through connections to my religious upbringing and later spiritual practices.

GSIf I might ask, what was your religious upbringing that you found familiarity to?

DC – I was raised in the Episcopal Church, but the familiarity didn’t directly relate to the liturgy of the Church.  I think I am a person who feels a connection with spiritual ritual, so perhaps that was the connection.

GSSo what influenced you most about Masonry early on? Where did you find your inspiration?

French stamp issued in 1993 to commemorate the 100 year anniversary of Le droit humain
French stamp issued in 1993 to commemorate the 100 year anniversary of Le droit humain

DC – I was initiated into a Lodge that had members who came from a variety of spiritual traditions that all worked together in harmony.  I was inspired by the leaders of the American Federation at the time, but no one person in particular was influential.

What was more influential is the fact that Le Droit Humain is an international Order [which] meant that I could attend Lodges all over the world and have Brothers and Sisters all over the world.

GSDo you, or have you, held any masonic office or leadership roles within Le Droit Humain?

DC – I am installed Master, and currently I a District Deputy for the Mountain States region for the American Federation of Le Droit Humain.  I have also served as the head of bodies for higher degrees (beyond the Craft Lodge), and I am a member of the Federation Consistory.

GSInteresting.  Not knowing much about LDH, how many higher degree bodies are there in the Le Droit Humain configuration?  Does it mirror American mainstream masonry in the U.S.?  Would they be easily recognizable to mainstream masons?

DC – After the Craft Degrees, we have Lodges of Perfection, which mainly work the 4º , 12º and 14º, lodges Rose Croix, which work the 17º and 18º, Areopagi (Areopagus singular), which work the 29º and 30º, Sovereign Tribunal of the 31º, Consistory (Princes of the Royal Secret) – 32º and Grand Inspectors General – 33º.

These are based on traditional Scottish Rite degrees, so I think they would be recognizable to mainstream Masons.  Those members who have joined Le Droit Humain after having been members of AASR have not mentioned significant differences.

We also have three York Rite degrees that are considered side degrees because they are optional and do not lead to advancement for higher degrees.  They are Mark, Holy Royal Arch, and Royal Ark Mariner.

In LDH, higher degrees are not conferred by decree, but given ceremonially in which the candidate participates.

GSWhat do you mean by that?

DC – In [mainstream] AASR, multiple degrees can be conferred simply by attending and watching. In LDH, there is a set time period between the higher degrees to receive them , and the candidate must participate in the ceremony, rather than by observing.

GSI’m always fascinated with the operations of Masonry, the things we do for it, tell me about your work with le Droit Humain.

DC – I have held various offices within Craft Lodges, and I have helped to create Facebook pages to increase awareness about our Order.  Additionally I have served as a contact for those who are inquiring about the American Federation.

That’s on the external level.

On the internal level, I have found that being a member has helped me to work to a higher stage of spiritual understanding and to feel a greater connection to humanity as a whole.

GSSpiritual level, elaborate on that.  What have you come to find that to mean in a Masonic context?

DC – In Masonry, I have found a great deal of diversity in background and beliefs compared to other groups in which I have been a member.  The fact that we are working together for a common purpose, the brotherhood of humanity, I think transcends the work being done in the individual Lodge.  Le Droit Humain has national and international conventions which serve to create connections with people from all over the world.  As far as spiritual understanding goes, the individual must transform himself/herself in order to assist humankind.  That is one of the great teachings of Freemasonry in all of the degrees.  At the same time, there is the reminder that, “it’s not just about me.”  None of the ceremonies or rituals can be performed by an individual, but must be performed by the entire lodge working together.

GSYou make an interesting point that I can’t say occurs in a broad way with the Grand Lodge System.  So, why do you think co-masonry exists organizationally?  Does it fill a particular niche or need?

DC – There are various co-Masonic organizations in the world.  In English-speaking countries we are known as The International Order of Freemasonry for Men and Women, Le Droit Humain.  We dropped the term “Co-Masonry” because it had a connotation of somehow being lesser than other Masonry.  In Europe it is known as “Mixed Masonry,” but that doesn’t really translate into something that makes sense in English.

Le Droit Humain was founded by a man and a woman who were active in the campaign for the rights of women.  Thus, it exists because its members believe in equality.  Our international constitution says that we accept men and women as co-equals. In addition, generally speaking, its members believe that Freemasonry need not be reserved exclusively for men because the human soul has no gender.

GS – From what you’ve learned or what you know, how did this mixed masonry begin? What were its origins?

DC – This is copied from the international website:

Maria Deraismes
Maria Deraismes

Maria Deraismes, journalist and fighter for the rights of women and children and Dr. Georges Martin, Senator, General Councilor for the Dept. Of the Seine, Municipal Councilor of Paris, undertook campaigns in favor of the civic and political rights of women, the defense of the rights of oppressed children, against clerical intolerance and for the establishment of a neutral school respecting the ideas of everyone.

Maria Deraismes was initiated – on 14th January 1882 – into Lodge “Les Libres Penseurs” of Pecq, a small village to the west of Paris. She was the first female Freemason, symbolising initiatory equality.

Georges Martin
Georges Martin

Eleven years later, on 4th April 1893, Maria Deraismes and Georges Martin, a well known mason, created in Paris the first co-masonic Lodge. Out of this co-masonic Lodge came the birth of the Grande Loge Symbolique Ecossaise “Le Droit Humain”, establishing the equality of men and women, out of which, later, came the birth of the International Order of Co-Freemasonry “LE DROIT HUMAIN”.

Maria Deraismes died on 6th February 1894, and the task of organizing and developing “LE DROIT HUMAIN” fell on Dr. Martin. His energetic will placed him beyond frontiers, ethnic groups, religions and cultures, and he very quickly founded Lodges outside France: in Switzerland and in England.

The ORDER spread throughout Europe before sowing itself in other parts of the world.
Le “DROIT HUMAIN” was built out of a marvelous dream, to unite humanity despite all the barriers, ethnic groups, geopolitics, religions and cultures.

GSDo you see that mandate of creation still in operation today?

ESTANDARTE PORTADILLA INT(1)

DC – When Le Droit Humain was first founded, a principal reason was to recognize the equality of women, not to create an Order outside the borders of France.  After the death of Marie Deraismes, Georges Martin saw that this need transcended national borders.  It was his vision to create a more universal Freemasonry.

Considering that humanity remains divided on so many levels, I see that that mandate is definitely still in operation.

GSWhat do you see as the role of mixed gender masonry in a landscape dominated by the masculine variety of the fraternity?

DC – Its role is the same as that of many Masonic orders:  the progress of humanity.  The principal difference is the work on an international level without distinction of gender.

GSIs there room for both?

DC – There is definitely room for both, just as there is room for women-only or male-only orders.  The male members of Le Droit Humain disagree with the idea of discriminating against half of humanity, which is often part of their reason for joining.

GSDo you see a fixed and unchanging boundary in separate, but essentially equal, branches of Masonry (i.e. regular, Co-Masonry, Prince-Hall, Feminine, etc…)?

DC – I do not see it as fixed.  I have come into contact with members [of] traditional male craft lodges who are genuinely interested in learning more about mixed orders.  I see very tiny baby steps happening right now towards mutual recognition.

GSThat sounds promising, anything you can elaborate on about this mutual recognition?

DC – While I have come into contact with some traditional Masons who continue to insist that women cannot be Freemasons, in forums such as social media, I have had respectful exchanges of ideas from masculine Brethren.  Neither side is insisting that the one join the other, but the fact that the dialogue is respectful, indicates to me that the door is opening slightly.  The Lodge of which I am a member has received referrals from masculine lodges for women who would like to become Masons.  While that is not indicative of mutual recognition at this point, the fact that there is even a conversation is a step in the right direction.

GSAre there any overtly different aspects between co-masonry and the grand lodge tradition?

DC – Not really – the main rituals used in the United States are based on traditional AASR rituals.  The rituals used in Europe in both Le Droit Humain and traditional orders are essentially the same.

GSShould there be some recognition between the branches, or even equality of association as in say, some kind of open organizational association?

DC – Yes.  We should have this recognition because, in our mutual pursuits for the progress of humanity, we have a lot to gain in solidarity of efforts and to learn from each other’s approach.

GSWhy do you think there continues to be a distinction between the two?

Hermes Trismegistus, Classical god

DC – I think many people in the masculine Orders have a great respect for tradition.  [But] sometimes respect for tradition does not allow for change. There can be a delicate balance between the respect for tradition and evolution.

One of my favorite texts, The Kybalion: Hermetic Philosophy, teaches that there is always change.  If this change is for the greater good of humanity, change does not need to be avoided.

GSIt sounds like there is some degree of openness from the LDH side, how do you react when words like ‘clandestine’ or ‘bogus’ are thrown around when used in describing a flavor of Masonry other than those calling themselves ‘regular’?

DC – I kind of shrug my shoulders.  It’s not worth getting upset over, since it’s usually the result of a lack of understanding.  By the same token, some male craft lodges have become purely social organizations (men’s clubs) and have drifted away from the deeper traditions of Freemasonry.  Often those in traditional lodges seem to have a kind of fear of other orders, or they demonstrate the need to be exclusive (perhaps on a psychological level) – not only towards women, but also towards those or different race or ethnicity.

GSWithin LDH, what do you see as the role of the esoteric aspects of Masonic study?

DC – Although not explicit, the esoteric aspects of Masonic study are an integral part of the Work.  The esoteric traditions of initiation in general often draw many people to become members.

GSIs there an explicitly esoteric aspect to it?

DC – Yes – we interpret the symbolism of the rituals and furnishings to have a deep meaning, which, of course, is not interpreted for anyone, but left for members to discover for themselves.  Many members consider Freemasonry to have ancient roots, back to the earliest times of recorded history, and that Freemasonry is the repository for the ancient Mystery Schools. Even though the symbolism is not interpreted for anyone, it is understood that many ancient traditions have a connection.

GSWhich traditions do you think it draw the greatest parallels or symbols from?

DC – I think the great Mystery traditions have informed Freemasonry in general and Le Droit Humain in particular – ancient Egypt, the Hebraic tradition, the Eleusinian mysteries, the Knights Templar, and more.

I think Le Droit Humain would make the same connections with past traditions that mainstream Masonry has made.

GSAs a body, who does Le Droit Humain look to as its organizational patriarchs, matriarchs or its great authors?

DC – Our organization is not based on the Grand Lodge system; we have a Supreme Council headquartered in Paris.  Those countries with a sufficient number of lodges are termed federations.

Our International Constitution says that,

The Order is organized into federations, jurisdictions and pioneer lodges within which Freemasons … meet in lodges of all degrees that have been granted a charter by the Supreme Council of the Order.

Due to the way Le Droit Humain is organized, we do not have patriarchs or matriarchs. We have had many Grand Masters who have left profound writings, as well as have past heads of the American Federation, but none is more influential than another.

Inspirationally, members often draw upon the same Masonic authors as members of other orders.

GSSo, let’s take a turn here and talk about something on the minds of both sides of the divide. As a membership society in a landscape of similar such bodies and organization how do you believe LDH is faring in the modern landscape?

DC – Over the last five years, the American Federation has increased its membership by nearly 50%.

GSWhere has that growth come from do you think?  Is there an organizational push for growth or is it organic?

DC – I think there are a lot of factors – the thirst from humanity in general, increasing our visibility without proselytizing, and as is the case with other Orders, personal relationships.

GSSo where do you see le Droit Humain 5 years from now?  How about 10 years from now?

DC – I expect to see more Lodges being formed in new areas and increased numbers in those that have already been established.

GSIf someone was interested in finding out more about le Droit or interested in associating with them in some capacity, what would you recommend to them?  How could they go about it?

DC – Besides recommending the web pages, I would recommend completing the contact form on www.comasonic.org, because a person who is interested in learning more will be contacted personally.  Requesting information on Facebook pages generally draws a personal response as well.

Dianne, thank you so much for taking the time to talk with me and share your thoughts.  I definitely appreciate it and I know many reading, while perhaps not publicly, appreciate it too.

For More information on Le Droit Humain in the United States, visit comasonic.org. Their international website is at droit-humain.org.

Building Better Builders Workshop Comes to New York

In or around the Babylon, New York, area in March?  Br. John Nagy will be presenting a workshop on the symbols, meaning and landscape of Masonic ritual.

building better buildersThe Building Better Builders Workshop with Br. John Nagy Presented by the Masters, Wardens and Deacons Assoc. & the  L.I. Past Masters Association. 

Ritual is Masonry’s Veiled Road Maps. You must learn how to lift its Veils and read its Maps to Travel its Undiscovered Country.

This Workshop steps Masons through Ritual and Reveals to them Masonry’s rarely seen Terrain. Through instruction and examples, this Workshop helps develop Map Reading skills that further your Masonic Mastery.

Imagine Masonic Education that actually ‘Builds Better Builders!
Imagine receiving that Education for yourself!
Br. John S. Nagy

john nagyMasons need Transformative Masonic Education! To address this need, Brother John S. Nagy created a series of books, articles and videos showing the Work that brings forth Masonic Mastery. His combined Works now assist Masons toward better Recognizing, Understanding and Executing the Masonic Work to which Freemasonry alludes. Like his other Works, this Workshop brings to Masons a much clearer and cleaner understanding of what is required to Build Better Builders.

Nagy, you may remember was a guest on Masonic Central in 2009.

This workshop will cover:

  • The Actual EA, FC & MM Work
  • The Basis Behind The Work
  • The Transformation and Results That Masons Who Do the Work, Can Expect

Where: Babylon Masonic Temple
250 West Main St.
Babylon, NY 11702

When: March 8th 2014

Tickets: $20 – available online here.
Includes breakfast and lunch.

SATURDAY March 8th ACTIVITY AGENDA

Time Activity

8:00 – 9:00 – Registration/Coffee/Tea/Juice/etc. in Lodge Dining Hall
9:00 – 9:30 – Introductions and Overview – Lodge Room
9:30 -11:00 – The Entered Apprentice Work, Background & Results
11:10 -12:00 – The Fellow Craft Work, Background & Results
12:00 -12:50 – Break for Lunch in Lodge Dining Hall
1:00 – 2:00 – FC (cont.) / The Master Mason Work, Background & Results
2:10 – 3:00 – MM (cont.) / Three Degree Continuity & Interconnections
3:00 – 4:00 – Q&A and Wrap-up

About the Presenter:

Br. John S. Nagy is a Master Mason and member of Tampa Bay Lodge No. 252 in Tampa Bay Florida and the Florida Lodge of Research No. 999. Brother Nagy is Lodge Musician and a Masonic Education Provider for both his Lodges. He is also author of the Building Series of books “Uncommon Masonic Education”.

Coach Nagy is a contributing author to Further Light Magazine, Living Stones Magazine and The Working Tools Magazines. He is a Business Coach, Technical Advisor, a Florida Certified County Court Mediator and an Approved Assistant Mediator Trainer.

See the original flyer here: Building Better Builders Workshop.

Freemasonry and Hermetica – Discourse of Hermes Trismegistus

Hermetica I – Discourse of Hermes Trismegistus: Poimandres
Part 1 – Freemasonry and the Hermetica Arts

Once, when thought came to me of the things that are and my thinking soared high and my bodily senses were restrained, like someone heavy with sleep from to much eating or toil of the body, an enormous being completely unbound in size seemed to appear to me and call my name and say to me: “What do you want to hear and see; what do you want to learn and know from your understanding?”

You whom we address in silence, the unspeakable, the unsayable, accept pure speech offerings from a heart and soul that reaches up to you.

Hermetica I

ordo ab chao - order from chaos

Thrice Great Hermes as the allegorical author of the Hermeticfa

Synopsis  This first section of Hermetica is, in essence, a creation mythology to provide an explanation on the creation of the physical world and its link to the philosophy of this teaching.  The lesson comes through a discourse of meditations between Hermes Trismegistus and the creative force calling itself the mind of sovereignty, the one and only authority, represented by Poimandres[1], a force said to be with us everywhere.  This emanation of sovereignty is described as a divine being unbound in size and said to be “an endless light, clear and joyful…a vision to be loved.”

In this vision of light, the story of creation unfolds within which it says darkness takes form to become in opposition to the all encompassing light.  The darkness resembles the roiling of a snake becoming “something of a watery nature” producing a wailing roar as it coalesces.  Out of this light and darkness, a fire breaks forth from the waters becoming suspended in the air between the dark water below and the endless light above, as a spirit from word so that only earth and water remained below.  The fire was “stirred to hear by the spiritual word” of its creation which moved between them.

Poimandres explains that he, this endless aspect of light, is god which existed before the water and says that the word (fire) which separated the light from water was its emanation as a son (sun) as the light giving word from mind.  This process, it says, occurs in man in that “what you see and hear is the ‘word of God’ but that our mind (thought) is the highest aspect of God; that together they are a union of life undivided and indivisible from one another, that they are one and the same aspect which is the principle of existence of beginning without end.

From this light were created craftsmen who were to be the creators of life which where made in the aspect of god in fire and spirit.  These aspects of creation were “crafted in seven governors” who would make the “…sensible world in seven circles” governed by fate, which is to suppose an invisible force which governs their interactions.

The light, as Gods word, “made union with the seven craftsmen” creating life “‘bereft of reason’ so as to be mere nature,” wild and uncontrollable without mandate as they were the emanations of the mechanisms of fate by which they operate.

Another creation of the Mind of God was the son, its own child, who wished to make craftworks in the manner of the seven craftsmen but given all authority over the other craftworks.  Nature would come to be the son of god’s bride together governing creation.

Poimandres explains that, because of this, mankind is two-fold – mortal in body but immortal in spirit (or essence the text using essential man), but still mortal and a subject of fate.

From the union of son and nature, nature gave birth to seven men who themselves were craftsmen representing the aspects of earth, water, fire, soul, mind, light, and life.  This creation sundered the counsel of god rendering them into two twin aspects – one male and one female, who were charged with the task of propagating and create further giving them will to choose immortality or death through recognition of all that exists.  From this choice man was given the ability to transcend his creation in light to be created again the text saying “Life and light are god and father…so if you learn that you are from light and life… you shall advance to life once again.”

It is in this recognition of creation that a resurrection, or reincarnation of sorts, takes place which is a process unseen and hidden to those who embrace the chaotic watery nature of envy, greed, violence, and irreverence.  Enlightenment comes in the release of the “material body” which allows our “alteration” (transformation) to occur where our past manifestation “vanishes” to rise up and flow back to its source (light) eventually reaching out to a place that Poimandres calls the ‘ogdoad[2]’ which is a nirvana like state of Heaven in union with the creating light. This ogdoad is the “final good for those who have received knowledge to be made God” achieved by enlightenment which comes from the leaving of “corruption” so as to “take a share in immortality.”

Analysis

As an ancient religious text, it is very much a creation mythology which sets up a framework by which it puts the universe into operation striving to make sense of the life and creation going on around us.  Tempered with the creation of life is its conduct which is relegated by Fate.  The text begins with an emanation of light, balanced by darkness, represented in both the darkness appearing like the “roiling of a snake” into water separated physically (and spiritually) by the word (or breath) of god as represented in the boundary of fire.  This layer of transformation gives us a glimpse of the alchemical process of transformation which is governed by fire and tempered for us to embrace or reject that which ultimately decides our outcome by fate.  The acceptance of this outcome, which is not predicated on scripture or theological “beliefs”, is based on the principle of our acceptance of our origin and the necessity of our conduct to do, and be, good.  This suggests a parallel in the teaching of the Golden Rule with the thought of its benefit to all who are bereft of “evil, wickedness, greed, and violence” which are the baser attributes evident in all men.  From this practice, and an acknowledgement of origin, man walks in light and returns to it upon his calling from fate, a process Poimandres suggests governs as gate keeper at a distance, resorting to man’s demons as motivation to change lest they be, instead, trapped in the fire of transformation.

Read: The Mystical Meaning of So Mote It Be

The outcome of this understanding comes from our desire to transcend the material universe and return to the source of light which is our metaphorical source of creation.  To do this, man must evolve (learn) to transcend fate and slip into the “cosmic framework” which is, in essence, the good.  To do this man must take on the nature of the eight craftsman (seven created by God, and one created as its son) and seek to emulate their desire and zeal to create, moving out of the roiling waters of chaos as he overcomes his lower nature breaking free of the seven circles of craftsman (and cycles of birth) so as to communicate to others this message to become a progeny of good.  The goal of this process is to return back to the ogdoad which we must consider as the idea of a reunification with the Mind of god. This idea of the Mind of God as our source has existed for a time immemorial in that the ogdoad can be traced to the religious workings from the Old Kingdom in Egyptian antiquity where its religious practice was seen as the highest heaven within which Ra, Hathor, and Thoth were the pinnacle deities.  We also find the idea of the ogdoad in Gnostic Christianity in the first century of the Common Era as proposed by the theologian Valentinus as the super celestial space above the 8 spheres of the heavens, literally as the heaven above heaven.

flower of life with seven rings

Interestingly, this first monograph of Hermetica gives us a link to the creation of the universe in seven spheres (the seed of life) and seven more in the craftsmen (the flower of life).  In this symbolism, it gives us a link to the notions of creation in the seed, flower life that, if left to progress further it would be emblematic of the progression to the tree of life – from seed to fruit to tree. The seed and flower, said to construct a form of sacred geometry and give us the basis of forms from which we can create the platonic solids that are the building blocks of life it self.[4]

Consideration

Creation myths abound in the many world religions and this version in Hermetica is not unique within that patterning.  One need but read the Biblical account of Genesis to see its striking similarities as attempting to establish some answer to the universal question of man – “why are we here” and “where did we come from?”  Its essence is that mankind is created in both a form of good and evil represented in dark and light, a similar balance as found perhaps in the Chinese symbol of the yin and yang or even in the Masonic checkered flooring.  Our responsibility is to transcend the baseness of that darkness as it is our inheritance from our watery origins, so as to seek and see the light as well as to teach others about its source to return to find our way back to our divine origins.  The text speaks to our nature as being the sons (and daughters) of god, from his craftsman son.  This, in turn, grants us the quality of being craftsman too; responsible for our own developing creation and the construction of the world around us so as to break away from the firm grip fate allowing us to slip into the cosmic framework within which we inhabit with the universe as creators.  We need to seek to be craftsman and build a better firmament from which to find understanding.

All mankind has this capability, but perhaps not the means to see the being of Poimandres or to have the vision of Hermes of such a being without beginning or end, which is the raison d’être of this teaching so as to enable us learn and communicate these lessons to those we meet – which is the simple idea to be good and reverent which enables us to have the vision of a clear and joy filled light.  To get there we must undergo the fire of transmutation, which is our quest as a craftsman for the knowledge of constructing for ourselves the space for understanding.

At the conclusion of this passage, the prayer is an important cleansing of the mind and an acknowledgement of our purpose.  That prayer reads:

Holy is God, the father of all;

Holy is God, whose counsel is done by his own powers;

Holy is God, who wishes to be known and is known by his own people;

Holy are you, who by the word have constituted all things that are;

Holy are you, from whom all nature was born as image;

Holy are you, of whom nature has not made a like figure;

Holy are you, who are stronger than every power;

Holy are you, who surpass every excellence;

Holy are you, mightier than praises.

It is a good start to begin our path of crafting our journey to light and our quest for enlightenment.

So Mote It Be.


[1] The name Poimandres had an early understanding to mean “Man-Shepherd” (perhaps a shepherd of men).  But, more recent understanding on its etymology suggests that the name is actually derived from the Egyptian phrase Peime-nte-rê meaning “Knowledge of Re” or “Understanding of Re” more commonly understood as the Egyptian creator deity of Ra.

[1] http://en.wikipedia.org/wiki/Poimandres

masonic art, pillars, original work

Symbolism, Sacred Numerology and Mythology in Art with Artist and Freemason Ryan Flynn

Ryan Flynn - Artist and Freemason

Ryan Flynn – Artist and Freemason

In this installment of the Sojourners column we meet and talk to a ‘young’, but accomplished, artist and Freemason – Ryan Flynn.  With his art, Flynn brings to the fraternity an unmatched graphic skill to match the patient and certificate makers of old in their typographic excellence and aesthetic composition.  Equal parts artist, graphic designer and a true Freemason, Flynn captures the essence of what it means to BE a mason – translating those esoteric ideas into traditional drawings and paintings.  No, this is not the print, cut, carve, hack, hew, etch, letter or engraving of the secrets of Freemasonry, rather, Flynn’s work takes a post-modern approach into the little trod corner of the Masonic landscape by capturing it’s ideas in the rendered image. I think you’ll enjoy this Sojourner’s visit as much as I did and will come away from it with a new take on art and Freemasonry and the synthesis between them.

Greg Stewart (GS) – Ryan, thanks for taking the time out of your schedule and sitting down to talk to me.  I suppose, let’s start with the basics on how long you’ve been a part of the fraternity?

Ryan Flynn (RF) – I was raised on June 22, 2010 in Ancient York Lodge no. 89 in Nashua, New Hampshire.

GS – What was your first introduction to the fraternity?

RF – I had a couple of friends from other states join in 2008 and 2009 and it peaked my interest.

After doing some research on the craft, I called my local lodge and visited for dinner. The next week I put in my application.

GS – Do you remember what ultimately induced you to join?

RF – I am a history buff, more particularly an art history buff, and the idea of symbols in art and architecture was always something I enjoyed learning about.

I also was never part of the armed forces or anything else that served “something bigger than myself,” so when something like Masonry presented itself to me, I was intrigued and wanted to learn more.

GS – Since you’ve joined, have you found your way into any of the other bodies or related groups?

art, original, masonic print

Ryan Flynn with one of his Codex images

RF – As of right now, I am the Junior Warden of Ancient York Lodge no.89 in Nashua, NH. I am a 32º Scottish Rite mason and member of the Philalethes Society and this upcoming year I plan on joining the York Rite.

GS – One of the things that intrigue me most is the artwork you create, in particular the Masonic art, much of it you have up on your website.  With that in mind, I’m curious what your biggest influences to making it are?

RF – I have always been artistic.  While attending high school, Lexington Christian Academy, my teachers realized this and always pushed me to be more artistic, even those teachers that taught classes that didn’t directly involve the fine arts. I particularly remember the motivation I received in World Literature class after reading Dante’s Divine Comedy with its amazing abstract symbolism. The work taught me to take symbolism in my art to another level.

As for history, my teachers were so impassioned with the subject that I couldn’t help but get motivated. I especially was intrigued with the history of art and the renaissance.

I was very fortunate with my high school. I had hands on training in painting, drawing, graphic design, stained-glass mosaic work, set design and sculpture. And my professor always pushed me harder than the others.

GS – Did you ever have any formal training? How did it influence you in your work now?

RF – After high school, I attended the University of Massachusetts and studied graphic design, painting, drawing and art history. Yet again, I was fortunate to have a professor that motivated me to learn more, and I started diving into learning about symbolism, sacred numerology and mythology.

In 2006, I studied painting and art history in Florence, Italy. I had the privilege of studying the great renaissance masters in person, and I particularly loved learning about the history of art, especially the beginnings of the renaissance. My time in Italy highly motivated me to create, and to create with purpose. I truly believe that I left for Italy as a student, and returned as an artist.

GS – How so?  What changed?

RF – While attending college in Massachusetts, I was taught color theory, methods of lighting, brush work and drawing techniques, but MEANING was never discussed. Studying in Italy, I would have these moments of complete harmony with the art, moments to contemplate on what you are looking at, it changes you, and motivates you.

When I came back from Italy, I wanted to paint ideas, not images, and with being initiated into the craft, I had direction.

In Italy, I began to truly understand that works of art were really the culmination of research, practice and years of work. Michelangelo’s “David” transformed from a large nude man, to a blatant political statement, warning the enemies of Florence to fear the repercussions of challenging them. The Sistine Chapel became a lesson book for deep religious and philosophical thought, and at the same time a motivation to stand up to oppression and to use your mind and talents to bring light to others.

It was simply motivating. I recently returned to Florence, and found myself again, sketching, and really looking at the art and architecture again, this time with Masonic eyes. When I returned home, I immediately started working again. To put it plainly, Florence is with out question my muse.

GS – So, from your background, where do you see art mingling with Masonry? Do you think the two have always been in close proximity to one another?

RF – Masonry is based on art, and highly symbolic art at that. Our ancient brethren were artists, and anyone who has put a chisel to a piece of Marble understands how gifted and dedicated they were. And, just as I try to do with my work, they used their talents to share concepts that simply cannot be done by speaking. Hence why we as Free and Accepted Masons use symbols as the base of our degrees and lessons. I firmly believe that a successful work of art can sum up more feeling and emotion than a 30 minute lecture.

masonic art, pillars, original work

CODEX I: THE PILLARS
Ryan Flynn

And there are great examples of artists predating what we would now call Freemasonry hiding symbols of what became the basis of our craft into their works. Artists like Albrecht Dürer, Michelangelo and William Blake made it a point to reference Pythagoras, Kabbalah and sacred geometry in their works because they knew it was important knowledge to pass down.

Masonic artists should be no different.

GS – For those who might be unfamiliar with your artwork, how would you describe it to them stylistically?

RF – I’ve dabbled in a lot of styles, but I have been working as of late in a style that mimics the medieval Italian style.

I have a mechanical method of creating; I always need to know how something works before I paint it. So when I learn something, I become motivated to create something referencing it. If anyone ever sees me in lodge, I’m always carrying a sketchbook and notebook. When listening to the ritual, sometimes I get an idea and need to jot it down.

Once I had a good amount of ideas in there I realized I had my own Codex, which inspired me to create my first Masonic series, the Middle Chamber Codex series, in which I re-organized some of my notes to mimic the codices of DaVinci. This in turn led me to try making illuminated documents.

My future works will continue in this style until I am led into something else, it’s one of the things I love about being an artist, I set my own path.

GS – Of the work up on your site, which is your favorites?

artwork, original, patient, fraternal society

Master Mason Patents
Ryan Flynn

RF – Without question my authentic Master Mason Patents.

I love the fact that is the real deal, real gold, real calf skin parchment and all by drawn by hand. I take a lot of pride in them. I also like that it’s the only work that the client does not see until it’s finished. I never do one the same as the others; everyone gets their own unique patent.

As any artist will tell you, to know that something you create will be around a lot longer then you will be is a comforting thought. And because they are authentic, these patents potentially can last for hundreds of years.

A little scene that keeps popping in my head is of my daughter’s great-grandson finding my patent a hundred years from now and seeing how much Masonry meant to me.

GSThis may be out there a bit, but do you see juxtaposition between Masonic art and, say, more obscure, esoteric, or symbolic art?

RF – Absolutely, Masonry is about gaining light. And all forms of art can produce amazing “Eureka” moments in the viewers mind. I find that looking at abstract art can be a wonderful method of meditation and reflection.

GS – Your work, how do you create it? Is it hand made, mixed or digital media?

RF Each project is a little different, but it all starts with pencil on paper.

masonic art, prints, codex, ryan flynn

Codex Series Prints
Ryan Flynn

Pretty much with all my prints I will hand draw elements of the project on paper, then scan them in and position and color digitally. For my Limited Edition prints, I then Gicleé print them and complete them by hand, coloring them with metallic infused inks.

As for the authentic patents, they are 100% hand made. I order only the finest parchment from a small family owned company in upstate New York. And once they arrive I press them for a couple days under some large books to keep it flat. Then I sketch out my design on paper and using a small tracing table that I built, transfer it to the parchment. It’s a time consuming process with no room for error. If I mess up, I start over. After the sketch is completed, I ink it with high quality inks. Finally, when that is done, I Apply 23kt gold leaf and a wax seal that I designed.

As for my watercolors and paintings, they are all 100% from the brush. I sketch out my projects with light graphite and start applying the paint from light to dark.

GS – Have you had much response to your work from the Masonic world? What’s been the response?

RF – When I originally produced the window designs for my lodge, the images went viral, I think they were shared on Facebook over 1000 times, and they were featured on the covers of some magazines, I was in shock at how many people adored them.

Ryan Flynn Windows, stained glass, lodge room

My codex series was a big hit. I unveiled them at the Masonic Restoration Symposium in August and had many brothers not only purchase them, but have long conversations with me about why it was important to masonry for me to continue creating them.

I also have received some welcomed support by some fellow brothers. My good friend, Wor. Paul C. Smith, has helped me by pointing me towards information, by offering me council as well as recommending books and reading. His help has been immeasurable.

GS – Your patients look like illuminated manuscripts from the middle ages. How did you master that technique? Is there a subtext to styling them the way you styled them?

RF – Easy, I haven’t mastered it.

When I finished my first one, I looked back and said to myself “this is amazing.” Then I did my second one and it blew the first one away. As for training, having extensive knowledge in drawing, painting and design can lead you to learn anything you want.

Some things didn’t work out so well. I tried to create my own inks and failed miserably at it. I’ll try again soon.

As for gold leaf techniques, I learned by making mistakes. I bought some faux gold leaf and applied it to heavy paper and spare scraps of parchment. It took me 3 or 4 tries to get it to work the way I want.

GS – Given your proximity with Masonry and the arts, beyond the work you create are there any artists or artistic influences that come to mind that you think should (or do) have an influence on Masonry?

RF – As for the fine arts, I encourage every lodge to have someone take the time and learn about Filipo Brunelleschi, Michelangelo and William Blake.

Brunelleschi, for those who are not familiar with him, started the renaissance by stepping back, travelling and learning about geometry, science and the knowledge of the past. This to me sounds like the perfect example of what we as masons should strive to accomplish.

Michelangelo should be a patron saint of symbolism. He knew of Kabbalah, sacred geometry and numerology and he put in into all of his masterpieces. The Sistine chapel is a love letter to the Kabbalah, and learning about how he hid those messages into this work will open up your eyes on how to contemplate on a work art.

And Blake – Blake is the prime example of what a Masonic artists should strive to be. His tremendous works engulf the viewers with blatant Masonic symbolism, but upon further inspection, the real messages can be found within. Each of his paintings could be its own lecture in lodge.

GSSo what’s next, any new Masonic works on the horizon?

RF – I carry around with me a notebook of all my potential works. I don’t want to reveal most of them yet because I have not perfected them, and as any artist or writer will tell you, a first or second draft will rarely look like the final project.

However, I can say that I have detailed plans for a tracing board that will be like nothing else in Freemasonry. I’m also working on an illuminated manuscript of the Middle Chamber lecture and a series of prints that mimic the Egyptian style.

Unfortunately all my big projects require funds so it’s a slow and steady process, but God willing I have a lot of time to get working and make and hopefully make a small difference in Masonry.

_

My thanks to Ryan, to whom I appreciate the taking of his time.  I very much appreciate his tremendous body of artwork and will definitely keep an eye out for your up coming projects. You can see more of Ryan Flynn’s artwork at his website, and, if you’re in the New Hampshire area, you can see Ryan’s lodge windows in person by visiting Ancient York Lodge.

Auld Lang Syne

auld lang syneAs another year comes to a close and and the future looms on the horizon, I wanted to take a moment out of the holiday season to say thank you to all our friends, brothers and readers who have happened by this humble blog in the past year.

It seems most apt to look at Br. Robert Burns tune Auld Lang Syne with a deeper meaning, especially as I have met and made so many new friends (both brother and non) that to each of them I offer a “cup o’ kindness” and say thank you for your friendship, fraternity, and fidelity.

And, to that growing light on the horizon, I look forward to what the new year brings; its challenges and triumphs. I hope you will join us on this path to the brighter future in light.

Auld Lang Syne

Should auld acquaintance be forgot,
And never brought to mind?
Should auld acquaintance be forgot,
And days o’ lang syne?

CHORUS:

father time with the new yearFor auld lang syne, my jo,
For auld lang syne,
We’ll tak a cup o’ kindness yet,
For auld lang syne.
And surely ye’ll be your pint-stowp!
And surely I’ll be mine!
And we’ll tak a cup o’ kindness yet,
For auld lang syne.

CHORUS

We twa hae run about the braes,
And pu’d the gowans fine;
But we’we’ve wander’d mony a weary foot,
Sin auld lang syne.

CHORUS

We twa hae paidl’d i’ the burn,
Frae morning sun till dine;
But seas between us braid hae roar’d
Sin auld lang syne.

CHORUS

And there’s a hand, my trusty fiere!
And gie’s a hand o’ thine!
And we’ll tak a right gude-willy waught,
For auld lang syne.

CHORUS

Happy New Year.

Arturo de Hoyos

Br. Arturo de Hoyos – Grand Archivist and Grand Historian of the Supreme Council of the Scottish Rite, SJ
Br. Arturo de Hoyos – Grand Archivist and Grand Historian of the Supreme Council of the Scottish Rite, SJ

Esoterica, anti-Masonry and the Scottish Rite with Grand Archivist and Historian

In this installment of Sojourners, noted author, editor, and translator Arturo de Hoyos takes some time to discuss anti-Masonry, esoterica, and his work and role as the Grand Archivist and Grand Historian of the Supreme Council of the Scottish Rite in the Southern Jurisdiction.

His biography on Amazon reads that he is considered“America’s foremost scholar on the history, rituals, and symbolism of Scottish Rite Freemasonry, and most other Masonic orders, rites, and systems,” a claim that readily becomes apparent in even just a few brief minutes of talking with him.

Greg Stewart (GS) – Br. de Hoyos, thank you for taking the time out of your busy schedule.   I’d like to start with the basics by asking how long have you been a Mason? Do you recall who or what ultimately induced you to become one?

Arturo de Hoyos (AdH) – I’ve been a Mason about 26 years. I was actually interested in joining earlier, but didn’t know any Masons. When I was a kid, I grew up in Utah. My parents are LDS and, when I was young, I was raised in their faith. Although I no longer share their religious views, I was intrigued when I learned that Joseph Smith, Jr., the founder of Mormonism was a Mason, as were many of its other early leaders.

As I began to investigate Masonry I was impressed with its principles, its unique system of morality, by its antiquity, legends and rituals. The notion of men meeting upon the level, uniting in a common good irrespective of nationality or creed appealed to me. A couple of years after moving to Texas I attended an open house at my local lodge (McAllen No. 1110), and asked for a petition. Remarkably, I was the only person to attend that night, but I’m glad they left the lights on, and I think it also paid off for them. At least I hope so!

GS – Did your experience live up to the expectations you had built up about it?

AdH – Joining definitely lived up to my expectations. I found the ritual very satisfying and the members of my mother lodge amazing. The secretary was a Past Grand Master and Thirty-third Degree Scottish Rite Mason, and we had the strongest lodge in the Rio GrandeValley.

My lodge has given Texas three Grand Masters, of whom we’re quite proud. We were frequently called upon to confer degrees in other lodges, and several of our members were expert ritualists. But it was more than that. There was a genuine comradery amongst the members, which I can honestly (and perhaps sadly) say I haven’t seen equaled in other lodges.

GS – How so?

Although I’ve certainly enjoyed my lodge experiences elsewhere, I felt that my mother lodge had a perfect balance.

Perhaps it’s an idealized reflection like one’s “first love,” but there was such a deep affection and friendship among the members, that we were willing to help each other at the drop of a hat. There was a warm spirit in the lodge, and a sense of pride that we had several members capable of conferring all the work and giving all the lectures. If someone was ill, we’d show up and help with whatever we could. It was like the The Lodge in Friendship Village, if you’re familiar with the book.

GS – Without a doubt your role with the Supreme Council speaks to your affinity with the material, but I’m curious what lead you into your role?

AdH – It’s pretty easy to get my position. You simply have to read everything on Masonry ever written, remember most of it, and then write about it.

I’m joking of course, but it was my fascination with everything Masonic that eventually got me here.

I am, first and foremost, a bibliophile. Once I joined I read everything I could get on Masonry, including things like Mackey’s and Coil’s encyclopedias, cover-to-cover. The first Masonic book I wrote was a response to anti-Masonry in which I revealed all the sources used in a sermon against the fraternity, and showed how the speaker was disingenuous.

Although the speaker didn’t reveal them all, I was familiar enough with Masonic literature, that I recognized his unreferenced sources, and knew what was taken out of context, and paraphrased or distorted.

GS – Do you remember who that preacher was and the sermon that you rebutted?

AdH – I do, The preacher which caused me to respond was Dr. Ron Carlson (d. 2011) [he] made a living selling anti-Masonic tapes, and giving anti-Masonic sermons, along with bashing other faiths which were not his brand of Christianity.

GS – The sermon was Freemasonry, Masonic Lodge and the Shriners Are Not Compatible with Biblical Christianity.  Did Carlson ever respond to your book?

AdH – Carlson refused to debate me publicly, even though he was the one who made the offer.

Sadly, he died before I could send him my Albert Pike’s MORALS and DOGMA of the Ancient & Accepted Scottish Rite of FREEMASONRY (Annotated Edition). I wanted him to see how he’d misquoted Pike, and blamed him for “ant-Christian” remarks that were actually made by Christian ministers.

The book I sent him was Cloud of Prejudice. He signed the receipt, which I included in the second edition, along with my acceptance of his challenge to a debate but wouldn’t talk to me personally.

[At some point] When he was on the radio in the Pacific Northwest, someone called him and referred to my book, and acceptance of his challenge, and he just kept saying that I was unfair, and took him out of context. I have a chapter on Carlson in [the book] Is it True What They Say About Freemasonry? The Methods of Anti-Masons, Revised Edition

GS – So then, how does one become a Grand Archivist and Historian in the Rite?

AdH – I have tried to learn about every aspect of Freemasonry: its history, symbolism, and ritual. I have tried to read and study something about the history and rituals of every Masonic organization on the planet, in order to understand how they are interrelated, and grasp their inner teachings. This is not an easy task, and my abilities as a polyglot were a great help. Stubbornness is also useful!

Ill. C. Fred Kleinknecht, 33°
Ill. C. Fred Kleinknecht, 33°

How did I get here? Grand Commander C. Fred Kleinknecht asked me to take the position.

For about 20 years I’ve served on the board of the Scottish Rite Research Society, and had previously done some contract work for the Supreme Council over the years. I had also traveled to DC on my own and would spend days at a time researching in the library and archives when I was researching the origins of Morals and Dogma. I knew the library and archives so well that they’d actually call me in Texas to ask where something was located.

When the position opened, Bro. Kleinknecht called me and invited me to fly to Washington to discuss it. I accepted.

GS – Knowing what you know now, would you do it again?

AdH – Yes, I would. It’s involved a tremendous amount of work, but has been rewarding.

GS – Is there any one instance that would sum up your role as the Grand Archivist and Historian? Any good take aways from the experience?

AdH – I believe that my role is to preserve and disseminate Masonic light and knowledge. One of the things I’ve tried to do is publish and/or write books which I wish had existed when I was a younger Mason. It was well-nigh impossible to find some of the things I’ve published when I was younger.

What have I taken away? The satisfaction of knowing that I kept true to my obligation as a Past Master to share Masonic light and knowledge with my Brethren.

GS – So, I’d like to delve into an area that is a personal favorite of mine. Very often terms like occult, esoteric, mystical and so on get tossed around in the definitions of descriptions of Masonry. I’m curious, from your perspective, what do you see as the role of these esoteric aspects?

AdH – Some people see Freemasonry as the outer fraternity to an inner mystery. Certainly, some types of Freemasonry employ symbols common to the esoteric schools and to alchemy, but not all types of Freemasons do. There’s a question as to how, and whence it derived its esoteric symbolism.

Our Masonic forefathers were familiar with the interests of their day, and as well as the popular contemporary literature. Freemasonry is both eclectic and organic. It uses symbols to teach lessons in a way very similar to the books of Choice Emblems published throughout its formative years in the Seventeenth and Eighteenth centuries.

These books assigned moral meanings to the square, compasses, skull and cross bones, pelican, and other familiar symbols.  They taught virtues like constancy, zeal, brotherly-love, and even used the bee hive as an emblem of industry. I think we must have borrowed symbols from them as well as from alchemical texts, which I believe I demonstrated in an article I published 20 years ago on the Royal Arch word (The Mystery of the Royal Arch WordHeredom, Vol 2., 1993)

But what role does it all play if our teachings don’t have any practical purpose? If they have none, they aren’t really of value. I think they are there to point us to further fields of study, as do other things mentioned in Masonry, like the orders of architecture, or the cardinal virtues.

Freemasonry states its truths, and points the way to education, admonishing us to learn the greatest mystery: who and what we are, and what our obligations are.  Freemasonry is “occult” in the sense that its mysteries are hidden or concealed, which it the literal meaning of the word. I do believe that Masonic ritual conceals its truths in unique ways which are esoteric, but Masonry does not teach practical magic. It is not an occult school in that sense, as Pike makes clear in a couple of places.

GS – This may dive even deeper, but what do you see as some of the deeper meanings of Scottish Rite Masonry? Is it a subject that can easily be distilled down into a few sentences?

AdH – Scottish Rite Masonry is the intelligent advocate of the principles of an enlightened society. It advances the notion that we can create an empire of reason and wise morality, and its degrees provide practical examples, in symbolic form, of what is necessary to achieve this. It prompts us to consider ourselves as integral to the advancement of the human race, and challenges us to make ourselves fitting to the task. It teaches us that duty is the one great law of Masonry, and obligates us to its performance stressing that we must come to understand the great mystery of who and what we are: mortal in body, although immortal by the results of our actions.

GS – You’ve spent a great deal of time surrounded by Pike’s writings, ideas and ephemera. Do you have a sense of what he was ultimately trying to communicate in the body of all his work?  Did what he was trying to say change over time and do you think his ideas work in the world today?

AdH – Pike’s ideas did change with time, as I explained in the book Albert Pike’s Esoterika: The Symbolism of the Blue Degree of Freemasonry.

As he matured, [Pike] discarded some of the popular but unfounded notions on the origins of Masonry, and realized that Freemasonry’s practical value lay in its ability to transform lives for the better, but he believed it also assured us of a future existence after this life.

Pike’s ideas continue to be valuable today because human nature is the same. Technology is merely a tool for humans; it doesn’t modify who we are.  Pike notions of Masonry inspire men to greatness.

His ritual revisions provide valuable teachings in a profound and simple way, which resonates with the thinking man who has overcome the notions and credulities of childhood.

GS – So, from the depths of the esoteric, I’d like to come back up and talk about the Supreme Council in general. I’m curious what you see as the greatest strengths of the Scottish Rite and how that compares with the strengths of lodge masonry? Do you see the two as different institutions on similar paths or one and the same occupying the same space?

AdH – In my view, the strength of the Supreme Council lies in its coherence and stability.

Unlike Grand Lodges, [the Scottish Rite’s] government does not change every year, or every couple of years which permits the Scottish Rite to set and follow its goals without fearing they’ll be discarded in twelve months.

Grand Lodges are necessary and useful, and not in any way a competition to the Scottish Rite. In fact, I believe that Scottish Rite adds value to the Blue Lodge by its coherence. The best Scottish Rite Masons I know are strong supporters of the Grand Lodges.

I agree with Pike when he said,

“Let us … always remember, that first of all and above all, we are Master Masons; and wherever we work and labor, calling ourselves Masons, let us work and labor to elevate and dignify Blue Masonry; for we owe to it all that we are in the Order; and whatever we may be elsewhere, we are always amenable to its law and its tribunals, and always concerned to maintain and magnify its honor and glory.”

GS – Is there any one artifact, work, item or book that you feel really stands out as a jewel in the crown of the Rite that readers might not have heard of before?

AdH – That’s tough. I believe that Esoterika is such a jewel.

Before I published it, almost no one knew that Pike had written a book on Blue Lodge symbolism, since there were only two handwritten copies in the world.

Of course, Morals and Dogma is a masterpiece of an anthology on comparative religion and philosophy.  The 20 years I spent reverse-engineering the text, and the 4000 notes I put in my published annotated edition taught me a hell of a lot along the way. It’s quite remarkable when read with the notes, if I can flatter myself for a moment.

GS – One last question, who is the person who influenced you the most?

AdH – Masonically, it’s not Albert Pike.

I know that may surprise some people, but the Mason I respect most is Giles F. Yates (1799-1859), of Schenectady and Albany, who was once a member of our Supreme Council, but later transferred to the Northern Masonic Jurisdiction eventually becoming Grand Commander.

Yates was indefatigable. He revived Francken’s Lodge of Perfection, authored the first Scottish Rite Monitor, wrote the first ritual revisions of the Scottish Rite, wrote an etymological study of its secret words, and pushed J.J.J. Gourgas to revive the Scottish Rite in the Northern Masonic Jurisdiction following the Morgan affair. He was an antiquarian, and built the Schenectady Lyceum and Academy which future President Chester A. Arthur attended. There’s much more I could say about Bro. Yates, but let me sum it up by saying he was an amazing man and Mason. His personal motto was “prodesse quam conspici” (accomplish rather than be conspicuous).

_______

My thanks to brother de Hoyos for taking the time out of his busy schedule to spend some time as one of our Sojourners.

You can find more information on the Scottish Rite by visiting their website.


Works by, edited by or with Arturo de Hoyos:

Sojourners is an occasional column featuring interviews with notable individuals from around the Masonic landscape.

Freemasonry and the Hermetic Arts

thrice great hermes of hermetica

Masonic tradition has had a rich application of the notion that it is imbued with a Hermetic philosophy with very little explanation of what that means.  At no time, in the teachings of the fraternity, is a candidate or member handed a pamphlet, booklet or tract explaining what Hermetic has to do with masonry or how it pertains to the rituals of the degrees.  Further, no philosophical or religious tradition is said to be the linchpin of Masonic teachings and the esoteric institution of which they have obligated themselves.  The only glimpse of that teaching comes in the ritual use of the Bible as the Volume of the Sacred Law which can vary country to country, tradition to tradition, and initiate to initiate as the volume is suggested to be the book the candidate holds as holy.

The closest that this tradition of Masonry comes to teaching the meaning of the Hermetic art can be found in the teachings of the Scottish Rite, which for many years gave out to its members a large bound tome of Albert Pike’s Morals and Dogma instructing the candidate to read it, as able, so as to better understand the degrees.  But, because of its complexity, Morals and Dogma more often served as a door stop than a doorway to greater wisdom.

More recently, Pike’s 900 page manuscript of the occult sciences has been replaced with Rex Hutchens’s A Bridge to Light, which is a good and useful tool for the literal understanding of the degrees, yet still lacking in much greater depth than to suggest you, the reader, to go and research the greater meaning of the obtuse symbolism.

Perhaps this is an intentional lesson in resourcefulness for the true student, but for a greater understanding of the esoteric teachings it served as to great a bridge over the wisdom than as a path for the aspirant through the teachings.

Having followed the many paths of the esoteric science, one idea that repeatedly comes to the fore is that it is of a Hermetic philosophy.  Pike uses the term liberally in Morals and Dogma saying in the 28th degree

The Hermetic Art is, therefore, at the same time a religion, a philosophy, and a natural science. As a religion, it is that of the Ancient Magi and the Initiates of all ages; as a philosophy, we may find its principles in the school of Alexandria and the theories of Pythagoras; as a science, we must inquire for its processes of Paracelsus, Nicholas Flamel, and Raymond Lulle.[1]

So what exactly does the Hermetic Art mean to being a Mason?

Thrice Great Hermes as the allegorical author of the Hermeticfa
Hermes Trismegistus

The great teacher of the Hermetic Art is said to be Hermes Trismegistus better known as the Thrice Great Hermes of whom Pike makes a parallel to Grand Master Hiram in his third degree monograph.[2]

Who is Hermes, and why would his teachings be of any importance to a third degree Master Mason?

Through this series on the Hermetic Arts, I will explore those questions and try to create an association between the principal Hermetic text and the Hermetic principals which have wound their way into many esoteric teachings, but in particular those of Freemasonry.  To facilitate this understanding, we need to examine the principal Hermetic text from which the teachings of Hermes Trismegistus originate – Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius.

While some may construe its teaching as religious, we need make our focus on it as the source materials from which much of the Western Esoteric Mystery traditions have drawn their teachings.  Yet, because of what it teaches, it would be impossible to interpret its writing without acknowledging it as religious text, complete with a creation myth, commandments of adherents, and ceremonies of inclusion for those who choose to devote themselves to its teachings, a practice that would be difficult to separate Freemasonry from in its religious practice of ceremonial ritual. Masonry, like most other mystery schools, has adopted aspects of the work, such as it has from other esoteric workings including tarot, magick, Kabbalah and of and New Thought ideas of life mastery.  In this undertaking of exploring Hermetica, our focus need be on its teachings so as to better improve the human condition towards those we come into contact with, which is at the heart of the Hermetic philosophy.

While the text of Hermetica contains what its authors suggest are certain truths, I leave to you their validation and weight, when taken in consideration of your own belief traditions.  In some instances, they may give you a path to better understanding your own beliefs or give you another way to look at what was before now an assumption of truth.  Over time, it has been said that Hermetica held aspects of religious mythology, early millennial Hellenistic religious ideals, Neo-Platonism, Sufism, Islam, Judaism, and Christianity but it is my belief that as the texts originated in an early period of the Common Era, their ideas stem from an older tradition that dates into late antiquity and perhaps the earliest of monotheistic Egyptian rituals of initiation and veneration.  Evidence of origin is difficult at best except when you consider its origins by lineage which, as Free Masons, we can find some heraldry to them as its modern day companions in practice.

At various intervals, Freemasonry itself has been called a hermetic science with seldom a satisfying explanation of what that means.  In part, the use of this type of language could be taken in scientific terms to imply a closed loop system of wisdom teachings – a self contained system, without influence or coloration to any other philosophical or religious tradition save what itself promulgates as the allegorical and symbolic lessons it teaches.

Yet, at various points in the Royal Art, of which Masonry has expounded itself as, includes moralistic teachings that, at their core, utilize Christian verse and meaning drawing upon Biblical allegories from the Great Book while introducing ideas from traditions that seem to spring from outside the age within which the Bible was conceived.

A few examples of this include the trans formative process in alchemy and the Jewish Mysticism of found in the Kabbalah which were later elaborated upon by writers of the great tradition of Free Masonry most notably in the works of Pike and Wilmshurst whom both injected their own ideas, by interpretation, into the tradition.  So true is it with this undertaking that one must suspend the idea of what it is we believe the Great work of Freemasonry teaches to explore another possibility.  From this exploration we can hopefully come to understand the later developments of the ancient idea of philosophical tradition not enclosed within itself – not as a hermetically sealed philosophy but a broader tradition of the philosophy (and perhaps religion) of Hermetica itself.  It is through a close reading of the Hermetic texts and an analysis by which we can produce an exegesis through a juxtaposition of the philosophy that comes from Hermetica and the lessons taught in the degrees to find, if it exists, a harmony between the two and reach a firmer understanding of what being a Mason means and how it, perhaps, colors our underlying ideas of morality, truth and faith.  Is the link between Hermetica and Freemasonry an accident that occurred in the attempt to mythologize a simple tradition of initiation and mystery play theatrics that has been carried forward religiously for centuries?  Upon closer interpretation of Hermetica, this does not seem to be wholly the case.

Sadly, there is no direct evidence of its association or of any such intention other than to compare the rituals of masonry and some of the possible conclusions that may be drawn from them in parallel to the Hermetic writings, in particular in the three craft degrees.  But, this is a speculative science, so then we must speculate and attempt to find parallels where we can.  In the mean time, while we ponder the deep questions,  of origin, source and meaning it is my hope that hope that we will discover a richness of tradition and possibly a new means to understand our own faith in a system of morality taught by symbolism and allegory.  That discovery, I believe, comes in understanding the ancient text of Hermetica.

Before we begin, the text used for this exploration comes from Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction, with Notes and Introduction by Brian P. Copenhaverwhich you can find at Amazon.com. 

But, before we begin to examine the text of Hermetica, our first stop must need be with the well known Emerald Tablet, a codex of sorts said to codify the teachings of Hermes into a singular distillation of the main points of Hermetica itself.

As we progress ahead, you can be the judge of the Emerald Tablet’s points and their relevancy when compared to their supposed source material.

Hermes Trismegistus, as above so below
Tabula Smaragdina – From Heinrich Khunrath’s alchemical text Amphitheatrum Sapientiae Aeternae, 1608/1609

The tablet, as a translated work, can be found in its oldest documented source from  the Kitab Sirr al-Asrar, The Book of the Secret of Secrets, which is a 12th century translation of a 10th century Arabic text which included subjects on many areas of interest to the contemporary mystery school student including ethics, astronomy, magic, and alchemy.  Elements of the text are believed to have circulated well before their compilation into the Kitab by several hundred years.[3]

This portion of the greater text is a compendium of advice for rulers, believed to be a letter from Aristotle to Alexander the Great.  The work has had many translators over the centuries ultimately producing the work we read below.

The Emerald Tablet of HermesContemporary Rendering of Latin text

  1. [It is] true, without a lie, certain and most true,
  2. That which is below is as that which is above, and that which is above is as that which is below, to perform the miracles of the one thing.
  3. And as all things were from the one, by means of the meditation of the one, thus all things were born from the one, by means of adaptation.
  4. Its father is the Sun, its mother is the Moon, the Wind carried it in its belly, its nurse is the earth.
  5. The father of the whole world [or “of all of the initiates”?] is here.
  6. Its power is whole if it has been turned into earth.
  7. You will separate the earth from the fire, the subtle from the dense, sweetly, with great skill.
  8. It ascends from earth into heaven and again it descends to the earth, and receives the power of higher and of lower things.
  9. Thus you will have the Glory of the whole world.
  10. Therefore will all obscurity flee from you.
  11. Of all strength this is true strength, because it will conquer all that is subtle, and penetrate all that is solid.
  12. Thus was the world created.
  13. From this were wonderful adaptations, of which this is the means. Therefore am I named Thrice-Great Hermes, having the three parts of the philosophy of the whole world.
  14. It is finished, what I have said about the working[s] of the Sun.

 

Image: Thrice Great Hermes Trismegistus, pen and ink rendering, from original source material with adaptation.

 


[1] Morals and DogmaKnight of the Sun, or Prince Adept,. p. 774/775

[2] Morals and Dogma, Master Mason, p. 78

Sean Astin coming to a lodge near you

Found this item in a news blurb from a press release about a new film, The Freemason, starting production in Utah.

From the press release,

Astin takes on the lead role of detective Leon Weed, who is investigating a ritualistic killing of an elderly Mason. The Freemason marks Astin’s second return to Utah since appearing in the locally-produced film, Forever Strong(2008).

Executive Producer Joseph James, himself a Master Mason, hopes to satisfy the public’s insatiable appetite for the craft’s esoteric realms by allowing outsiders a glimpse into some of the secret society’s mysterious rituals. James explains that “The Freemason is the first film of its kind to highlight actual initiation practices,” including a ritual experience that will surely thrill both Masons and non-Masons alike!

Astin, you may remember played the iconic Samwise Gamgee in the Lord of the Rings trilogy.

More on the upcoming film from The Freemason movie website.