So What? The Dynamic of Masonic Membership.

Logo of Freemason Information.

The following was originally published in 2007. It is one of several essays in the book Masonic Traveler, where you can find a more refined and extended version of this missive.

Since this original publication in 2007, the dialog increased only to taper off again to a quiet whisper, if heard anywhere at all. In 2008/9 Stephen Dafoe produced a rebuttal of sorts, not in the context – but in the meaning of the numbers. His conclusions can be found in the article There’s a Hole in our Bucket, but I recommend that you read it after this piece so as to put all the information into context.

Changing Masonic Membership

The question above has been an institutional answer (yes, I said answer) that has plagued Masonry for the last 50 years. When I first heard it’s asking, I wasn’t sure what to think about it. I wasn’t even sure if I should talk about as it seemed like an internal problem, and not the fodder for the rank and file (you and me) to ponder. It wasn’t until my own realization that it was the rank and file that was ultimately the cause and effect of the question AND answer when its implications became clear.

As the adage goes, if you don’t talk about it, how do you fix it? And in such a large fraternity I felt that we absolutely needed to talk about it, NOW.

In doing some research, I found myself at the website for the MSANA, which is the Masonic Service Association of North America which is a national clearinghouse for all things Masonic in North America, but specifically an informational collection agency that gathers data and publishes literature for the overall benefit of the craft.

One of the items I found there were statistics on membership (now in archive) from 1925 to 2005.

The statistics are the national numbers of membership in the United States from 1930-2000 not graphed, but in a pretty uninteresting grid of data.

From a surface analysis what it showed was an early high figure, a dip, a huge growth period, and then a dramatic down trend in membership, specifically from a period of 1960 to close to present day. The graph below was created from this data.

Graph showing the change in masonic lodge membership numbers from 1930 to 2000.

What it charts is the membership numbers from 1925 to 2005.

For a comparison, this graph is the US population in the same period.

U.S. population growth between 1930 and 2000.

Obviously, the numbers are dramatically different – Freemasonry at one to four million and the US population at 100 to almost 300 million, but what it illustrates by contrast is the dramatic rise in US population (about half of which are male +/- 51/49%) and the dramatic decrease to male membership.

What I want to illustrate here is that while the US population has steadily increased, the population of Freemasonry has steadily decreased, substantially.

So to the question, so what?

Most who have been members for a significant time know that the membership of Freemasonry is changing. Lodge rooms are seating fewer and fewer members, old buildings bought and built in the boom era are being sold off as membership roles shrink and charters evaporate. We know that already, this isn’t new information. Every Masonic publication has said this at some point or another – “our numbers are retracting, that we felt a boom with the returning vets of WWII and Korea, and that their numbers swelled our ranks to their record numbers, topping at a height of 4,103,161 in 1959” -the glory days of the ancient and honorable.

But since that high water mark we have been in a steady decline in membership.

Again the question, so what?

The decline of the 1960’s and 70’s is often blamed on the selfish attitudes of the “tuned out” generation, the hippy turned Baby-Boomer, with widespread distrust of past paternal institutions, and a growth in a personal individuality, no one wanted to join, even when they later came of age the attitude of “Forget doing what Daddy did” and “why do I want to be a part of a secret institution of good old boys” prevailed. But was that really the problem?

I’m sure if analyzed in an academic fashion, we could explore the “why Freemasonry changed” notion in the 60’s, 70’s, and 80’s, but I wonder if it would be enough to give us a real answer.

Some have suggested it was the institutional change towards fraternalism. Others suggest that it picked up and patriotic flavor of Americanism with the high number of veterans that came to its ranks. Trying to associate the increase to any one reason is difficult at best.

What the numbers do tell us is that in 10 year intervals, from 1960 to 2005, membership dropped by an average of 560,152 members. On the graph, you can see the decline to 2005. Distilling the numbers, it comes out to an average of a 20% decrease in membership per 10-year period.

By the years it breaks out to:

  • 1959, membership at its height was at 4,103,161
  • 1960 – 1970 there was a loss of 336,006 a decrease of 8.19%
  • 1970 – 1980 there was a loss of 511,685 a decrease of 13.597%
  • 1980 – 1990 there was a loss of 719,885 a decrease of 22.14%
  • 1990 – 2000 there was a loss of 690,474 a decrease of 27.274%
  • 2000 – 2010* there was a loss of 542,714 a decrease of 29.477% (*Calculated by doubling the loss from 2000 to 2005)

Updated numbers at bottom.

The average loss, per year, was 20% (20.2%)

Again the question “so what”, we already know this, these numbers are not secret. They are published in an open forum for the public to see.

The overall calculation led to an extrapolation, if the fraternity lost on average 560,152 members, per decade – from 2010 to 2020, our national number of members would be under 1 million members at 738,303. In ten more years 2020 to 2030 our national member base would be 178,151.

That number again is one hundred and seventy eight thousand one hundred and fifty one TOTAL Freemason’s in North America by 2030, which led me to speculate that the last American Freemason would probably be somewhere in about 2034 or so.

Ok, so this is a worst-case scenario, this is an assumption that we will continue to lose the same 560,000 members a year, due to attrition, brothers passing, or low community interest. The overall numbers tell me that the loss % per year is INCREASING; not decreasing, but maybe the trend is just that, a trend. It should be said that at present, 2005 numbers show our fraternity at numbers lower than the 1925 watermark, when the US population was less than half of what it is today. What appears to be happening is not just a “correction”, that it is not simply the Fraternity going back to the “way things were” at the turn of the 20th century, rather that it is something much worse at play and further outside the scope of our control.

Taken from another angle, we can say that over the same 50-year period, we did average out to a 20% loss per year. These numbers are far less frightening and show a slower descent over the next one hundred years. In 2030, where the first model takes us to extinction in the percentage model we sit at just over 800,000 members. It isn’t until 2130 that we get to fewer than 100,000. But again, that is at a steady 20% decrease no ups, no downs, steady. The trend in the last 50-year cycle has been one of a steady increase in percentage loss, 8.9%, 13.59%, 22.14%, 27.27%, and 29.47%. This model, though more positive, seems less likely.

At the other end of the spectrum, some locations so seem to indicate an upward trend in membership. In areas that lost 4000 members, they took in 2000, diminishing the overall drop, but even these anecdotal statistics only suggest a change in trend without much ability to forecast realistically where the descent will level off.

Again the question, so what?

With those of us left, we become the inheritors of Freemasonry here in America, and need to address the question of what we are going to do about it. I have read a Laudable Pursuit as I am sure many other masons have, I attend meetings, pay my dues, and heed the length of my cable tow, but is that enough?

Are dynamic meetings, meaningful Masonic education, Traditional Observance Lodges, Festive Boards, or low cost spaghetti or fish fry dinners the answer? Are even the boldest Grand Lodge programs such as the Massachusetts Is there Greatness in you? Marketing Campaign or the California Masonic Formation movement, enough? What generated interest in the past?

To answer this question we need to ask what Freemasonry has lost — what component of our fraternity did we lose in the transition of the 1950’s into the 1990’s that closed us off from the moral imagination of society? What changed?

  • Was it the success of the offshoot “clubs” whose focus on charity or drama plays, rather than esoteric transference, took prominence?
  • Did we, institutionally, become afraid of what our own metaphysical/spiritual fraternity represented?
  • Were we marginalized as an increasingly religious America took over, forcing out interfaith institution?
  • Did American Freemasonry fall out of progressive step with the evolving landscape of American women’s issues, and racial equality taking the forefront but still at odds in the fraternity dedicated to the moral high ground?

It was in the periods of transition from the 19th to the 20th century that many esoteric or occult works were created that seem to evoke the spirit of the coming age of Masonry. Did their promise grow silent on the lips of those who took the reins of leadership?

Just a small (yet significant) marker I can point to that symbolically illustrates the transition was the name change of the monthly Scottish Rite Magazine formerly known as the New Age Magazine in 1989.

Its true that in the mid century a degree of quackery took hold of the metaphysical giving birth to an explosion of Self Help and “Occult” practices. Did Masonry’s hasty retreat from all things esoteric help steer the fraternity towards the rocks of fraternal obscurity? Did we become afraid of our own esoteric shadow marginalizing our own traditions effectively doing this to ourselves?

The one thing that so many outsiders look to Freemasonry to provide is a degree of esoteric wisdom and education, yet we can barely articulate to the answer to the simple question of “what does Freemasonry represent”? Our tradition is betwixt pointing one way with progressive learning, equality of faiths, and metaphorical death and members pointing another with social fraternalism, overt patriotism, and faux civic engagement – is it a social club or a path to self enlightenment?

As the numbers continue to descend, some possible scenarios to consider is the separation of the Shrine from the craft lodge system. With the success that the Shrine has enjoyed in this last century, why would they keep the requirement of the Blue Lodge membership, if the blue lodge can barely support itself let alone its drive for localized charity. Especially now in the face of diminished revenue and potential loss of its charitable hospitals. In its present configuration, can it afford to not take in now blue lodge members?

Another scenario is the separation of the Scottish Rite to become its own degree imparting body. What is to keep them from offering the degrees as more Craft lodges start to close? Maybe it makes more sense to pool the resources and go with the bigger temples that the Scottish Rite inhabits. The easy answer is, of course not, but as the feeder blue lodge membership continues to plummet, at what point will desperation take hold and other options become more enticing? Are the American Rites prepared to cease operations if memberships diminish to an unsustainable level?

So what? So what can we do about this?

The most effectual answer I can come up with, individually, to the “SO WHAT” question is nothing.

Masonic advertising on a billboard.

We can, at this point in time do nothing to turn this trend around. No matter how many open houses, public lectures, marketing campaigns, sports sponsorships, television commercials, radio spots, billboards, or finite programs promoted by individual lodges or Grand Lodges will stem the hemorrhage. Even if the blue lodge started giving away memberships, it’s doubtful that we could find enough people who even remembered who the Freemasons are, and even fewer who would want to become one. The damage is already done, and we are now in a free fall that threatens to erase the remains of North American Freemasonry. This means the closure and roll back of individual state Grand Lodges. This will mean the selling of more Masonic properties and assets, and the selling or divesting publicly of our privately funded billion dollar institutions.

This means the end of Freemasonry as we know it today.

But all is not lost and that there are things that we , individually, can do now to start to effect change. The greatest challenge will come in our re-shaping the perception of what the fraternity represents and that its history, both real and imagined, becomes a part of who we are. And by understanding that, we can embrace it and celebrate that diversity and begin to explore those ideas that we left off from a century ago. As a body we can pause and consider out institution and how it relates to its broader impact on civil society. Is OUR venerable institution living up to the promises that our very Rites espouse? Do we treat ALL people equally, no matter of Race, Gender, Religion, or Preference? Are we striving to make social progress?

In the next 30 years the landscape of what we call Regular Freemasonry will be radically different than what we see today. The sooner we come to see that NOW, to talk about it, and confront it head on – the sooner we can start planning on what we want to do about it. Burying our heads in the sand is not the answer and if we continue to insist on doing nothing about it WE will only further hasten OUR demise.

Our generation, RIGHT NOW, is the unwilling inheritor of the future of Freemasonry – what we do NOW dictates how our sons will come to know this ancient institution. If we ignore the problem, there won’t be any institution left.

And, of you who say “So What”, I ask that you look at the numbers for yourself and then draw your own conclusions,

Once you’ve seen them you’ll see that they speak for themselves.

Update – May 21, 2017

  • Period of 2010 – 2015 15.45%.
  • Period of 2005 – 2015 26.02% (calculated).
  • Doubling the loss from 2010-2015 (424,400) to calculate potential loss = 31% change.
  • New estimate at 2020, 949,093 members.

The First Year of the Euphrates e-Book is Now Available!

ebook, Banks of the Euphrates, Freemasonry

The Banks of the Euphrates–The First Year e-Book is now available!

It is finally here! I have finished putting together the free e-book that I promised to create which celebrates the first year of the Banks of the Euphrates on Freemason Information Magazine.  This book features the best of the articles which were featured on the Euphrates over the past year. I thoroughly enjoyed reviewing the articles and selecting some of my favorites for this e-book and I hope that you will enjoy revisiting some of the moments from the past twelve months as well.

The Banks of the Euphrates-The First Year

The book is available for download in .pdf form by clicking on the link above. Thanks for reading and I hope that there are many more years of articles to come!

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

The Secret Lesson of Hiram and the Ruffians

Early hiramic legend
The Early Hiramic Legend

a Sojourner’s article by Tom Accuosti
author of The Tao of Masonry

One of the great things about the internet is how people with seemingly nothing in common can exchange ideas without ever actually meeting in person. Such is the case when I recently began exchanging emails with an amateur historian, an epidemiologist, and a professor of sociology. At first, it seemed that our only common bond was that we all share an interest in Freemasonry; however over time it developed that we all had some questions about our gentle Craft that have never been satisfactorily answered. As we began discussing the dilemma, we also found that we were able to integrate our various fields of knowledge in order to work through the problem. In doing so, we believe that we have managed to solve one of the most puzzling issues in the early history of the fraternity.

We now have some serious evidence pointing to the origins of what is commonly known as The Hiramic Legend in the Master Mason degree.

Some brief background: Early Freemasonry had only two degrees, the Entered Apprentice, and Fellowcraft (i.e., Fellow of the Craft). This situation was extant before the 1717 formation of the Grand Lodge of England, and continued for some years afterward. Yet, sometime in the mid-1700s, records show that various lodges seemed to have begun performing some variation of this legend. The origins of the drama are unknown, but is often attributed to being some kind of morality play. The drawback of this theory is that the legend draws on the Biblical story of Hiram Abiff; in the Old Testament, Hiram is a relatively minor character. More confusing is the rather obvious paradox in which the Masonic legend deviates so drastically from the actual Old Testament story: in the OT, Hiram Abiff comes to help King Solomon build his famed Temple, and when finished, goes home to his family with some considerable payment. In the Masonic drama, however, Hiram is shown to be struck down before the completion of the Temple by three Fellowcrafts, who then attempt to hide his body in a makeshift grave out in the dessert. This is the most extreme departure from Biblical scripture recorded in any of the dozens of Masonic ceremonies, and it stands to reason that there is a purpose for this. By taking what we know about Masonic history from that era, and placing it within the context of the social and cultural aspects of the time, we believe that we have discovered that purpose.

Momento Mori
Victorian Memento Mori

To understand the social context, we need to consider that the early 1700s was the beginning of the Industrial Revolution; prior to this period, most people lived an agrarian-based lifestyle. However, as more factories were built in and around the cities, larger populations were drawn into the urban areas, and by the mid-1700s, larger numbers of people left the farming communities to see work in the factories. Not surprisingly, the population explosion led to issues of public hygiene: the spread of disease, the disposal of wastes, and the proper internment of the growing number of the deceased.

Although we can trace Freemasonry back to the late 1400s and early 1500s, it wasn’t until the early to mid 1700s that we see the rise of organized networks of Masons, via the formation of Grand Lodges. There are no records as to why several London lodges decided to formalize their arrangement, but it wasn’t long before other lodges joined the network — and it was a network, as the lodges we more able to freely exchange information, including the variations of their rituals and ceremonies. It is significant to note that during this period, There were still only the two degrees in Masonry; “Master” Masons were those who were literally Masters of their lodges. Likewise, the degree ceremonies were relatively simple and the basic ceremonies were essentially the same in each lodge, although many lodges had their own particular set of “lectures” for the candidates.

At some point in the early to mid 1700s, we see records of lodges adding a type of morality play to the degree ceremonies. The main character varies in some of the earliest versions, but by the third quarter of the 1700s, that character was solidified as Hiram Abiff, and the stories became more consistent. Interestingly, they all contain similar elements: A character is beset by three assailants, and is then murdered; each assailant using a different weapon and attacking a different part of the character’s body. In many variations, the Hiramic legend specifies that Hiram is struck across the throat, in the chest, and in the head. The assailants (often referred to as the “Ruffians” in North America) strike with tools commonly associated with Masons: A square, a rule (sometimes called the 24 inch gauge), and a mallet or setting maul.

While Masons often assume that the assailants use those particular tools as a way to tie in to the traditional working tools in the various degrees, as we unearthed more information about the underlying social context, it became obvious that this line of reasoning has it backwards; that is, the legend itself is an instructional play that uses these tools as a way to reinforce knowledge to which only a few were at one time privy. And while we can not yet account for the reasoning behind using the character Hiram Abiff (except that he is a relatively minor character in the OT, and the change of storyline would be easily forgotten), we believe that the traditional lessons taught by this drama — about his integrity and bravery in the face of death — intentionally overshadow the real lessons that needed to be passed down to the new generations of Masons living in the crowded cities and urban areas. In this light, it is the Ruffians themselves who are the teachers and exemplars.

Consider: the three blows to Hiram are the neck, chest, and head. Why? Ignoring the symbolism behind this, those are the traditional and time-tested points of attack in order to dispatch revenants; those re-animated corpses that wander the countryside in search of living flesh.

It appears that the Three Ruffians are exemplifying the secret art of what the popular media now might call zombie hunting.

It’s easy to dismiss this as nonsense because in our modern era, revenants are portrayed as either sexy, sparkly, quasi-supernatural creatures, or as shambling, brain-devouring bogeymen. But before modern medicine and proper burial techniques, folks in the rural areas and countryside knew that periodically some unknown force would re-animate the newly buried, who then roamed the area terrorizing the denizens with their mindless taste for flesh until they were put down. In fact, until Bram Stoker’s fictional account in the late 1800s, there really were few distinctions between what we now call vampires and zombies; they were simply the re-animated, walking dead.

The question now presents itself: how do the Freemasons figure into this?

revenants
Wild Revenants Afield

Consider that before the late years of the Industrial Revolution, firearms were rare, and most people themselves could not afford metal tools and implements, let alone weaponry (and at some points in history, metal weapons were forbidden to those not of the noble class).This is one of the reasons that a wooden stake through the heart became part of vampire lore: no rural farmers had swords, but skewers, posts, and spindles were easy to come by. Although superstitions attached more importance to the idea of using wood, obviously the important part was destroying the heart.

As the need for Masons grew during the period from the 1300s on up, Masons became a well-traveled, and therefore, more educated, class of worker. Small groups of Masons were almost always carrying various tools and implements, often made of metal. Our research suggests that when traveling through sparsely populated areas, some Masons, being less superstitious than the local population, developed a means of eliminating these revenants in such a way as to expose themselves to as little harm as

Traveling Mason
Traveling Mason

possible. This information they eventually passed on to other traveling brothers, after making sure that those brothers would not reveal such secrets to the superstitious; the Catholic Church was still strong in Europe, and since most Masons were employed at cathedrals and monasteries, they would not want to be perceived to be trafficking with the undead.

This brings us to the methods that the early Masons used to eradicate the revenants. Since Masons often traveled in small groups, each would step in for a short, quick attack, then step aside to allow the next attack. While it is suggestive that this two or three pronged approach may have been passed along from the Knights Templar, this is mere conjecture on our part, as the evidence for the link between the early Freemasons and the Templars are unsubstantiated, and beyond the scope of our research. Perhaps at some future time we will be able to explore Templar history to determine how much exposure they would have had to revenants in the Middle East, but for now, we are only concerned with the suppression of the living dead within England and western Europe.

Ruffian Hunter
Ruffian Hunter

The Masonic method itself is ruthlessly simple. Upon being confronted with an approaching revenant, the first Mason steps in to strike a blow across the throat with an edged implement, such as a rule or stick. If the implement is an edged weapon, such as a sword (a Tyler’s sword?), full or partial decapitation would be the hoped-for outcome. However, even wooden measuring sticks will serve to damage the airway of the creature.

That Mason steps out of the way, and the second traveler will strike a blow across the chest or midsection. This serves to momentarily stun and confuse the creature for the (quite literally) coup d’etat, in which the last, and presumably strongest Mason smashes a hammer, mallet, setting maul, or some other heavy, blunt instrument into the head of the stunned revenant. Minimal risk, maximum damage.

It should be pointed out that blows to these three areas correspond to killing points in more conventional zombie and vampire lore: midsection (heart), neck, and head (brains). Again, understanding that folktales from the middle ages made little distinction between what we now think of as vampires or zombies, it’s easy to see why this method was adopted.

As notions about public health, medicine, disease, microbes, sewage, control, etc., became more widespread, the cases of revenants declined. Soon, entire lodges of Masons might form without any of the members ever having seen, or indeed, having heard of one. Freemasons became one more of the dozens, nay, hundreds of social clubs in metropolitan Europe. As this happened, the secrets of revenant killing were being lost. We believe that it is safe to assume that some inner group kept these secrets alive by codifying them into a ritual in which new generations of Masons could be taught, without making it obvious, and therefore, more more public. Thus, the legend of Hiram being killed by the Ruffians was developed.

When our researches led us to these conclusions, we spent some time in wondering if there were something that we were missing; given our assumptions, wouldn’t that make Hiram Abiff a zombie or vampire of sorts? Possible signs in the drama we noticed in context were the disagreeable effluvia and the mangled condition of his body (both zombie and vampire lore make references to the unbearable stench of death from the creatures), and certainly one could make conjectures about “raising” him from the grave. But eventually we decided this line of reasoning was inane, and stuck to the more reasonable explanations. In fact, this could well explain why the early dramas featuring other Biblical characters, notably Noah and his three (note the number!) sons eventually morphed into the lesser known Hiram: the lessons about how to defend against the revenants was a lesson hidden inside another lesson, i.e., the morality play about Hiram’s integrity and honor.

Indeed, when you look at the dramatic enactment of Hiram and the Ruffians in the Temple of Solomon, it becomes clear that the Masons actually have been passing down a secret; only, it’s not the esoteric knowledge that we tend to associate with Freemasons, but practical, operative knowledge. Indeed, in some areas Masonic ritual explains that “tools and implements are carefully chosen by our Fraternity to imprint upon the memory [certain] wise and serious truths.” In other words, to the true initiates, the ceremony was to reinforce the time-tested method of eradication. If it weren’t making light of so serious a situation, I’d suggest that this parallels the “wax on, wax off” education shown in the old “Karate Kid” movies.

Why teach in this manner? Because in sparsely populated agricultural regions, infestations of revenants were probably rare occurrences, and few Masons had to opportunity to experience such circumstances in person. However, as more people moved to the cities in the early 1700s, public hygiene and proper burial techniques did not keep up with the population boom. As the infection which causes “zombieism”, i.e., re-animation became more wide-spread, Masons, with their tools of the trade and penchant for secrecy, were particularly well-suited to deal with the threats. We believe that the Freemasons of London (and later, those in other cities and countries) entered into an agreement — a conspiracy of sorts — with the local and national governments: Masons would continue to practice their strange rituals without interference as long as they continued to watch for and exterminate the reanimated creatures — quietly, of course, so as not to cause a wide-scale panic. From this, it’s not hard to see how rumors of secret Masonic / government conspiracies could have grown into the outlandish idea that the anti-Masons now have.

Early Masons degrees in practice to eradicate the revenants.

Now that we have come close to establishing the origins of the Hiramic legend, where do we go from here?

We suspect that there is still a core group, an inner cadre of Freemasons who are knowledgeable about the existence of the revenants, and who still maintain the agreements with world governments so as not to cause wide-spread panic. While we still believe that such cases are rare because of modern technology and medicine, there is some evidence that whatever causes zombieism has not been eradicated. Occasional news reports of unusual animal maulings, unexplained violent attacks, or mysterious disappearances of people hiking in wilderness or areas of low population seem to indicate that the dangers of zombie infestation are still a small, but extant threat.

Having made these discoveries, we are trying to convince the Grand Lodges of various jurisdictions to open their archives on this matter in order that we might better educate the public — both to make them aware of the potential dangers, and to teach them how to cope if faced with such a situation. Unfortunately, the several Grand Lodges that we have contacted about this issue have either denied any knowledge, or have completely ignored our communications.

We further believe that Freemasons of every jurisdiction have a duty to be alert, aware, and educated in these lost arts, should the situation arise in which — Grand Architect forbid! — the number of revenants overwhelm that small inner cadre. Remember, brothers: it’s quite possible that you and your lodge may be the only source of protection in your community.

Masonic Central Podcast

From HELL: Masonic Central by Gas Light

Alan Moore Eddie Campbell From Hell panels

In this episode Greg, Dean and several special guests dig into the depths of the film adaption of the Alan Moore story, From Hell. Originally published on March 21, 2010. This show takes a number of twists and turns digging into European freemasonry and the nuances included in the film. If you haven’t seen the film, it’s well worth the time to see and then listen to the show.

Madness, mayhem, mystery, and murder, these are but a few of the terms one could use to define the book, and later film, From Hell.

How often do you get the opportunity to explore Freemasonry by gas light?  Its not Steampunk Masonry, but as close as you can get with the science part of the fiction.

“It’s Dark”…

“Hawksmoor cut stone to hold shadows; a Gothic trait, though Hawksmoor’s influences were somewhat…older.”

“The Dionysiac Artificers?”

“Unmistakably. A Secret fraternity of Dionysus cultists originating in 1,000 B.C., they worked on Solomon’s temple eventually becoming the Middle Ages traveling Masonic guilds. Their ingenious constructions merely symbolized their greater work: the Temple of civilization, chiseling human history into an edifice worthy of God, its Great Architect.”

“…What is the 4th dimension?”

-From Hell, the Graphic Novel

Written by Alan Moore and illustrated by Eddie Campbell (and Pete Mullins), the book version of From Hell is at the for of recent fictional works in print and celluloid that feature the fraternity of Freemasonry in some aspect. From Hell has transformed the benign fraternity into something malignant and nefarious. And, on its ascendancy to the cinema, the seductive spell of aristocracy and secret society takes center stage (pardon the pun) to position the fraternity at the very heart of the Jack the Ripper murders.

Ian Holm from hell

This week on Masonic Central, we take some time to explore the two tellings of the From Hell tale, from the Graphic Novel for-bearer to the present day annotated From Hell (Two-Disc Special Edition) DVD staring Johnny Depp and Heather Graham.

As similar as the two works may seem on their covers, there is a surprising amount of difference between the two works, from the perspectives of the characters, the focus of the story, to the psychology and outcome of the leading villain (a Masonic Knight of the East), as played by Ian Holm.

Two sides of the same creative coin.

on Blog Talk Radio

temple, solomon, art, illustration, painting

Tracing the Generation of the Third Degree

by Adrian T. Taylor, Ph.D.
Founding Member of the David A. McWilliams, Sr. Research & Education Lodge
F&AM, PHA DC

Introduction

In the text “Accosting the African Origins of Freemasonry, and Beyond,”[1] this researcher took up the problem of the African/Egyptian origins of Freemasonry.  In the latter text, a representative argument was reviewed, as portrayed by Lanier A. Watkins.[2] In Bro. Watkin’s text, a variety of figures peculiar to members of the Craft were displayed, juxtaposed to similar figures found in ancient Egypt, as we can see in Figure 1.

Figure 1: Images Peculiar to Freemasons[3]

Upon displaying similar figures, it was then contended by Bro. Watkins that “with sufficient evidence it is sensible to suggest that many of the signs used in our modern craft may have their origin in [a] much older African Culture.”[4] Assessing the latter text, this researcher argued that “sufficient evidence” had been crafted to simply “suggest” that Freemasonry “may” have an African origin, given that anyone can effectively suggest anything, no matter a suggestion’s truth-value.  Conversely, this researcher argued that “sufficient evidence” had not been crafted, on the latter grounds, for there to be a definitive/clear African Origins of Freemasonry, beyond a simple suggestion.

Essentially, this researcher argued that Bro. Watkin’s “suggestion” was too permissive, though consequential.  Later, this researcher created a framework for what can count as “sufficient evidence,” to responsibly examine the question: Is there an African Origin of Freemasonry?  Consequently, this researcher constructed Three Stations that needed to be circumambulated, that of (1) The Secret History Station, (2) The Generation of the Ritual Station, and (3) The Egyptian Meaning Station.

In this paper “The Generation of the Ritual Station” will be reviewed.  It will be reviewed focused on tracing the generation of the third degree, in light of the purported similarities between the Legend of Hiram Abiff and the Legend of the Egyptian deity Osiris,[5] as originally portrayed by the Greek, Plutarch (46 – 120 C.E.).[6]

The Generation of the Ritual Station

Ritual and ceremony are nothing new to Freemasonry and society at large.  Ritual and ceremony attempt to buttress and communicate shared values and experiences, over time.  In the Craft, allusions to ritual and ceremony can be traced to the oldest Freemasonic document of record, the Regius Manuscript/poem.  It was written circa 1390 C.E. and is sometimes referred to as the Halliwell manuscript, grouped with the Gothic Constitutions, which traces Freemasonry’s legendary/mythic origins to ancient Egypt.[7] In society, ritual and ceremony are seemingly ubiquitous, ranging from the profane (putting on your Washington Redskins jersey before the big game against the Dallas Cowboys) to the profound (listening to the bride and groom at a wedding ceremony, pledge: “until death do us part!”).

Nonetheless, Freemasonry is distinguished by its “secret” initiatory ritual ceremonies which progress by degrees of instruction.  Traditionally, secrets were kept for proprietary reasons (as vital trade secretes) by the operative stonemasons of Gothic Cathedrals and were communicated orally because much of Europe at that time was illiterate.  Effectively, said ritual ceremonies have been participatory, morality plays, attempting to communicate the core values (e.g. faith, hope and charity) and virtues (e.g. brotherly love, relief and truth) of the Craft.

It is here, in the space of ritual and ceremony, where the problem of the African Origins of Freemasonry arises, particularly focused on the generation of the third degree.  Some essentially see the Legend of Osiris dramatically reworked in the finished Legend of Hiram Abiff.[8] To move beyond a simple suggestion on the African Origins of Freemasonry, towards a negotiation of “sufficient evidence,” we need to (1) trace the genealogy of the third degree, and (2) pay particular attention to the dispensation of Dr. John Theophilus Desaguliers, who according to Dr. David Harris, a Mason, was the key generator of the third degree ritual.[9]

The Genealogy of the Third Degree

When we assess the earliest, operative stonemason records of the Craft, we essentially find a rather straightforward singular ritual and ceremony.  When a man was made a Mason, after, in some instances, at least seven years of apprenticeship, he was read a legendary history of the craft.  Additionally, he was instructed to take an oath of fidelity, with his hands placed on the Bible, before he was recognized as a Fellow of the Craft or an operative Journeyman (both terms denoting a full Mason).

Based on the available evidence, we find that over time the ceremonies became more elaborate, and two degrees emerged.[10] Rooted in British culture and custom, we can find the construction of instructive questions and answers to be committed to memory, new modes of recognition, the creation of terrible pledges of trustworthiness, the communication of various lectures informed by the Bible, and the creation of various symbolic rites.

As the Craft began to change from an operative labor guild (of stone builders) into a speculative society (of moral-character builders), the ceremonies and symbolism began to change.  This gradual change was informed by the decline in palace and cathedral constructing.  It was also a reflection of the renegotiation between faith, reason and the State, rooted in the Renaissance and the Scottish Enlightenment.[11] These changes were eventually reflected in the second degree.  In time, more non-operative masons were freely “accepted” as members and began to replace/dominate the old stonemason guilds.  According to most accounts, Elias Ashmole (hermeticist, alchemist and founding member of the Royal Society) is the first Free and Accepted “speculative” (or philosophical) Mason.  In his diary, Ashmole recorded his “acceptance” into the Craft in 1646, at a tavern in Warrington, England.[12]

Eventually, the Craft changed from a two degree system in 1717 (the first degree was for Entered Apprentices and the second degree was for Masters or Fellows of the Craft) to a three degree system, securely established by 1730 (the Entered Apprentice, and the Fellow Craft degrees, with the addition of a third degree, for the Master Mason).  The latter transition from a two degree to a three degree system has been traced by recognizing that the Premier Grand Lodge of England only worked two degrees in 1717.  This can also be traced by tracking “Two early manuscripts of 1711 and 1726 (Trinity College, Dublin MS. and Graham MS.), an expose of 1723 (A Mason’s Examination), and two minutes of 1725,” indicating that a third degree was being worked.  Further, it was clearly established that three degrees were in use with the introduction of the bestselling expose of 1730, Samuel Prichard’s Masonry Dissected.[13]

According to Dr. Harrison, “The changes in ritual, the reorganization, and the centralisation [sic] that would be administered as a result of the new Grand Lodge eventually resulted in rebellion, most notably in York and with the creation of the rival ‘Antients’ [sic] in 1751,” only to be harmonized at the Union of 1813, as the United Grand Lodge of England.[14]

Within this milieu, there are credible reports that one of the earliest depictions of the third degree was “performed as a play by an all-Masonic cast at the Philo Musicae et Architecturae Societas Apollini (Apollonian Society for Lovers of Music and Architecture) in London.”  In this original play, we find that “it dramatically told two stories: the building of King Solomon’s Temple and the death of Noah, and with his death, the loss of his ‘secret knowledge.’”[15] In a later edition of Dr. James Anderson’s Constitutions of 1738 we find that a “Noachidae was the first name of the Masons, according to some old tradition” meaning “sons of Noah.”[16] For Anderson, his legendary conception of Noah was consequential insofar as Noah “was commanded and directed of God to build the great Ark”  and that he and “his three Sons, JAPHET, SHEM, and HAM, all Masons true, brought with them over the Flood the [Masonic] Traditions and Arts of the Ante-deluvians.”[17] This ongoing transition helped to facilitate the consummation of what we now know as Blue Lodge Freemasonry.

When the third degree ritual took its final form, in light of the contemporary debate about the nature of its origins,[18] we know that the new ceremony featured a legend about a Grand Master Mason Hiram Abiff, a widow’s son—replacing, but combining many of the original elements from the Masonic legend of Noah.  Assessing the accepted legend, we essentially find a narrative featuring Grand Masters, King Solomon of Israel, King Hiram of Tyre, and Hiram Abiff, focused on the building of Solomon’s Temple in Jerusalem.  According to one amended account, from the Masonic Scholar Brent Morris,

King Solomon organized the works by skill for work efficiency.  King Hiram furnished building supplies and workers for the Temple.  Hiram Abiff was the master builder, responsible for all of the decorations of the Temple… Three Fellowcraft Masons were impatient to receive the Master Mason word, and tried to extort it from Hiram Abiff.  He refused to reveal the secret and was murdered.  The murderers hastily buried the body of Hiram outside the city and tried to escape.  They were captured, returned to Solomon for judgment, and punished.  The body of Hiram was found and reburied in a more dignified grave.[19]

The allegorical meaning and/or allusions of the above mentioned legend are going to vary depending on the contingencies of a given evaluator.[20] Yet, if we take the recent work of Dr. Harris seriously, focused on the dispensation of Dr. John Theophilus Desaguliers, [21] we may be able to more responsibly ascertain what influenced the generation of the third degree—the degree where some contend that the Legends of Noah and Hiram Abiff were inspired by the Legend of Osiris.

The Dispensation of Dr. John Theophilus Desaguliers

According to Dr. David Harrison, in the text Genesis of Freemasonry, “most historians have neglected … the importance of the ritual, which was central to the history of Freemasonry and held the true meaning of the Craft.”[22] Beyond any notions about what “the true meaning of the Craft” truly is, given the challenges of circumscribing symbolic speculations, his review of the dispensation of Dr. Theophilus Desaguliers, focused on the generation of the third degree is instructive.  Assessing the work of Harrison, we clearly find that Desaguliers was “influenced by various sources.”[23]

As has already been reviewed in this text, the ritual ceremonies of Freemasonry have emerged over time.  Based on the documented evidence, the Craft first had one, two, and then three degrees of instruction—along with the proliferation of degrees in our times.  More importantly, we can say that the latter degrees mirrored the social/political worlds in which they emerged, culminating in the transformative nature of the third degree.

In the social world of early to mid 18th century Britain, we can find a renegotiation between what can be framed as Classical and Modern traditions.  This is reflected, in part, by the Classical traditions of the Bible, Stonemasons Guilds, and Esoterica (magic, alchemy, and hermeticism); and, in part, by the Early to Modern traditions of the Renaissance and the Scottish Enlightenment (rooted in Esoteric speculations, Reason and Science).[24] As such, the Classical and Modern traditions, in conflict with each other during the dispensation of Early to Modern Europe, and even in our times, found a place to lodge, symbolically in Solomon’s Temple.  Assessing the historical record, (Rev. Dr. James) Anderson and (Rev. Dr. John Theophilus) Desaguliers (both members of the Royal Society) are credited with transforming the latter conflict, playing significant roles in getting this work done through the creation of the Book of Constitutions (1723) and the generation of the third degree (1720s), respectively.  Accordingly, the historical record demonstrates that “Desaguliers, with the assistance of Anderson, reconstructed the ritual with dramatic and theatrical flare.”[25]

Further, we find that codifying third degree “ritual changes date to the early 1720s, and occur after Desaguliers visited the Lodge of Edinburgh that met at St. Mary’s Chapel.” A growing consensus of historians are contending that “elements of what was to become the Third Degree ritual were designed during this period, the changes perhaps being influenced by what Desaguliers had witnessed in the lodge in Scotland” and his collection of “Old Charges” and/or “Curious Writings.”[26]

Little is known about the life of Desaguliers.  In 1683, Desaguliers was born in France – during a time of political tumult and religious intolerance.   Eventually, his family fled to England.  It is reported that in the early 1700s he attended Oxford University, became a member, and eventual curator, of the Royal Society,[27] and “quickly penetrated [Sir. Isaac] Newton’s circle” of natural philosophers (denoting early scientists).[28] As such, we find that Desaguliers established a significant relationship with Newton, accepted as the keystone of the scientific revolution.[29] Newton was also recognized as an Esotericist in his times given his translation of The Emerald Tablet of Hermes Trismegistus, and his “obsession” with measuring and discovering the “occult” mysteries of Solomon’s Temple.  It is also reported that Newton became the godfather of one of Desaguliers’ children, and that Desaguliers’ “experiments even influenced some of Newton’s own ideas, such as the transmission of heat through a vacuum.”[30]

As well as being an early scientist, Desaguliers became a Reverend (and Huguenot minister) with the Church of England.  In his own life, eventually embodied in the confluence of influences on the generation of the third degree, we see that Nature’s God can be ascertained through Faith and Reason. Faith and Reason were not mutually excluded; they were essentially two different epistemologies that could be valued to secure more light.  Moreover, records indicate that he was at the founding of the Premier Grand Lodge of 1717.  In 1719, he was the Grand Master of the Premier Grand Lodge, a position that surely solidified his place and respect in the Craft, informing the authority that he was granted to re-work the third degree.  Before he died, apparently with little pomp and ceremony in 1744, it is reported that he served as Deputy Grand Master more than once.

Focused on Desaguliers’ dispensation, and the factors that contributed to the actual generation of the third degree, we find the renegotiation between the past and his working present.  By this, we are referencing the dispensation of Desaguliers and his attempt to synthesize the Classical and Modern traditions, embodied within the third degree.

The Classical and Modern Traditions

There were a variety of streams at work during the dispensation of Desaguliers’ third degree work.  One was the Classical Tradition, informed, in part, by the Bible, Stonemasons Guilds, and Esoterica (magic, hermeticism and alchemy).  The other was the Modern Tradition, informed, in part, by all that came before it, and the light of the Renaissance and the Scottish Enlightenment.

Assessing the earliest records of the Modern Craft, Freemasonry’s Judeo-Christian foundations are clear.[31] During the dispensation of Desaguliers, Protestant England was still in flux, religiously and politically.  England was still recovering from the political and religious turmoil-warfare that followed from Henry the VIII’s decision to separate from the Church of Rome two centuries earlier.  Within this space, Freemasons wanted to establish harmony.  According to Masonic scholar Mark A. Tabbert, they “sought to avoid theological and political differences by subscribing to a viewpoint that supported a universal affirmation of man’s dependence on God, the existence of an afterlife, and the wisdom conveyed through Holy Scripture and evident in the designs of nature.” Henceforth, Masons pledged to support “that religion in which all men agree,” essentially Christianity, given the dispensation of which this passage emerged, “leaving their particular opinions to themselves.”  Thus, Freemasonry is often framed as “a brotherhood of man under the Fatherhood of God.”[32]

As has been reviewed, Freemasonry pulls from the operative Stonemasons Guilds of Medieval Europe.  Assessing the nature and organization of the latter guilds, the literature suggests that they were “comprised of ‘laborers,’ who wrought the stone; ‘foremen,’ who supervised the work, and ‘architects,’ who were the master overseers.”  These “Guilds oversaw a craftsman’s progress from apprentice to master, maintained the quality and ownership of the craft, and provided assistance to the brothers in time of need.”  Further, “A stonemason’s ‘lodge’ was located at the site and was the place where mason gathered, received instruction and stored their tools.”[33]

Historicizing the religious tolerance and respect for the State that we often find in the Craft, it becomes clear that it is rooted in the operative past.  On the one hand, stonemasons built cathedrals for the Church, and on the other hand they built castles for the King.  To maintain harmony, and regulate the order, the accepted history of the Craft suggests that stonemasons “drew up long lists of rules or ‘charges;’ that articulated their mythical history, established their local authority, and required the members to be faithful Christians and loyal subjects to the king.”  To keep trade secrets and acknowledge rank, “hand signs and grips” were contrived, which allowed senior craftsmen to travel to “distant job sites.”[34] As times and historical conditions changed, so too did the craft from an operative system to a speculative system, appealing to the metaphors of architecture.

During the dispensation of Desaguliers, an Esoteric tradition of magic, hermeticism and alchemy was also at work.  Often, Esoteric matters are synonymous with the occult or “sinister” issues of deliberately hidden/veiled secrets.  Allegations of “black” magic and the Craft are old.  Confronting the reality that “Freemasonry is referred to as the Craft suggests” for Harrison, “a direct link to the craft guilds of the medieval period, yet elements of the ritual and the symbolism also hint at connections with the occult and particularly with witchcraft.”[35] During Freemasonry’s formative years, allegations of “black” magic were addressed by James Anderson (Book of Constitutions, 1738) and Laurence Dermott (Ahiman Rezon, 1778).  Anderson dealt with the allegation that Masons raised “the Devil in a Circle,” and Dermott recognized that “free masons were supposed to have a power to raise the Devil,” such that people were “forbid by the clergy to use the black art.”[36]

Beyond said allegations, the work of Harrison displays some more than curious connections with the Craft and magic.  For Harrison, there are connections between the following: “The ‘casting’ or ‘drawing’ of circles” used in early rituals; “the use of candles within the ritual, lit at the opening and blown out at the close of the lodge,” is thought to be “reminiscent of magic ceremonies, assisting in developing the atmosphere of the lodge room already charged with ambience created by the display of powerful symbolism and poetical ritual;” the reality that early lodges “met once a month during the time of the full moon,” like the ancient Druids; there are suspicious links recorded in 1586 of “Noah’s son Ham being linked to the black arts,” connected “to a gruesome story of necromancy;” and the prevalence of numerology, associated with “Masonic magical numbers, such as three, five, seven and 15.”[37]

The search for “lost knowledge” was also on offer during the dispensation of Desaguliers.  This theme was captured in the practices of hermeticism and alchemy, both tracing their roots to ancient Egypt.  Those that were disposed to the latter practices were persecuted as magicians, as such, by the Catholic Church, tortured and burned at the stake, alongside the philosophers and scientists.[38]

Beyond Desaguliers, the emergence of speculative Freemasonry is fundamentally connected to esoteric matters (i.e. hermeticism and alchemy) as portrayed by the interests of Elias Ashmole (the first Free and Accepted Mason of record).  He is cited for his translation of The Hermetic Arcanum (or The secret work of the hermetic philosophy), and his defense of the Rosicrucians in the text Theatrum Chemicum Brittannicum.  According to Harrison and other sources, we find that “he was an avid student of the occult, experimenting in many forms of what was termed magic, and rigorously researched number mysticism, alchemy and astrology.”  Additionally, he was “involved in the Hermetic Arts, learning Hebrew in an attempt to further his studies in his search for lost knowledge.”  Preceding Desaguliers, we find a foundational negotiation between the Classical and Modern traditions, given that it was Ashomle’s “study of the Old Science of alchemy and astrology, which inspired him to be a founding member of the Royal Society, which in turn would be a bastion for the New Science.”[39]

During the dispensation of Desaguliers, Egypt was the eternal, attractive enigma, especially for Esotericists.[40] Egypt was thought to be “the fount of all wisdom and the stronghold of hermetic lore.”[41] However, the dispensation of Desaguliers was not unique.  The fascination with Egypt started with the Greeks; was constitutive of the legendary founding of the Craft as portrayed by the Gothic Constitutions;[42] and continues to this very day.[43] People during the dispensation of Desaguliers learned about Egypt through existent texts/translations of the Greeks, and others, which informed hermeticism and alchemy (and its “imagined” institutional perpetuation via the Rosicrucians).

Though the hieroglyphs were not deciphered until 1822 by Jean-Francois Champollion, Egypt was not a complete enigma.  Renaissance and Enlightenment Europe learned about Egypt through the works of Herodotus, Plato, Plutarch, Strabo, Diodorus, Iamblichus, Clement of Alexandra, Horapollo, Apuleius, and others; and texts like the tractate Asclepius, the Corpus Hermeticum, the Tabula Smaragdina, and the Rosicrucian text Fama Fraternitatis (The Rosicrucian Manuscripts).  The latter texts kept the image of Egypt alive for the dispensation of Desaguliers, rooted in the mythos of hermeticism and alchemy.[44]

The patron of Hermeticism is fictitious.  Hermes never existed in his many purported guises.  In the foundational text The Secret History of Hermes Trismegistus: Hermeticism from Ancient to Modern Times, written by Egyptologist Florian Ebeling, we find that “The figure of this legendary Egyptian sage arose from the merging of two deities of highly divergent origin: the Egyptian god Thoth and the Greek God Hermes.”[45]

For the Egyptians, Thoth (who the Egyptians called Tehuti) was mysteriously born in some accounts from the semen of the deities Horus and Set, containing within his being two warring elements.   Thoth was typically symbolized by an ibis, a baboon, the head of an ibis on the body of a man, or as a human sage.[46]

Figure 2: Image of Thoth[47]

Thoth had many characteristics.  In different dispensations, he was known as the deity of wisdom, inventor of writing/hieroglyphs, generator of sacred literature, superintendent of justice, inventor of the calendar, author of measurement, measurer of time, generator of rituals and sacred offerings, and inventor/practitioner of magic.[48] In Egypt’s Hellenized (or Grecian) period (circa 332 B.C.E to 30 C.E.), his magical and/or “mysterious” elements became privileged, focused on easing one’s passage to the netherworld, such that it even became inappropriate to even speak his name.[49]

After Alexander of Macedonia conquered Egypt in 332 B.C.E., Thoth became Hermes Trismegistus (thrice great), first portrayed by Akhmim in 240 C.E., though referred to as “twice great” around 570 B.C.E.[50]

Figure 3: Image of Hermes Trismegistus[51]

For the Greeks, Hermes was originally the “helpful messenger of the gods,” according to Ebeling.  He had many attributes, from the god of community to the god of oratory.  Similar to Thoth, “he conducted the souls of the dead in the netherworld… out of the shadowy realm and into the world above.”[52] When he was merged with Thoth, he took on a new legend and attributes.  He became the deity “of all wisdom, philosophy, and theology,” even teaching philosophy to the Greeks under his pseudepigrapha.[53] He also became the deity of the “Egyptian Mysteries,” though there are grounds for a “hermetic lore” being rooted in Egypt.[54]

Typically when people talk of the “Egyptian Mysteries,” they are appealing to notions of Egyptian secrets, sacred ritual, and ceremony—all attributed to Thoth. This brings us to “The Legend of Osiris,” and attendant ritual, ceremony and “mystery.”

Figure 4: Image of Horus (left), Osiris (center), and Isis/Hathor (right)[55]

Assessing the nature of the legend, we find the following amended account by the British Museum:

Osiris was the king of the earth and Isis was the queen. Osiris was a good king, and he ruled over the earth for many years. However, everything was not well. Seth [or Set/Typhon] was jealous of Osiris because he wanted to be the ruler of the earth. He grew angrier and angrier until one day he killed Osiris. Osiris went down into the underworld and Seth remained on earth and became king. Osiris and Isis had one son called Horus. Horus battled against Seth and regained the throne.  After that, Horus was the king of the earth and Osiris was the king of the underworld.[56]

Ironically, at least during the Hellenized period of Egypt, if there were any secrets, they were out.  The Legend of Osiris was public knowledge.  As such, the “Egyptian Mysteries” were not so mysterious/secret. It was dramatically/symbolically depicted by Plutarch circa 100 C.E; viewed as a public morality play and seemingly derided by the Christian Minucius Felix circa 200 C.E.; and it was referenced as a three degree initiation ritual by Apuleius circa 200 C.E., though expressed cautiously.[57] The words of Apuleius are instructive, given that his work appears to be the ancient foundation of Masonic ritual and ceremony:

Perhaps, curious reader, you may be eager to know what was then said and done [during the Mystery Initiation/s of Isis/Osiris]. I would tell you were it lawful for you to hear. But both the ears that heard those things and the tongues that told them would reap the evil results of their rashness. Still, however, kept in suspense, as you probably are, with religious longing, I will not torment you with long-protracted anxiety. Hear, therefore, but believe what is the truth. I approached the confines of death, and, having trod on the threshold of Proserpine, I returned there from, being borne through all the elements. At midnight I saw the sun shining with its brilliant light; and I approached the presence of the gods beneath and the gods above, and stood near and worshipped them. Behold, I have related to you things of which, though heard by you, you must necessarily remain ignorant.[58]

In the passage above, we find Apuleius referencing a kind of dreadful death and “resurrection,” in this world, alluding to the immortality of the soul, in the next.  Similar textual references can be found in Egypt, when tracing the travels of the sun god Ra and the tests of his companions in the netherworld by ferryman and the guardians of the gates.[59]

Beyond ritual and ceremony, and the variety of texts that are attributed to Hermes, hermeticism was/is essentially a holistic-pantheistic philosophy, developed to communicate the following maxims: “That which is above is the same as that which is below;” and “all is part of one, or one is all.”[60] Ritual ceremonies of initiation were contrived to make this ethos dramatically experiential, in Hellenized Egypt.  Accordingly, this was the knowledge that was lost, which needed to be found.  Informed by this “lost knowledge,” Ashmole, Newton (alchemist and purported Rosicrucian), Desaguliers and others in their dispensation, in the midst of the tensions between faith, reason and the State, would endeavor to recover and reconstruct the foundations for the idea that that there needn’t be any “false” distinctions between Man, Earth, and Cosmos.  All is One, Spirit/Light.

Alchemy, rooted in spiritual transformation, through the metaphor of turning base metals into gold, is also traced to Egypt.  It is important to account for given its practice during the dispensation of Desaguliers.[61] According to the literature, it appears that alchemy “first flourished in Hellenistic Egypt in the first century.” It is an amalgamation of various philosophies, like the naturalist philosophy of Aristotle, the tenants of Stoicism, Gnostic doctrine, Babylonian astrological lore, “and motifs from Egyptian mythology, particularly the myth of Osiris.”[62] The first recorded alchemical text is attributed to Zosimus.  Valuing the hermetic doctrine, we find Zosimus communicating the following ethos:

In his Book on Immateriality, Hermes rejects magic [in opposition to Zoroaster] and says: ‘Pneumatic man, who has known himself, must neither achieve anything whatsoever with the help of magic, even if it is generally useful, nor must he defy necessity, but allow it to act according to its nature and its will.  And he must now allow himself to be distracted along the way from his search for himself, to know God, and to understand the ineffable Trinity; and he must leave the filth subjected to him, that is, the body to Destiny, to do with it what it will.’[63]

Later in the aforementioned text, laboratory experiments are on display for transforming base metals into finer substances.  “But the spiritual side of alchemy predominates,” ultimately citing “the authority of Hermes Trismegistus.”  As such, chemical metaphors are used to allude to “knowledge of self, God and nature.”[64]

The latter realities were brought together, informed by the Scottish Enlightenment of the 17th and 18th Century, rooted in the Renaissance.  The Renaissance, French for “rebirth,” was a period where Europe was effectively raised from the Dark Ages, imposed by ignorance, superstition and fear,[65] into the light of the ancient world, as preserved by the Monastery,[66] and the Moors from North Africa.[67] It was at once a dispensation where “artistic, social, scientific, and political thought turned in new directions.”[68]

In Eric Hornung’s text The Secret Lore of Egypt we find that the Renaissance becomes important because this renewed “encounter with Greek literature [e.g. Plutarch, Diodorus and Iamblichus], particularly in the framework of the Platonic Academy in Florence, awakened fresh interest in the classical accounts of Egypt and its superior wisdom.”  Similarly, “There was a special focus on late antiquity, an epoch that was thoroughly imbued with Egypt, while classical antiquity remained in the shadows.”[69] Overtime, “Renaissance Hermeticism quickly spread to England, where Thomas More wrote a biography of Pico della Mirandola and depicted a religion with expressly Hermetic traits in this Utopia (1516) and also propagated the idea of religious freedom.”[70] These ideas were also foundationally advanced, and re-imagined in England, through the New Atlantis (1626) by Francis Bacon.[71]

Rosicrucianism, rooted in Renaissance Hermeticism and alchemy, would also “spread to England,” committed to the “idea of religious freedom,” captured in the text Fama Fraternitatis. Though the founder (Christian Rosenkreutz) and the beginning of the order appear to be legendary, the following is clear about the Rosicrucians, for the purposes of this research: they emerged in the beginning of the 17th century; they are rooted in hermeticism and alchemy; they trace their legendary roots back to ancient Egypt; and according to the illuminating work of Hornung, “The New Order proved to be attractive to many Freemasons,” especially informed by their religious tolerance.[72]

“During the religious and political wars that spread throughout Western Europe in the wake of the Protestant Reformation, intellectuals, artists, scientists and theologians were often forced to relocate in search of safety,” according to Tabbert.  Britain became the destiny, in part, and “public taverns and coffeehouses became popular places for cultured gentlemen to gather for intelligent and social discourse.”[73] This is the dispensation where men like “Robert Boyle, Sir Isaac Newton and Elias Ashmole” got together to found the Royal Society, practice natural philosophy and “discover ways to gain personal improvement, bring order to society and understand the whole Universe,” in concert with faith.[74]

Figure 5: Image of King Solomon’s Temple[75]

The various elements that made up the Classical and Modern traditions came together in the biblical depiction of King Solomon’s Temple (I Kings and 2 Chronicles) for Desaguliers (and Anderson).  During the dispensation of Desaguliers, many natural philosophers published treatises on its nature.  It was contended by the likes of Newton, and others, that “the Temple’s architecture and ornaments held mathematical and geometrical keys to understanding the Nature of God and His creation.”[76] Accordingly, Faith and Reason would be brought together for Desaguliers in the third degree ritual.  Today, Solomon’s Temple is used as a symbol to unify the Craft, rooted in the Classical and Modern traditions, Faith and Reason.

Conclusion

Accosting the permissive suggestion of Bro. Watkins, that “sufficient evidence” was essentially at hand for an African Origins of Freemasonry, by displaying various figures from Egypt next to “similar” figures peculiar to members of the Craft, this researcher sought to create a more responsible framework to answer the question: Is there an African Origin of Freemasonry? Consequently, Three Stations of circumambulation were created for negotiation, (1) The Secret History Station, (2) The Generation of the Ritual Station, and (3) The Egyptian Meaning Station.

In this paper, “The Generation of the Ritual Station” was assessed.  It was reviewed focused on tracing the generation of the third degree, in light of the purported similarities between the Legend of Hiram Abiff and the Legend of the Egyptian deity Osiris, as originally portrayed by the Greek, Plutarch.   Establishing what can count as “sufficient evidence” for said question was the charge, beyond gross speculations. As such, the genealogy of the third degree was traced; and the dispensation of Dr. John Theophilus Desaguliers was reviewed.

Upon reviewing the genealogy of the third degree, we found that it slowly emerged in Medieval Europe, from an operative one degree stonemason’s guild, to a speculative three degree system.  Upon reviewing the dispensation of Desaguliers, we found that a variety of streams were at work.   One was the Classical Tradition, informed, in part, by the Bible, Stonemason’s Guilds, and Esoterica (magic, hermeticism and alchemy).  The other was the Modern Tradition, informed, in part, by all that came before it, and the light of the Renaissance and the Scottish Enlightenment.

In light of the above, we can conclude the following on the problem of the African Origin of Freemasonry, upon our encounter with “The Generation of the Ritual Station”:

  • There is no “smoking gun” for a direct or clearly conscious connection for Desaguliers’ third degree work and the Legend of Osiris.

Nevertheless, based on “sufficient evidence,” we can conclude the following:

  • The oldest recorded “resurrection” narrative is traced to Egypt, per Osiris.[77]
  • The Western fascination and legendary depictions of Egypt started with the Greeks.[78]
  • The oldest Freemasonic document of record, the Regius Manuscript, traces its legendary founding to Egypt.[79]
  • Esotericism (magic, hermeticism and alchemy) interested early speculative Masons like Elias Ashmole, the first Free and Accepted Mason of record (demonstrated by his translation of The Hermetic Arcanum, and his defense of the Rosicrucians in the text Theatrum Chimicum Britannicum),[80] and Desaguliers (as portrayed by the iterations of the third degree ritual and Desaguliers’ close relationship with the esotericist and scientist Sir Isaac Newton).[81]
  • Hermeticism and alchemy trace their foundations to ancient Egypt.[82]
  • During the dispensation of Desaguliers and Anderson, there were a variety of texts in existence traced to the Greco-Roman Period (e.g. Plutarch, Diodorus, Apuleius, Iamblichus), and others (like the tractate Asclepius, the Corpus Hermeticum, the Tabula Smaragdina, and the Rosicrucian text Fama Fraternitatis), that depicted various (legendary/mythical) conceptions of Egypt.[83]
  • In the 17th century, the Rosicrucians, rooted in esoteric-Egyptian lore, proved to be attractive to many Freemasons.[84]
  • Freemasons, along with many others, are still fascinated with Egypt.

Though disturbed, there are two more stations to cross if we want to secure More Light, focused on the problem of the African/Egyptian Origins of Freemasonry.

Endnotes


[1] See Dr. Adrian Taylor, “Accosting the African Origins of Freemasonry, and Beyond,” in The Phylaxis (Volume 36, Number 4, Winter 2009).

[2] See Taylor, “Accosting the African Origins of Freemasonry, and Beyond” for a reference to Lanier A. Watkins text “Origins, 1717 or Antiquity?”

[3] Ibid.

[4] Ibid.

[5] For a representative text, see Albert G. Mackey, “The Ancient Mysteries” (1882) in The Symbolism of Freemasonry (Forgotten Books, 2008).

[6] See Plutarch, “Isis and Osiris” in Plutarch: Moralia, Volume VII (Loeb Classic No. 306), (Massachusetts: Loeb Classic Library, 1936).

[7] See Christopher Hodapp, “Appendix A: The Regius Manuscript” in Freemasons for Dummies (New Jersey: For Dummies, 2005).

[8] See Mackey.  Also, see Russell R. Boedeker’s review of the matter “Albert Pike: Trilogy of Thoughts” (Pietre-Stones Review of Freemasonry, September 15, 2007) http://www.freemasons-freemasonry.com/albert_pike.html (November 28, 2009).

[9] See David Harrison, The Genesis of Freemasonry (Hersham, Surrey KT12 4RG: Ian Allan Publishing, 2009).

[10] Hodapp, 119.

[11] See Melvyn Bragg, “Scottish Enlightenment” (BBC Radio 4, History, In Our Time, December 5, 2002) http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20021205.shtml (accessed January 6, 2010).

[12] Harrison, 14.

[13] See S. Brent Morris, The Complete Idiots Guide to Freemasonry (New York: Alpha, 2006), 22.

[14] Harrison, 10.

[15] Hodapp, 121

[16] Harrison, 123.

[17] See James Anderson, The Constitutions of the Free-Masons (1734), (Libraries at University of Nebraska-Lincoln, 2006) http://www.freemasonry.bcy.ca/history/anderson/1734.pdf (accessed November 29, 2009), 7 of 51.

[18] Morris, 11.

[19] Ibid., 12.

[20] The meaning of the third degree ritual resurrection takes on a variety of different meanings, from faith in one’s word, the raising of Lazarus or Elijah, the eternal quest to find lost ancient/secret wisdom, the death and Resurrection of Christ, the dismembering and reassembling of Osiris, the immortality of the soul, the illusion of death, to the cycles of death and rebirth in nature itself, and beyond.

[21] See Erik Hornung (translated from German by David Lorton) The Secret Lore of Egypt (New York: Cornell University Press, 2001).

[22] Harrison, 201.

[23] Ibid., 120.

[24] Ibid., 112.

[25] Ibid., 117.

[26] Ibid., 113 – 114.

[27] See Melvyn Bragg, “The Royal Society” (BBC Radio 4, History, In Our Time, January 4th and 5th 2010) http://www.bbc.co.uk/radio4/history/inourtime/inourtime.shtml (accessed January 6, 2010).

[28] Ibid., 126.

[29] See Dr. Robert A. Hatch, “Sir Isaac Newton” (The Scientific Revolution Homepage, 1998) http://www.clas.ufl.edu/users/rhatch/pages/01-Courses/current-courses/08sr-newton.htm (accessed November 28, 2009).

[30] Harrison, 126.

[31] See Anderson’s, The Constitutions of the Free-Masons (1734) for a prime example of the Judeo-Christian roots of the Craft.  In his text he frames the history-genealogy of Masonry squarely within the Biblical tradition.

[32] See Mark A. Tabbert, American Freemasons (New York: New York University Press, 2006), 18.

[33] Tabbert, 18 – 19.

[34] Tabbert, 19.

[35] Harrison, 49.

[36] Ibid., 49 – 50.

[37] Ibid., 48 – 54.

[38] Hornung, 90 – 91.

[39] Harrison, 25.

[40] See Hornung’s “Introduction.”  And see Jan Assmann’s “Forward” in Florian Ebeling’s text (translated by Florian Ebeling) The Secret History of Hermes Trismegistus (New York: Cornell University Press, 2007).

[41] Hornung, 1.

[42] See Hodapp.

[43] To view how Egyptologists account for an Afrocentric conception of ancient Egypt, see Hornung’s chapter “18. Egypt à la Mode: Modern Egytosophy and Afrocentrism.”

[44] See Ebeling and Hornung.

[45] Ebeling, 3.

[46] Hornung, 6.

[47] See “Tehuti/Thoth” (Google Images, 2009) http://www.hyperflight.com/images/thoth.jpeg.jpg (November 28, 2009).

[48] Hornung, 9.

[49] Ibid.

[50] Ibid., 9 – 10.

[51] See “Hermes Trismegistus” (Google Images, 2009) http://www.esoteric.msu.edu/jpg/trismegistus.jpeg (November 28, 2009).

[52] Ebeling, 4 – 5.

[53] Ibid., 6 – 7.

[54] See Hornung, “1. The Ancient Roots of the ‘Other’ Egypt.”

[55] See “Horus, Osiris, and Isis” (Google Images, 2009) http://www.ancientsculpturegallery.com/images/206.jpg (accessed November 28, 2009).

[56] See “Story” focused on “Ancient Egypt” (The British Museum, 1999)  http://www.ancientegypt.co.uk/gods/story/page8.html (accessed November 28, 2009).

[57] Hornung, 13.

[58] For a summary of this passage see Hornung, 14.  See P.G. Walsh, Apuleius: The Golden Ass (Translated With Introduction and Explanatory Notes.), (Oxford: Oxford University Press, 1994).

[59] Hornung, 14 – 15.

[60] Ibid., 14.

[61] See Ebeling’s chapter entry “Prehistory and Early History of a Phantasm” focused on section “4. Hermes: Astrologer, Magus, and Alchemist.”

[62] Ibid., 25.

[63] Ibid., 26.

[64] Ibid., 27.

[65] See The Dark Ages (The History Channel: DVD), (A&E Home Video, 2007).

[66] Tabbert, 16 – 17.

[67] See Ivan Van Sertima, The Golden Age of the Moor (New Jersey: Transaction Publishers, 1991).

[68] See “Renaissance” (Annenberg Media, 2009) http://www.learner.org/interactives/renaissance/index.html (accessed November 28, 2009).

[69] Hornung, 83.

[70] Ibid., 88.

[71] See the text edited by Michael R. Poll, “New Atlantis” by Francis Bacon, in Collected Rosicrucian Thought (Louisiana: Cornerstone Book, 2007).

[72] See Hornung, “13. ‘Reformation of the Whole Wide World’: The Rosicrucians.”

[73] Tabbert, 20.

[74] Ibid., 20.

[75] See “Solomon’s Temple” (Google Images, 2009) http://sacredsymbolic.com/wp-content/uploads/2009/02/solomons_temple_jerusalem.jpg (accessed November 29, 2009).

[76] Ibid., 23.

[77] See Plutarch.

[78] See Hornung, “2. Foreign Wonderland of the Nile: The Greek Writers.”

[79] See Hodapp, “Appendix A: The Regius Manuscript.”

[80] See Harrison, 25.

[81] See Harrison, “Freemasonry in Flux: Desaguliers, the Masonic Enlightenment and the Birth of Modern Freemasonry.”

[82] See Ebeling, “I. Prehistory and Early History of a Phantasm.”

[83] See Ebeling, 25, 28, 33, 37 – 40, 50 – 51, 57, 76, 84 – 85, 89, 99, and 105 – 106.  Also see Hornung, 12, 20 – 22, 53, 84 – 85, 93, 103, and 118 – 121.

[84] See Hornung, “13. ‘Reformation of the Whole Wide World’: The Rosicrucians.”

Lon Milo DuQuette on Masonic Central

lon_duquette_on_masonic_central

Join us for this episode as author Lon Milo DuQuette joined Masonic Central on Sunday, November 29th, 2009, to talk about magick, esoteric Freemasonry and the his masonic journey.

Within in Freemasonry, there are many titles and attributes bestowed upon its members, but few come to the table with the appellation of Magus. With a number of books having flowed from from his pen and a good many years of practice under an adept hand, Brother Lon Milo DuQuette is a stand-out example of bridging the esoteric with the obvious. Obvious at least to a few.

A Mason for many years, DuQuette has spent a substantial amount of time in the study of the realms of the tarot, Kabbalah, Thelema and Enochian Vision magic. Capturing the essence of DuQuette’s work, a quote from Aleister Crowley comes to mind in his saying,

“Magick was defined as the science and art of causing change to occur in conformity with WILL.”

It’s that path in the conformity of will that led Masonic Brother DuQuette to his position within the Ordo Templi Orientis which itself has a rich history and modern day contribution to the occult practice.

In this episode, we explore the magical connections that Masonry may (or may not have) exist and what lessons we can find within the sage wisdom and teaching of the Masonic patriarch King Solomon.

No mere parlor tricks here. It is an excellent program of magical conversation, and delightful insights.

Listen to the show

Works by Lon Milo DuQuette include:

In addition to his written work, Lon has a prolific musical career.

More of the Masonic Central podcast.

more on the OTO:

symbols, symbolism, freemasonry

Symbols and Symbolism

symbols, symbolism, freemasonry

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

ANCIENT MYSTERIES AND SYMBOLISM

With respect to the term “Mysteries”, no semi-educated mind can doubt that Symbols (especially Masonic symbols) were the Universal Language of Ancient Theology. For the Tutors of the Ancient World – in likeness with Nature – imparted their teachings by way of sight. The ancient sages of Persia, Egypt and Greece adopted the custom of surrounding their doctrines with enigmas difficult to interpret, illustrating men and women with imagery and parables that were more within their reach and knowledge.

So too were the Mysteries a succession of symbols, and the oral aspect of the same an explanation of their significance; in them were amalgamated sacred commentaries, ideas about Physics and Morals, theories about Creation, allegories about Nature, the relation between planets and elements, and all other conceptions regarding the relation between the Gods and mankind.

The word Mystery comes from the Greek word Musterion, which means: “Secret that must remain Occult” or “secret counsel of God”, hence the strict Silence that must be observed and our consequential familiarization with another term which is etymologically applied to everything related to Mysteries: “Mystic”, a word derived from the Greek “Mustikos” which is an adjective of “Mustes” or Initiates, a reason for which Mystic is considered a synonym of Initiate, and henceforth the essential “mysterious relation” between Initiations and Silent Secret Doctrines. In the most exterior sense, Mystery is that which should not be talked about, that which is prohibited to make known to the outsider. In a second more interior sense, the Mystery designates what is received in Silence, that about which no discussion should be had, for these are truths that by virtue of their supra-natural/rational nature, are above any discussion.

Finally, there is a third much more profound sense in which the Mystery is properly Inexpressible, it can only be contemplated in silence, and for that reason is incommunicable.

There exists an alliance between philosophical systems and symbols that are evident in monuments of all ages, and in the symbolic writings of the Parents of Nations that later came to be part of the rituals of Secret Mystic Societies. It was in this way that Patriarchs and Matriarchs alike expressed themselves through a constant series of invariable and uniform principles that form a harmonious and perfect conjunction which together define a ceremony of religious and cryptic nature that necessitates a preparation or initiation on the part of the individual who desires to comprehend them. Thus exist Lesser and Greater Mysteries, being the first ones those of symbolic nature and common use, those that comprise all that is related with the development of possibilities of the human condition and that culminate with what has been denominated Restoration of Primordial State; and these are nothing but the preparation for the Greater Mysteries, which appertain to the realization of supra-human states, taking the individual from the condition in which he/she was left in the Lesser Mysteries and conducting him/her through stages of spiritual order until the Supreme Identity. Hence the dominance of the Greater Mysteries over Metaphysical Knowledge. They are the most exalted and bring the initiate/adept closer to the occult truths of divinity. To characterize these two terms – Lesser and Greater Mysteries – we can utilize two geometric symbols: to the first we can assign a horizontal line, symbolical and representative of human dominion, which, in turn, serves as a base to the second: a vertical line allegorical of one’s ascension to the heavens, a supra-human realization identified with superior states.

initiation, ancient mystery school, Demeter, Triptolemos, Persephone

Grand Relief of Eleusis: Demeter, Triptolemos, and Persephone

All the philosophers that illustrated antiquity were disciples of initiation, being the progress and foundation of the mysteries what, in those times, permitted mankind to free itself from superstitions. Only the Mysteries could liberate man and woman from barbarousness. From them are derived the doctrines of Sages of the likes of Zoroaster, Confucius, Plato and, of course, Hermes Trismegistus. Such is the vastness and timelessness of the Ancient Mysteries that fragments of them can be appreciated still influencing the various Rites of the modern Masonic Order. Some of the most important to date are the rites of Osiris in Egypt, those of Mithra in Persia, those of Adonis in Syria, those of Dionysius and Eleusis in Greece and those of the Druids among the Celts, to mention a few. In all the Mysteries can be found a common factor indicating a same origin: all initiations had a funereal aspect and were about a type of mystical death and resurrection alluding to a heroic personage or semi-god. Through the assimilation of the Mysteries the Candidate was instructed in the subordination of the Degrees, physical trials and tests of knowledge were given in the darkness of the night, the aspirant had to be solemnly and severely tried and entirely purified in order to attain Wisdom and Light. The Esoteric character of the mysteries remained preserved by way of mandates and oaths of secrecy whose violation was punished with death.

The legend of Osiris offered our fore-brothers and sisters their first glimpse of the Masonic Symbolism of Immortality, when Isis found a lush acacia tree over the grave of her dead husband Osiris. This imagery and concept was taken – much later – by the Jews, mainly due to their leaders Moses and Joseph who were both Egyptian Priests and Nobles. At some point, much later in time, the story of Hiram, the martyr-hero of the 3rd Degree, was created, emulating for posterity his allegorical death and resurrection in the persona of every initiate, and the rather timely and propitious symbolism of the sprig of acacia; In the mysteries of Mithra, Zoroaster secluded the initiates in lugubrious caverns, a striking ceremony that was later adopted by most Mystery Schools until it reached the Masonic ritual in the form of the Chamber of Reflection; The Eleusian initiation demanded that the aspirant remain stationary through various intervals of time, hence the Ages of Masonry; In the mysteries of India, the candidate journeyed three times describing a circle that stopped in the South, Symbolic Masonry has preserved these journeys or “travels’ in the form of Circumambulation; And way before our Brothers-Knights of the Order of the Temple came into existence, the Essenes conditioned the admission of all aspirants to the immediate surrender of their wealth to the Brotherhood and their works of charity.

In short, it is my opinion that, for all the aims and goals of our numerous rituals, symbols are of a great transcendence to the Masonic knowledge, compelling us to work in their internal mysteries seeking the Light in everyone of us and in those who surround us, always upholding our sacred principles of Liberty, Fraternity and Equality.

To conclude for the time being, I wish to proclaim that “Any day is good to fix things… including our lives”.

Behold, how good and pleasant it is for Brethren to dwell together in unity!

More Masonic Symbols.


Reprinted by permission of Carlos Antonio Martinez, Jr.

The Lost Symbol – A Review

lostsymbol

This review in two parts, one from a lay reader perspective, and one from a Masonic perspective.

The Masonic perspective can be found here.

Dan Brown’s new book, The Lost Symbol,  reminded me of a parable.  A parable is a story embellished with perhaps some grains of reality to convey a broader idea of truth.  Dan Brown in his new book, The Lost Symbol, has artfully woven an update of an ancient parable into a modern suspense novel that features prominently the one group that should be most apt to see the connection, the Freemasons.  Freemasonry, a fraternity “veiled in allegory and illustrated by symbols”, is central to the plot under pinning’s, but by its end, merely the back drop by which the modern parable is played out.

Brown, at his finest, is a genius at writing parables.  The The Da Vinci Code is a prime example, the telling of the story of the Christ, but not as a divine emanation of God, but rather a mortal man who walked the earth like the rest of us.  Brown’s novel was a work of fiction then, just as it is now with his release of the The Lost Symbol.  But artfully, he weaves in elements of reality and fact, so as to set his stage onto which the story unfolds, perhaps to give it a greater link into reality, or to simply paint enough real figures into the work so the less (or not real) elements blend in to diffuse with the rest.  The more believable the story, the more real it feels for the reader.


Read Part 2: The Lost Symbol – The Symbol of the Symbolism


In his latest book, The Lost Symbol, Brown brings the story immediately to your feet, sweeping the reader into the air with anti-hero Robert Langdon.  These first steps, however are only after a mysterious initiation with libations from a skull.  Better to start the mysterious early.  With this rapid start, and dubious ceremony, Brown wastes no time in introducing the cast of players and introducing suspicions of who is and who isn’t to be trusted.  It works for Brown’s novels; they are after all suspense thrillers.  With our cast in place, the story then begins to unfold at whip shot pace.

I do wonder if the book was conceived on a walking tour of Washington, as in the unfolding pages, the actions and activities seem to be bullet points on a map of D.C. rather than more well thought out (or conceived) stages.  It seems most of Langdon’s ah-ha moments happen in the less important rooms of these Washington landmarks.  Sub sub basements, kitchens, and church offices hardly seem as sexy as the Vatican library, but their mundane setting is really the same places all of us have time to reflect and think in our day to day life.  This secondary settings may be a clever illusion to the importance of the idea of discover of the inner sanctum to which we each must travel for our own discoveries, but again, this is Dan brown, and he is writing about the allegorical and symbolic Masons, so you must treat the text with just as much symbolic verve.  And brown’s use of these locations give clues to the broader idea of the story too, the chamber of reflection in the U.S. Capitol (inner journey), the Library of Congress (learning, knowledge), and the National Cathedral (where church and state meet).

Science plays an interesting role in this book too, and with another Masonic twist.  The nascent field of Noetic Sciences features large here, but not in a first person the reason de etre way, but in a “this is similar to this” allegorical way.  Religious mysticism (of all religions) is really at the core of this new science, but besides being an early plot point and step stone to link Freemasonry, mysticism, and Noetic Sciences, the new science field really doesn’t come into play, in the same way it did in Angels and Demons.  It was, almost, another symbolic back drop to the whole story, interesting, and connective, but not vital, not the story itself.

dollar

As I mentioned, this review will be split in two, and the goal of the 2nd is to look more at the Masonic connections and connotations.  But as the book itself was about Freemasonry, it is important to note that Brown’s treatment of Masonry was very tender, almost to much so.  Early on, Brown goes to GREAT lengths to debunk and say what Freemasonry isn’t, covering the “is masonry a religion” issue, and even guffawing at the notion of secret geometric grids in the streets of Washington.  Even the infamous MASON on the great seal on the back of the 1 dollar bill gets a quick walk on, only to of been used as a dodge for something else.  Brown really did write this book with the fate of Freemasonry in mind, in parts almost writing as if he were creating one of our own brochures (perhaps off which he copied his passage) saying very strongly in his main character’s voice “In this age when different cultures are killing each other over whose definition of God is better, one could say the Masonic tradition of tolerance and open-mindedness is commendable.” Brown does go out of his way to weave in all manner of Hermetic, Gnostic, Rosicrucian, and Cabalistic ideas into the offering, but not in a way to dominate the reader into submission of belief, but to paint the picture that the ideas of Freemasonry, in their age and wisdom, are not wholly a Judeo-Christian construct, more on that in a bit in part 2.

Like past Brown novels, the story soon out paces the stage settings and takes over as a thriller and this book is no different.  Its pace reaching a fever pitch of intrigue, manipulation, and murder, while embroiled in the ancient mystery of a “Masonic pyramid”.  There are a few gasp moments for the reader, and plot spins that I didn’t see coming until hit square in the face by them.  And the story winds out with a tragic dilemma, which brings me back to the idea that the story itself was a modern retelling of an ancient parable.

:: spoiler alert::

caravagio_abraham

Caravaggio (1573-1610) The Sacrifice of Isaac

The parable I mention is from the bible.  In that sacred text, very early in Genesis (chapter 22 to be exact) Abraham is commanded by God to sacrifice his son Isaac as a show of his allegiance to his faith in God.  In that past parable, the test of faith is tremendous as the eldest born of Abraham is the greatest sacrifice that he can give, and give he does, willing at the command of God.  In the very last seconds, Abraham is spared, his faith proven, and a ram is substituted for his son.  In the climax of The Lost Symbol, that same test of faith is presented, but for a different outcome.  As Abraham was to be the one giving sacrifice, the protagonist of the story, Peter Solomon is in that Abrahamic position, and knowing what the consequences were for the sacrifice he was forced to make, he still chose to not make that sacrifice, choosing to follow his heart.  Symbolically, in a book about allegory and symbol, it stuck me that the story was alluding to a transition from one of Abraham’s blind faith (as an external salvation, doctrinal, dogmatic, and absolute), to man believing in the faith within us, that by our acts and intentions we were communing with the divine, which is a Gnostic outlook that sacrifice, in totality, is not necessary and in the end destructive.

The reason for this conclusion seems to me to be based in the preceding pages as repeatedly the ideas of the Hermetic law were repeated and stressed (As Above, So Below) and the bomb of the protagonist was not one of physical destruction, but of ideological chaos.  To sacrifice the son would still bring chaos, absolute destruction, personally and publically.

masonictwitter

The story wraps up and all the loose ends become tied in the neat bows that Brown manages to make following so many leads and loose ends.  But the way in which the book reached its crescendo, not in a fiery explosion or an earth shattering revelation of biblical purport, was lack luster.  The inclusion of the CIA, the cavalcade of 33rd degree masons and publicity of the who’s-who of Washington seemed to me an interesting plot point, but hardly reason to blow up historical property, and murder several innocent bystanders, but then, this is a suspense novel, and this YouTubian plot device was just as much a stage setting as the Masons themselves (twitter even got a mention to put the story in a contemporary but soon to be outdated setting).

Really, would the world be so traumatized to see people, who are already pretty open about being Masons, being Masons?

In the end, it was a good book, fun, flighty, suspenseful, with a few a-ha and gasp moments.  Was it worth the 5 year wait, I’ll let you be the judge, but it was a nice testament to Freemasonry, and very tasteful in its portrayal of the ancient and honorable fraternity, to which I say thank you to Dan Brown.  I give the book 7.5 out of 10 stars, and can say that I enjoyed reading it, and I think that you will too.

For those who read the book, but are wondering what Freemasonry is about, I recommend this Free E-book “What is Freemasonry?.”

Sufism and freemasonry

Freemasonry and Sufism: Two Roads One Destination

Sufism and freemasonry

“My heart can adopt all forms, I follow the religion of Love: Whichever road the camel of Love takes, that is my religion and my faith”
-Ibn Arabi

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

Contrary to the majority of “Exoteric Spiritual Systems” Free-Masonry lacks totalitarian ambition. It accepts that although its method is “just and perfect”, it is not the only one through which its goals are accomplished. It recognizes that its modus-operandi is merely one more of the Traditional Avenues of Access to Knowledge, just like in the Occidental world so were the diverse Gnostic Schools with which it shares a number of basic elements.

For the individual who knows how and when to advance beyond the appearances which at times seem discordant and contradictory and reaches the central nucleus of a proposed concept and/or theory, it must not be difficult to encounter profound parallelisms among Traditions which emanate from the same fountain. Thus, it is with minimum or no effort that we can realize how Free-Masonry shares so many essential tenets, attributes and characteristics with other socio-cultural movements which have emerged all throughout the history of mankind; Movements which in the form of academies, cults, private associations, clubs, congregations, guilds and corporations united and still unite “men and women of good repute and customs” who labor incessantly in the construction of their Inner Temples.

The acceptance of this proven fact, however, must not lead us to the extreme assumption that “everything is identical”, thus reducing Traditions to its minimum common denominator and therefore losing its intrinsically characteristic richness. The fact that “within their nucleuses” Traditions seem analogous does not make their manifestations appear so before the eyes of the common folk, for in order to really appreciate it, it is necessary to make an active and persevering effort.

One of the traditions which outside the occidental frame distinguishes itself among those most proximate to Free-Masonry, is Sufism. The similarity and compatibility of Sufism with the Craft is such that, quite frequently, learned men and women refer to Free-Masonry as: “Western Sufism”, and, in like manner, they refer to Sufism as: “Free-Masonry of Islam”. Before continuing on, it is important to under-line what I consider the most fundamental difference between these two Traditions: While Free-Masonry accepts any “exoteric frame”, Sufism can only be lived plentifully within the Islamic Religion. In this occasion, therefore, notwithstanding how passion-inspiring the topic may be, I will not address the more or less true relationships existing between these two Institutions and their precursors; I will, however, focus very succinctly on points that are central and common to both Traditions.

There are two origins commonly attributed to Sufism: One, is a type of “Concealed Interior Doctrine” directly transmitted by the Prophet (may Peace be upon him!) to his most intimate Disciples; a somewhat similar to certain Gnostic Interpretations of Primitive Christianity and transmitted to our modern days by way of a “golden thread” of Initiates. And the other, entirely different from the first one, is that of the Persian Influence upon the primogenial Arabic Islam, an influence through which certain pantheist and monist depth was aggregated. It is indeed probable that both theories bear much Truth in them; But, only one reality remains uncontested: Sufism has been present in Islam since the first centuries of its existence, having, just like Free-Masonry, a best or worst fate while living its Principles of Love and Tolerance in any of the social/political contexts of the last twelve hundred years.

Though Sufism is not a monolithic block, and philosophical positions from the most orthodox to the most heterodox have been based on it, the most adequate definition may be the one given to us by Omar Ali Shah: “Doctrine which seeks to remove the veil from the eye of the heart (Ayd al-Qalb) to see what is Real (al-Haq)”. It is difficult to condense greater profoundness in such a few words, and impossible to explain them to he/she who does not feel. On the other hand, the moral aspect, just like in Free-Masonry, is not alien to Sufism; Hence the definition given by Junayd of Bagdad: “Adoption of superior qualities and abandonment of inferior ones”.

Sufism, contrary to practices and Ascetic Schools of the Indian subcontinent with which it is also compared, is vivid and practiced in open communities, thus vertebrating themselves with Progressive Ways from smaller groups headed by a “Master” to larger “Grand Orders”, of which the Naqsbandi is probably the best known. The exterior practices of Sufism are determined in great measure by belonging to either “Order”, and most specially by the “ritualistic knocking”, counsel and input of the founding “Master” who inaugurates all major ceremonies which are then followed by prayers, supplications, invocations, diets, pilgrimages and other activities which are as generic and specific to the Muslim World.

The internal practices are, on the contrary, much more faithful to Sufism and very common/familiar to it independently of the “Order” affiliated with, as it usually happens with any esoteric doctrine of difficult comprehension to the non-initiate. Let us in this occasion only mention the practice of Meditation over the Internal Reality (Haqiqah), over the thought-integrator of opposites, over the motion of Nature innate to all human beings (Fitra) and which reveals in its interior the Full Sense of Creation and the presence of Allah (Dhirku’llah) in an analogous perception.

These exercises, among other disciplines, are carried out individually, but, under the tutelage of the “Master” of a regular Community where nobody is granted admission, unless he/she has been subject to rigorous trials aimed at provoking the “Awakening of the Sufi”, an event rarely referenced to under such appellative, but, instead, commonly known as: the “Awakening of a Friend”, very close to the Masonic expression: the “Resurrection of a Brother Master Mason”.

May these few lines suffice to at least superficially emboss the coincidences between Sufism and Free-Masonry, in order that the individual interested in the study of Esoterism in general may benefit from the resources offered by either path, and the Free-Mason, with or without an apron, may know of a Sister Tradition in the Muslim World, a world that is now so perversely defamed and slandered by Profane and “Mason” alike, a world that, contrary to the nefarious assertions of our nation’s failed leadership, is plethoric of Hope, Faith and Charity and ever ready to extend the hand of Brotherly/Sisterly Love, Relief and Truth to all the people of the world.


Reprinted by permission of Carlos Antonio Martinez, Jr.

Social Media & the Non-Profit – How Social Media is vital to fraternities

A few weeks back we explored the ideas of Social Media as it intersected with Secret Societies, creating the shift from restricted knowledge to an open communication in the 21st century -ciphers replaced with pixels and WYSIWYG editors.  Today, Social Media has surpassed the expectations of those who declared it a passing trend and it has become a vital component of any individual or business that wants to build their brand and broadcast their message to an ever increasing audience.

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This is more than Mafia Wars, Bejeweled, or What famous actor are you test.  This is the creation and delivery of a messages and content that readers will grow to trust, will grow to rely upon, and will look to for opinion.

In other words, Social Media is not going away and that both For Profits and Non Profits need to understand the important role it plays in communicating their unique brand message.  Why is participating in Social media important?  By participating, organizations are able to project their own message and content and have conversations with other people about it.

Joining us this week on Masonic Central are two guests who are experts in the field of Social Media and Marketing Communication:

Br. Giles Crouch who has nearly 20 years of marketing communications experience, is co-founded of MediaBadger, a Social Media & Web PR firm. He is an active Mason for 10 years, and is presently Worshipful Master of Ad Astra Lodge in Halifax, Nova Scotia.

Br. Glen Gilmore, better known in social media circles as “Trend Tracker.”.  Glen is a social media consultant who is currently listed in the “Top 100 Twitter Elite” as established by TwitterGrader.  He is one of the most followed people on Twitter focusing on the subject of social media.  He serves as the Social Media Director for the New Jersey Hall of Fame.  Glen has been a Mason for over 20 years and is also a member of the Scottish Rite.

Brothers Giles and Glen will compare notes with Dean and Greg on the growing role of Social Media’s message and brand building power and why it is a vital component to every non-profits strategy to connect with the world.

Join us for this special hour and a half long program on Masonic Central this Sunday, August 30th starting at 6pm PDT/9pm EST. For your questions and comments to the guest live on the air call: (347) 677-0936 during the program.

Also you can listen to the program live from our home at Masonic Central on Blog Talk Radio and join in with our live program chat, or from our player widget on our website at Freemason Information.