Freemasonry is a post-collegiate mostly-all male fraternity dedicated to the social development of the member to form a broader sense of the self and their community.
Recent articles on “The Euphrates” by Terence Satchell on how Freemasonry operates, either in a Collectivist or an Individualistic mode are too important and received far too little attention not to revisit these concepts again. For the style chosen has a lot to do with the success or failure of today’s Freemasonry. Now the two styles overlap and Freemasonry is not 100% purely one or the other. But it is where the primary emphasis is placed that dictates the nomenclature.
To understand the differences and the changes that have occurred in Freemasonry one has to look at its history and function in days gone by. Freemasonry was a product of the Enlightenment and grew up in the age of rapid club growth. In literature, the arts, politics, religion, science and fraternalism, clubs and societies sprang up all over Europe to meet the demand and the need to assimilate and understand all the new ideas and discoveries that were thrust upon society for the first time since ancient days at such a rapid rate. Some met in private homes, some met in coffee houses, some met in taverns and pubs and some met in the park but they all met in congenial fellowship to discuss, teach and inform, for times they were a-changing.
Bullock tells us:
“The club had first become popular in the later seventeenth century, simultaneous with the evolution of the term itself from a clump to a select group of men knotted together. By the 1710s, participation in clubs was becoming a regular part of social life among the upper levels of English society. By the early eighteenth century, London hosted an estimated two thousand such organizations. The enormous popularity of the club formed part of a larger transformation. Beginning in London, English society experienced major changes that reshaped modes of sociability. The communal and kinship bonds that had held together village life no longer proved adequate to the world of increased social diversity and widened cultural horizons experienced by Britons who moved beyond the narrow world of the parish but not yet within the circles of court society. The club, and its stepchild Masonry, provided a means of recreating the close ties of local friendship in a larger, more cosmopolitan world.”(1)
Early Freemasonry then revolved around instructing men (and sometimes women) in a philosophy and a new way of life in a closely bonded atmosphere. And a great deal of time was taken up in discussion of what the speculative art meant and what it could do for a man. Freemasonry was a club, a teaching club that evolved into a society; a more organized and structured entity. But even as it evolved it never lost its roots as an organization that mirrored somewhat a school. And the Freemasonry school had homework. Every Mason was expected to do some private study and was encouraged to do so.
Of course Freemasonry was more than just this and attracted members for various reasons. The fact that it attempted to be a classless organization in a society with classes and the nature of the bonded Brotherhood, that mystic tie, increased its popularity. But the foundation of its strength was its Gnostic knowledge, that special understanding of the meaning and mission of life that set it apart and above the myriad other organizations.
Freemasonry started than as individualistic. It was a philosophy, a way of life, a thought process, a study for the individual to transform himself into a more knowledgeable, better educated, well grounded, person who possessed an understanding of what it all meant, a better insight into the nature of it all and a circle of support and continuing enlightenment that yielded a tightly bonded family or Brotherhood. Freemasonry was all about what the individual Brother did and the pride of the Brotherhood was the accomplishment of the man. Freemasonry was a journey upon which a man embarked to make a better man and a better world.
All Masonry was local. Each Brother was able to create his own path. Each Brother was Masonry’s creator; each Brother decided what he was going to do with the Fraternity and what he wasn’t going to do. The decision-making was in the hands of the individual Mason. It’s not that the body of Freemasonry as a whole could not take a stand for anything. As I have previously pointed out the virtues, values and ethics of the Craft upon which all Freemasons agree and all obligate themselves can be promulgated by the leaders of the fraternity on behalf of everybody. But that is a far cry from actually choosing how each Freemason has to experience his Freemasonry and ordering upon the threat of expulsion that it must be done a certain way.
In the Individualistic concept of Freemasonry Grand Lodges concerned themselves with chartering new Lodges, promoting the Craft and acting as a facilitator for both Lodge and Craft development. Grand Lodges made the circle larger. They added cohesiveness and structure to the fraternity.
But then the structure became Freemasonry. Collectivism took over the Craft. It didn’t happen overnight. It was like a cancer that slowly spread. A number of factors in American Freemasonry, and we are only talking about Freemasonry in the U.S.A., facilitated the growth of a centralized collective. Individualistic Freemasonry’s basis was decentralization, but not so with collective Freemasonry. American Freemasonry became concerned with territory. Perhaps it didn’t have enough confidence in the marketplace of the free association of ideas to compete. Perhaps it wanted to legally make any competition illegal. Whatever the reason, American Freemasonry adopted the American Doctrine, The Right of Exclusive Territorial Jurisdiction. Now each jurisdiction had a monopoly, what in the civil world we would call a restraint of trade. Monopolies tend to become fat and lazy and feel no need to answer to anybody, especially the people whom they serve. Then all the Mainstream Grand Lodges got together and unofficially signed onto a gentlemen’s agreement never to criticize each other and to always support all others in everything that they did. Now no matter what a Grand Lodge did there were no repercussions because it was not answerable to a higher power or even a higher constitutional document. Having eliminated all competition and insured peer approval of any action it took Grand Lodges were in a position to exercise absolute power. And power corrupts, but absolute power corrupts absolutely.
Some say that after the Morgan affair American Freemasonry never fully recovered, that it was never the same again. Perhaps Grand Masters saw a need for greater control in order to be able to thwart such local actions in the future. Still Grand Lodges and their chartered local Lodges and individual Freemasons existed fairly harmoniously from the Post Civil War period until the 1960s. But there was no question who was the boss. The Vietnam War authored a whole generation of dropouts who refused to join anything. Freemasonry skipped a whole generation and its leadership stayed in power for a double shift. Many a new Mason in the 60s saw in his Lodge predominately men old enough to be his Grandfather. Grand Lodges were governed by men in their 70s and 80s.
The post Vietnam decline in membership and the rapid increase in technology was a double whammy that hit Grand Lodges like a sledgehammer. The old guard leadership was not able to change with the times. First of all Grand Lodges felt that local Lodges had dropped the ball and weren’t trying hard enough. Grand Lodges in the post WWII rapid growth spurt had committed Freemasonry to buildings, programs and charities it could not sustain with the decline in membership and consequently the drop in revenue. Grand Lodges needed more money and they did not have the confidence in their local Lodges to provide it. So as what usually happens in a power vacuum, Grand Lodge filled it by taking over and mandating programs and policies upon its local Lodges. Secondly the rise of the Information Age and the widespread use of the computer and the Internet was not only something Freemasonry was not prepared for but also something it fought, tooth and nail. The Old guard who stayed in power for an extended period because Masonic membership skipped a whole generation were so far removed from the new Masons joining the Craft that they not only looked down with scorn upon the newer methods and ways of the young but they actually forbade their use inside Freemasonry.
Consequently many Grand Lodges, as well as local Lodges, refused to install computer systems. When individual Masons set up Masonic websites and forums for Masonic discussion, some Grand Masters confiscated them or ordered them to be closed down, Grand Masters proclaiming that only they could speak for Freemasonry in its jurisdiction. Most Grand Lodges were very slow to adopt computer technology and get on board with Grand Lodge websites. In many cases to this day the systems used are way behind the latest technology and run by volunteers instead of paid professionals in the field. Even today many Grand Lodges refuse to allow transmission of reports it demands from its chartered Lodges to be filed over the Internet. Even today some Grand Lodges are muzzling its members.
The lag behind the times continues. How many Grand Masters and other Grand Lodge officers today Twitter? How many are on Facebook? My Place? How many text message? How many have a personal website? How many operate a blog? How many carry laptops with them wherever they may go? Why is it that Grand Lodge websites do not operate Masonic discussion forums? Why is it that Grand Lodges are not doing Masonic radio podcasts? Grand Lodges are like some people I know, stuck in the 50s.
The erosion of local power and the transfer of that power to Grand Lodges was a slow gradual process that some Masons objected to but few made a federal case out of. The pinnacle of American Freemasonry occurred from 1870 to 1950 when American Freemasonry grew strongly, built lavish beautiful buildings, stocked the Side Bodies, and authored some of the best writings on Freemasonry ever. I can remember as Master of my Lodge in 1999 reading the minutes of my Lodge in the corresponding Communication of 1899 when the Lodge had 800 members and the average attendance was 100 Brothers. When Freemasonry is flourishing, when there are fewer problems, gripes and concerns get put on the back burner. But when there is a crisis all of a sudden what seemed trivial now becomes a major concern.
And the crisis for Grand Lodges from 1960 to the present day has been the continuous decline in membership and the loss in revenue because of that decline. For fifty years now Grand Lodges have become obsessed with trying to increase membership and get more money. In the process they have tightened the screws of authority and created programs and issued rulings that are very unpopular with the rank and file of the Craft. The highly centralized absolute authority of collective Freemasonry no longer seems to care about the education and development of the individual Mason. Instead of fostering Masonic discussion, Masonic instruction, Masonic education, Masonic authorship, and the dissemination of Masonic knowledge, Grand Lodges are pushing One Day classes, fundraisers, fish frys and community action and charitable endeavors turning American Freemasonry into a Service Club. The focus has switched from making good men better to improving society. Charity in Individualistic Freemasonry was a principle taught to individual Masons who then decided how they would individually apply that virtue inside and outside the Craft. Today every Masonic endeavor is a function of the Lodge performed by the collective by decisions made from the top.
Fifty years of collective Freemasonry has developed a cadre of Freemasons who now believe that Freemasonry is the Institution rather than a philosophy. I call these Masons “Institutionalists.” They talk a lot about preserving the Institution of Freemasonry, Recognition, The Right of Exclusive Territorial Jurisdiction and clandestine and irregular Freemasonry. They put the well being of the Institution before the well being of the individual. Their Grand Lodge can never do wrong. They concentrate power into the hands of a collectivist, top down, inner circle oligarchy that seeks to create a closed society governed much like the US Army. They garner awards and display proudly on their chest jewels and pins that have nothing to do with their Masonic knowledge or scholarship. They defend their Grand Lodge from any thought or idea in Freemasonry that the inner circle disapproves of. They refuse Masonic discourse with Freemasons in other Obediences and support their Grand Lodge’s right to tell its members who they can and cannot talk to. They create private research societies open only to members of Mainstream Masonry. They refuse to take any action against the rogue Masonic regime in West Virginia while at the same time shutting out Co-Masonry and the GOUSA. They will not exert any pressure on racist Grand Lodges to admit black men and recognize Prince Hall yet they will get on private Masonic Sites and wag their finger about guests from other Obediences being permitted access.
Today there has developed a growing chasm in Freemasonry. The millennial generation is upon us and many are more traditional than their fathers and are seekers who are trying to place more meaning into their lives. Once again we see the rise of mystical thought and inner search that was a part of Freemasonry 150 years ago. The Millennials don’t care about petty distinctions. A Grand Lodge is a Grand Lodge. They want gender and racial equality to be a part of anything to which they associate themselves. Freemasonry the thought appeals to them, Freemasonry the practice does not.
Consequently many Masons today are bypassing or boycotting formal Masonic Communications while at the same time becoming very active in Masonic websites and the intellectual pursuits of Freemasonry so reminiscent of Individualistic Freemasonry. Masonic Internet sites like Freemason Information, Phoenixmasonry and Master Mason as well as individual Masonic blogs are flourishing while Lodge attendance is at an all time low. Collectivist Freemasonry stifles creativity and reform. It enables entrenched, outmoded ideas to perpetuate a society that lacks a connection with today’s generation. It is headed down a path of self-defeat. The answer for Mainstream Grand Lodges is to return to Individualistc Freemasonry.
(1) “Revolutionary Brotherhood” by Steven C. Bullock, pg. 29
What makes this so exciting is that the book sare works of Masonic fiction, a vein of Freemasonry little seen in today in Masonic literature.
Missed the Live Show? Listen now!
The stories are without a doubt fiction, but every bit intrigue and “who done it”. And what makes this series so interesting is that it explores the realm of the Masonic “what if” as the possibilities unfold of what brotherhood could be called to task for.
And, as most of these editions are books in Amazon Kindle editions, it gives us a unique chance to talk about publishing for the new millennium in e-editions.
The question above is a tier two question. It isn’t a topic that is given as a charge in the degrees of Freemasonry, but rather seems to come up in the broader connectivity of the craft to other systems. Its in these secondary connections that most confront and work with as they start to put the fraternity into a historical context of understanding.
Before we can adequately talk about this though, it may be necessary to define what occult means. In contemporary society, the term occult is an immediate watch word for Satanism, or the study by some nefarious cult. The pejorative aspect if it’s meaning, derived to give credence to the user’s opinion, brands it with only one aspect of its meaning.
The definition of the occult does not relate to Freemasonry per-se, but we find that it is in the study of the obscure and less obvious that we can link meaning and practice. Specifically in the study of things hidden or shut off from view. Often we rely on the term “esoteric” to be less socially offensive.
But I question if esoteric is really an accurate definition for what the study entails.
In my opinion, the esoteric idea is a broad one that encompasses much by way of subjects not often spoken of. Whereas, the word occult is a particular area of study, an area or topic out of the mainstream because it encapsulates an area of study that was at one time found to be counterintuitive to the acceptable line of thought.
Perhaps this is still the case.
I raised this same discussion in a forum that I frequent and from it came two interesting results. The first throught was:
As broad and diverse that the practice of Freemasonry encompasses, that there was nothing prohibitive to the study of the Occult to the Freemason, but that the requirement of its study was not linked to the craft.
Simply that the two are not linked except in the interest of study by the student.
The second idea said:
Confusion arises when the study of the subject becomes its practice. In this instance the study of the occult in Freemasonry becoming the practice of the fraternity in its day to day operation.
Where I see this come full circle is that the question is still overshadowed in how others perceive the work. Do we shirk away when the accusation is made that we study occulted topics, or can we affirm the work that we do, despite the proposers insinuation of what is “acceptable”?
More still, do our minds immediately go to the negative meaning of the word occult when someone asks us if it is a part of our study?
Is it acceptable in Freemasonry to be open about the study of the occult? Is the occult a negative word?
Is there a better word to define the study that Freemasonry embarks in?
Join Greg and Dean in this episode, recorded on April 26, 2009, as they delve into the distant cousin of Freemasonry—the OTO. For the show, they’re joined by Frater Hrumachis who was the Former Public Information Officer for the U.S. Grand Lodge of the Ordo Templi Orientis.
This was a particularly rough episode, for a variety of reasons. On its surface, the episode had more than a few audio issues (sorry for all the popping). This was also a hard subject to explore for the hosts. I’ll let you listen to see how that evolved in the show. And then this was one of those “lost” episodes that only resurfaced a decade after it was recorded.
We plan to discuss the Order’s history including its early Masonic roots in European Freemasonry as well as the Order’s modern operations of philosophy and its path of esoterica and fraternity under the teachings of Thelema.
Most importantly, we want to explore what the Thelemic practice is, what it isn’t, and why its relevant to the OTO and how it applies to each of us.
This subject came to mind as I had the unique opportunity recently to attend a Gnostic Mass with LVX Lodge of the O.T.O. a short time back. The mass is presented as an open ceremony that is the public face to the orders otherwise private activities.
For those unfamiliar with the O.T.O., it is a separate philosophical system from Freemasonry whose origins are tied to some late 19th century founder, Karl Kellner, who had feet firmly planted in Freemasonry. In Kellner’s original formulation, the O.T.O. was to serve as a Masonic Academy of sorts that would enable all Freemasons to become familiar with all of the Masonic degrees.
In lieu of a broader exploration, essentially the Ordo Templi Orientis (Order of Oriental Templars) was an esoteric order founded on the idea of re-instilling the esoteric ideas of magik (self development, not hocus pocus) and mysticism into a system that at that time had essentially excised out most of its esoteric leanings. Essentially, it formed and took shape in the absence of these things in the preeminent system of the age, especially as Aleister Crowley took over after his introduction to it in 1910.
It seems to me that in its original context this system was it adopted as a similar practice of the craft and only later did it evolve into their present participatory rites.
I think we may be surprised how many similarities we share and the few differences between one another. For those who have never before heard of the OTO, this program will be an excellent primer to open that door, and for those who have crossed paths with the order, this will be an excellent rediscovery of a past member of the Masonic family and put to rest some of the misconceptions that may exist.
Author’s Note: Now for a real True Story of True Masonry. I first penned the following article in November 2003. It is an interesting historical account of how Freemasonry impacts the development of the United States.
Introduction
No institution contains more valuable undeveloped history than Masonry. – Nathaniel P. Langford (1867)
As we all know, law enforcement personnel are easily distinguished by certain symbols, such as a badge, a helmet, a uniform, or a shoulder-patch. Different jurisdictions, different symbols. But the shoulder-patch worn by the State Highway Patrol of Montana is an interesting design bearing one of the most intriguing insignia found in the law enforcement world: “3-7-77”, a simple set of numbers which many people, including the Montana troopers themselves, have trouble explaining. In its simplest terms, it refers to how “Law and Order” was introduced to Montana and represents the basis for the founding of the state.
For years, historians have been at a loss as to the exact meaning of the mysterious “3-7-77.” Theories abound to try and rationalize this cryptic numbering convention; everything from the dimensions of a grave (3 feet wide, 7 feet deep, and 77 inches in length), to a countdown to warn an outlaw or undesirable to get out of town (3 hours, 7 minutes, and 77 seconds) or face the consequences of vigilante justice. These theories are logically flawed and, as such, lack conviction. The only thing historians and scholars can agree upon is that it stood for a vigilante movement in the 1860’s which cleaned up Montana and made it safe from thieves, armed robbers, claim-jumpers, and cutthroats. Bottom-line, the numbers “3-7-77” struck fear into the hearts of the outlaws of the day and, as such, must have been developed by a force to be reckoned with….Freemasons.
Nathaniel P. Langford
Nathaniel P. Langford
1862 represented a chaotic year for the United States. The young country was at war with itself over ideology. After just one year of conflict, both the Union and the Confederacy started to realize their differences weren’t going to be settled any time soon. The outlook for prosperity was bleak. People in both the North and the South were beginning to experience economic hardships. Those not interested in the righteousness of either side of the conflict wanted a way out. The western frontier held potential for those not afraid to embark into the unknown. Gold and silver had been discovered in the Northwest, making the temptation to move west irresistible to many people, including Nathaniel Pitt Langford of Minnesota.
In the summer of 1862, Langford, was one of dozens of men who signed on to an expedition, led by Capt. James L. Fisk, to cross the northern plains by wagon train and head into Western Montana to seek their fortunes and create a new life for themselves. At this time, Langford was 30. He was a tall man and had a beard to offset his slowly receding hairline, but more importantly he had a steely gaze that could penetrate your soul if you got on his bad side. Born in 1832 in Westmoreland, New York, Langford was raised and educated in New York state. In 1854, at age 22, he started his migration west by first stopping in Minnesota where he became a merchant and was raised a Master Mason under the Grand Lodge of Minnesota, an event which proved to be a key development in his character often overlooked by historians. He was proud of his Masonic heritage and was proficient in his degree work. Little has been recorded of his personal life, other than he was strong willed and spoke with conviction.
Like many others, Langford moved west to seek his fortune but he also suffered from wanderlust; the American frontier fascinated him and he found the temptation to explore it irresistible. Now, at age 30, he felt compelled to do something with his life and the Fisk Expedition represented the opportunity he had been waiting for.
Montana
The name “Montana” is Spanish meaning “mountainous.” Those visiting the state are struck by the beauty of the Rocky Mountains that follow the continental divide in the western part of the state. However, there are also vast plains in the state. Other than the plentiful mineral resources in the western part of the state there was little else in Montana of the 1860’s but buffalo and Indians, lots of Indians. Montana was an excellent refuge from the white man’s advancement to the west. Consequently, Montana became the home of many tribes including the Blackfeet & Crow, Northern Cheyenne, Flathead, Salish, Pend d’Oreille, Assiniboine and Sioux. The plains provided the perfect hunting grounds for bison representing the food, clothing and materials to sustain the tribes.
Bros. Meriwether Lewis and William Clark (St. Louis Lodge No. 111, MO) brought the first group of white explorers across Montana in 1805 and 1806 as part of their expedition to the northwest. They were closely followed by fur trappers and traders. Aside from this, Montana remained the domain of the Indian…until gold was discovered.
Well before Montana was recognized as a territory of the United States, gold was found in southwestern Montana in the early 1860’s. With this news, prospectors hurried to the area and makeshift villages began to pop-up. Since there was not yet a territorial government formed, law was governed by mining camps who would hire private sheriffs to administer justice, usually with mixed results.
The Fisk Expedition
Langford and the Fisk Expedition found its way through the plains of Montana with little incident. It had been a long and hard trip, but they were now approaching the end of their journey. Shortly before they reached the mountains, the expedition split into different directions with Langford’s group heading towards the southwest.
The group of about a dozen men stopped along a river bank one day at noon to take refreshment and were about to resume their journey when three or four horsemen appeared, coming out of the mountains, dressed from head-to-toe as mountain men. As such, the Fisk group eyed them suspiciously and checked their weapons in case of trouble, particularly Langford who was attending to his horse towards the back of the group. Fortunately, the riders presented no threat as all but one rode past the group without stopping to talk. The one lone rider stopped and dismounted to talk to the men at the front of the group who were yoking the oxen. Langford was out of earshot as to what was being said but the conversation was brief and the rider mounted his horse again. As he was about to leave, he turned and asked,
“Whose train is this?”
“Nobody’s; we own the wagons among ourselves.”
“Where are you from?”
“From Minnesota.”
“How many men were there in your train?”
“About one hundred and thirty.”
“Was there a man named H.A. Biff in your train””
“No, sir! No such man.”
“Did you ever hear of such a man?”
“I never did,” replied one.
“I know of no one of that name,” said another.(1)
This dialog, of course, caught the attention of Langford. Before the rider could leave, Langford approached him on horseback and offered him the token and word of a Master Mason. The two shook hands fervently for both had found a Brother they could talk to and trust. The two rode the rest of the day together describing their backgrounds and talking about Bannack, the small mining town where Langford was heading. Langford found the man to be a warm and intelligent brother Mason and enjoyed his company immensely. Likewise, Langford was the first Mason the rider had met in Montana and they talked as long-lost friends for hours, much to the bewilderment of the others.
After the two had established a warm rapport and described their Masonic upbringing, the rider began to give Langford a picture of the lay of the land. He warned Langford how the area was growing due to the gold rush, and how some miners who struck gold had a tendency to disappear or were found dead. There was little, if any, law enforcement or government in the area. Consequently, he advised Langford to keep a low profile and watch his back.
The two eventually parted on the square with the rider heading off to rejoin his comrades. Langford took heed of his Brother’s advice.
First Meeting
As the Fisk group continued their trek, Langford marveled at the power of Freemasonry and dwelled on his chance meeting with his fraternal Brother. Summer had given way to Autumn and Langford knew their trip to Bannack was coming to an end. The group camped on the Mullan road near the summit of the Rockies. It was a picturesque spot where the mountains surrounded them and was lit at night by the moon and a curtain of stars. The glory and grandeur of the Rockies stirred Langford’s soul and he wanted to celebrate their arrival. Knowing there were two other Masons in his party, he recruited Bro. George Charlton and Bro. George Gere, who, like Langford, were all members of Minnesota Lodges and the trio ascended the summit for the purpose of opening an informal Lodge of Master Masons as generations of Masons have done before them, complete with Bible, square and compass. Being more proficient in Masonic custom than his Brothers, Langford acted as Worshipful Master. Inspired by the moment, the Masonic words and ritual came back to Langford with fluidity and precision. All agreed it was a beautiful degree and confirmed their faith in their Masonic heritage. None realized the significance of this “epochal” event as Langford would call it, representing the very first Lodge of Master Masons ever held in Montana and ultimately foretold the events to shape the territory. The date: Monday, September 23rd, 1862.
These three Brothers, by their actions, became the “3” in “3-7-77”.
Mural from inside the Grand Lodge of Montana’s Library & Museum, Helena
Bannack
Bannack was located on the southeastern edge of the newly created Idaho Territory (the southwest corner of modern Montana). The name “Bannack” was derived from the local Bannack Indians and the town was situated next to the Grasshopper Creek, a tributary of the Beaver Head. Grasshopper Creek was ultimately the source of the gold and the reason for people migrating to the area. Although the river had already been named by Lewis & Clark, local miners promptly renamed it “Grasshopper” due to the inordinate amount of insects that would swarm around as you walked about the area. Gold had been discovered in the Grasshopper on July 28th, 1862 and by the end of the year, hundreds of people had gravitated to the area, with a thousand by the end of 1863.
In 1862 Bannack was a typical American frontier boom-town. Buildings sprouted up seemingly over night, some were nothing more than simple cabins or shacks. Although tents were commonly used by the miners at first, wooden structures were needed to withstand the harsh Montana winters. Consequently, several establishments sprung up quickly, including hotels, stables, a barber, even a bakery; and more than one saloon. Other structures would soon follow based on private donations, including a church, a jail, a school, and eventually a Masonic Lodge.
When people heard about the gold in Bannack, they swarmed to the area to seek their fortune. Most came to mine for gold, others came to create the infrastructure needed to support the miners, e.g., hardware, hotels, saloons, food, etc., but other lawless characters inevitably appeared on the scene to rob and steal from the work of others. Most of the residents were law-abiding citizens, others were outlaws looking for quick money, parasites sucking the decency out of society.
Although one would be captivated by the beauty of the area and unbridled freedom of Montana, you were always reminded that Bannack was an outpost in the “Wild West.” In the early days, fights and duels would erupt at a moments notice, primarily due to liquor, gambling, a word spoken out of turn, or to simply prove manhood. Wrote Bro. Thomas J. Dimsdale, a writer who documented the era, “such men find themselves removed from the restraints of civilized society.” This was a very masculine dominated society and the absence of female companionship only contributed to problems. To make matters worse, there was nothing to do during the brutal Montana winters except drink; consequently, many fell victim to “cabin fever.”
Bannack was isolated from any true territorial jurisdiction, without any form of government. But man is a social animal requiring structure in the form of agreed upon rules, regulations and laws. Without them, chaos quickly follows, which Bannack fell victim to, and became a convenient target for outlaws who organized into gangs of roving desperados.
The citizenship of Bannack eventually took steps to bring a rudimentary form of law and order to the town. It was common in the old west for mining camps to elect their own sheriffs to settle disputes and try to keep a general sense of order. Bannack followed suit. Such sheriffs had a free hand to keep the peace, regardless of their methods. Suffice it to say, the tactics of the sheriffs would be unthinkable by today’s standards. Again, this was the “Wild West.”
Such was the environment Langford and his party rode into in the Fall of 1862. Bannack was far from the civilization known to Langford in New York or even Minnesota. Such an environment would test any Freemason who believed in justice, religion, and brotherhood – as it did with Langford, who would stand out as a pillar of Bannack society based on his strong moral convictions.
Whether you were a miner or not, everyone at least dabbled in the search for gold, including Langford. But Langford was more of a businessman by nature and quickly recognized Bannack was rapidly expanding with plenty of miners looking to spend their gold dust. Consequently, he headed up a small partnership to build a sawmill outside of Bannack in a place called Godfrey’s Canyon.
Langford restricted his close confidants to those he could trust, especially Brother Masons. Among his friends was Bro. William H. Bell who was a Mason from St. Louis. In November 1862, Bell fell victim to mountain fever and, as his dying wish, requested Langford give him a Masonic funeral. When Bell passed, his body was taken to the cabin of Bro. C.J. Miller and Langford spread the word from mouth to ear for all Masons in the area to assemble at Miller’s cabin for the funeral. He did not anticipate the response his call would result in, nor the chain of events that would ensue.
Word of the Masonic funeral was carefully passed from one Brother to another around Bannack. As the sun set on November 12th, the Masons began to assemble at Miller’s cabin, some came alone, others in groups, but they kept coming. Langford had expected perhaps a handful of Masons to heed his call. Instead, dozens appeared to pay their Masonic respects to their fallen Brother. So many Masons appeared that they moved the funeral to a larger cabin nearby. Langford conducted the services personally and 76 Brothers deposited the evergreen in Bell’s grave.
These 76 Brothers, along with the deceased Bell, became the 77 in 3-7-77.
The Masons were pleasantly surprised by their numbers. Prior to the funeral, it had not occurred to anyone that the fraternity was so well represented in the area. Consequently, they began to hold lodge meetings in the security of the mountains, away from prying eyes and easy to tyle. These meetings became important to the Masons, not only to reaffirm their Masonic obligations but to establish the support network they needed to survive in dangerous times.
Seven
The “7” in “3-7-77” is the keystone of our algorithm and represents the culmination of our story. Although, it is the main component that lead to law and order in Montana, it would be for naught without the first two variables in place.
As the Masons held Lodge in the mountains, a new force arrived in the Spring of 1863, Henry Plummer a New Englander who had come to town via California. In Plummer’s youth, he was sickly and, based on his doctor’s advice, left New England as a young man and traveled west to San Francisco where he tried his hand at odd jobs. Eventually he moved to Nevada City where he became a successful baker. Politics intriqued him and he was elected Marshall of Nevada City where he learned to be tough in order to survive as a lawman.
Plummer’s record as a lawman was tarnished in 1857 when he gunned down John Vedder. Although Plummer claimed self-defense, the jury believed he may have been romantically linked to Vedder’s estranged wife, Lucy. Consequently, he was convicted of second degree murder and sentenced to ten years in San Quentin. While in prison, Plummer’s health again deteriorated; so much so, that on the recommendation of prison doctors, he was granted a pardon from the governor after serving only six months in prison. He returned to Nevada City to recuperate and work with his partner in his bakery. Eventually, he took up mining but was unsuccessful with the several claims he tried.
Henry Plummer
No longer a lawman, Plummer felt free to live a wild lifestyle which would include liquor, women, and fighting. He was drawn into a drunken confrontation and shot a man named William Riley dead. Not wishing to take his chances with the local legal system again, Plummer left California in October 1861, before Riley’s inquest. By fleeing the state before the inquiry, Plummer had become a fugitive from justice.
Plummer crossed over the California state line into Nevada but his name was known in these parts and, fearing arrest, he kept moving northward away from Nevada and California to Washington state. Learning of the gold strike in 1862 and seeking anonymity in the wilderness, Plummer headed to Montana where he could start anew and arrived in Bannack in the Spring of 1863.
Bannack at this time was still growing and lawless. The first flashpoint in its development towards law and order came when Charlie Reeves, and his accomplices Moore and Mitchell stirred up trouble by attacking a nearby Indian camp and, in the process, killed and wounded white men, as well as many Indians. The local citizenship was aghast by this and called for justice. In March of 1863, the mining districts became part of the newly formed Idaho Territory, but it took time for the word to reach Bannack. Feeling isolated but compelled to do something about the murders, the citizens of Bannack ordered a trial, the first of its kind in a miner’s camp. In the past, miner camp trials were used to settle disputes over mining claims, not for murder cases. As such, Langford got involved and insisted on a trial by jury, not by the miners in mass as was the usual custom. Consequently, a judge, jury, prosecutor, defense attorney, and sheriff were appointed to hear the case with Langford sitting on the jury. The trial of Reeves, Moore and Mitchell was well attended by the miners and although the organizers had good intentions, it was far from perfect in terms of jurisprudence.
There was no doubt about the guilt of the accused, only their motivation. Unmoved by their arguments, Langford alone insisted on the death penalty while the rest of the jury wanted to seize their property and banish them from the area. After much deliberation, Langford settled for the seizure and banishment.
The acting sheriff felt uncomfortable in the role and quietly abdicated his position shortly thereafter. This left the door open for Henry Plummer who, with his New England charm, was elected sheriff of the mining district in May of 1863. Plummer was only 27 years old at the time. He was a handsome man of medium build, with a long mustache, customary for the time. He could change his disposition at a moment’s notice, going from polite and engaging one minute, to crude and insensitive the next. Plummer was intelligent and his advice was often sought on a variety of matters, including mining. His disarming charisma could sway people and helped to break up fights and settle disputes. However, the educated citizens of Bannack saw through his charm and treated him suspiciously, as was the case with Langford who felt Plummer’s New England charm beguiled a darker side to his character.
Plummer courted and eventually wed Electa Bryan in June of 1863. However, the marriage was brief, lasting just three months before she left him for her native Iowa under mysterious circumstances. The trouble between Plummer and his wife seemed to be caused by his frequent absence from home; he was either at his office, on patrol in the district, or, unknown to Electa, at the Rattlesnake Ranch, headquarters for the outlaws.
Plummer wouldn’t allow anyone to challenge his authority and made it a point to reaffirm to everyone he met that he alone represented “Law and Order” in the area. His reputation as sheriff quickly grew; so much so, that he was nominated a Deputy U.S. Marshall for the Idaho Territory. But his nomination was blocked by Langford who, by this time, was President of the Union League and saw through Plummer’s charm. This incensed Plummer who tried to sway Langford to endorse him, to no avail. Consequently, Langford became Plummer’s sworn enemy.
Plummer had heard of the Masonic meetings in the mountains and, thinking it would be a shrewd political move, tried to join them only to be rebuffed by the fraternity who refused to let him in. This concerned Plummer greatly. He knew there were many Masons in the area and was concerned about the goings-on in their secret meetings, consequently, he sent spies to check on the Masons, only to be turned away by Tylers who safeguarded the meeting.
Despite the presence of a seemingly strong sheriff with his hand-picked deputies, crime did not abate, in fact, it proliferated. Robberies increased, as did disappearances and killings. Admittedly, Bannack was growing at an alarming rate. But if Plummer was half the sheriff he claimed to be, the town should not have been experiencing the problems it was. Further, it had not gone unnoticed that Plummer was absent from town whenever a robbery occurred. This was too remarkable a coincidence to be overlooked.
The Vigilantes
The second flashpoint came in the Fall of 1863 when two stagecoach robberies took place between Virginia City and Bannack, along with the killing of Nick Tiebolt who was robbed of two mules and murdered. Although the outlaws covered their faces, those riding on the stage suspected George Ives, a known local ruffian, as the person leading the raid.
The brutality of the crimes infuriated the citizenship, particularly the Masons who discussed the problem at length in their meetings. The Brethren did not trust Plummer and his deputies, nor did they have faith in the jurisprudence of the newly formed territory.
Suspecting Ives’ involvement with the stage coach robbery, a group of Virginia City citizens (Bannack’s neighbors) seized Ives and brought him to trial. Ives’ trial can be described as “clumsy” at best. Nonetheless, he was found guilty and sentenced to be hanged.
Subsequent to the trial, a core group of citizens, all Masons, met in secret. Impatient for justice and incensed by recent events, they decided to take law into their hands and formed a vigilante committee. Recognizing the need for organizing a tightly bound group, seven members swore allegiance to bring law and order to the area. On December 22, 1863 a vigilante oath was administered by Wilber Sanders, nephew of the new Chief Justice of the territory, Sidney Edgerton, both Masons from Ohio. It was these seven Brothers, by their actions, that became the “7” in “3-7-77”.
They formalized the oath in writing the next day:
“We the undersigned uniting ourselves in a party for the purposes of arresting thieves and murderers and recover stolen property do pledge ourselves on our sacred honor each to all others and solemnly swear that we will reveal no secrets, violate no laws of right and never desert each other or our standard of justice and seal them 23 of December 1863.”
Vigilantes were not uncommon in the wild west, particularly in the wilderness and loosely governed territories. But this Montana group developed an oath and a set of obligations based on honor, secrecy and righteousness; characteristics of Freemasonry.
The ranks of the vigilantes swelled immediately with Langford and many other Masons joining the group, as well as other non-Masons concerned with law and order. Merchants, miners, and professional men alike joined the committee, but membership in the vigilantes was a well guarded secret since they probably feared reprisals from the outlaws.
Naming Names
On the gallows, George Ives’ last words were that it was his confederate, Alex Carter, and not himself, who had actually committed the murder of Nick Tiebolt. With this information, the newly formed Vigilante Committee sprung into action and went in search of Carter. Warned the committee was looking for him, Carter made his escape. Instead, the committee found Red Yeager, an accomplice of Carter’s, and took him prisoner. Under questioning, Yeager revealed the names of the outlaw gang and the roles they served. Shockingly, he named Sheriff Plummer as Chief of the Gang, along with his deputies as accomplices. This made sense to the vigilantes, as all the pieces of the puzzle began to fall into place.
On January 10th, a group of 50-75 vigilantes from Bannack split into three squads and picked up Plummer and his two deputies, Ned Ray and Buck Stinson. Plummer had heard of how Ives’ was arrested and executed and was probably not surprised to see the arresting squad on his doorstep. He didn’t resist arrest, thinking he could talk his way out of the situation. He was wrong. The deputies were also easily apprehended and all three were hung on the Bannack gallows.
Following the hangings, the vigilantes in both Bannack and Virginia City wasted little time hunting down the remaining members of the outlaw gang, including Alex Carter who had escaped earlier. By the end of February 1864, Plummer’s gang had been eliminated and peace was restored to the area. The vigilante activities eventually subsided after this but was not totally abandoned until a few years later when the citizenship was convinced of the effectiveness of the legal system.
Historians question whether Plummer was, in fact, the leader of the outlaws and perhaps was innocent. The fact remains, with Plummer and the rest out of the way, law and order prevailed and Montana flourished.
EPILOGUE
The Bannack Gallows where Plummer and his deputies were hung; remarkably, they were ordered constructed by Plummer himself. Photo courtesy of the Bannack State Park.
It is not known who specifically invented the expression “3-7-77”, but it became the calling card of the vigilantes. In fact, the mysterious numbers actually did not appear until the 1870’s as the vigilantes were disbanding. It would be found carved in trees and brandished around towns as an intriguing warning to outlaws not to disrupt the peace and harmony of Montana. For if they did, the warning implied the vigilantes would not hesitate to reassemble and take justice into their hands again.
Vigilantism in today’s society is unimaginable. But given the climate of the times, e.g., alone in the wilderness with the “civilized” country at war with itself, it is understandable how the turn of events came about. Were the vigilantes wrong for taking the law into their own hands? Perhaps. But we, as members of the 21st century, are not fit to judge. Bottom-line, we must look at the end result: the robberies and killings stopped and law and order came to Montana.
There have been numerous books and articles written on the Vigilantes of Montana. Over the years, historians sifted through newspaper clippings of the time and available court and territorial records. We must remember American journalism, particularly in the west, had a flare for the dramatic at the expense of actual facts. Further, governmental records in a frontier town were practically non-existent. Regardless of how historians today protest Plummer’s innocence, they had no way of knowing in any precise detail of the events that occurred. More importantly, they didn’t have any knowledge of the customs and character of the Masonic Fraternity. In this author’s opinion, most of the historians simply “missed it.”
Langford
Nathaniel Langford spent a total of forteen years in Montana. In 1870, he led an expedition to explore the upper Yellowstone and became the first superintendent of Yellowstone National Park. In his later years, he authored four books on both the formation of Montana and his explorations of Yellowstone, all of which are still available for sale from on-line book stores. He died in 1911 at the age of 79.
A lifelong Mason, Langford was very active in the Fraternity for many years. In 1867, he was appointed Grand Historian and, at the Grand Lodge of Montana’s Third Annual Communications in Virginia City, he delivered an eloquent description of the accounts mentioned herein. His oratory, which was re-discovered not long ago, is available on-line at the Grand Lodge of Montana web site; click HERE.
Montana
The Lodge as it stands today in Bannack State Park. Photo courtesy of W:.Bro.F. Lee Graves, PM.
With law and order restored in Bannack, Montana become a U.S. territory in 1864 with Bro. Sidney Edgerton, Langford’s friend and confidant, becoming the first territorial governor. Remarkably, Bannack had grown to a respectable size and, as such, became the capital of the new territory. But the gold-rush inevitably subsided and the populace moved on. By the time Montana became the 41st state in 1889, the capital was moved to Helena.
By 1938, Bannack was deserted and declared a ghost-town. Today, it is a state park where 60 buildings remain as a mute reminder of what was at one time the “Toughest Town in the West.” Amongst the buildings, stands a small two story dwelling bearing the square and compass. The Masons built the building in 1874 with the bottom story donated as the town’s school and the upstairs used as the Masonic Lodge.
Bannack Historical Lodge 3-7-77 A.F.& A.M.
Bannack Masons obtained the Lodge’s original dispensation on April 27, 1863 from the Grand Lodge of Nebraska. But as the Grand Lodge of Montana was formed in 1864, the Brethren reapplied in 1871 and became Bannack Lodge No. 16 A.F.& A.M. As the population moved away, the Lodge was forced to consolidate with Dillon Lodge in 1921.
Inside Bannack Lodge today. Photo courtesy of M:.W:.Bro.David L. Prewett, PGM.
The Lodge in Bannack remained dormant for many years until 2000 when the Grand Lodge of Montana rechartered it as a historical lodge. Today, any Master Mason in good standing and belonging to a Lodge recognized by the Grand Lodge of Montana can apply for a Life Membership in Bannack Lodge. For a petition, click HERE.
The monies derived from membership in Bannack Lodge are used to maintain this historical structure. To date, the monies have been used to shore up the building without disturbing the past. So much so, that a Lodge of Master Masons is now held once a year to honor and remember the Brothers who helped tame a territory and forge a state.
The author wishes to express a personal note of gratitude to W:.Bro.F. Lee Graves, PM, Past Grand Historian of the Grand Lodge of Montana, now residing in Stuart, Florida, for his assistance in editing this article.
Also, thanks go out to R:.W:.J. Paul Stellrecht, PDDGM/21, for his review and advice regarding this article.
by W:.Tim Bryce, PM, MPS timb001@phmainstreet.com Palm Harbor, Florida, USA “A Foot Soldier for Freemasonry”
NOTE: The opinions expressed in this essay are my own and do not necessarily represent the views or opinions of any Grand Masonic jurisdiction or any other Masonic related body. As with all of my Masonic articles herein, please feel free to reuse them in Masonic publications or re-post them on Masonic web sites (except Florida). When doing so, please add the following:
Article reprinted with permission of the author and FreemasonInformation.com
Please forward me a copy of the publication when it is produced.
April 19th is Patriots Day in Middlesex County, Massachusetts. It marks the day of the first Battle of the American Revolution on April 19, 1775 , the Battle of Lexington & Concord – “The Midnight Ride of Paul Revere” & “The Shot Heard Round The World.”
About 70, maybe 80, Patriots stood on the Lexington Green on the morning of April19, 1775 and faced the British. Approximately 26 of them were Masons and there wasn’t even a Masonic Lodge in Lexington at that time.
Remember, my Brethren, of the sacrifices Masons made for the freedoms we all enjoy today. Remember that Freemasonry always stands for liberty, democracy and the worth and rights of the individual. Pay homage to the those Freemasons that came before us and played a significant role in the greatest experiment the world had ever seen. Remember the roots of American Masonry.
Seldom does a diminutive book deliver on the promise that it makes. More often than not, the reader is left wanting more. But this time, that’s not the case, and the A Handbook for The Freemason’s Wife delivers exactly the right dose of information to answer almost every question that the spouse or partner of a Mason, or Mason to be, could imagine to ask.
Packed into a slim journal, the guide is one part Q&A, another part encyclopedia, and a third part experiential, as it is the collaborative effort of Masonic wives Philippa Faulks (who you may remember from her appearance on Masonic Central) and Cheryl Skidmore. Together, the two have close to 30 years experience in the enjoyable trade of being the wives of Freemasons. And, from that experience, nearly every nuance to the fraternity gets touched upon to put the ideal reader (the wife of a Freemason) at ease.
The book, in its simplicity, makes the hard task of explaining what exactly we Masons do, in and out of the lodge, that much easier. I found that the short description of the history, the quick trip through the emblems, and the overview of events and banquets were smart and to the point.
On top of all that, in between the meatier content is a good collection of Masonic poetry, songs, trivia, and to top it off, one of the funnier Masonic jokes I’ve heard in a while.
A Handbook for The Freemason’s Wife really is a must have for the Masons spouse. Its already answered a few of my wife’s questions, and I’ve only left it out for her to find a couple of times. Imagine what would happen if you put it in her hands…
The handbook comes from Lewis Masonic, and if you’re the U.S. side of the pond, you can find it at Amazon.
One of the mistakes made in Masonry by our grandfathers and great grandfathers was to never answer the critics of the Craft. Turn the other cheek and keep your mouth shut was the motto of many who came before us.
But this was a serious mistake because it only led the majority of the public watching and listening on the sidelines to think that perhaps there was some truth to the outlandish claims made by the loudmouth detractors of Masonry. After all if the claims against Masonry were false why would Masons allow them to be repeated over and over again without refutation? Unfortunately this line of reasoning has lead to the acceptance of many false doctrines.
Perhaps our forebears were reacting and influenced by the stories told about the Morgan Affair. If you are not familiar with the full story of this tumultuous time in Masonic history I would recommend “From Batavia To Baltimore” by Stephen Dafoein Volume 15 of the Heredom publication of The Scottish Rite Research Society. To our merit the Mason of today will be much less tight lipped. He will not allow the profane to get away with lies and slander.
The Pursuit of Truth can be a sticky and nasty affair. While you have what you think is a portion of the truth others will tell you that you are wrong and that they have not only the correct path but also the correct version of the facts that led them there. Which is all well and good for nobody possesses the whole truth, nobody is perfect and nobody is without fault. When the police interview eyewitnesses to a crime scene they often times get slightly different versions from each person. That’s because we don’t always see things and interpret things in the same manner with the same result. But some of the true believers believe that they can bully their way into winning the debate. The scream and yell and employ many an Ad Hominem argument. That causes the timid to keep it to themselves and the heartier to be very wary of stepping on the bully’s toes.
The very fact that we are Masons should put us into a constant search mode. We are by nature a society that is constantly in the pursuit of Truth. We refuse to lead lives as cowards, fools, non-thinkers or libertines. And that’s as it should be. For what is a Mason, what has he got, if not a vision and a mission then he has naught. As we as Masons empower our vision into a mission we often times come in conflict with those inside and outside the Craft. And when that happens it is important to remember also that how we handle ourselves is also another measure of a man as a Mason. For Masonry teaches us to be kind, well-mannered, soft spoken, tolerant and a gentleman in all things.
Lest anyone interpret my silence at my recent scolding and dressing down as acceptance of the Truth the way the other fellow sees it, rest assured I have only been trying to practice the virtues of being a Mason. And I take great solace in the words of Manly P. Hall.
“The situation, should remind Freemasons that they have something to live for…….We have the power to build worlds, the wisdom to govern them, and the divine right to inherit the earth and preserve it in good condition in order to pass it on to our descendants as a place of happiness, usefulness and security for thousands of years to come. We are not asking for treason or disobedience, only…….that in every way possible, when they have the choice, stand for truth, and, if necessary, take a little punishment for it.”
In this episode, we speak with Br. Peter Millheiser, who is the editor of the Hibiscus Masonic Review Journal, which is a publication of Hibiscus Masonic Lodge N. 275, in Coral Gables, under the Grand Lodge of Florida.
In the conversation, we will talk about the journal, how it came to be published, why it was necessary, and what makes its content so unique.
As the editor, Peter is the Masonic Education Chairman of the Hibiscus Shrine Fellowship Club, that publishes the quarterly journal. But once you delve further below the surface of this printed book is a solid design of education, fraternity, and an insight for the future of Freemasonry.
The goal of the work, and the discussion, is to bring the spiritual feeling back into the lodge, back into our education, and talk about that in the program.
Listen to the LIVE program and join the conversation from our new new home of Masonic Central at Blog Talk Radio, or from the player widget on FreemasonInformation.com. Or, to participate live, dial into the show to listen and interact with the guests. You can join our interactive show chat at Masonic Central on BTR!
Awhile back Brother Rui Bandeira of Portugal asked me if he could translate my Beehive posts “I Had A Dream” and “The Last Degree” into Portuguese and post them on his Masonic Blog – A Partir Pedra. I was honored and in no time there was The Beehive in Portuguese.
The moment was not lost on me however. There is this natural curiosity in me and also a yearning to learn about other people in other lands, especially within the Masonic family. So I asked Brother Bandeira if he would write something for The Beehive that would give us some insight into Portuguese Freemasonry. Thus the article which you see below.
But there is one thing the reader needs to know. Brother Bandeira’s native tongue is Portuguese . He is not accomplished in English. He does pretty well as you will see but concentrate more on the content of the article rather than the grammar. I just wish I could do what Brother Bandeira can do and I offer him a tip of the hat!
The words below are all Brother Bandeira’s for he is my guest and he has written a a guest post for the Beehive. Thank you my Brother!
Contrary to what many may think, Freemasons have no more influence in political power than any other social institution. The only influence that Freemasonry can exercise is only the moral one, by the example of its members through the application of its principles. They are wrong those who think that by joining the Freemasons they will have access to the corridors of power … Indeed, one of the things that a freemason soon learns within the Order is that it is much more comprehensive the illusion of power, than it itself. Each one has only the power that all the others recognize and accept one exercises. In Lodge, the holder of the Power, the leader, the decision maker, who holds the symbols of power, is the Master. Well, as anyone who has sat on Solomon’s Chair soon found out, in the job of Master of the Lodge one, after all, does not have more rights than the youngest Brother and has more duties than all the other Freemasons. Therefore, those who seek the perfume of the power, seek it elsewhere, not in Freemasonry. You will only learn the performance of your duties.
Economic Influence – business and money
Those who think that Freemasonry’s West Gate is a door for contacts and business and to provide conditions for “going up in life”, think again and think better! If this is the reason why you would like to join Freemasonry, save yourself to the work and costs of it. Within Freemasonry, you will makes the same business that you would make outside it. What everybody will ask you in Freemasonry is to give something of yourself in favor of others. From the others, you get what you actually need and what they can give you, not what you want or selfishly think that suits you. The business of Freemasonry is of moral and spiritual nature. Who wishes to enter the Temple must leave his metals outside.
Social Influence – honors and recognition
Freemasons use aprons and collars and jewels, it is true. But Freemasons consider it mere objects. The only difference between the most rich, beautiful, colorful and embroidered Grand Officer apron and the simple white apron is that who wears the former paid much more for it than who wears the latter. Moreover, from all the aprons which a Freemason can have, that which means most to him is the latter, the simple white apron. That is what any Freemason, whatever his grade or quality, can and should always symbolically wear. That is the adornment that a Freemason should always take care to maintain always white and pure, and therefore never sully it by objectionable or unworthy actions. Freemasons like to use his Lodge jewel, not because it is beautiful or valuable, but only because it is one of the symbols of his Lodge and its use shows everybody in which brotherly group he is incorporated. Freemason wears a collar when exercising a function, not because it is elegant, but just as a distinctive of the job he is doing. In good accuracy, the Freemason does not wear the collar; the job collar wears the Freemason… Neither does the Freemason, in the profane society, get any status or privilege other that the recognition of his qualities as a person, nor within Freemasonry the social, professional, academic or fortune status that makes any difference between a brother and another. The youngest Entered Apprentice has only a way to address the Most Worshipful Grand Master: “My Brother!” And that is thee treatment he gets in return from the Grand Master. So, he who dreams Freemasonry might be an ideal place to gain or strengthen social recognition, do not be fooled by his dream nor deceive the Freemasons: abstain himself of trying to join the Freemasons!
Charities – to help the others
The well-intentioned who seeks in Freemasonry the instrument to fulfill his desire to help the next, to be charitable, if that is the main reason that moves him, if that is what he only sees in Freemasonry, he is also wrong. Not that Solidarity and Charities are not practiced by the Freemasons. Sure they are! But they are not Freemasonry’s main reason to exist. It is not because of Solidarity and Charity that Freemasonry exists. Solidarity and Charities are simple consequences of being a Freemason. In economics speech, although they are practiced, Solidarity and Charity are not the “core business” of Freemasonry. In business speech, even as important as they are, Solidarity and Masonic Charities are simply Freemasonry byproducts. Therefore, if it is Solidarity and Charities that attract the well-intentioned, and nothing more, and not essentially something more, then the best that the well intentioned has to do is to fulfill his desire through other organizations specifically dedicated to that. Angel Flight is a good option. Red Cross, also. Cancer Aid, idem. Child Foundation, the same thing. And there are many more organizations that provide solidarity and charities. And even without joining any organization, certainly in your street or in your town you can find someone who needs your help. Give it to him or her!
Curiosity – to know the “Freemasons secret”
If it is curiosity that makes you want to become a Freemason, do not be fooled: you do not need to be a Freemason to know what you are curious about. Do you want to know the Freemasons words of mutual recognition? Arm yourself with a bit of patience, read some books, find some works which transcribe ancient rituals and please yourself! Never heard that Freemasons preserve tradition? Then just take the consequence of it, what was done previously is still valid now… But, what? Do you want to be a Freemason just to know this without the searching work? My friend, laziness is a mortal sin … If this is just why you want to be a Freemason, be aware that Freemasons do not want lazies among them… And – believe me! -, I assure you it will take more work and take much longer to learn these words, grade by grade, than to read them in some books. Everything is published! Do you want to know the Freemasons secret signs? Poor soul, what’s YouTube is for? So, dear curious, if it is curiosity that moves you to Freemasonry, forget it! You have other means to satisfy it! And finally, if you just want to know what Freemasons think, what they do, what they deal about, you do not even need to bother much: you just need to read Freemason Information and The Beehive!
And now, here is the single reason to become a Freemason
Desire for personal improvement
There is only one valid reason to want to be admitted a Freemason: the desire to improve yourself personal, ethical, and spiritually. He who, being a faithful man, defending freedom and morality, has this design and is willing to use the masonic method of search of the transcendent, he is welcome! He can be certain that nothing will be taught to him, but he can learn everything. He can trust that nothing is imposed to him, but he will willingly accept the conduct rules he will find. He can and should be prepared for a long and difficult and laborious journey, but he will never be alone, he will always be accompanied by his brothers. He will find that his works begin when he gets its first degree and will be finished only with his passage to the Lodge Above. He, if he works consistently and well, will become better, will act better in all aspects of his life and it will be by virtue of his improvement that he will be respected and can aspire to influence the others, perhaps in politics, perhaps in business, certainly in social relations, especially in the hearts of those who know him. He will be supportive and merciful, because that is the condition of a freemason, a fair and full and interested man, with the naturalness of breathing and the discretion of the sleep. He, if he has done consistently well his work, can aspire to Know, to Know what nobody can pass him, to Know what only he can sense, the glimpse of Divinity, the meaning of life and creation. And, if he is successful, he will understand that words can not convey this knowledge to anyone else, he can just help his brothers to make their journeys in order to aspire to sense, to perceive, to look. And then realize that this is the famous masonic secret! He, if he has done consistently well his work, even if he never will be anything more than a simple sideliner in a simple Lodge, he will be a true Grand Master, of himself, his consciousness, his initiatory journey. He will not have the honor to be admitted freemason; freemasons will be honoured that he has agreed to join them.
“(print), “
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” (available on Amazon 
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delivers exactly the right dose of information to answer almost every question that the spouse or partner of a Mason, or Mason to be, could imagine to ask.
