Freemasonry
From The Chapterhouse Codex
Freemasonry is a worldwide fraternal organization. Its members are joined together by shared ideals of both a moral and metaphysical nature, and, in most of its branches, by a common belief in a Supreme Being. Freemasonry is an esoteric art, in that certain aspects of its internal work are not generally revealed to the public. Masons give numerous reasons for this, one of which is that Freemasonry uses an initiatory system of degrees to explore ethical and philosophical issues, and this system is less effective if the observer knows beforehand what will happen. It often calls itself "a peculiar system of morality veiled in allegory and illustrated by symbols."
Organizational structure
Main article: Grand Lodge
There are many different jurisdictions of governance of Freemasonry, each sovereign and independent of the others, and usually defined according to a geographic territory. Thus there is no central Masonic authority, although each jurisdiction maintains a list of other jurisdictions that it formally recognizes. If the other jurisdiction reciprocates the recognition, the two jurisdictions are said to be in amity, which permits the members of the one jurisdiction to attend closed meetings of the other jurisdiction's Lodges, and vice-versa. Generally speaking, to be recognized by another jurisdiction, one must (at least) meet that jurisdiction's requirements for regularity. This generally means that one must have in place, at least, the ancient landmarks of Freemasonry—the essential characteristics considered to be universal to Freemasonry in any culture. In keeping with the decentralized and non-dogmatic nature of Freemasonry, however, there is no universally accepted list of landmarks, and even jurisdictions in amity with each other often have completely different ideas as to what those landmarks are. Many jurisdictions take no official position at all as to what the landmarks are.
Freemasonry is often said to consist of two different branches: the Anglo and the Continental traditions. In reality, there is no tidy way to split jurisdictions into distinct camps like this. For instance, jurisdiction A might recognize B, which recognizes C, which does not recognize A. In addition, the geographical territory of one jurisdiction may overlap with another's, which may affect their relations, for purely territorial reasons. In other cases, one jurisdiction may overlook irregularities in another due simply to a desire to maintain friendly relations. Also, a jurisdiction may be formally affiliated with one tradition, while maintaining informal ties with the other. For all these reasons, labels like "Anglo" and "Continental" must be taken only as rough indicators, not as any kind of clear designation.
The ruling authority of a Masonic jurisdiction is usually called a Grand Lodge, or sometimes a Grand Orient. These normally correspond to a single country, although their territory can be broader or narrower than that. (In North America, each state and province has its own Grand Lodge.) The oldest jurisdiction in the Anglo branch of Freemasonry is the Grand Lodge of England (GLE) (the Moderns), founded in 1717. This later became the United Grand Lodge of England (UGLE) when it joined with another English Grand Lodge (the Antients) in 1813. It is today the largest jurisdiction in England, and generally considered to be the oldest in the world. Its headquarters are at Freemasons Hall, Great Queen Street, London. The oldest in the Continental branch, and the largest jurisdiction in France, is the Grand Orient de France (GOdF), founded in 1728. At one time, the Anglo and Continental branches recognized each other, but most jurisdictions cut off formal relations with the GOdF around the time it started unreservedly admitting atheists, in 1877. In most Latin countries, and in Belgium, the French style of Freemasonry predominates. The rest of the world, accounting for the bulk of Freemasonry, tends to follow the English lead.
Most jurisdictions allow their members to visit Lodges in recognized jurisdictions without reservation, leaving it to the foreign Lodge to confirm that the two jurisdictions are in amity. The UGLE, on the other hand, requires its members to check with them before visiting lodges abroad to confirm amity—for example visiting American lodges is discouraged.
Lodges
Contrary to popular belief, Freemasons meet as a Lodge and not in a lodge.
According to Masonic legend (see below), the operative lodges (the Medieval lodges of actual stonemasons) constructed a lodge building adjacent to their work site where the masons could meet for instruction and social contact. Normally this was on the southern side of the site (in Europe, the side with the sun warming the stones during the day.) The social part of the building was on the southern side, hence the social gathering of the lodge is still called the South.
Early speculative lodges (which included members who were not actual stonemasons) purportedly met in taverns and other convenient public meeting places, and it is presently said they employed a Tyler to guard the door from both malicious and simply curious people. This could also be a revision of the word tether, used to tie the door closed.
Lodge buildings have for many years been known as Temples. In many countries this term has now been replaced by Masonic Centre. (See also Shriners and their Temples.)
In North America, the Lodge in which a member becomes a Master Mason is known as his "Blue Lodge". The Blue Lodge is the foundation of a collection of further appendant Masonic groups or bodies, such as the York Rite and Scottish Rite. To be a member of these other bodies, a man must pay dues to a regular Masonic Lodge. The Blue Lodge and its ceremonies establish the fundamental bond which makes all Masons "brothers", and is the cement which binds all other appendant Masonic bodies together.
Specialist lodges
Some specific specialist lodges exist within many Masonic jurisdictions.
The most obvious are the specially constituted Lodges of "Research and Instruction" (R&I). These are associated with a world-wide organization of Masonic research, typically specialising in discovering and interpreting historical records and the meanings of Masonic symbolism left unrecorded, and for preserving and developing Masonic ritual. Membership in these Lodges is typically open to interested members of other, normally-constituted Lodges.
There are also Lodges formed by groupings of persons with similar interests or background, such as "old boy" Lodges associated with certain schools, universities, military units, or businesses.
Concordant and appendant bodies
Freemasonry is associated with several appendant bodies, such as the Scottish Rite, which is a system of Freemasonry developed on the Continent (particularly in France), and the York Rite, which includes three sovereign and distinct rites: the Holy Royal Arch, Royal and Select Masters (also known as Cryptic Masonry), and Knights Templar. (In regard to the (Masonic) Templars, this particular organization is limited to Cryptic Masons of the Christian faith and does not in any way impose this requirement on the entire York Rite system, as is commonly and erroneously believed.)
Other groups include the Ancient Arabic Order of the Nobles of the Mystic Shrine (Shriners), the Mystic Order of Veiled Prophets of the Enchanted Realm (Grotto), the Tall Cedars of Lebanon, and others, all of which tend to expand on the teachings of Craft or Blue Lodge Freemasonry—often with additional so-called higher degrees—while improving their members and society as a whole. The Shrine and Grotto tend to emphasise fun and philanthropy and are largely a North American phenomenon.
Different jurisdictions vary in how they define their relationship with such bodies, if at all. Some may give them some sort of formal recognition, while others may consider them wholly outside of Freemasonry proper. Not all such bodies will be universally considered as appendant bodies, some being simply considered as more or less separate organizations that happen to require Masonic affiliation for membership. Some of these organizations may have additional religious requirements, compared to Freemasonry proper (or "Craft Masonry"), since they approach Masonic teachings from a particular perspective.
There are also certain youth organizations (mainly North American) which are associated with Freemasonry, but are not necessarily Masonic in their content, such as the Order of DeMolay (for boys aged 12–21), Job's Daughters (for girls aged 10-20 with proper Masonic relationship) and the International Order of the Rainbow for Girls (for girls 11–20 who have Masonic sponsorship). The Boy Scouts of America is not a Masonic organization, but was first nationally commissioned by Freemason Daniel Carter Beard. Beard exemplified the Masonic ideals throughout the Scouting program.
Membership
Freemasonry accepts members from almost any religion, including Christianity, Judaism, Hinduism, Buddhism, and so forth. While atheists and agnostics are unreservedly accepted in Lodges working in the Continental tradition, most Masonic Lodges have required, since the early 19th century, that a candidate must profess a belief in a Supreme Being. But even there, one finds a high degree of non-dogmatism, and the phrase Supreme Being is often given a very broad interpretation, usually allowing Deism and often even allowing naturalistic views of "God/Nature" in the tradition of Spinoza and Goethe (himself a Freemason), or views of The Ultimate or Cosmic Oneness, such as found in some Eastern religions and in Western idealism (or for that matter, in modern cosmology). This leads some to suggest that even Anglo Freemasonry will, in practice, end up accepting certain kinds of atheists—those willing to adopt a certain brand of spiritual language. Such claims are difficult to evaluate, since many Anglo jurisdictions consider any further inquiry into a prospective member's religion, beyond the "Supreme Being" question, to be off limits. However, in some Anglo jurisdictions (mostly English-speaking), Freemasonry is actually less tolerant of naturalism than it was in the 18th century, and specific religious requirements with more theistic and orthodox overtones have been added since the early 19th century, including (mostly in North America) belief in the immortality of the soul. The Freemasonry that predominates in Scandinavia, known as the Swedish Rite, accepts only Christians.
Generally, to be a Freemason, one must:
- be a man who comes of his own free will
- believe in a Supreme Being, or, in some jurisdictions, a Creative Principle (unless joining a jurisdiction with no religious requirement, as in the Continental tradition),
- be at least the minimum age (18–25 years depending on the jurisdiction),
- be of sound mind, body and of good morals, and
- be free (or "born free", i.e., not born a slave or bondsman).
The "free born" requirement does not come up in modern Lodges, and there is no indication that it would ever be enforced, but remains there for historical reasons (it is often interpreted as meaning something like "freethinking"). The "sound body" requirement is today generally taken to mean "physically capable of taking part in Lodge rituals", and most Lodges today are quite flexible in accommodating disabled candidates.
See also: List of famous Freemasons
Women in Freemasonry
The position of women within Freemasonry is complex. Traditionally, only men could be made Freemasons. While this has been slowly changing, especially over the past century, there were exceptions to the rule as early as the 18th century. Perhaps the most authoritative account of a woman being admitted to Freemasonry in these early years surrounds Elizabeth Aldworth (nee St. Leger), who is reported to have viewed the proceedings of a Lodge meeting held at Doneraile House, the house of her father, first Viscount Doneraile, a resident of Cork, Ireland. In the early part of the 18th century, it was customary for Lodges to be regularly held in private houses; this Lodge was duly warranted as number 150 on the register of the Grand Lodge of Ireland. Apparently, she removed a brick and saw the ceremony in the room beyond. After being discovered, Elizabeth's situation was discussed by the Lodge, and it was decided that she should be initiated into Freemasonry. The story is supported by other accounts that record how she was a subscriber to the Irish Book of Constitutions of 1744 and that she frequently attended, wearing her Masonic regalia, entertainments that were given under Masonic auspices for the benefit of the poor and distressed. She afterwards married Mr. Richard Aldworth of Newmarket. It is also reported that when she died she was accorded the honour of a Masonic burial.
International Co-Masonry began in France in 1882 with the initiation of Maria Deraismes into the Loge Libre Penseurs (Freethinkers Lodge), a men's Lodge under the Grande Loge Symbolique de France. Along with activist Georges Martin, in 1893 Maria Deraismes oversaw the initiation of sixteen women into the first Lodge in the world to have both men and women as members, creating the jurisdiction Le Droit Humain (LDH).
In the United Kingdom and France, and most other countries, women still generally join co-Masonic Lodges, such as those under LDH, or they join Lodges under local jurisdictions that admit only women. In North America, it is more common for women not to become Freemasons per se, but to join an associated body with its own, separate traditions, such as the Order of the Eastern Star (OES), which admits only male Freemasons and their female relatives. In the Netherlands, there is a completely separate, although allied, sorority for women, the Order of Weavers (OOW), which uses symbols from weaving rather than stonemasonry.
The GOdF and other Continental jurisdictions give full formal recognition to co-Freemasonry and women's Freemasonry. The UGLE and other Anglo jurisdictions do not formally recognize any Masonic body that accepts women, although in many countries they have an understanding and a kind of informal acceptance that such bodies are part of Freemasonry in a larger sense. The UGLE, for instance, has recognized (since 1998) two local women's jurisdictions as regular in practice, except for their inclusion of women, and has indicated that, while not formally recognized, these bodies may be regarded as part of Freemasonry. Thus, the position of women in Freemasonry is rapidly changing in the English-speaking world. While in many cases North America is following England's lead on the issue of women, the remaining resistance to women in Freemasonry is mostly concentrated there.
Prince Hall Masonry
Template:Main In 1775, an African American named Prince Hall was initiated into an Irish Constitution Military Lodge, along with fourteen other African Americans, all of whom were free by birth. When the Military Lodge left the area, the African Americans were given the authority to meet as a Lodge, form Processions on the days of the Saints John, and conduct Masonic funerals, but not to confer degrees nor to do other Masonic Work. These individuals applied for, and obtained, a Warrant for Charter from the Grand Lodge of England in 1784 and formed African Lodge #459. Despite being stricken from the rolls (like all American Grand Lodges after the 1813 merger of the Antients and the Moderns) the Lodge restyled itself as the African Lodge #1 (not to be confused with the various Grand Lodges on the Continent of Africa), and separated itself from UGLE-recognised Masonry. This led to a tradition of separate, predominantly African American jurisdictions in North America, known collectively as Prince Hall Freemasonry. Widespread racism and segregation in North America made it impossible for African Americans to join many so-called "mainstream" Lodges, and many mainstream Grand Lodges in North America refused to recognize as legitimate the Prince Hall Lodges and Prince Hall Masons in their territory.
Presently, Prince Hall Masonry is recognized by some UGLE-recognized Grand Lodges and not by others, and appears to be working its way toward full recognition (see [1]). It is no longer unusual for traditional lodges to have significant African-American membership.
Principles and activities
Freemasonry upholds the principles of "Brotherly Love, Relief and Truth" (or in France: "Liberty, Equality, Fraternity"). It teaches moral lessons through rituals. Members working through the rituals are taught by "degrees". Freemasonry is also widely involved in charity and community service, as well as providing a social outlet for their members. There is considerable variance in the emphasis on these different aspects of Masonry around the world. In Continental Europe, the philosophical side of Freemasonry is more emphasized, while in Britain, North America, and the English-speaking parts of the world, the charity, service and social club aspects are more emphasized.
While Freemasonry as an organization does not directly involve itself in politics, its members have tended over the years to support certain kinds of political causes with which they have become associated: the separation of Church and State, the replacement of religiously-affiliated schools with secular public schools, and democratic revolutions (such as the United States and France on a smaller scale, but on a larger scale in other places such as Mexico, Brazil, Greece, Poland and repeatedly in Italy). In some places, especially Continental Europe and Mexico, Freemasonry has at times taken on an anti-Catholic and anti-clerical overtone.
Many organizations with various religious and political purposes have been inspired by Freemasonry, and are sometimes confused with it, such as the Protestant Loyal Orange Association and the 19th century Italian Carbonari, which pursued Liberalism and Italian Unity. Many other purely fraternal organizations, too numerous to mention, have also been inspired by Masonry to a greater or lesser extent.
Freemasonry is often called a secret society, and in fact is considered by many to be the very prototype for such societies. Many Masons say that it is more accurately described as a "society with secrets". The degree of secrecy varies widely around the world. In English-speaking countries, most Masons are completely public with their affiliation, Masonic buildings are usually clearly marked, and meeting times are generally a matter of public record. In countries where Freemasonry has been more recently (or even currently), suppressed by the government, secrecy may be practised more earnestly. Even in the English-speaking world, the precise details of the rituals are not made public, and Freemasons have a system of secret modes of recognition, such as the Masonic secret grip (by which Masons can recognize each other "in the dark as well as in the light"); however, Masons acknowledge that these "secrets" have been widely available in printed exposés and anti-Masonic literature for, literally, centuries.
Ritual and symbols
The Freemasons rely heavily on the architectural symbolism of the medieval operative Masons who actually worked in stone. One of their principal symbols is the square and Compasses, tools of the trade, so arranged as to form a quadrilateral. The square is sometimes said to represent matter, and the compasses spirit or mind. Alternatively, the square might be said to represent the world of the concrete, or the measure of objective reality, while the compasses represent abstraction, or subjective judgment, and so forth (Freemasonry being non-dogmatic, there is no written-in-stone interpretation for any of these symbols). Often the compasses straddle the square, representing the interdependence between the two. In the space between the two, there is optionally placed a symbol of metaphysical significance. Sometimes, this is a blazing star or other symbol of Light, representing Truth or knowledge. Alternatively, there is often a letter G placed there, usually said to represent God and/or Geometry.
The square and compasses are displayed at all Masonic meetings, along with the open Volume of the Sacred Law (or Lore) (VSL). In English-speaking countries, this is usually a Holy Bible, but it can be whatever book(s) of inspiration or scripture that the members of a particular Lodge or jurisdiction feel they draw on—whether the Bible, the Qur'an, or other Volumes. A candidate for a degree will normally be given his choice of VSL, regardless of the Lodge's usual VSL. In many French Lodges, the Masonic Constitutions are used. In a few cases, a blank book has been used, where the religious makeup of a Lodge was too diverse to permit an easy choice of VSL. In addition to its role as a symbol of written wisdom, inspiration, and spiritual revelation, the VSL is what Masonic obligations are taken upon.
Much of Masonic symbolism is mathematical in nature, and in particular geometrical, which is probably a reason Freemasonry has attracted so many rationalists (such as Voltaire, Fichte, Goethe, George Washington, Benjamin Franklin, Mark Twain and many others). No particular metaphysical theory is advanced by Freemasonry, however, although there seems to be some influence from the Pythagoreans, from Neo-Platonism, and from early modern Rationalism.
In keeping with the geometrical and architectural theme of Freemasonry, the Supreme Being (or God, or Creative Principle) is sometimes also referred to in Masonic ritual as the Grand Geometer, or the Great Architect of the Universe (GAOTU). Freemasons use a variety of labels for this concept in order to avoid the idea that they are talking about any one religion's particular God or God-like concept.
Degrees
There are three initial degrees of Freemasonry:
- Entered Apprentice
- Fellow Craft
- Master Mason
As one works through the degrees, one studies the lessons and interprets them for oneself. There are as many ways to interpret the rituals as there are Masons, and no Mason may dictate to any other Mason how he is to interpret them. No particular truths are espoused, but a common structure—speaking symbolically to universal human archetypes—provides for each Mason a means to come to his own answers to life's important questions. Especially in Europe, Freemasons working through the degrees are asked to prepare papers on related philosophical topics, and present these papers in an open Lodge, where others may judge the suitability of the candidates' ascension through the higher degrees.
Freemasonry in the arts
- Mozart was a Freemason, and his opera, The Magic Flute, makes extensive use of Masonic symbolism. Two books that give a general feel for the symbolism and its interpretation are:
- Freemasonry: A Journey Through Ritual and Symbol by W.K. MacNulty, Thames & Hudson, London, 1991.
- Symbols of Freemasonry by D. Beresniak and L. Hamani, Assouline, Paris, 2000.
- One of the main characters in Edgar Allan Poe's The Cask of Amontillado is a mason.
- The British author Rudyard Kipling also made use of Masonic symbolism and myth in his story, "The Man Who Would Be King", which was later made into a film. Two adventurers are taken to be representatives of Alexander the Great because of their Masonic emblems.
Freemasonry in the language
An expression often used in Masonic circles is to be on the square, meaning to be a reliable sort of person, and this has entered common usage. Another phrase from Freemasonry in common use is meeting on the level (without regard to social, economic, religious or cultural differences). The practice of Freemasonry is referred to amongst its members as the Craft, a term also used to distinguish the basic level of Freemasonry from other Masonic orders. A Mason who has served as Worshipful Master is known as a Past Master, which has passed into common use to indicate an expert in a subject. Masons use the phrase "It is raining" to refer to a Mason that non-Masons exist around them.
Landmarks
Landmarks are the ancient and unchangeable precepts of Masonry, the standards by which the regularity of Lodges and Grand Lodges is judged. However, since each Grand Lodge is self-governing and no single authority exists over Craft Masonry, even these supposedly-inviolable principles can and do vary, leading to controversies and inconsistency of recognition. Some examples of common landmarks include:
- A belief in a Supreme Being is required of all candidates for the degrees (the definition of "Supreme Being" is generally left to the candidate's discretion).
- The modes of recognition are to be kept inviolate. They consist of covert gestures made with the hands, called signs; distinctive ways of shaking hands, called grips and tokens; and special identifying passwords, most often based on Hebrew words of the Old Testament. Variations have crept in over time, and often the modes of recognition will mark a Mason as coming from a specific jurisdiction.
- The legend of the Third Degree, involving the building of King Solomon's Temple, is an integral part of Craft Masonry.
- The government of Lodges in an area, usually geographic, is in the hands of a Grand Lodge, specifically the Grand Master or Provincial Grand Master. A Grand Master rules autocratically, but is elected democratically. He may attend any meeting, anywhere within his jurisdiction, at any time and may conduct the Lodge at his pleasure.
- Each Lodge is governed by a Master, variously styled Worshipful or Right Worshipful Master (see http://www.glnb.ca/historian/history_oct_03.html "Worshipful Master as a Title"]), and two other officers, called the Senior and Junior Wardens.
- A Senior and Junior Deacon assist the Master and his Wardens by passing messages and guiding candidates around the Lodge.
- The Inner Guard is situated by the door of the lodge to lock and unlock it as the need arises, to admit latecomers and candidates.
- All Lodges, when at work, must be tyled, that is, the door is guarded so that non-Masons may not enter or overhear the proceedings. The Tyler or outer guard, as his name implies, is situated outside the door of the Lodge "being armed with a drawn sword to keep off all intruders and cowans to Masonry".
Research
Freemasonry has a system of Lodges of Research and Instruction (see above).
Additionally, most Masonic jurisdictions appoint Lecturers who are empowered to research, develop and/or deliver lectures in Lodges for the purpose of instructing the members.
On 5 March 2001, the University of Sheffield in England established the Centre for Research into Freemasonry, as part of the University's Humanities Research Institute, that "undertakes and promotes objective scholarly research into the historical, social and cultural impact of freemasonry, particularly in Britain." The CRF is headed by Professor Andrew Prescott, a medieval historian and expert on humanities computing, who was initially seconded from the British Library to the University of Sheffield for three years to establish the new Centre.
Most Grand Lodges and many regional Masonic Centres/Temples have a library, which is used for research.
One notable collection is the collection at the library of the University of Poznan in Poland. Some 80,000 books are housed at the main library and the Chateau de Ciazen some 80km distant. These were reportedly collected during World War II when Heinrich Himmler's SS confiscated the books of Masonic libraries in Germany and other occupied countries such as Belgium and stored this archive in Poland.
History of Freemasonry
Main article: History of Freemasonry
Freemasonry has been said to be an institutional outgrowth of the medieval guilds of stonemasons (1), a direct descendant of the "Poor Fellow-Soldiers of Christ and the Temple of Solomon in Jerusalem" (the Knights Templar) (2), an offshoot of the ancient Mystery schools (1), an administrative arm of the Priory of Sion (3), the Roman Collegia (1), the Comacine masters (1), intellectual descendants of Noah (1), and to have many other various and sundry origins. Others will claim that it dates back only to the late 17th century, and has no real connections at all to earlier organizations. These theories are noted in numerous different texts, and the following are but examples pulled from a sea of books:
- In A History of Freemasonry by H.L. Haywood and James E. Craig, pub. circa 1927
- In The Holy Blood and The Holy Grail by Michael Baigent, Richard Leigh, and Henry Lincoln, pub. 1982
- In Born in Blood by John Robinson, pub. 1989
Much of this is highly speculative, and the precise origins of Freemasonry may be lost in history. It is thought by many that Freemasonry cannot be a straightforward outgrowth of medieval guilds of stonemasons. Amongst the reasons given for this conclusion, well documented in Born in Blood, are the fact that stonemasons' guilds do not appear to predate reasonable estimates for the time of Freemasonry's origin, that stonemasons lived near their worksite and thus had no need for secret signs to identify themselves, and that the "Ancient Charges" of Freemasonry are nonsensical when thought of as being rules for a stonemasons' guild.
Freemasonry is said by some, especially amongst Masons practising the York Rite, to have existed even at the time of King Athelstan of England, in the 10th century C.E. Athelstan is said by some to have been converted to Christianity in York, and to have issued the first Charter to the Masonic Lodges there. This story is not currently substantiated (the dynasty had already been Christian for centuries).
Some members of The Church of Jesus Christ of Latter-day Saints note similarities between the church's sacred "Endowments" performed in LDS temples, and Masonic rituals. Some Mormons have said this similarity may be because the Masonic rituals are descended from those given by God at the Temple of Solomon, and still contain many of the original truths. It may also be that early Mormon leaders (including Smith) were members of Freemasonry and incorporated its liturgy into the new religion.
A more historically reliable (although still not unassailable) source asserting the antiquity of Freemasonry is the Halliwell Manuscript, or Regius Poem, which is believed to date from ca. 1390, and which makes reference to several concepts and phrases similar to those found in Freemasonry. The manuscript itself refers to an earlier document, of which it seems to be an elaboration.
It seems reasonable to suppose that, whatever its precise origins, Freemasonry provided a haven for the unorthodox and their sympathizers during a time when such activity could result in one's death, and that this has something to do with the tradition of secret meetings and handshakes. As the Middle Ages gave way to the Modern Age, the need for secrecy subsided, and Freemasons began to openly declare their association with the fraternity, which began to organize itself more formally. In 1717, four Lodges which met at the "Apple-Tree Tavern, the Crown Ale-House near Drury Lane, the Goose and Gridiron in St. Paul's Churchyard, and the Rummer and Grapes Tavern in Westminster" in London, England (as recounted in (2)) combined together and formed the first public Grand Lodge, the Grand Lodge of England (GLE). The years following saw Grand Lodges open throughout Europe, as the new Freemasonry spread rapidly. How much of this was the spreading of Freemasonry itself, and how much was the public organization of pre-existing secret Lodges, is not possible to say with certainty. The GLE in the beginning did not have the current three degrees, but only the first two. The third degree appeared, so far as we know, around 1725.
Opinions about the origins, objectives and future of Freemasonry remain controversial from the times of its inception to our times. For example, Shoko Asahara, founder of the controversial Japanese religious group Aum Shinrikyo, has prophesied in some of his sermons that "in the future, Freemasonry will merge into united stream" with Aum Shinrikyo.
According to Sir Richard Burton, "Sufi-ism [was] the Eastern parent of Freemasonry." (See, F. Hitchman, Burton, Volume 1, p. 286) The possibility that Burton was correct is examined in detail by Idries Shah in his book entitled The Sufis, beginning on page 205.
The Two Great Schisms of Freemasonry (1753 and 1877)
The GLE (Grand Lodge of England), along with those jurisdictions with which it was in amity, later came to be known colloquially as the Moderns, to distinguish them from a newer, rival group of Freemasonry, known as the Antients. The Antients broke away and formed their own Grand Lodge in 1753, prompted by the GLE's making changes to the secret modes of recognition. Tensions between the two groups were very high at times. The Antients tended to be more working class in membership, and probably more Christian, while the Moderns were more aristocratic and educated, and less religiously orthodox. Benjamin Franklin was a Modern and a Deist, for instance, but by the time he died, his Lodge had gone Antient, and would no longer recognize him as one of their own, declining even to give him a Masonic funeral (see Revolutionary Brotherhood, by Steven C. Bullock, Univ. N. Carolina Press, Chapel Hill, 1996). It has been speculated that the Antients desired a more Christian style of Masonry, since they made popular a higher degree, called the "Holy Royal Arch", which is generally thought of as having a more Christian flavour than the first three degrees.
The schism was healed in the years following 1813, when the competing Grand Lodges were amalgamated into the United Grand Lodge of England (UGLE), by virtue of a delicately worded compromise which returned the modes of recognition to their pre-1753 form, and kept Freemasonry per se as consisting of three degrees only, but which was ambiguously worded so as to allow the Moderns to think of the Antient Royal Arch degree as an optional higher degree, while still allowing the Antients to view it as the completion of the third degree (see [2]). This compromise, along with subsequent changes made in 1815 (see below), left English Masonry still clearly not Christian, but at the same time somewhat less comfortable for unorthodox members, such as Deists and Pantheists. The merger also marked a levelling of the Masonic membership, in terms of social class and education.
Because both the Antients and the Moderns had daughter Lodges throughout the world, and because many of those Lodges still exist, there is a great deal of variability in the Ritual used today, even between UGLE-recognized jurisdictions. Most Lodges conduct their Work in accordance with an agreed-upon single Rite, such as the York Rite (which is popular in the United States; not to be confused with York Rite), or the Canadian Rite (which is, in some ways, a concordance between the Rites used by the Antients and Moderns).
The second great schism in Freemasonry occurred in the years following 1877, when the GOdF started accepting atheists unreservedly. While the issue of atheism is probably the greatest single factor in the split with the GOdF, the English also point to the French recognition of women's Masonry and co-Masonry, as well as the tendency of French Masons to be more willing to discuss religion and politics in Lodge. While the French curtail such discussion, they do not ban it as outright as do the English (see [3]). The schism between the two branches has occasionally been breached for short periods of time, especially during the First World War when American Masons overseas wanted to be able to visit French Lodges (see [4]).
Concerning religious requirements, the oldest constitution of Freemasonry (that of Anderson, 1723) says only that a Mason "will never be a stupid Atheist nor an irreligious Libertine [Freethinker]" if he "rightly understands the Art". The only religion required was "that Religion in which all Men agree, leaving their particular Opinions to themselves" ([5]). Masons disagree as to whether "stupid" and "irreligious" are meant as necessary or as accidental modifiers of "atheist" and "libertine". It is possible the ambiguity is intentional. In 1815, the newly amalgamated UGLE changed Anderson's constitutions to include more orthodox overtones: "Let a man's religion or mode of worship be what it may, he is not excluded from the Order, provided he believes in the glorious Architect of heaven and earth, and practices the sacred duties of morality." The English enforce this with a requirement for belief in a Supreme Being, and in his revealed will. While these requirements can still be interpreted in a non-theistic manner, they made it more difficult for unorthodox believers to enter the fraternity.
In 1849, the GOdF followed the English lead by adopting the "Supreme Being" requirement, but there was increasing pressure in Latin countries to openly admit atheists. There was an attempt at a compromise in 1875, by allowing the alternative phrase "Creative Principle" (which was less theistic-sounding than "Supreme Being"), but this was ultimately not enough for the GOdF, and in 1877 they went back to having no religious entrance requirements, adopting the original Anderson document of 1723 as their official Constitutions. They also created a modified ritual that made no direct verbal reference to the G.A.O.T.U. (although, as a symbol, it was arguably still present). This new Rite did not replace the older ones, but was added as an alternative (European jurisdictions in general tend not to restrict themselves to a single Rite, like most North American jurisdictions, but offer a menu of Rites, from which their Lodges can choose.)
As a general commentary it is claimed by critics of Freemasonry that the real purpose behind the Masonic Grand Lodges' requirement of a 'regular' belief in a deity is it to provide a 'cover' from social criticism, as many of the men it seeks to recruit are in the hierarchy of society and the churches whose teachings it seeks to gradually but radically modify. As well, 'regular' Masonry presents itself as being non-revolutionary as opposed to its openly atheistic brothers in the revolutionary Grand Orients of Continental Europe and Latin America.
Estonia
On October 31 (October 20) 1771 citizens of Tallinn: Kiesow, Eckbaum, Kœrber, Clayhills and Jencken gathered for a clandestine meeting. The aim of the meeting was to "… consider whether it were beneficial to found here in Tallinn a lodge of real and genuine freemasons …" The above-mentioned citizens had learned that Baron Reichel who had come from Germany had founded a Masonic lodge called Apollo in St. Petersburg. Prince Troubetzkoy was one of the members of that lodge.
See also: List of Estonian freemasons
Reference: Johan G. Hakman, "The first Freemasons in Estonia"
Russia
The first Russian lodges date to the 1730s and 1740s, at the beginning of Empress Elizabeth’s reign, although the members of these were mainly foreigners, particularly Britons and Frenchmen. There is debate as to who should be considered the father of Freemasonry in Russia. In 1731, John Phillips was named Provincial Grand Master of Russia and Prussia by London, but seems to have been little more than a figurehead. General James Keith, who was in the Russian service between 1728 - 1749 was purported to have been master of a lodge in St. Petersburg in 1732 - 1734. He was appointed Provincial Grand Master of Russia in 1740, and in general is considered to have introduced Freemasonry into the country. The movement only gained real notoriety in Russia with the appointment by London of the first native Provincial Grand Master, Ivan Perfilievich Elagin, in 1772. He had been a Mason in St. Petersburg since 1750, and was a proponent of the English system. In 1771, a rival system, the Berlin-based Zinnendorf rite, was introduced to the country by Baron P. B. Reichel.
- Freemasonry in Russia
- "Lindisfarne Books"
- Valerian Obolensky, "Russians in Exile", 1
- Valerian Obolensky, "Russians in Exile", 2
- Dennis Stocks, "History of Russian Freemasonry"
- Dennis Stocks, "Russian Freemasonry"
- "The Development of Russian Freemasonry in the 18th and Early 19th Century"
- XVIII century literature
- "Parisian School of "Orthodoxy" - a Laboratory of False Doctrines and Heresies"
India
The first Lodges in India In 1717 A.D. when an era of comparative peace and harmony dawned on the European scene, the United Grand Lodge of England and Scotland took shape at a meeting of the local Lodges of London, to elect a Grand Master. A United constitution was drawn up and recognized by all the Lodges. A democratic tradition in the election of the Worshipful Master of a Lodge was prescribed. The Worshipful Master was authorized to appoint his team of officers.
It is therefore of interest that within 12 years of the constitution of the Grand Lodge of England, constituted for the purpose of exercising supervision over the lodges in London, and its neighboring areas, a petition was sent by a few Brethren in India to constitute a Provincial Grand Lodge in Calcutta. The Petition having been granted, a Provincial Grand Master was appointed to supervise Masonic activity in India and the Far East in 1728 A.D.
Full details regarding how the First Lodge was constituted in India, are preserved in the Minutes of the Grand Lodge in London. First a petition was presented on December 28, 1728 and at the end of the minutes of that meeting, the text of the "Deputation" from the Grand Master: "to Empower and Authorize our well beloved Brother Pomfret....that he do, in our place and stead, constitute a regular Lodge, in due form at Fort William in Bengal in the East Indies...." This was signed and sealed "the 6th day of February 1728/9 and in the year of Masonry 5732 (which shows that Grand Lodge used Usher's Chronology in dating the Masonic era - as the Grand Lodge of Scotland still .
The Lodge at Fort William -- that is, Calcutta -- appears in the Engraved List of 1730, as No. 72. It was to meet at Fort William in Calcutta. The coat of Arms was adopted from the East India Company a golden lion, rampant guardant, supporting between the forepaws a regal crown. In 1729, Captain Ralph Farwinter was appointed "Provisional Grand Master for East India in Bengal" and also James Dawson as "Provincial Grand Master" for East Indies.
The Provincial Grand Lodge of Madras was formed in 1752 and The Provincial Grand Lodge of Bombay was created in 1758 though it appeared in the Roll of Grand Lodge there is no record of how it came into being.
The Birth of the Grand Lodge of India
It was towards the end of October 1959 that the Most W. Grand Masters of England, Ireland and the Immediate Past Grand Master Mason of Scotland met in London to discuss the future of Freemasonry in India. The three Grand Masters considered that "an independent Grand Lodge of India is desirable and that its establishment should....be gradually but actively pursued."
A representative Steering Committee was set up consisting exclusively of Indian Brethren in proportion to the number of Lodges under each of the three Constitutions, with R.W.Bro Lt.Gen. Sir Harold Williams, K.B.E., C.B., as Chairman, with the aim of establishing an independent Grand Lodge of India on the best possible foundations. The Steering Committee met at important centers of Masonic activities in the North, East, South and West of India and its report was unanimously signed early October 1960. On December 1, the three Grand Masters issued "Notes on the proposed Grand Lodge of India for the information and guidance of Lodges in India." Therein they reiterated their declared attitude towards an independent Grand Lodge of India, but left it to Lodges in India to decide whether to opt for or against joining such a body, adding that if the Brethren in India decided in favor of an independent Grand Lodge, they would accept the decision and establish with it the closest fraternal relations and that Lodges not wishing to participate would continue to enjoy the existing rights under their respective Grand Lodges.
Out of a total of 277 individual Lodges in India (excluding Pakistan, Ceylon and Aden, which were excluded for the poll) 145 opted for the new Grand Lodge of India. This represented a little over 52 per cent.
Inaugural Meeting
The Grand Lodge of India was officially constituted at ten minutes to six o'clock on Friday the 24th November 1961 in the Ashoka Hotel, New Delhi. There were three delegations from the Grand Lodge of Scotland, Ireland and England in that order.
After the three delegations were received and greeted, the Grand Master Mason of Scotland proceeded with the Consecration. Thereafter, The Deputy Grand Master of Ireland officially constituted the new Grand Lodge saying "in the name of the Grand Lodges of England, Ireland and Scotland and by the command of their Grand Master, I constitute and form you, my good Brethren into the Sovereign Grand Lodge of India, you are empowered henceforth to exercise all the rights and privileges of a Grand Lodge according to the ancient usage's and landmarks of the Craft. May the Grand Architect of the Universe prosper, direct and counsel you in all your proceedings."
In addition to the three parent Grand Lodges, the M.W. Grand Master of the Grand Lodges of the State of Israel, the M.W. Past Grand Master of the Grand Lodge of Alberta (Canada) and about 1,491 Brethren from all over India were present at this historic event.
Freemasonry and anticlericalism
Historically, Freemasonry has been identified with 19th-century bourgeois liberalism, and Freemasons have often tended to regard traditional Christianity as allied to reactionary powers defending the status quo against the advance of human freedom. Masonic Lodges of this period were often associated with anticlericalism, and were part of a broader movement, as is pointed out by Ralph Gibson: "The republican enemies of the Church did not simply attack it on the grounds of its political alignment, but also in terms of more positive ideologies: to the old traditions of the Enlightenment were added first positivism, and then scientism. Science was supposed to be the key to the understanding of the universe, and even to enable men to grasp its essential meaning. Social science was believed to be able to provide the basis for an ethical system. This new faith was ardently preached under the Third Republic in Masonic lodges and circles of libre pensée, in learned journals, and in educated republican society in general" (A Social History of French Catholicism, 1789-1914 [London & New York: Routledge, 1989], pp.237-38).
Controversies over the historical involvement of Freemasonry and anticlericalism reach a peak in attempting to understand the role of Freemasonry in the history of anticlericalism in Portugal, Italy, and Mexico. Freemasons were prominent in the foundation of the modern Mexican state and the Institutional Revolutionary Party (PRI) and the writing of its anticlerical constitution. Under the regime of Plutarco Elías Calles, the enforcement of anticlerical laws provoked the Cristero War. These animosities persist. As recently as 2004, Norberto Cardinal Rivera of Mexico at a conference in Mexico City denounced the influence of Freemasonry.
Criticism, persecution, and prosecution
Because of the sometimes secret nature of its rituals and activities, Freemasonry has long been suspected by both church and state of engaging in subversive activities.
In modern democracies, Freemasonry is sometimes accused of being a sort of club, or network, where a lot of influence peddling and illegal dealings take place. In 1826, William Morgan disappeared after threatening to expose Freemasonry's secrets, causing some to claim that he had been murdered by Masons.
In Italy, from the 1970s to the 2000s, the P2 lodge has been investigated in the wake of a financial scandal that nearly bankrupted the Vatican in the late 1970s, as well as on suspicion of involvement in numerous murders, including the head of Banco Ambrosiano, Roberto Calvi, who was found hanging under Blackfriars bridge in London, England, with five kilos of stone in his pockets. The trial of some of Calvi's killers will begin, finally, in the fall of 2005.
The scandal brought down the Italian government at the time and a full blown parliamentary inquiry ruled that P2 was 'a state within a state' - it listed as members the heads of all the branches of the Italian military and intelligence services, and many corporate titans, including the present Prime Minister, Silvio Berlusconi. The Grand Lodge of England and many North American Grand Lodges have claimed that P2 was expelled from the Grand Orient of Italy. Additionally, the Grand Master of P2, Lucio Gelli, was implicated in terrorist bombings throughout southern Europe as part of the 'strategy of tension'. Police found paintings of Adolf Hitler and Benito Mussolini on the walls of his Tuscan mansion when they searched it.
Gelli ran the infamous 'Rat-line' that spirited numerous Nazi Party Members to Argentina, on behalf of both U.S. and Italian intelligence agencies. Gelli was charged with War Crimes by the Italian Government Commission for his involvement with atrocities committed by the Herman Goering Division, where he served as a liason officer. Lucio Gelli fled to Switzerland, then to France, but he was later extradited back to Italy. After posting bail, he fled again, but was returned to live under house arrest at his villa. In the summer of 2005, Gelli, now well into his 80's, found himself once again under investigation by Italian authorities, this time in connection with the trial of the murder of Roberto Calvi.
While P2 is the most famous incident cited by critics of Freemasonry, there are other instances in other countries as well: in Nice, France, the head prosecutor accused some judges and other judicial personnel of deliberately stalling or refusing to elucidate cases involving Masons, and in Britain, the Labour Party government is currently planning to pass a law requiring all public officials who are members of any fraternal organization to make their affiliation public.
Religious tolerance
Opinions about Freemasonry around the world may differ from place to place, but Freemasons always stress the Masonic principle of non-dogmatism and tolerance. This openness has led to friction between Freemasonry and organizations which hold a negative view of ecumenism, or are themselves intolerant towards other forms of belief and worship. Masons have been opposed throughout history by various religious groups, such as Catholics, some Protestants, and certain Muslims.
In general, there are two doctrinal objections to Freemasonry made by established Christian denominations, Catholic and non-Catholic alike:
- The ecumenical nature of Masonic membership, which is at odds with the claims of exclusivity of belief that distinguish the various religious denominations.
- The "esoteric" aspect of Masonic ritual, which is seen as synonymous with Gnosticism, was declared heretical and suppressed by the early Christian church. (Some believe that manifestations of Gnosticism also appeared in the Jewish and Muslim communities, as Kabbalah and Sufism respectively; however, these movements have survived within those religions.)
The most vigorous opposition to the fraternity has come from the Catholic Church. The Catholic Church is openly hostile to Freemasonry, deeming it at least partly responsible for the French Revolution and the resulting decline of the church in Europe. The Knights of Columbus and other Catholic fraternal organizations were established to provide alternatives to Freemasonry for observant Catholics. Ironically, some Catholic organizations (not fraternal organizations) such as the Jesuits and Opus Dei have more recently been the target of anti-Masonic libels. Although most Freemasons in the English-speaking world are Protestant, some Protestant churches hold that Freemasonry is incompatible with being a member of a community of Christian faith, based on the scriptural holding that "no man can serve two masters".
The first papal condemnation of Freemasonry came in 1738 from Pope Clement XII in his papal bull Eminenti Apostolatus Specula, repeated by several later popes, notably Pope Leo XIII in the encyclical Humanum Genus (1884).
The 1917 Code of Canon Law explicitly declares that joining Freemasonry entailed automatic excommunication; the revised Code issued in 1983 does not explicitly name Masonic orders among the secret societies condemned in canon 1374. According to some interpretations of canon law, Roman Catholics are forbidden to become Freemasons by their church, though Freemasons do not bar Roman Catholics and it is not unusual to find Catholic members. However, in a letter to the United States bishops from the Office of the Sacred Congregation for the Doctrine of the Faith, the interpretation was made clear—the prohibition against Catholics joining Masonic orders remains. Many Catholic Masons in the US choose to rely on the letter of the law.
The Eastern Orthodox church forbids its members from becoming Masons.
One reason the Free Methodist Church was founded in the 1860s was that its founders believed the Methodist Church was being influenced by Freemasons and members of secret societies. The Free Methodist Church continues to prohibit its members from also joining societies such as the Freemasons. Recently the Southern Baptist Convention, the largest association of Baptists in the United States, also stated that participation in Freemasonry is inconsistent with its beliefs.
This form of criticism has been markedly reduced in recent times, since nation-states like the USA are founded on religious tolerance. Many adherents of the religions that formally opposed Masons would agree with the main Masonic principles.
Political conspiracy theories involving the Masons
Freemasonry has been a long-time target of conspiracy theories, which see it as an occult and evil power, often associated with the New World Order and other "agents," such as the Illuminati; either bent on world domination, or already secretly in control of world politics.
Nowadays, the main theme of anti-Masonic criticism involves the idea that Masons involve their organization in covert political activities. This assumption has been influenced by the assertion of Masons that many political figures in the past 300 years have been Masons. Opinions vary concerning this: some say the Masons constantly plot to increase their power and wealth, while others say the Masonic Brotherhood is engaged in a plot to produce a new world order of a type different (and usually more sinister) than the existing world order. These theories would be possible to apply to almost any secret society (since a society with secret meetings allows secret coordination, the very essence of a conspiracy). However, Masonry has been the largest target because of its size and notable membership.
The historical complaints that the Masons have secretly plotted to create a society based on their ideals of liberty, equality, fraternity, and religious tolerance are not denied by Masons. In a post-Enlightenment society, many people have now accepted these core Masonic values (though as a set of overall social values), and persistent enemies of the Masons have been forced to come up with ever more sinister motives as to what Freemasons allegedly conspire to achieve.
Criticisms of alleged Masonic cronyism
Another criticism that may or may not have to do with the specific nature of Freemasonry but may be applied generally to any type of organization or secret society is the practice of cronyism, or giving favors to fellow members. For example, many people have the impression that one increases chances for employment by joining the Masons. This type of cronyism can be seen in the movie Gypsy, where the general idea is alluded to. Unscrupulous Masons have been known to claim they can get out of driving tickets because of Masonic logos on their car. Again, this criticism can be easily applied to almost any fraternity, but the Masons are a target because they are the largest worldwide fraternal organization.
Cronyism actually goes against the tenets of Freemasonry. All Masons are specifically charged against using their lodge connections to further their own ends. Most other societies, clubs, churches, groups of friends etc., place no such explicit embargo on their membership.
Criticisms based on the moral faults of known Masons
Although any institution with moral overtones, religious or secular, can be criticized for the moral faults of some of their members, Freemasonry is especially vulnerable to criticism because amongst its aims is the drive to improve its members' morality above and beyond whatever religion the individual member believes in.
A general fault ascribed to the Masons is that a Freemason would be charitable mainly to other Masons, an assumption which is made worse by the accusations of classism and racism sometimes leveled against Masonic Lodges. The phrase "charity begins at home" goes some way towards justifying this natural proclivity.
Critics also attack what they perceive as a preoccupation with ritual minutiae and personal status (i.e. degree) within the hierarchy of the organization. Some critics also argue that the Freemasons are primarily a social club.
Masons respond to these criticisms by pointing out that there are many programs and initiatives put on that do give back to the community at large; blood drives, child identification programs, and other charitable funds. Neither the Shriner's hospitals nor the Scottish rite Learning Centers are restricted to Masons, and in fact provide their services free of charge to those who need them.
Claims that Freemasonry is a new religion
In a sectarian age many hold that Freemasonry is a new religion. Externally, to some at least, it has many similarities to a religion:
- it has an altar and a sacred book (VSL-The Volume of the Sacred Law, in most cases the Holy Bible)
- it has its own way of saying "amen" ("So mote it be," a literal translation of "Amen")
- it has far more developed rituals than many organized religions
- some groups of Masons (especially the Scottish Rite) call their meeting places "temples", (a Lodge is a group of Freemasons operating under a Charter or Dispensation. The place where they meet is often called a Temple, but usually, several Lodges use the same Temple.)
- it has a large amount of iconography and symbolism.
Many Masons argue in response that the ritual observances of Masons should be seen in the same context as rituals maintained in the military services, in government, and civil authorities; they impress no religious obligation whatsoever on the participants. The symbolism that Masonry uses is not indicative of any one religion, but more of universal symbols. In another sense, it has been argued that any organized system of morality (which the Masons claim to be) is a religion; the Green Party might thus qualify as such.
Claims that Freemasonry worships Satan
While the practice of any given magical or mystical system is not specifically associated with Freemasonry, (mainstream Masonry has always tended as much to rationalism as it does to mysticism). There are some groups of Masons, such as Masonic Rosicrucians, that may interpret Masonic ritual magically (or "hermetically"), which is their right as Masons, given the fraternity's non-dogmatic stance, but is by no means indicative of the fraternity as a whole.
However, the very existence of the possibility of hermetic interpretations within Masonry has led some Christians to label Freemasonry as "Satanic". This charge is commonly made about any hermetic society that has ritualistic practices reserved for the initiated. It is also worth noting that many of the organizations making the charge of Satanism say the same thing about a wide variety of other groups: basically any organization other than their own church.
Many Anti-Masonic activists quote Albert Pike's Morals and Dogma to try to show that Masons worship Lucifer. The oft-quoted section (Chapt. XIX; p.321) reads:
The Apocalypse is, to those who receive the nineteenth Degree, the Apotheosis of that Sublime Faith which aspires to God alone, and despises all the pomps and works of Lucifer. LUCIFER, the Light-bearer! Strange and mysterious name to give to the Spirit of Darknesss! Lucifer, the Son of the Morning! Is it he who bears the Light, and with its splendors intolerable blinds feeble, sensual or selfish Souls ? Doubt it not! for traditions are full of Divine Revelations and Inspirations: and Inspiration is not of one Age nor of one Creed. Plato and Philo, also, were inspired.
Some Masons counter that the critics who cite this as evidence of Freemasonry's Satanic leanings ignore the first part of the passage while emphasizing the association of Lucifer with Light. Alternatively, the argument is made that because Pike claims the works of Plato and Philo were as divinely inspired as The Apocalypse of Saint John, and because Plato and Philo were pre-Christian pagans, and that all pagan beliefs are Satanic, therefore Pike and other Freemasons are Satan worshippers.
Masons counter simply by pointing out that Masonry is non-dogmatic, and hence Pike's opinions about it are his own personal (and now somewhat outdated) interpretations. Furthermore, Pike himself admits that his book is culled more from other sources than it is his original work.
Another alleged Satanic quote attributed to Pike reads:
"That which we must say to the world is that we worship a god, but it is the god that one adores without superstition. To you, Sovereign Grand Inspectors General, we say this, that you may repeat it to the brethren of the 32nd, 31st and 30th degrees: The masonic Religion should be, by all of us initiates of the higher degrees, maintained in the Purity of the Luciferian doctrine. If Lucifer were not God, would Adonay and his priests calumniate him?
"Yes, Lucifer is God, and unfortunately Adonay is also god. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods; darkness being necessary for light to serve as its foil as the pedestal is necessary to the statue, and the brake to the locomotive.
"Thus, the doctrine of Satanism is a heresy, and the true and pure philosophical religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of Darkness and Evil."
This quote, however, is a part of the Taxil hoax, say Masons. Critics counter that the basic thrust of what Pike is claimed to have written here seems to differ little in general substance to what is found in other Pike writings about 'Luciferianism' and the occult. Freemasonry does not contest the authenticity of these writings, just the theological meaning. The quotation, say the Masons, was fraudulently published as an excerpt of a letter by Pike, the "Sovereign Pontiff of Universal Freemasonry", when in reality, Pike was Grand Commander of only the Southern Jurisdiction of the American Scottish Rite. Universal Freemasonry, per se, does not exist in any formal sense (though the term is sometimes used loosely by Masons to refer to those aspects of Masonry in common amongst all jurisdictions, or to that strain of Masonry which seeks unity amongst all jurisdictions).
The critics of Freemasonry claim, however, that what Satan is seeking is a negation of worship and any thought of a higher purpose other than the here and now, i.e. 'naturalism', and that the purpose of Satanic rituals is to mock religion, which is why they are usually based on a reversal of normative religious rituals and rites. Therefore, by closely scrutinizing occult rituals and teachings (which can often be difficult due to the secretive nature of these groups), the presence of reversals and mockeries, often of a very nuanced nature which would require a deep theological understanding, can often be detected. As many initiates of these types of ceremonies often have little or no theological understanding or training, the satanic 'humour' is all the greater, since the initiate has no idea what he has just participated in.
Criticism of Masonic "blood oaths"
The traditional Masonic obligations sworn by a candidate during the initiation ritual are sometimes called "blood oaths", particularly by those critical of the fraternity. The candidate wishes severe physical punishment upon himself should he ever reveal the secrets of Freemasonry to a non-Mason. While many non-Masons are horrified by this, Masons defend the traditional obligations as no more literal than the commonplace childhood oaths, like "cross my heart and hope to die"—a very psychologically powerful way to express a serious bond or promise. By the early 1980s, however, the blood oaths had become quite problematic from a public relations standpoint, and many Masonic jurisdictions replaced them with more politically correct "bloodless oaths". The only real penalties awaiting someone who behaves contrary to the rules of the fraternity are reprimand, suspension, or expulsion.
Criticisms of the process of becoming a Freemason
It is commonly held that individuals become Freemasons through invitation, patrimony, or other non-democratic means, but officially an individual must ask freely and without persuasion to become a Freemason in order to join the fraternity. This arrangement is said by some to conflict with the Freemasons' mission to "make good men better", on the basis that a hidden society cannot promote itself publicly. If the society is secret, it is argued, how is a good man supposed to be attracted to it?
Many of these mistaken notions have taken hold in the imagination of conspiracy buffs partly because many Freemasons, like government intelligence agencies and big business, understand the value of misinformation, and thus have had a tendency of allowing the uninitiated to argue amongst themselves so that the truth remains private. Masons have only in recent years attempted to make their organization more open to public view.