The Masculine of Freemasonry

The Masculine of Freemasonry

IF someone had asked me 30 years ago if Freemasonry was masculine, I would have said: “Is there anything else?” I’m speaking of course about the mainstream idea, over the past three hundred years or so, that all Freemasons must be masculine. I was not erudite enough to realize that there were far, far more meanings to “masculine” and “feminine” than I believed, as there are far more than “just” masculine Freemasons. I was learned in some esoteric traditions but found out that I had a long, lifetime journey in front of me.

To what I am referencing are the many traditions that transcend gender as a sexual, physical attribution. As I noted earlier in another essay, gender is referenced here as specific to virtues and attributes that transcend the physical. Why do we call something masculine? Why do we call it feminine?

In this essay, I will be focusing on the masculine attributes, aspects, and virtues of Freemasonry – not the gender of its adherents. Remember that true Freemasonry seeks to unite, not divide; it seeks to create order out of chaos, harmony from cacophony, and solidarity amongst all creatures.

That said, why do we call some aspects of Masonry feminine and masculine. I think in order to dissect this, you may see that the core of Freemasonry comes out of the ancient mystery schools and has roots in Hermeticism, Gnosticism, Stoicism, Neo-platonism. It is a mixture of philosophy and wisdom born of the needs of its human wielders. It is ritual and word that are combined to bring about the evolution of humanity. It is no mere repetition of plays from medieval stone worker guilds; that said, even these medieval stonemasons play a part in the gender of the ritual and philosophy of Freemasonry. Let’s explore…


MANY of us are trapped in the idea of gender as given to us in our media, by our families and friends, and even taught in schools. We see gender as a division, one or the other. Gender, in the hands of the wise philosopher, is fluid and non-physical. There is a divine masculine just as there is a divine feminine, and it is as important as the feminine. Where the feminine is receptive and gives form, the masculine is forceful, outward, and expansive, as well as liberating, freeing. It is giving and generous; think of The Ghost of Christmas Present in Dickens’ A Christmas Carol. That is masculine. In Kabbalah, the masculine is the Pillar of Mercy – not because it is merciful but because of its liberating nature. The Pillar of Severity, the feminine, is labeled severe because of its constrained and passive nature. Because of these natures, one might see the masculine as unrestrained chaos, and indeed, they might be right.

When we think of the Masonic ritual, the one bit of chaos that is consistent is the human initiate, the neophyte. The neophyte is all “outside world,” bringing with them the unrestrained passions, emotions, and physicalness that the non-Masonic world has to offer. They come to be changed, to find balance – yet we must always retain our humanity. Our chaos. Anyone who has sat in any Lodge meeting will understand whence this chaos comes, and how it can expand. In this way, the masculine seems most evident in the Apprentice; all that human chaos has come to be subdued. Not subjugated, not eliminated – subdued. We come to be refined, not erased. Our modern world tends to be masculine in nature; it resonates with masculine, unrestrained energy, and growth. Freemasonry is a sanctuary to explore the balance that we humans were mean to embrace.

The exercise of ritual in Freemasonry also generates gender qualities in its energies. When we think of the masculine or feminine, we must consider the movements made during a ceremony, or even during the opening and closing of ritual. How do our officers move and what are they doing when they perform specific actions? Do they use a right hand? Do they use the right foot? What side of their bodies are being affected? What side of their minds? These are questions to which gender qualities can be applied – are they being expansive, assertive, forceful, outward, or giving? If so, these would be masculine qualities. I would challenge the Freemason to always look for the corresponding feminine action or officers. Freemasonry is overt in its display of polarity, gender, and unity if one keeps looking.

When it comes to the symbols of Freemasonry, what might act as masculine at one point becomes feminine in another. Degrees, with their different stories and lessons, shows us this over and over again. In this, we have to look at how each is employed and by which hand, or which side of the body. Wands or swords, anything carried in the right hand is masculine, expansive, or triggering growth. What side is put forward at what time? This not only triggers the masculine energy but alerts our whole body and mind to balance. Freemasonry seeks balance, harmony, and unity. Whatever is done by the left will eventually be balanced on the right. It is inevitable.

Some symbols are displayed consistently and should be of consideration so as to give us clues about the actions of officers, neophytes, and in Ceremony. We know that Freemasonry is a Western esoteric tradition, built on many different Western philosophies. For example, for the majority of Western cultures, the Sun has a masculine, forceful connotation while the Moon is feminine, displaying its reflective nature. Stars tend toward neutrality. Think of the languages of the Western world and you will see some of these gender qualities reflected in the culture. While this is not always the case, language can tell us a great deal about our own paradigms. The vigilant Freemason will realize that there are some symbols that are fairly constant in Lodge. Those constant symbols tend to be those of the celestial nature; the symbols that change their gender qualities tend to be those in which a human is involved – either in their creation or their use.


MANY volumes of sacred writings discuss the masculine and feminine working together to achieve this balance. The Kybalion talks at length about the Hermetic Principle of Gender.

Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes.~ The Kybalion

The Masculine is seen as will or strength the actual force to move matter, thoughts, or ideas. In Freemasonry, this is evident in the catechism of part of the Apprentice degree: while the heart may come up with a plan (feminine), or the brain scheme (neutrality), we need the force of work, using our hands, to actually create and execute the desired action (masculine): be it physical, mental, or spiritual. If we take the Hermetic principles together, as discussed gnostically in the Kybalion, these gender principles existing on all planes are, using the Mind (the first law – Mentalism), the source of all creation. Indeed, the root of the word gender, as spoken about previously, means generation, creation, or regeneration. Humans are, on all levels and on all planes, meant to create.


four elements masonic

TAOISM is gender-neutral but emphasizes the equality and need of having a balance of genders, of masculine and feminine. In fact, the qualities of Yin Qi and Yang Qi are necessary to be in balance in order for creation to actually happen. In the cosmology of the Tao, the dual natures are necessary to create the Five Elements and indeed, the Ten Thousand Things. In Hinduism, the same concepts exist; the feminine power resides in all beings but it requires the masculine spark of force to trigger creation. The Vedas speak about the Absolute (The One) being genderless, and physical gender necessary for the smooth function of society; the masculine and feminine have complementary roles to play in the physical world. All of this mimics the human creation experience physically, and as I believe, Freemasonry is emphasizing, mentally, and spiritually as well.


KING Solomon considered Wisdom to be feminine and a part of the divine’s ability to create the universe. The “I” in the following passage is “Wisdom,” as defined in Chapter 8, Verse 22 of Proverbs: “I, wisdom, dwell together with prudence; I possess knowledge and discretion.” Wisdom goes on to say:

The LORD possessed me at the beginning of His way,
Before His works of old.
From everlasting I was established,
From the beginning, from the earliest times of the earth.
When there were no depths I was brought forth,
When there were no springs abounding with water.
Before the mountains were settled,
Before the hills I was brought forth;
While He had not yet made the earth and the fields,
Nor the first dust of the world.

When He established the heavens, I was there,
When He inscribed a circle on the face of the deep,
When He made firm the skies above,
When the springs of the deep became fixed,
When He set for the sea its boundary,
So that the water would not transgress His command.

When He marked out the foundations of the earth;
Then I was beside Him, as a master workman;
And I was daily His delight,
Rejoicing always before Him,
Rejoicing in the world, His earth,
And having my delight in the sons of men.

~ New American Standard Bible, Proverbs 8:22-29

I take this to mean that the idea of “wisdom” here is also the idea of concept, idea, vision. The force of creation (masculine) requires that wisdom (feminine) to create something which continues; this harkens back to the concept in the Kybalion in the natural law that requires the force, or will, to bring forth the vision of beauty. In a Freemason’s ritual, this might be explained as wisdom needing strength, to bring forth beauty. The feminine requires the masculine to become manifest – to be created.

While we continue to struggle with the ideas of human (physical) gender, perhaps we can explore the idea of gender, the creative principle, within a more philosophical state, and perhaps, find a measure of equality in all aspects of our lives. To me, a Freemason, that seems like a worthy goal – one that could benefit all of Humanity.

The Proper Balance of Masonry: The Greater and the Lesser Mysteries

The Proper Balance of Masonry: The Greater and the Lesser Mysteries

“I THINK you are making a mistake,” writes a kindly brother, “in unsparingly condemning that phase of Masonry that is concerned with ritualistic performance.”

He continued:

Is it not true – an unpalatable truth, perhaps – that for most of us this ritualism must remain as chief aim and purpose of our connection with the Fraternity?

We know that there is an intellectual side to the Institution, where the scholar and the student find highest satisfaction. But why should those who have not yet reached that high plane, or who may not be able to appreciate the full value of these advanced studies, be denied such pleasure and such profit as is available to them in lower paths?

“I THINK you are making a mistake,” writes a kindly brother, “in unsparingly condemning that phase of Masonry that is concerned with ritualistic performance.” He continued:


MY kindly critic gives opportunity to discourse briefly upon the proper balance of Masonry. It is true that in these pages, as elsewhere, the editor has urged insistently the higher imperatives, as those which should have dominating force in the world of Masonic thought and action. He would hold out to all brothers the intellectual promise, rather than show in grosser terms the rewards and satisfactions of the Craft. He would have every Mason enter upon the quest “for that which was lost,” though convinced that few there be who shall achieve to complete object of the search.

AS from King Arthur’s table, many valiant knights arose, with high resolve to seek the Holy Graal – men bold of heart and true of soul – though only to the few was granted vision of the chalice sacred, mystical. And yet, if so I read aright these meaning stories of the past, the knights that travailed long in places perilous, doing bewhiles great deeds of fealty and of faith, although denied the precious thing for which they fought and prayed, were made the better, braver, nobler, even because they were accounted to have failed.

The properly balanced Masonry is that which gives full place and scope to all the workmen. The Master who draws designs upon the trestle-board may not speak with contempt of those who labor faithfully in the mountains and the quarries. He may indeed seek for disciples and scholars among the more eager and ambitious, who are most likely to profit by his instructions. These, indeed, he will urge to higher things, knowing full well that the great cause is to be advanced most surely and speedily by men trained to highest capabilities of head and heart.

But in Masonry, as in the world without, there must ever be the greater number content with tasks of lesser thought. Yet to them – to all – should be unrolled and explained the full plans and meanings of the structure to which their toil and skill are dedicated. They should gain significance of the timbers and the stones upon which their labor is expended. Such brethren are not mere wage-workers, put by task-masters to their various toil. They are free Craftsmen, and should receive instruction, increasing ever with their understanding.

So, for the Temple of Humanity and Brotherhood should Wisdom put forth ever nobler effort, with Strength evident in the mass and Beauty showing in every detail.


I KNOW of no other comparison for Masonry than the great religious systems of the world, past and present. From them we may, perhaps, learn where proper balance lies, where associative effort before has failed, and where and how best purpose has been served. So, we find that, wherever in the world’s history an organized system has made successful appeal to the masses of men, there has ever been ample allowance for the varying capacities of adherents.

The exoteric, outward showing is for the greater number – for that larger body of worshipers content to remain in the outer court. Where subtler wants are not felt, the higher spiritual sufferings would be unmeaning. It is enough for such exoteric religion that the norms of conduct be established, and that fear of punishment or hope of reward shall be so adjusted to unawakened intelligences as to enforce compliance therewith. I know that this will be called superstition, and in no way to justify comparison with aught in Masonry. But superstition, as I take it, has two distinct meanings.

To the man who has advanced beyond the necessity for grosser compulsions, the term represents no more than do the old definitions and enforcements of the common law, altogether superseded by higher mandates. The outworn things are for him valuable as records of the spiritual evolution through which he himself, or his ancestors, have passed. But for the unlearned and unleashed radical the word “superstition” stands for such things as he will not and can not seek to understand, which he is concerned only to revile ignorantly, and to proclaim his refusal of obedience.

For him, the commands of ancient force no longer hold, not that they are without reach or meaning, but that his soul has gained only to a stage of irrational rebellion against authority. Like an immature boy, such a one seeks only to express a newly-sensed independence, being altogether unaware of the eternal compulsions.


WHEN I hear “superstition” cried the loudest, in matters of faith or symbolism, l am inclined to linger longest, that so I may hope to discover something more of what has been preserved from an ancient time, and is today found worthy of the adherence of men. For whatever endures has in itself the heart of Truth. And, likewise, what is true of religious symbolisms and observances, is true of Masonry in its exoteric form. There is a superstition, perhaps, of the fraternity, and it may be regarded from the same standpoints as mentioned above. The radical by condemning and rejecting indiscriminately, loses much of highest value. It is only by providing and maintaining the proper balance, by serving the needs of the greatest possible number of men, embracing the broadest range of intellectual capacities, that this or any like institution can hope, to achieve and hold real meaning in the world.

The brother who can only grasp the outward phases of Masonry will certainly receive all that can have use for him. Go into your anterooms after the conferring of degrees, and answer if this is not true. Hear those who are grateful and appreciative after receiving the Master’s degree, and have been impressed for good, though no hint even of the esoteric has come to them.

The true learner will, from that point, still seek and find; will ask and receive; will knock, thereafter, at many doors, hidden oftentimes, and these will be opened to him. But also for him who chooses to remain in the outer court, to be satisfied with sensuous observances, there is gain, nicely calculated to capacity. For those having ears to hear, there are things cryptic, mystical, and well worth the hearing. For those who are content with the ringing of bells, the bells will ring, and in beautiful harmony. It might perhaps be permissible to compare Masonry of the Lodges – the Masonry of routine and of ritual – with those old chthonic religions, while the real esotericism of the Craft rises to the region where subtle inspirations are received and understood by highest processes of thought.

In answer to my brother, I esteem very highly that one who finds in ritual his best enjoyment, though I will not cease to urge upon such a one that he should use this ritual as a guide to upper paths. But Masonry, even in its simplest requirements, demands more than that one should go and remain upon the tread-mill of verbiage, making no advancement upward or forward. If advancement is made, whether by means of ritual, or by study or by intuitive process, be that advancement less or more, in so much is Masonry honored and benefited, and by so much has the individual brother made his gain.

~ “The Proper Balance of Masonry: The Greater and the Lesser Mysteries,” THE AMERICAN FREEMASON, May 1912.

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