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…

GENDER IN THE RITUAL AND PHILOSOPHY OF FREEMASONRY

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.

THE HERMETIC PRINCIPLE OF GENDER

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.

THE BALANCE OF GENDERS IN TAOISM AND HINDUISM

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, WISDOM, AND CREATION

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 Lesser of Two Evils: A Masonic Perspective

Written by Bro.^.. Marcus Radiant

---

I WRITE not to persuade anyone to vote one way or another, nor to condemn or venerate one’s decisions in life, but to examine the reason why we choose. In my Masonic circle of friends, there are those that lean conservative and those that lean liberal, and every four years, I hear the same argument from both sides:

“We must choose the candidate that is least evil.”

Nobody ever seems satisfied with the choices, so they opt for the age-old logical fallacy, choosing the lesser of two evils. No doubt, this supposed logical decision is the source of comfort for many. The problem with this line of logic is that the choice between the lesser evil and greater evil is still evil. This type of decision making is an abdication of choice. It forces a person into a conundrum of choosing between two options are neither desirable.

We certainly do not apply this logic (I hope) to choosing a relationship, a spouse, a friend, or even a career. Do we raise our children to seek the least bad or the greatest good? 

In Masonry, we are directed to follow the “undeviating line of righteousness.” Aided by the Level, Plumb, and Square, we are always to make choices that are morally correct, ones that measure up and conform to the system of morality which we ascribe.

More to the point, every crime against Humanity was justified by this argument of choice. Genocide, slavery, conquest, and every form of coercion is firmly planted on the argument that the oppressor represents the lesser evil, fighting the greater evil. Hitler, Stalin, and Mao all used this line of thinking to align their people into the path of destruction.

THE APPLICATION OF MASONIC VIRTUES

A person who chooses the lesser of two evils forfeits the Masonic Virtues of Prudence, Fortitude, Temperance, and Justice. These cardinal ideas mark the path of every Freemason throughout the world being the foundation of a Masonic system of Morality and cannot be ignored in times of ease or trouble. When we make choices out of fear, we fail to live up to our Masonic obligations.

Prudence is ignored when we make decisions on fear, rather than wisdom. Fortitude is lost when we make the easiest decisions. Temperance is neglected when we make decisions without moderation. Finally, Justice can never be achieved while we choose the lesser of two evils.

In this final virtue, there is no compromise, for if the rights of one person are violated, then the rights of all are violated. Anything less than perfect justice is tyranny, and this notion should be repugnant to any Freemason. This choice, though it may seem obvious, is indeed the root of all evil. For in any choice that one pardons ill based on the frailty of human perspective, evil has advanced.

In our delusion, we believe that we have not compromised our values, our morality, that by taking the “lesser” road we have done good and promoted righteousness. 

Yet, for all the power of justification, we have surrendered the only power that each of us truly possesses, our moral rectitude. With every compromise, the integrity of the Temple of Humanity is degraded; every time we look the other way we debase the fabric of society. How can the perfection of Humanity ever be achieved with such inferior logic? 

Machiavelli wrote in his famous book The Prince:

“Wisdom consists of knowing how to distinguish the nature of trouble, and in choosing the lesser evil.”

Not only is this quote insidious; it is immoral in light of Humanity’s achievements. It is a description of the impulse of our reptilian mind, of our primitive self, once needed to navigate the tumultuous landscape of the wilderness, but now an obstacle to overcome. We have evolved in cooperation and mutual support. We have grown and prospered by the moral imperative of noble thoughts and courageous actions. If we are deserving of the title human, then we should act like one, choosing only that which follows the plumbline of our moral values. If the choice requires us to deviate from what is right, then we have marked ill. 

TAKING THE HIGHER ROAD: THE DUTY OF A MASON

Before the balloting of a candidate into Freemasonry, we are told by the Master of the Lodge to vote our conscience.

Ballot Box

This simple truth should be the guiding star of our political decisions. Each must vote according to their moral compass, choosing leaders and policies that appear good, not a compromise of values, but as a choice of what is right. 

Do your duty, no matter the consequences. These sweet words of Freemasonry still fill my mind every time I am confronted with a hard decision. Choosing the lesser of two evils is half a choice, or at worst, no choice at all. Always vote your conscience. And if the right choice does not appear, continue to look, for in the search you may find exactly that which you seek. 

As Masons, we are directed to take the higher road, always and everywhere. It is a fallacy that there only exist: two choices, two destinations, two forces. The insidious powers of duality are always narrowing our senses into two opposite and extreme choices. But isn’t choice a spectrum rather than a fork in the road? Did not our ancient Brethren, whether Alchemist, Hermeticist, or Gnostic, teach us that life is a mosaic pavement of options? The material world is a trap of choices, always leading downward into the cynical abyss of “forced” choice.

What is the Truth behind the 47th Problem of Euclid?

Containing more real food for thought, and impressing on the receptive mind a greater truth than any other of the emblems in the lecture of the Sublime Degree, the 47th problem of Euclid generally gets less attention, and certainly less than all the rest. Just why this grand exception should receive so little explanation in our lecture; just how it has happened, that, although the Fellowcraft’s degree makes so much of Geometry, Geometry’s right hand should be so cavalierly treated, is not for the present inquiry to settle. We all know that the single paragraph of our lecture devoted to Pythagoras and his work is passed over with no more emphasis than that given to the Bee Hive of the Book of Constitutions. More’s the pity; you may ask many a Mason to explain the 47th problem, or even the meaning of the word “hecatomb,” and receive only an evasive answer, or a frank “I don’t know – why don’t you ask the Deputy?”

The Masonic legend of Euclid is very old – just how old we do not know, but it long antedates our present Master Mason’s Degree.  The paragraph relating to Pythagoras in our lecture we take wholly from Thomas Smith Webb, whose first Monitor appeared at the close of the eighteenth century. It is repeated here to refresh the memory of those many brethren who usually leave before the lecture:

The 47th problem of Euclid was an invention of our ancient friend and brother, the great Pythagoras, who, in his travels through Asia, Africa and Europe was initiated into several orders of Priesthood, and was also Raised to the Sublime Degree of Master Mason. This wise philosopher enriched his mind abundantly in a general knowledge of things, and more especially in Geometry. On this subject he drew out many problems and theorems, and, among the most distinguished, he erected this, when, in the joy of his heart, he exclaimed Eureka, in the Greek Language signifying “I have found it,” and upon the discovery of which he is said to have sacrificed a hecatomb. It teaches Masons to be general lovers of the arts and sciences.

Some of facts here stated are historically true; those which are only fanciful at least bear out the symbolism of the conception. In the sense that Pythagoras was a learned man, a leader, a teacher, a founder of a school, a wise man who saw God in nature and in number; and he was a “friend and brother.” That he was “initiated into several orders of Priesthood” is a matter of history.  

That he was “Raised to the Sublime Degree of Master Mason” is of course poetic license and an impossibility, as the “Sublime Degree” as we know it is only a few hundred years old – not more than three at the very outside. Pythagoras is known to have traveled, but the probabilities are that his wanderings were confined to the countries bordering the Mediterranean. He did go to Egypt, but it is at least problematical that he got much further into Asia than Asia Minor.

He did indeed “enrich his mind abundantly” in many matters, and particularly in mathematics. That he was the first to “erect” the 47th problem is possible, but not proved; at least he worked with it so much that it is sometimes called “The Pythagorean problem.” If he did discover it he might have exclaimed “Eureka” but he sacrificed a hecatomb – a hundred head of cattle – is entirely out of character, since the Pythagoreans were vegetarians and reverenced all animal life.

Pythagoras was probably born on the island of Samos, and from contemporary Grecian accounts was a studious lad whose manhood was spent in the emphasis of mind as opposed to the body, although he was trained as an athlete. He was antipathetic to the licentiousness of the aristocratic life of his time and he and his followers were persecuted by those who did not understand them. Aristotle wrote of him: “The Pythagoreans first applied themselves to mathematics, a science which they improved; and penetrated with it, they fancied that the principles of mathematics were the principles of all things.”

It was written by Eudemus that:  “Pythagoreans changed geometry into the form of a liberal science, regarding its principles in a purely abstract manner and investigated its theorems from the immaterial and intellectual point of view,” a statement which rings with familiar music in the ears of Masons.

Diogenes said “It was Pythagoras who carried Geometry to perfection,” also “He discovered the numerical relations of the musical scale.” Proclus states: “The word Mathematics originated with the Pythagoreans!”

The sacrifice of the hecatomb apparently rests on a statement of Plutarch, who probably took it from Apollodorus, that “Pythagoras sacrificed an ox on finding a geometrical diagram.”  As the Pythagoreans originated the doctrine of Metempsychosis which predicates that all souls live first in animals and then in man – the same doctrine of reincarnation held so generally in the East from whence Pythagoras might have heard it – the philosopher and his followers were vegetarians and reverenced all animal life, so the “sacrifice” is probably mythical.

Certainly, there is nothing in contemporary accounts of Pythagoras to lead us to think that he was either sufficiently wealthy or silly enough to slaughter a hundred valuable cattle to express his delight at learning to prove what was later to be the 47th problem of Euclid.

In Pythagoras’ day (582 B.C.), of course, the “47th problem” was not called that.

It remained for Euclid, of Alexandria, several hundred years later, to write his books of Geometry, of which the 47th and 48th problems form the end of the first book. It is generally conceded either that Pythagoras did indeed discover the Pythagorean problem, or that it was known prior to his time, and used by him; and that Euclid, recording in writing the science of Geometry as it was known then, merely availed himself of the mathematical knowledge of his era.

It is probably the most extraordinary of all scientific matters that the books of Euclid, written three hundred years or more before the Christian era, should still be used in schools. While a hundred different geometries have been invented or discovered since his day, Euclid’s “Elements” are still the foundation of that science which is the first step beyond the common mathematics of every day. In spite of the emphasis placed upon geometry in our Fellowcrafts degree our insistence that it is of a divine and moral nature, and that by its study we are enabled not only to prove the wonderful properties of nature but to demonstrate the more important truths of morality, it is common knowledge that most men know nothing of the science which they studied – and most despised – in their school days.

If one man in ten in any lodge can demonstrate the 47th problem of Euclid, the lodge is above the common run in educational standards!

And yet the 47th problem is at the root not only of geometry, but of most applied mathematics; certainly, of all which are essential in engineering, in astronomy, in surveying, and in that wide expanse of problems concerned with finding one unknown from two known factors.  At the close of the first book Euclid states the 47th problem – and its correlative 48th – as follows:

47th – In every right angle triangle the square of the hypotenuse is equal to the sum of the squares of the other two sides. 

48th – If the square described of one of the sides of a triangle be equal to the squares described of the other two sides, then the angle contained by these two is a right angle.

This sounds more complicated than it is. Of all people, Masons should know what a square is!  As our ritual teaches us, a square is a right angle or the fourth part of a circle, or an angle of ninety degrees.  For the benefit of those who have forgotten their school days, the “hypotenuse” is the line which makes a right angle (a square) into a triangle, by connecting the ends of the two lines which from the right angle.

For illustrative purposes let us consider that the familiar Masonic square has one arm six inches long and one arm eight inches long.  If a square be erected on the six-inch arm, that square will contain square inches to the number of six times six, or thirty-six square inches.  The square erected on the eight-inch arm will contain square inches to the number of eight times eight, or sixty-four square inches. The sum of sixty-four and thirty-six square inches is one hundred square inches.

According to the 47th problem the square which can be erected upon the hypotenuse, or line adjoining the six and eight-inch arms of the square should contain one hundred square inches. The only square which can contain one hundred square inches has ten-inch sides, since ten, and no other number is the square root of one hundred. This is provable mathematically, but it is also demonstrable with an actual square. The curious only need lay off a line six inches long, at right angles to a line eight inches long; connect the free ends by a line (the Hypotenuse) and measure the length of that line to be convinced – it is, indeed, ten inches long.

This simple matter then is the famous 47th problem.  But while it is simple in conception it is complicated with innumerable ramifications in use.

It is the root of all geometry. It is behind the discovery of every unknown from two known factors. It is the very cornerstone of mathematics. The engineer who tunnels from either side through a mountain uses it to get his two shafts to meet in the center. The surveyor who wants to know how high a mountain may be ascertains the answer through the 47th problem.

The astronomer who calculates the distance of the sun, the moon, the planets, and who fixes “the duration of time and seasons, years and cycles,” depends upon the 47th problem for his results.  The navigator traveling the trackless seas uses the 47th problem in determining his latitude, his longitude, and his true time.  Eclipses are predicted; tides are specified as to height and time of occurrence, land is surveyed, roads run, shafts dug, and bridges built because of the 47th problem of Euclid – probably discovered by Pythagoras – shows the way.

It is difficult to show “why” it is true; easy to demonstrate that it is true. If you ask why the reason for its truth is difficult to demonstrate, let us reduce the search for “why” to a fundamental and ask “why” is two added to two always four, and never five or three?” We answer “because we call the product of two added to two by the name of four.” If we express the conception of “fourness” by some other name, then two plus two would be that other name. But the truth would be the same, regardless of the name.  So it is with the 47th problem of Euclid. The sum of the squares of the sides of any right-angled triangle – no matter what their dimensions – always exactly equals the square of the line connecting their ends (the hypotenuse). One line may be a few 10’s of an inch long – the other several miles long; the problem invariably works out, both by actual measurement upon the earth and by mathematical demonstration. [Image Credit: 47th Problem of Euclid by Peter Savant]

It is impossible for us to conceive of a place in the universe where two added to two produces five, and not four (in our language). We cannot conceive of a world, no matter how far distant among the stars, where the 47th problem is not true. For “true” means absolute – not dependent upon time, or space, or place, or world or even universe. Truth, we are taught, is a divine attribute and as such is coincident with Divinity, omnipresent.

It is in this sense that the 47th problem “teaches Masons to be general lovers of the art and sciences.” The universality of this strange and important mathematical principle must impress the thoughtful with the immutability of the laws of nature. The third of the movable jewels of the Entered Apprentice Degree reminds us that “so should we, both operative and speculative, endeavor to erect our spiritual building (house) in accordance with the rules laid down by the Supreme Architect of the Universe, in the great books of nature and revelation, which are our spiritual, moral and Masonic Trestleboard.”

Greatest among “the rules laid down by the Supreme Architect of the Universe,” in His great book of nature, is this of the 47th problem; this rule that, given a right angle triangle, we may find the length of any side if we know the other two; or, given the squares of all three, we may learn whether the angle is a “Right” angle, or not. With the 47th problem, man reaches out into the universe and produces the science of astronomy.  

With it, he measures the most infinite of distances.  With it, he describes the whole framework and the handiwork of nature.  With it, he calculates the orbits and the positions of those “numberless worlds about us.” With it, he reduces the chaos of ignorance to the law and order of intelligent appreciation of the cosmos.  With it, he instructs his fellow-Masons that “God is always geometrizing” and that the “great book of Nature” is to be read through a square.

Considered thus, the “invention of our ancient friend and brother, the great Pythagoras,” becomes one of the most impressive, as it is one of the most important, of the emblems of all Freemasonry, since to the initiate it is a symbol of the power, the wisdom and the goodness of the Great Artificer of the Universe.  It is the plainer for its mystery – the more mysterious because it is so easy to comprehend.

Not for nothing does the Fellowcraft’s degree beg our attention to the study of the seven liberal arts and sciences, especially the science of geometry, or Masonry. Here, in the Third Degree, is the very heart of Geometry, and a close and vital connection between it and the greatest of all Freemasonry’s teachings – the knowledge of the “All-Seeing Eye.”

He that hath ears to hear – let him hear – and he that hath eyes to see – let him look!  When he has both listened and looked, and understood the truth behind the 47th problem he will see a new meaning to the reception of a Fellowcraft, understand better that a square teaches morality, and comprehend why the “angle of 90 degrees, or the fourth part of a circle” is dedicated to the Master!

---

~  From, SHORT TALK BULLETIN – Vol.VIII, October 1930, No.10.

The Feminine of Freemasonry

There are many, many Freemasons who would note that there is nothing about Freemasonry that is feminine. It is a masculine fraternity in their eyes, where men get together to make “good men better,” and the term “fraternity” itself indicates, to them, a wholly male organization.* While that might be true for some Masonic Orders, it is certainly not true for all.

As we’ve previously discussed, Freemasons are men and women, of all races, creeds, and religious backgrounds. As we’ve also noted in the earlier article on Gender and Freemasonry, gender has far more to do with the essence of “things” than it does with sexual aspects of humanity. Let’s lift the idea of Freemasonry as being purely masculine, and look the world of Hermetic principles and gender. Where does the Feminine find itself within Freemasonry?

We are speaking here beyond titles. Masonic titles are in most languages gendered. There is “Brother” and “Sister” both of which have a gendered connotation. However, they are titles, and while there may be the open division between physical gender in some Masonic Orders, in at least one order, all members are designated “Brother.” Why? First, we have to remember that a title is nothing more than an honorific designation – in this case, it designates a member of a Freemasonic order. It is not a designation of gender any more than “Doctor” is a designation of gender. There is baggage we all have around titles that have gender associations; there is a reason most people never refer to stewardesses any longer on flights. Actors are actors, not actors and actresses, as waiters are waiters, not waiters and waitresses. We have begun tearing down the divisions of gender and working toward the idea of unity. We designate each other with the best word we can for Freemasons – Brother.

However, as I noted, this discovery goes beyond title. If we view the Lodge Room, the Temple, as a receptive place, it is a container and vessel for creation. Ergo, the Temple is feminine. It is receiving humanity, the Brothers (masculine energy), to build something. Masculine is outgoing and active. It requires a balance to hold its nature to form. It requires a Temple that can handle that energy and transform it. Is there any doubt why the Masonic Temple and its accoutrement should not be in its best upkeep and fitness? We want a healthy mother to be able to birth a healthy child. Is this not the same?

As the Lodge is feminine, so to I believe, is the ritual. The ritual form, written and memorized, requires action to give it life. It requires an active, outward principal to give it life. Here to again, the Brothers of the Lodge are the masculine principle, taking thoughtforms and words and creating intended action in three dimensional space. Ritual requires proper and strong expression (masculine) of imagination (feminine); both are necessary to enact a whole ceremony.

At many times during different rituals, an officer changes polarity from masculine to feminine. There is a shifting flow to Masonic ritual that encourages its adherents to explore the energies of both active and passive principles. There is also a neutrality in the Lodge that is carried by significant officers; the balance is required to ensure one gender does not dominate. There is always, like the Sefirot of the Kabbalah, a middle path, a neutral state in Freemasonry that guides the poles and the swing of the spiritual, mental, emotional and physical pendulum. That is, for every pair of floor officers, there is a neutral body to perhaps bring balance to the erratic nature of the human embodying the office. Let me explain.

The officer that receives a candidate, a guide if you will, is always in the masculine aspect of their office. They need to care for and have regard for their charge. They are the voice of the neophyte when they cannot speak. The candidate is feminine – they are receiving the gift of the ritual, and incorporating it into their person. They must use imagination to connect to the offering. Here, again, it is of no consequence what the physical gender of a person may be; we all must learn to tap into our receptive nature to be a vessel for creation of any kind. After the candidate has completed their ritual, the officer in question will fall back to their intended place in the structure of the Lodge. That may be a receptive principle, feminine, to their counterpart’s masculine, directive role. The moon with its rays of reflected sunlight guides the night but eventually, the sun, the primary assertive principle, returns to assume its directive place in the heavens.

It is important to note here that the Sun has not always assumed the mantle of masculine and the Moon has not always been feminine. In order, pre-Sanskrit-based language, the denomination was reversed; we find this in Babylonian, early Egyptian, and earlier mythologies where the Sun was represented by feminine avatars. This subject is far too dense to dive into here; suffice to say that in the most recent times, the gender of these celestial bodies has changed and it might be worth noting that the attributes of feminine are found in the Sun, while attributes of the masculine may be found in the Moon.

Returning to the officers, we find the masculine, feminine, and neutral manifested in the three main officers of a Lodge. The W.J.W. is indicative of mid-day, when the sun is at its highest. This speaks of the dominant and assertive nature of that office; whereas, the W.S.W. is the sun as it recedes into darkness, It is the coolness of the moon, of night, of dreams and reception. One might dismiss their attribute, will or strength, as being a purely masculine trait but this is not the case. The feminine here is about transparency and about seeing the Other; the W.S.W. sees the entirety of the Lodge and is responsible for its voice. There is a calm confidence in their presentations to the Lodge – here is what has been made and it is of us.

It is clear that one cannot speak of the aspects of gender in a vacuum. We must reference one or the other to illustrate the differences and provide opportunities to think about principles which are not easily familiar to us in our common lives. In the next part, we’ll discuss the Masculine aspects of Freemasonry in more detail, in balance with the neutral lines that demark the place of balance, the center point were perhaps a greater vision of unity may be achieved.

---

* However, this commonly held belief, ie. that fraternities are wholly male organizations is erroneous. Though many people use their term “fraternity” to refer exclusively to men’s groups, many women’s groups officially call themselves fraternities. For example, the earliest chartered collegiate female fraternal organizations:

1. Kappa Alpha Theta 2. Kappa Kappa Gamma [Both Fraternities were founded in 1870], 3. Alpha Phi Fraternity [1872], 4. Delta Gamma [1873], 5. Gamma Phi Beta and 6. Sigma Kappa [Both founded in 1874], etc., as well as other mixed Fraternities, which admit both men and women at such colleges as Wesleyan and UMASS.

Gamma Phi Beta was the first collegiate women’s organization to be called a “sorority,” a term coined by Latin professor Dr. Frank Smalley at Syracuse University. The terms “sorority” and women’s “fraternity” have since been used interchangeably.

Behind the Widow’s Son: A Deeper Dive into the Enigmatic Mythology

I recently covered the topic of the Widow’s Son in Freemasonry, and several avenues of interpretation and investigation about this concept, ranging from biblical genealogy to archetypal mythology.

Now, I would like to take you along for a deeper dive into the topic of the Widow’s Son, and the possible source of it in Rosicrucian, Gnostic, and generally esoteric thought. Here again, there is a range of realistic vs mythological interpretations, but the occult significance of either, or both, will be further explored. 

As always, this writing does not represent the official views of Universal Co-Masonry, but is only the reflections of one Co-Mason. 

A Tale of Fire and Water

At the heart and origin of the Widow’s Son concept, according to the Rosicrucian writings of Max Heindel, is an alternative take on the biblical story of Adam, Eve, Cain, and Abel, which is itself embedded in an alternative cosmology related to, but quite different from the biblical story of creation. 

In this Rosicrucian take on biblical cosmology, briefly, the spirits or angels of various elements represent different spiritual forces and archetypes unfolding in the early events of creation, and the Angels of Fire play a major role. In this story, the Angels are spirits of various elements, and the Spirits of Fire are those who decided to manifest the latent potential in matter by ignition; in the form of the sun and other stars, this effulgent quality provided a polar contrast with the cold vacuum of space and inert matter.

By burning, they created an engine of manifestation, as the heat evaporated the water, which re-condensed to fall and cool the surface of the planets, eventually creating a habitable crust-zone for biological life. Therefore, the Spirits of Fire, and all who are affiliated with them, are aligned with the archetype of dynamic power, manifestation, and light, and are also somewhat rebellious in nature, hence breaking energy free from the bonds of matter, literally what Fire does.

The Spirits of Water, on the other hand, have exactly the opposite essence and agenda, chiefly to quench the flame of the Spirits of Fire, and to keep energy bound in matter. Thus, the evaporated water condenses and rains down onto the hot molten earth, cooling it, and stabilizing it back into a more structured, albeit less free existence. Thus, the world as we know it, and in fact every individual, is some combination of these two fundamental forces, Fire and Water, dynamism and restraint, power and passivity, entwined together, encased within one another, playing out their polaric dance upon the stage provided by Earth and Air, Solidity and Space.

What does the dynamic of the elements have to do with the Widow’s Son, and the biblical first family? 

Good Old Uncle Samael?

Chapter Two of this Gnostic creation story presents us with the more familiar characters of Adam, Eve, Cain, and Abel, with one less familiar guest appearance: an angel by the name of Samael. In this version of the story, Samael is said to be of the hierarchy of the Angels of Fire, and is identical with the serpent who convinced Eve to eat of the Tree of Knowledge. Thus, true to fiery archetypal form, he paved the way for the freeing of the latent potential of the human mind from the blissfully ignorant liquid passivity of the Garden existence.

In this version of the story, though, Samael did a bit more than just some slick apple-salesmanship; he also provided Eve with her first child, Cain. However, before Cain was born, Jehova forced Samael to flee elsewhere, for his crime of corrupting Eve. By the way, Adam hadn’t been created yet, in this version; he was only created after Samael’s banishment. This means that Cain is not only a Fire Angel/Human hybrid, but also the Son of a Widow, although he got a stepfather and half brother in the form of Adam and Abel, respectively. As a child of a Fire-angel, it’s safe to say Cain probably didn’t have much in common with them.

The apple doesn’t fall far from the tree, as they say, and while Cain is best known for his murder of his (perhaps half) brother Abel, water-child of Adam, he was also the first who labored to till the soil, indicating his identity as the original innovator of agriculture, the basis of all civilization, while his water-brother Abel went with the flow, and lived a leisurely life of animal husbandry.

Furthermore, after his rejection by Jehova, ostensibly for being a bit too clever and independent for the jealous god’s tastes, and the resulting fratricidal episode of course, Cain went on to found his own civilization, and his descendants are also identified as the inventors of metalworking, writing, and music, essentially the beginnings of all intellectual and technological endeavors. You could say they had, as it were, Fire in their blood, and they used that Fire to forge the foundations of civilization. 

Meanwhile, Cain’s younger brother Seth, and his proceeding generations, like their late brother Abel, were of solely human birth, and therefore had a much more watery disposition, being mostly obedient and, though attuned to spirit and intuition, not all that bright, hard working, or innovative.

According to the myth, these two kinds of people continue to exist from ancient history to the modern day. The idea is that people are usually of one or the other disposition, either fiery, rebellious, intellectual, and valuing works over faith, or watery, trusting, faithful and obedient, the good flock who don’t stir up a fuss, and rely on (hopefully) divine guidance, often from religious authority figures. In fact, you could also characterize these two types of people as goats and sheep. 

Liquid Light

What has all this to do with Masonry? As you probably know, the construction of Solomon’s temple is an important biblical myth in Masonic lore.

What many may not have realized from their Bible studies is that Solomon’s need to hire Hiram Abiff, the Master Craftsman, to build his temple wasn’t simply a matter of delegation; Solomon was himself a descendant of Seth, and for all his wisdom and poetic acumen, wasn’t particularly up to the task of designing and overseeing the construction of the Grand Temple. It required a fiery descendant of Cain to get the job done, and Hiram Abiff was not only a descendant of the original Widow’s Son, but was also a Widow’s Son, himself. This makes him both a Widow’s Son, and a Widow’s great great great great great…Grandson. 

This duality within humanity is said by some to continue even now, with the church representing the sons of Seth, quenching the thirst of the weary with their holy water at the entryway to every church, rituals of baptism, and symbolism of the good shepherd and his obedient flock. Meanwhile, the sons of Cain build, advance intellectually and technologically, shun authority, tame the wilds and illuminate the world with their Fire. Perhaps these two sides, that of the goat and the sheep, the fire and the water, the intellect and intuition, are ultimately destined to meet, intertwine, and come to balance.

Whatever the case, it’s hard to deny that Freemasonry leans heavily on the fiery side of this equation, as evidenced by all of the symbolism around being craftsmen, builders, intellectuals, valuing labor for the betterment of man, personal initiative, and of course, the significance of Hiram Abiff, the Widow’s Son and Master builder from the Fire-tinged bloodline of Cain, himself. 

What does it all mean? As with any mythology, one can take it in a variety of ways; perhaps there is some literal truth to it, different populations of people from the ancient past, born of different dispositions, with threads of this dichotomy continuing even today. We could also, however, take it as symbolic of our own inner polarities, with our inner intuitive Solomon, wise and watery son of Seth, needing the intellect and determination of our inner son if Fire, Hiram, to complete the great work of the Temple within us, and vice versa. It’s always possible to form our own theories, but the only way to find out for sure what it means to a Mason, is to ask one.

The Masonic Noah’s Ark: Navigating a Great Deluge

During a recent commute back from a Lodge meeting, as my car crawled along the road in horrendous torrential rain, I watched a grey heron stalk the banks of a flooding Arkansas River. The magnificent bird was a timely reminder that beauty and nature can be seen in the most devastating of circumstances.

And yet, even for optimists like me, it is getting more difficult to feel encouraged about the future of our planet. Bleak news about climate change is nothing new, but in recent months there has been a deluge of it.

Are we living in a pivotal moment that is of environmental and ecological importance?

My thoughts turned to the ancient legend of Noah’s Ark. Can it provide us any insight into the world today? The masonic allegory tells of the rescue of Noah and his family, who were the progenitors of humanity, and survived the deluge which overtook the whole world. In the rituals, our thoughts are turned toward those great truths which were typified in the great flood.

Brother Albert Mackey writes:

“The influence of Noah upon Masonic doctrine is to be traced to the almost universal belief of men in the events of the deluge.”

Brother Mackey claims that if we examine the ancient writers, there is plenty of evidence that at some remote period, a flood did really overwhelm the earth. However, what we know today is colored by each perceiver, whether it be the scientist, philosopher, religious scholar or average person. There are several variants to the legend; the Biblical version is the most famous, a beloved tale told to children. Probably the most absurd account is a Chinese legend that tells of a great flood caused by an argument between a crab and a bird.

Is the story more than a tale for toddlers? How is it important to a Freemason?

The Masonic Ark Symbolism

Freemasonry itself teaches of three significant arks of importance; 1) Noah’s Ark which was built by Japhet, Ham and Shem, and their co-workers, under the oversight of Noah, by divine direction; 2) The Ark of the Covenant, also by divine command, constructed by Moses, and 3) the Substitute Ark, or the Ark of Zerubbabel.

The word, “ark”, is rooted in the Latin “arca,” which is a chest or coffer for storing valuables. The English word “arcane,” has the same root meaning hidden, concealed and secret. So, basically an ark may be considered to be a box or chest in which a valuable secret is contained, hidden and concealed.

The ark is also akin to the Chaldean “argha” which means the womb of nature. In a lecture by Brother Rudolf Steiner, he suggests that the ark is a metaphor for the womb of humanity. It symbolizes a receptacle wherein are preserved the seeds of a new birth.

The ratio of the dimensions of Noah’s Ark as given in the Bible, exactly corresponds to the ratio of dimensions of the human physical form – 30:5:3 in length, width and depth. God was specifying the physical dimensions of the ark to carry the consciousness of humankind into the Post-Deluvian stage.

The ark also resembles a tomb. The masonic lessons speak of the themes of death, rebirth, and resurrection. In this respect, every circumstance of distress takes on deeper meaning; nothing is destroyed utterly or finally.

Ignorance is the precursor to truth; death is the precursor to rebirth. To die is but the dissolution of a temporary form. The essence of a person is preserved to be the seed of a future re-creation.

Likewise, the essence of  humanity is preserved to be the seed of a future re-creation of culture and civilization. Commander Noah, the lineage holder of the sacred laws of geometry, art and science, was the keeper of the mysteries in the ark. His mission was to pass on this knowledge to future mankind.

Was he successful? Do these teachings apply today?

Sons of Noah

After the flood, the holders of the hidden mysteries of nature and science, according to the ancient legend, were named Noachidae or Sons of Noah. Everywhere they lived they were known as magi, sages, philosophers and wise men for their learning which was a blessing to civilization. The Mysteries were transmitted to each succeeding generation. Some of the most profound truths came from the lineage holders in Egypt.

The Egyptians held that the divine power can be found at the heart of every person, even the lowest and most degraded. It was called the “The Hidden Light.” Through that light, all people could always be reached and helped. It was the task of the keeper, to find that illumination within himself and others, however unpromising, and to strengthen it.

The initiate of today partakes of that radiance when he seeks the path which leads to the gateway of initiation, the portal to the secret Temple of the Most High. The ultimate purpose is always to bring the hidden divinity into fuller manifestation.

We are told that few may discover the treasures of the symbolic ark but we do know they are concealed within the mysteries and privileges of Freemasonry. A mason’s aim is to ignite the flame within and thus conquer the storms of his own nature. In this respect, he can truly become a “Son of Noah.”

The Ark reminds us both of the difficulties and dangers that we encounter, and of the refuge which we may find from them. It is all part of a plan of evolution, a tracing board, for humanity. We are but a little speck within the current of life, evolving and cooperating with the big scheme.

The flood allegory teaches us to find perseverance in a right course of action, all dangers notwithstanding, and assures us that if we do so, all shall be well. We will weather every crisis, and find ourselves, after all, in a sanctuary of peace and rest.

In current times, what will be our deluge? In my opinion, the challenges of today, environmental or otherwise, offer all of us the chance to navigate through what very few generations in history have had the privilege of knowing… a generational mission… to discover beauty and nature in the unlikeliest of circumstances.

Amidst a great deluge, a well-built ship rides securely into a peaceful harbor. May we anchor our planet together in Wisdom, Strength and Beauty. 

“Man has acquired delusions of grandeur regarding his mind and has become arrogant in his new sense of power over the forces of Nature. This could lead to complete destruction were it not for the few, comparatively, who know that man is a divine being and that his destiny is to cause that divine spark to grow into a mighty flame of spiritual illumination.”   —Brother Walter Leslie Wilmshurst

Two Masonic Pillars: Guardians of the Temple

I have a sense that every person on this planet is being tested at this time. This impression came to me recently while watching the tragic burning of the Notre Dame Cathedral in Paris. The fire blazing impacted the world greatly. How could this happen? The faces of the French people singing the Ave Marie, some while kneeling and weeping, was unforgettable. I knew in my heart that they were not just responding to a building on fire. There was something deeper going on. But, what?

One of the most impactful images was the flames bursting forth in front of the twin pillars on the cathedral, which both survived. The spire and roof, however, burned down. As a Freemason, I have learned the symbolic importance of the two pillars featured prominently at the entrance of Masonic Temples. Since the beginning of time, sacred and mysterious places have been guarded by two such pillars acting as guardians at the gateway into unknown realms.

It seems to me that the burning of Notre Dame was an extreme situation. But throughout history, we could name many more such situations. Freemasons are familiar with the lessons associated with tales of destruction, especially of King Solomon’s Temple.

Do these tragic events point to dramatic changes in human consciousness? Are we being challenged to look deeply into each and every situation on the earth to see what is really taking place? Are we being tested? Does an examination of the two masonic pillars give any insight?

Historicity in the Bible

In Freemasonry, the pillars of the Temple are called B. and J. The left- hand pillar, or north pillar is named Boaz (B.) which means “In Him is Strength.” The right- hand pillar, or south pillar is named Jakin (J.) which means “He Establishes.” The two pillars were among the many notable features of Solomon’s Temple. I found a study of the physical characteristics to be very interesting. The bible deals with the subject in several different passages.

In regards to the material that they were made of, 1 Kings implies the pillars were solid brass but in another interpretation in Jeremiah 52, they were said to be hollow. They were probably made in parts, cast in clay molds. The masonic lecture says the following:

“These pillars cast hollow the better to serve as a safe deposit for the archives of Masonry against all conflagrations and inundations.”

The pillars were built to be enormous – almost 30 feet tall and 6 feet thick! While the Biblical account does not provide a clear picture of what the capitals (chapiters) looked like, it does indicate they were highly ornate with leaves of lily work, network, and chains of pomegranate.

Why were the pillars put there to begin with? It is tempting to presume that their purpose was to hold up the roof of the portico. However, in view of today’s design precedents, they were probably merely ornamental, to give a dynamic entrance to the plaza.

What about the orientation of the pillars? From which direction did one see J. on the right and B. on the left? From the outside looking in or from the inside looking out? The most accepted and masonic theory placed the right pillar, J., in the south, and the left pillar, B., in the north. Perhaps the placement had a ceremonial purpose, the king receiving an official position next to J. and the High Priest next to B.

When the First Temple was destroyed, the pillars did not survive. They were not replaced with the building of the Second Temple. Many viewed this as a travesty as the operative building Masons in those days went to great lengths to memorialize pillars into architecture for posterity.

The Temple is said to be destroyed twice, captured and recaptured 44 times, besieged 23 times and attacked 52 times. The edifice was re-built twice. Since its destruction, no researcher has been able to solve the innumerable contradictions from the various biblical texts. This leads a person to look beyond the physical appearance to a more symbolic significance.

What, then, do the pillars represent, speculatively?

Eternal in the Heavens

The most common theory among Freemasons is that the pillars B. and J. represent what is known in Eastern philosophy as the pairs of opposites. A Freemason is taught to balance the opposing forces of his own nature by aligning his or her own thoughts, feelings, and actions with the grand plan. He learns through allegory that physical death is only of the body, the form nature, which according to the masonic philosophy will be reborn again in another form. Each individual mason is said to be the symbol of a spiritual temple – “a temple not made with hands, eternal in the heavens.”

Brother W.L. Wilmshurst refers to the opposites of “good and evil; light and darkness; active and passive; positive and negative; yes and no; outside and inside; man and woman” and so on.

Brother C.W. Leadbeater claims that the two pillars correlate to dharma and karma. He says that “In the harmonious working of these two laws a man may attain the stability and strength required to reach the circle within which a Master Mason cannot err.”

Life and Death are also represented as pairs of opposites in the pillar symbolism. Sometimes the death of the form nature is necessary to remove that which is old and hindering. This is later followed by the clear shining forth of the birth of constructive forces of new ideas and principles.

Why do we find destruction frightening, then? it is my opinion, our response against destruction can be our greatest error. Some creations by mankind need to be destroyed. If we resist the destroying angels, we miss the opportunities of healthy cycles of growth.

Builders long ago never questioned that they lived and worked under the ever-present watchful eye of the Great Architect of the Universe. Today many people dismiss that way of thinking, as rubbish perhaps.

In the simplest of terms, my sense is that human labor alone did not build and re-build the Temple of Solomon. It will not re-build the Notre Dame cathedral. Faith and reverence for the Divine are the lasting ingredients carved into any edifice. We are being tested in these difficult times on our worthiness as builders.  In balancing the two pillars of our own nature, we are guarding every moral and social virtue.

“The Two Great Pillars which stand at the entrance, invite the Initiate into its mysteries; so noble in proportion, so intricate in design, so beautiful to see. They seem to keep solemn watch above the scheme, as if to throw a hush of awe about the soul that would mount to the Upper Room of the Spirit.” ~ Brother H.L. Haywood 

What do Masons’ Marks reveal?

The subject of marks forms an interesting study in the history of Freemasonry that begins in much earlier times with the ancient cathedrals. In the days of operative builders, a mason’s mark was defined as a figure, an emblem, or some other arbitrary symbol chiseled on the surface of a stone for the purpose of identifying his own work and distinguishing it from that of other workmen.

A few years ago, I was fortunate enough to visit the cathedral site of Rosslyn Chapel in Scotland, built-in the mid-15th century. Looking closely at the walls, carefully inscribed masons’ marks can be seen. These were made by the stonemasons who cut the blocks that make up the columns, piers, windows and arches of the chapel. The masons’ marks at Rosslyn Chapel stood out to me as strikingly well crafted. That much was clear.

What wasn’t clear to me is why did these stonemasons leave these marks? Was there hidden meaning in their unique symbols or were they drawn for practical purposes?

In the everyday world “making your mark” is a phrase that means you have created a lasting impression on someone or mankind itself. You have added something positive that will be remembered after you pass to the Grand Lodge Eternal above. We all want to make our mark on this world, a legacy—to know that our life mattered.

Often, however, “making a mark” has become diluted as a common household phrase. Has it has lost its deeper import? What purpose do masonic marks serve, or do they?

Past Theories, Speculations and Thoughts

The purpose of masons’ marks in medieval buildings, especially churches and cathedrals, is not entirely known. Researchers have offered many hypotheses, but the problem is not easy to unravel. In time and place, marks had several different uses.

Many scholars think that marks were placed on stones for solely practical reasons. It was much like a signature. The mason, would either be assigned or choose a mark, and that would be his professional symbol. He would chisel his mark into each stone he worked on and this allowed an accurate account of his work and payment.

Others believe that there may be more to these marks than mere signatures; they believe that the masons were trying to carve their messages into stone so that they could not be lost to future generations and those who came after them. Given that many of the masons’ marks may be repeated, and not related to an individual, there may be some truth to this claim. However, no one has managed to decipher what those messages might mean.

One hypothesis about Rosslyn Chapel is that the hanging cubes were designed to compose a musical score. The patterns reveal a piece of music waiting to be played and a musical code. Tommy and Stuart Mitchell, both musicians, wrote a book called “The Rosslyn Motet” and they claim that actual sounds are carved into the stones. This particular theory created some controversy and has been debunked by many writers who think there is no pattern, musical or otherwise. Thought – provoking, nevertheless.

As you can imagine, there is no shortage of theories as to the meaning that may be embedded within the enigmatic symbols.

How does a Freemason today apply these ancient methods?

Leaving a Mark and To Mark Well

In current times, a Freemason who has advanced through the degrees of York Rite learns the significant purpose behind a masons’ mark and to mark well. What does it mean to mark well? Probably, the most stunning symbol encountered in these rites is that of the Keystone, which is a symbol of completion.

The teaching of the Keystone forms an interesting link to the cathedral builders of ancient times.

Brother Albert G. Mackey writes:

“The stone placed in the center of an arch which preserves the others in their places, and secures firmness and stability to the arch. As it was formerly the custom of Operative Masons to place a peculiar mark on each stone of a building to designate the workman by whom it had been adjusted, so the Keystone was most likely to receive the most prominent mark, that of the Superintendent of the structure.”

The Keystone in the symbolic arch, signifies the completion of the individual Temple which each craftsman is erecting. It is the Temple not made with hands. With the keystone, we see that “leaving a mark” means putting a stamp on the future, and making a lasting contribution to coming generations.

In symbolic terms, there are many examples in the world of people who have left a mark on a beautifully wrought stone. The life works of Brother Annie Besant, a woman instrumental in founding Co-masonry, comes to mind. Her contributions display masterly skill in execution, and creating something useful and important for humanity.

How does a Freemason make such a mark in the world? In other words, what is the service that is beckoning? How does an individual handle the resistance to following that impulse? What happens when we say yes? What happens when we say no?

I have found the answers to these questions are not simple, only slightly less arduous that deciphering the Voynich Manuscript. Cracking the code requires discernment which will occasionally have you up nights. Perhaps you have seen the design of something and try to shape your service from that thought or memory. And then you fail when trying to follow it through. Or more often, the truth is inconvenient and so you don’t even pursue it. Discernment is demanding work. It’s also prone to error and imperfect.

Fortunately, the Craftsman learns that all “true” service, no matter how imperfect, is acceptable. He learns the lessons of patience, endurance, faithful service and perfect humility. The reward of true merit for the workman comes when egoism and pride fall away.

The Freemason marks well when he aligns with the plan and purpose of the Great Architect who has a greater design or pattern. The chisel is used as an instrument of refinement to further shape and polish that stone to fit into the Temple’s Plan with right exactitude.

What were the ancient builders of old thinking when they carved their marks on beautiful temples and cathedral buildings? And today? What do masons’ marks reveal?

Only each craftsman can know the mystery for himself –  his true legacy –  before reaching that undiscovered country from whose bourne no traveler returns.

The Masonic Lesson of Subduing One’s Passions

One of the primary lessons of Freemasonry is to learn to subdue your passions. On the surface, some might think this means to dampen and reduce your emotions – to become a kind of automaton. Quite the opposite is the case, however.

As you proceed down your spiritual growth path, your emotions become more intense and poignant in response to external events. The difference, by result of proper training, is that, on the surface, you appear calmer and in perfect control of your emotions, regardless the circumstance. 

An examination of the word Subdue supports this contention. The dictionary definition of subdue is to “bring under mental or emotional control, as by persuasion or intimidation; render submissive.” The Latin derivation of the word is of even more interest as subdue originates from subdūcere, which translates into “to withdraw.” An inference here is that you are withdrawing your emotions from external view.

On the inside, your emotional reactions to external circumstances become more intense – you are able to pick up more subtle nuances in your personal interactions. On the outside, your demeanor is that of a placid lake in terms of facial expressions and both body and eye language.

In a certain sense, you become detached from your emotions. You are better able to identify your emotional response to situations, analyze that response, and respond in specific, measured ways without bias. It becomes an internal feedback loop that allows you to improve yourself and learn to subdue your passions. Over time, the situations presented become more intense and you find yourself gracefully addressing situations you would not have imagined just months before. One thing is certain; you will continue to be presented ever increasing challenges throughout your life.

Externally, your measured response to situations helps to accomplish very specific goals of which you may not always be aware. Passions or emotions are a universal language conveyed through body language, eye contact, and the timbre of your voice. You continually affect others through that language, provoking them to specific and systematic response. Your emotions, then, afford a tool for assisting humankind in its endeavors.

As you progress through life and the degrees of Freemasonry, your ability to use your emotions as a tool for good grows. Your ability to turn your externally displayed emotions on and off is enhanced, to the point that you react instinctively to situations presented in life. Often, you do not recognize the purpose of your reaction to specific events until after the fact and sometimes not even then.

The Gospel of Matthew 5:39 states, in part: “…whosoever shall smite thee on thy right cheek, turn to him the other also…” This biblical passage has, in my opinion, at least three levels of interpretation.

The first, most basic level, encourages the recipient of the smite to ignore the offender. The second, more popular perception inspires the recipient to forgive the offender. The third and most sublime interpretation exhorts the recipient, in the most loving manner possible, to deliberately provoke the offender to hit the other cheek so that the offender might someday come to subdue his own passions. 

Is Freemasonry a Time Capsule?

Freemasonry can be and is many things to many people. Some see it as a conspiracy to take over the world; others, an ancient method to guide and improve humanity; yet others still, an old boys club with funny rituals and charitable activities. Following on the perspective theme of last week’s blog Is Freemasonry Dying or Evolving?, I’m going to explore yet another lens on Masonry: the possibility that it may be a kind of time capsule.

This may seem an odd take on our proud tradition at first glance, but bear with me. Without a doubt, Freemasonry is an institution passing down rituals often believed to be ancient in origin, with layers of meaning which are revealed as one progresses through the degrees. Great emphasis is placed on the idea that Masonic Ritual is passed on with regularity, with major changes typically requiring approval through the hierarchy.

This is not to say that Masonry never changes, nor that there are never outliers in terms of individual Lodges deviating from the norm, but rather that the ratio of tradition preservation to novel permutation is relatively high. So, if Freemasonry can be seen as a time capsule, what is it preserving?

As always, this post is not representative of the official views of Universal Co-Masonry, but is simply the reflections of one Co-Mason.

Ancient Origins?

Some debate goes on both within and outside of Masonic circles over the true age and origins of Masonic Ritual. More conservative and scholarly historians have settled on the Middle Ages as the coming together of operative masonry (builder’s guild) with it’s Speculative components (philosophy and esotericism), and the Renaissance founding of the Grand Lodge in England in 1717 demarcates the official culmination point of modern Freemasonry into what it is today. However, it’s possible that this is merely when Freemasonry came into its modern form, and began leaving a neat paper trail.

On the other hand, more speculative Brothers have traced its origins to the ancient mystery traditions of old, supposing it to trace back as far as ancient Israel, Egypt, even Atlantis. Certainly the Speculative Masonic elements which joined and transformed Masonry from an architectural guild into the modern spiritual tradition it is today were inspired by, if not actually directly descended from, those ancient mystical traditions.

In a way, the question we’re asking is two-fold, because it depends on what we’re referring to when we say “Freemasonry.” If, by that term, we mean the unified Fraternity we know today, under the auspices of Grand Lodges, combining the symbolism of Masonic Builders with the teachings of the ancient Mysteries, then the conservative historians are probably correct. On the other hand, if we are referring to the origin of the Mysteries it preserves, which are the Speculative elements that have made it significant enough to be preserved when all other such organizations from medieval times faded away, then we must look much further back into the past.

A Mystery Within a Secret Hidden in Plain Sight

What is a time capsule? It is a container in which is placed one or more items of significance which one wishes to preserve through the process of time. If those same items had not been placed in the capsule, they would likely have succumb to the inevitable forces of entropy and change. They would have been thrown away, fallen apart, or given away and forgotten about. The central intention of creating a time capsule is to preserve something so that it may be rediscovered at a later time.

You might be thinking that the comparison of Freemasonry to a time capsule seems a bit of a stretch, and in some ways, I’m inclined to agree. It is not merely a time capsule; but can we think of that as one of the purposes it serves?

Freemasonry in its modern form comes to us from a time when certain freedoms such as democratic government, open philosophical discourse, and personal spirituality had all but been eradicated from the Western world by means of despotism, mass psychological manipulation, torture, and genocide. Is it any wonder that those passing along these ancient virtues converged and found an adequate container in which to place them? Operative masonry, with its democratic hierarchical structure, secret terminology and tokens, and international nomadic mode of existence particularly lent itself to being an ideal container for these timeless Truths, to preserve them against decay and tyranny.

That being said, Freemasonry is also different from a time capsule in many ways. It does not simply sit there, buried somewhere, to be found at a later time; it lives on and raises men and women to higher stages of their own evolution, contributes to the world charitably, and attempts to steer humanity towards freedom and enlightenment. Yet, it would not be capable of doing so if it weren’t maintaining the ancient Mysteries within the container of symbolism and fraternal organization.

What do you think? Do you find this to be a useful perspective of the Craft?