Was Brother Theodore Roosevelt a Feminist?

The man, the myth, and the legend: Theodore Roosevelt was a larger than life figure whose beneficent impact on the rights of humanity has continued long after his earthly demise. Few figures in American history can match Roosevelt’s archetypal status as a hero, adventurer, statesman, and visionary.

He was a many things in his life time, including a Freemason and President of the United States. Was Brother Theodore Roosevelt also a Feminist? 

 

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The Early Years: Gaining Strength Through Adversity

Born in New York City in 1858, the boy, named Theodore Roosevelt Jr., was a frail and asthmatic child. Yet, sharing in his Father’s belief that willpower and strenuous living could overcome all infirmities, Teddy transformed himself with discipline and determination into a strong, courageous individual.

Colonel Roosevelt of the Rough Riders, 1898

His tenacity and idealism would later assist him in weathering dark storms of difficulty, particularly on Valentine’s Day of 1884, when Theodore lost both his mother and wife within a span of a few hours. His mother, Mittie Roosevelt, died of typhoid fever at age forty-eight, in the same house as his first wife, Alice Lee Roosevelt, who at age twenty-three, died following the birth of their daughter, Alice. 

Theodore expressed his deep grief with a single, poignant sentence in his journal: “the light has gone out of my life.”

Searching for a way to transcend his personal tragedy, Roosevelt moved forward by working on a Cattle Ranch in the Dakotas. Then he served as Assistant Secretary of the Navy before attaining mythic war hero status for leading the Rough Riders’ charge of San Juan Hill in the Spanish–American War.

Joining the soon-to-be President McKinley as his running mate, they won a landslide victory in 1900, based on a platform of peace, prosperity, and conservation.

Ascent to Power: Freemasonry and the U.S. Presidency

In 1901, Theodore followed in the steps of his hero, Brother George Washington, by knocking on the door of the Temple to become a Freemason. He was initiated on January 2^nd in Matinecock Lodge No. 806 in Oyster Bay, New York.

V.P. Roosevelt’s Letter Before Receiving the 3rd Degree

After taking office as Vice President of the United States in March of that year, Bro. Roosevelt was Passed on March 27th and Raised on April 24^th. Only five months later, Brother Roosevelt became President of the United States at the age of 42, after the untimely death by assassination of McKinley in September of 1901.

As a progressive leader and political maverick, Brother Theodore instituted domestic policies, which uplifted the common people and removed the barriers to opportunity and prosperity. President Roosevelt titled his domestic program, The Square Deal – a subtle nod to his Masonic allegiance and education. As a demonstration of action echoing his espoused principles, he described his intentions:

“When I say that I am for the square deal, I mean not merely that I stand for fair play under the present rules of the game, but that I stand for having those rules changed so as to work for a more substantial equality of opportunity and of reward for equally good service.”

Roosevelt was an environmentalist who established national parks, forests, and monuments intended to preserve the nation’s natural resources. His successful diplomatic efforts ended the Russo-Japanese War and won him the 1906 Nobel Peace Prize. Elected in 1904 to a full term, Roosevelt continued to promote progressive policies that promoted equality and justice for the common people.

Roosevelt in Masonic Regalia

Theodore Roosevelt’s extensive list of achievements almost defies belief: Harvard University Honors Graduate, Youngest Elected Member of the New York State Assembly, Leader of an Amazon River Scientific Exploration, Famed Historian and Author, Spanish-American War Hero, New York City Police Commissioner, Assistant Secretary of the Navy, Nobel Peace Prize Winner, Governor of New York, President of the United States, as well as, famous Freemason.

During his Presidency, Brother Roosevelt combined his affinity for travel with his dedication to Masonry by visiting lodges across the nation and abroad. His words, written and spoken, reflected his Masonic ideals; he emphasized morality, duty, service, equality, charity, self-knowledge, justice, wisdom, merit, and ability.

In an address to the Grand Lodge of Pennsylvania, Bro. Theodore explained his reasons for joining the Fraternity:

“One of the things that attracted me so greatly to Masonry, that I hailed the chance of becoming a Mason, was that it really did act up to what we, as a government and as a people, are pledged to — of treating each man on his merits as a man.”

Equal Before the Law: Roosevelt’s Feminism

In addition to his other accolades, Roosevelt was a woman’s rights advocate, historian and writer, gifted orator, dedicated conservationist, skilled diplomat, avid outdoorsman, hunter, and mountain climber. Could he also be considered a Feminist? 

Unlike many of his contemporaries, Roosevelt’s belief in the principle of equality transcended gender promoting equal rights for women in employment, opportunity, and equal pay. In his essay, “Practicability of Giving Men and Women Equal Rights,” he argued:

“Viewed in the abstract, I think there can be no question that women should have equal rights with men…. I contend that, even as the world now is, it is not only feasible but advisable to make women equal to men before the law.”

Brother Roosevelt later wrote that “women should have free access to every field of labor which they care to enter, and when their work is as valuable as that of a man, it should be paid as highly.” Moreover, in his 1912 Presidential Campaign, Roosevelt took a revolutionary step for the rights of women in equal pay, labor protections, and universal suffrage.

Do these actions and beliefs qualify Roosevelt as a Feminist? By today’s definition and standard, I think it would be a stretch to call him as such, although he did advocate for equal pay for equal work.

However, considering Feminism during his era which is now described as the “first wave” of the larger movement, I would argue that Roosevelt’s stated beliefs and advancement of policies for equal treatment under the law (i.e., equal employment opportunity, equal pay, and equal voting rights) would qualify him as a Feminist. In fact, Bro. Roosevelt was the first major party candidate in U.S. history to campaign in favor of women’s suffrage, which brought the issue to national stage for the first time in 1912. 

Unafraid of Death: Brother Theodore’s Life of Service

Feminist or not, Theodore Roosevelt remained a faithful servant to Humanity till his death. In 1919, he died in his sleep and passed, at only 60 years old, to the Eternal Grand Lodge. Yet, his service and dedication to humanity continue on as examples of Masonic principles brought to life through action – immortal and true.  

“Only those are fit to live who do not fear to die; and none are fit to die who have shrunk from the joy of life and the duty of life. Both life and death are parts of the same Great Adventure.” – Brother Theodore Roosevelt

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Note: As always, this article does not reflect the official views of Universal Co-Masonry, but is solely the opinion of the author. 

Do the Shriners Connect Freemasonry to Islam?

Who are the Shriners? How are they related to Freemasonry, and do they connect Freemasonry to Islam in some way?

While most believe the Shriners, or the Ancient Arabic Order of the Nobles of the Mystic Shrine, to be merely a Masonic club where Masons get together outside the regular Lodge, to have fun, and do some charity work, is there actually a more mysterious history to the organization, beneath the surface level? Today, we’ll learn a few things about the Shriners and their origins, and investigate whether they truly connect Freemasonry to Islam.

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

Partying for the Greater Good?

One of the things that Shriners are best known for is being an organization in which Freemasons cut loose a bit, engage in socializing, convene and organize for celebrations or pursuit of various hobbies. One does have to be a Master Mason (3°) to become a Shriner, although the Shrine itself does not represent a new or different degree within the Scottish Rite.

Each Shriner Temple, often decorated in middle-Eastern style, draws Masons from a wide area, as they are fewer and further-between than Masonic temples are. Thus, these buildings are places where Masons from the surrounding region convene and are somewhat more like convention centers than a typical Temple. Each contains clubs or units within it, which are related to various hobbies or activities that Masons may take an interest in: ranging from chess clubs to motorcycle groups. Shriners also engage in fundraising activities for charity and organizing lively parades.

Relatively Recent Origins

Formed in 1872, the Shriners are a self-described “spin-off” from Freemasonry, with an added element of fun and philanthropy. The conventional story of Shriner origins goes that the organization was created by Walter M. Fleming and William J. Florence. This was after Florence, an actor on tour, was initiated by an Arabian diplomat at a party in France by virtue of being a member of the audience of a performance the diplomat had organized. Later, Florence and Fleming combined elements they had learned from Masonry with what Florence had seen from the performance at the party and created the Ancient Arabic Order of the Nobles of the Mystic Shrine. The organization grew from there, eventually becoming what it is today.

Of course, like anything connected to Freemasonry or any other “secret society,” there are Shriner conspiracy theorists, usually of the fundamentalist variety, which believe otherwise. These conspiracists based their arguments on the usual leaps to conclusions and sporadic dot-connecting we are accustomed to seeing from that crowd. They seem to think that the organization is connected to the religion of Islam, tracing back to the first millennium A.D.

While it is true that there is some Islam-related symbolism in Shriner regalia, not least of which some variations of their signature Fez including the word Mecca, there is no firmly established historical evidence tying the Shriners to Islam. Indeed, it would be difficult to adopt an Arabic aesthetic without some elements of Islam cropping up. The Fez itself long predates Shriners, originating in Morocco perhaps as far back as the 900s A.D., and was merely adopted by the Shriners.

Is It As Simple As It Seems?

However, as we saw in the standard origin narrative, it did begin with the initiation of two Masons into a secret society by an Arabian diplomat. Although this seemed to be a simple party initiation of not much consequence, something like “you’ve seen the play, now I declare you members,” at least from the story handed down to us. However, is that really the case? What was the organization they were initiated into that began this Fraternal spin-off?

I have not been able to find any information on the diplomat or even the name of the organization. However, some Shriner sources do mention that Bro. Florence got his inspiration for the Shriner aesthetic not just from that party in France but also from attending two more ceremonies, presumably of the same organization, in Algiers and Cairo.

I suppose we could speculate without much evidence, but what would be the point? There are no clear and concrete indications of the Shriner’s connection to Islam that I could find only conspiratorial suppositions based primarily on the icons they used and a mysterious question mark as to the organization that originally initiated them – via the Arabian diplomat. Is there more to be found here? Perhaps. But until then, I am not convinced that there is a connection. If anyone has more information on this topic, I would welcome it in the comments.

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.

Masonic Motto: Ordo Ab Chao

Of the many symbols and phrases of Freemasonry, a few mottoes are important enough to be prominently, and sometimes publicly displayed on flags, seals, or regalia. The phrase “Ordo Ab Chao,” is the motto of the 33rd degree, which can be found on the grand decorations of the Order of the Sovereign Grand Inspectors General, one of the highest honors and roles which can be bestowed upon a Mason. It is also featured on other seals and flags representing various Orders.

This phrase being depicted so prominently, particularly in relation to the 33rd degree, indicates a tremendous importance to Freemasonry. Indeed, Ordo Ab Chao, translated to “Order from Chaos,” is also associated with another latin phrase, Lux In Tenebris, which translates to “Light from Darkness.” Why is the idea of Order from Chaos or Light from darkness so significant to Freemasonry? Let’s explore this question together.

As always, this article does not represent the official views of Universal Co-Masonry, but are simply the reflections of one Co-Mason.

Historical Artifact, or Essence of the Craft?

One theory about the origin and significance of this phrase has mostly to do with Masonic history in the United States. In the early 1800s, there was some division and conflict between the Northern and Southern jurisdictions of the Scottish Rite, in the US. According to this theory, when the Rite being practiced in the North was found to be a fraud, and the conflict resolved in the restoration of the original Rite, this was where the original use of the phrase emerged.

Perhaps the most dismissive theory, in this case the “Order from Chaos” was simply the order restored from the chaos of the schism between jurisdictions, and all other meanings commonly attributed to it are purely speculative.

While it’s important not to rule out such an explanation simply because it’s only historically interesting, it’s hard to believe that the motto would be considered so significant if it didn’t have a deeper symbolic meaning. What are some other possible meanings?

The Universal Phoenix?

The first clue to the more profound meaning and significance of this phrase is the origin of it’s correlate, Lux in Tenebris. This phrase comes to us from the Latin translation of the Gospel of John, in which it is said “The Light shone in the darkness, and the darkness did not comprehend it.” While Ordo Ab Chao can be traced to the early 19th century, this other phrase is obviously much older, and carries similar meaning.

What is meant when we say to bring Light from darkness, or Order from chaos? Much as the operative Masons of old took the rough stone of the natural world and hewed and smoothed it in such a way as to be fit for the construction of elaborate and pristine structures such as cathedrals, so the speculative Masons of today apply the same discipline, and even the metaphor of the builder’s tools, to draw forth Order from the Chaos of their own lives and minds. Just as God is said to have made a Light to shine in the darkness which comprehended it not, so are we to be as Lights of knowledge and integrity in the darkness and ignorance of the world, even when it does not understand that Light.

On an even deeper level, what is this universe made of? There are many ways to answer that, and one of them is that it is made of gradients of Order and Chaos. We can see in history and in our own lives that these are not two separate things, but are both a continuum, and a dynamic process of change. As Chaos ensues, old orders are broken down to allow new ones to emerge. Like Ying and Yang, death and rebirth, Order and Chaos follow from and give birth to one another, in an ever-renewing cycle of creation and evolution.

Why Have So Many Famous Jazz Musicians Been Freemasons?

When we think of the connection between Freemasonry and music, where most people’s minds probably go first is to Mozart, who is the most famous classical composer to be a documented Mason, although some speculate about Beethoven as well. Indeed, Mozart even wrote Masonic themes into some of his music, as was discussed in another of our posts.

What many do not realize is that there are perhaps more famous jazz musicians who were Masons than classical composers, or perhaps any other genre. Why does Freemasonry count so many renowned jazz artists among its ranks? That’s what we’ll be learning about in this post: both the history and reasons for Masonry’s jazz connections.

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

A History of Great Jazz Masons

First, let’s just take a look at some of the big names from jazz history who have been a part of the Brotherhood. Duke Ellington, Irving Berlin, Nat King Cole, Count Basie, Glenn Miller, and Dizzy Gillespie are just a few household names you might recognize who were either proven or almost certainly Freemasons. There are yet more to list, but these are probably the biggest names who even casual jazz fans will recognize. 

Sun Ra, an interesting character by any measure, is also theorized to have been a member of a Prince Hall Lodge, or a lodge of a related fraternal order, throughout his career. While not the most well-documented Mason, his flamboyant, Egyptian-inspired stage garb and “cosmic” philosophical expressions certainly make him at least the most colorful character to be associated with both jazz and the Masonic tradition.

So, why is there such a connection between Freemasonry and jazz?

Hip to Be Square

One of the suggested reasons that Freemasonry has been so appealing to musicians throughout history is that along with valuing music as one of the seven liberal arts, it also made it easier for those who lived on the road. By being a Freemason, traveling musicians could easily plug into any community and support network they encountered, via the local lodge. It also provided support at times of sickness and death, which to the sometimes empty-pocketed musicians, could be a godsend.

Jazz history is also intimately intertwined with African American history, and so it shouldn’t surprise us that many of these jazz musicians were connected to Freemasonry through Prince Hall Lodges. Prince Hall Freemasonry is an order that was chartered by the Grand Lodge of England for African Americans who were rejected from mainstream Lodges at the time, and are predominantly African American in their membership.

At the time when jazz proliferated, and many of the African American jazz Masons were in their hayday, much of the country was still segregated, and racial tensions were still quite high. Life as a musician already wasn’t easy, and if you add to that being part of an actively persecuted ethnic group, it’s not hard to see why the benefits of Fraternal Life would be appealing, even empowering to African American jazz musicians in the early-to-mid 20th century. 

However, it also seems likely that there are deeper reasons for the connection than simple utility and networking.

On the Same Wavelength

Jazz is known by most as a type of music, but it’s also a subculture, and that subculture has its own sort of philosophy and ethic. If we reflect upon both the ideas embodied in the music of jazz, as well as the culture surrounding it, we can find many correlations which give a deeper understanding to the connections between jazz and Freemasonry than simply being a useful fraternal organization for musicians.

Both Freemasonry and jazz, for instance, are about generating new ideas; innovation and forward thinking are qualities that are embraced both in the Lodge and in the creation of jazz music. There is also an inclusiveness to jazz, having originated in the intermingling of various cultures and musical styles in New Orleans in the early 20th century, and that symbiosis and confluence of cultures towards a common goal of progress together is certainly a value held by Masonry, as well.

On a more abstract level, we can look at the actual musical nature and structure of jazz, some of which can be quite abstract, and draw another correlation. Anyone who has developed an appreciation for jazz, especially the more abstract variety, can understand how the phrase “Ordo Ab Chao” could be equally relevant to the craft of jazz as it is in the Craft of Freemasonry. 

 

Where is a Freemason first prepared? And why?

When a new brother is in the beginning stages of his masonic journey, he is asked what I believe to be one of the most profound questions of all: “Where were you first prepared to be made a mason?”

As those of us in the fraternity know, the usual response is “my heart.” This turning of the heart is often said to be the beginning of the initiation process. But, why? What does the heart symbolize that is so important?

Plato spoke of the pumping of the valves of the heart as the origin of human passions. Aristotle offered a somewhat different explanation, claiming that it is not only the organ of passions but the resting place of the soul’s vital spirit. Freemasonry mirrors this philosophy attributing the heart as the sacred abode of the Inner Ruler Immortal.

In our modern world, the word “heart” is often downplayed to have to do with the feelings or temperament. We might hear of a heart that is stony, heavy, broken, foolish, warm, cold or bleeding. In the middle of February, the retail stores make a fortune on the heart motif.

Brother Manly Hall in “The Secret Teaching of All Ages” suggests that the common reference to the emotions when it comes to the heart is a blind. He says:

“While all the Mysteries recognized the heart as the center of spiritual consciousness, they often purposely ignored this concept and used the heart in its exoteric sense as the symbol of the emotional nature. The student of esotericism discovers ere long that the ancients often resorted to various blinds to conceal the true interpretations of their Mysteries.”

Blinds can no doubt lead a person astray. Brother Helena Blavatsky, for example, in the “Secret Doctrine” continually used enigmas, cryptograms, and other devices intended to conceal the real esoteric meaning from uninitiated readers. Never does she actually lie, but I have noticed when a topic seems too clear-cut, then I should be suspect.

So, what about the heart? Has our society oversimplified the concept only to conceal a blind? If so, what is the nature of that blind? Is it possible to grasp a glimpse of the heart’s mystery?

The Heart Symbol – Universally Understood

A journey through a number of the Volumes of Sacred Lore is as a way of exploring just a few of the many deeper meanings of this symbol.

In Buddhism, the heart is considered the center of enlightenment. The word “bodhicitta” translates to the pure awakened heart and mind within each person. Within “bodhicitta” is the aspiration for service to all beings as the longing to heal the sufferings of the world.

In Christianity, the Grail stories describe the human heart as a container of the heart of Christ whose life/blood grants nourishment to the soul. In the Bible, it is the heart to which Christ referred when he said “The Kingdom of God is within you.” (Luke 17:21)

In Hinduism, the Upanishads speak of what is known as the hridaya guha, or the cave of the heart, in which resides the Supreme Reality. In the eighth chapter it says to “Go into the cave and you find the treasures of heaven.”

In Islam, the basic Arabic word for heart is galb meaning change or transformation. It is considered the meeting place between the human and the celestial realms where spirit resides. The heart of the faithful is the “Throne (al-‘Arsh) of God the All-Merciful (ar-Rahman)”

In Judaism, the heart is the seat of wisdom, as the Psalmist wrote, “Teach us to number our days that we may attain a heart of wisdom.” (Psalm 90) The Holy of Holies in the temple in Jerusalem is considered to be a heart as was Jerusalem itself.

In Taoism, the heart is a vehicle of eternity, love, and divinity. Hazrat Inayat Khan says: “Realizing that love is a divine spark in one’s heart, one keeps blowing on that spark until a flame rises to illuminate the path of one’s life.”

In the Cosmology of Memphis, the heart was understood as a repository of the good deeds in a person’s life. If the heart was light as a feather, you passed the test of the Goddess Maat and were able to enter the afterlife.

One could go on almost indefinitely. In just a short survey, the heart symbol is seen as an important spiritual center, an inner shrine, a place that reflects the life and deeds of each person. It is often depicted with a flame.

Can any of these sacred teachings apply to a mason’s life?

The Masonic Heart on Fire

In Freemasonry, we learn about brotherly love which inflames the hearts of all true Masons. With that understanding comes the responsibility to lift and aid the downtrodden and to battle against the forces of fanaticism, ignorance, and tyranny. It is our duty to bring light to darkness.

A flaming heart is a symbol of this task and makes its appearance in more than one of the Scottish Rite Degrees. It represents a zeal for truth and doing what is right, even if it means self-sacrifice. Moving toward the fire of knowledge, of both ourselves and the world, is the path of every Mason whose heart burns within him. The whole degree system of freemasonry echoes the imagery of a fiery striving.

In the Agni Yoga book “Fiery Worlds” we read:

“A striving will, emanating from the fiery heart, creates a karmic wave which produces a vortex drawing in the corresponding energies.”

As the writings suggest, the striving fiery heart becomes magnetic. It then can bring into manifestation that which is willed. The highest striving originates not from the separate self, but from the divine. When our hearts begin to beat in unison with the heartbeat of the divine, we naturally enter into and become a part of the spiritual striving of the world.

A Freemason’s “first preparation” could definitely stand for a state of the emotions like zeal, aspiration, passion, motivation, etc. All well and good. In my mind, however, I envision that a flaming heart symbolizes something far more mysterious. It connects us to the spark of the sacred Fire within us. As the door is opened and expands, “the heart can conceive what the eyes could not behold.” We are truly enveloped with revelation, the beauty and splendor of which is beyond description. This is the perhaps when we truly realize the mystic tie that binds us all together.

“That which is a mystery shall no longer be so, and that which has been veiled will now be revealed: that which has been withdrawn will emerge into the light, and all men shall see and together they shall rejoice.” – Brother Alice Bailey

Is Freemasonry a Conspiracy?

Of all the many lenses we might use to view Freemasonry, this is perhaps one of the most colloquially familiar, even to the point of being a cliche. For some, the words “Freemasonry” and “conspiracy” may even be practically synonymous. While conspiracy culture has leveled any number of accusations and theories at the fraternity, much to the consternation or annoyance of most within the brotherhood, it may serve us all, whether from the inside or out, to ask this basic question: Is Freemasonry a conspiracy?

While some Brothers’ eyes may roll at the question, it is a legitimate inquiry. After all, although the rituals themselves are a matter of public record by now, having been revealed in various exposes, Brothers do still meet behind closed doors, and utilize symbolism and secret handshakes not understood by the average layperson; it should surprise no one that such things leave a lot open for speculation from outside the Lodge.

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

What Do Freemasons Have to Say About It?

The definition of a conspiracy is “a group of people planning in secret, usually to do something harmful or unlawful.” The public statements of Freemasonry about its goals, purposes, and philosophy do nothing to indicate a conspiracy, by that definition.

Freemasonry has described itself as a “Beautiful system of morality, veiled in allegory and illustrated by symbols.” Universal Co-Masonry goes a bit further, stating our intention “to help all human beings to unite and work together for the perfection of Humanity.” However, anything so publicly stated could hardly be considered a conspiracy, even if it would be a benevolent one.

Brother Manly P. Hall, in his book Hidden Keys of Freemasonry, alleges that Brothers were heavily involved conspiratorially in both the French and American revolutions. If true, this would mean that some Masons at least admit to conspiracy, and are proud of the fact. Likewise, the secret colleges of the early enlightenment had a great deal to do with the scientific revolution, were intertwined with Masonic communities, and could also be considered conspiratorial in nature. These events of history are ones that some Brothers are happy to claim as benevolent Masonic conspiracies, so we cannot disregard the idea that Masons have historically conspired, altogether.

As far as current Masonic conspiracies, the accusation or speculation of conspiracy, by definition, implies an ulterior motive which is concealed behind any public persona of an organization. From that perspective, of course, it could never matter what any Freemason says to the contrary, because they would always be considered to be concealing this ulterior motive, which is perhaps an instance of the problem of radical skepticism. So, then, how might we know if, and to what extent Masons conspire, today?

Alleged Evidence of Masonic Conspiracy

The amount of theorizing and accusation made by anti-masonic conspiracy theorists is far too vast to adequately cover in this brief post. Freemasons have been accused of anything ranging from being “shape-shifting inter-dimensional reptilians,” to being “atheists seeking to destroy religion.” However, when one examines the purported evidence of these ideas, it becomes apparent that great leaps of thought and belief, as well as a lack of deep fact-checking, are required to connect the dots in such a way as to believe any of them.

However, is it all false? Is it possible that corruption and conspiracy has entered some Lodges, in the past or even today? I’m going to be perhaps a bit controversial here, among Masonic circles at least, and say: Possibly. 

As an exclusive organization which does have private meetings, I regard it as entirely possible that some individuals or groups have used the organization of Freemasonry as a way to conceal activities and influences which would not be condoned by society, or most Brothers. There has been at least one historical case of serious Masonic conspiracy with relatively strong evidence, and many scattered clues to possible other cases, as conspiracy theorists love to remind us. While most of these are isolated incidences, hoaxes, or inconclusive at best, do they all amount to nothing?

Is Conspiracy an Illegitimate Concern?

We may do well to remember that it was the exclusive, structured nature of operative masonry which originally made it so appealing to those esoteric practitioners seeking shelter from authority so long ago, ultimately leading to the development of Speculative Masonry. If it was so useful to those seeking to hide their forbidden practices from religious persecution, why couldn’t it be likewise useful to those with other purposes? 

This is certainly not to say that Freemasonry in general is a grand conspiracy, as it is so often accused of being. I personally have seen nothing in my experience to indicate that it is. Perhaps we “conspire” to improve individuals and humanity as a whole in its path of evolution, but we openly admit to that in our declaration of principles, thereby rendering it non-conspiratorial. 

However, it’s also this author’s opinion that as Masons, we should never be so weary of conspiracy theorists’ wild speculations that we are overly quick to disregard actual evidence of corruption or bad actors among our ranks. Within the vast non-sense of conspiracy lore is perhaps a kernel of truth: that any organization which meets behind closed doors and communicates in arcane terminology, symbols, and signals is by this very fact an ideal hiding place. So, as such, we must be ever watchful of corruption by those who do things they wish to hide.