The Master Masons Handbook

Book: The Master Masons Handbook by John Sebastian Marlowe Ward

THE third degree in Freemasonry is termed the Sublime Degree and the title is truly justified. Even in its exoteric aspect its simple, yet dramatic, power must leave a lasting impression on the mind of every Candidate its esoteric meaning contains some of the most profound spiritual instruction which it is possible to obtain to-day.

As in my previous books, I freely confess that I have not covered the whole ground. Not only would it be impossible to do so in a book of this size, but in so doing I should have defeated one of my principal objects in writing namely, to
inspire others to study for themselves and endeavor to find in our ceremonies further and deeper meanings.

The success of the earlier books shows clearly that my efforts have not been in vain, and that the brethren are more than anxious to fathom the inner meaning of the ceremonies we all love so well. This book completes the series dealing
with the meaning of the three craft degrees, but their popularity has convinced me that the experiment of producing a small and inexpensive handbook has been completely justified. I have therefore been encouraged to write further
volumes, and the next of the series will be an outline history of Freemasonry " from time Immemorial."

The success of the first edition of this book has necessitated a second wherein I have corrected a few printing errors and added a few points which may help my brother students.

From the number of letters I have received from all parts of the world, thanking me for the light these books throw on the meaning of our ceremonies, it is clear that the new members who are entering our Order are tending to take an
increasing interest in the meaning of our Rites and are no longer content to regard the Ceremonies merely as a pastime for an idle hour.

Download John Sebastian Marlowe Ward's eBook: The Master Masons Handbook

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The Two Great Schisms Of Freemasonry

The PGLE (Premier Grand Lodge of England), along with those jurisdictions with which it was in amity, later came to be known colloquially as the "Moderns", to distinguish them from a newer, rival group of Freemasonry, known as the "Antients." The Antients broke away and formed their own Grand Lodge in 1753, prompted by the PGLE's making changes to the secret modes of recognition. Tensions between the two groups were very high at times. Benjamin Franklin was a "Modern" and a deist, for instance, but by the time he died, his Lodge had gone "Antient", and would no longer recognize him as one of their own, declining even to give him a Masonic funeral (see "Revolutionary Brotherhood", by Steven C. Bullock, Univ. N. Carolina Press, Chapel Hill, 1996).

The schism was healed in the years following 1813, when the competing Grand Lodges were amalgamated, by virtue of a delicately worded compromise which left English Masonry clearly not Christian, returned the modes of recognition to their pre-1753 form, kept Freemasonry per se as consisting of three degrees only, but which was ambiguously worded so as to allow the Moderns to think of the Antient Royal Arch degree as an optional higher degree, while still allowing the Antients to view it as the completion of the third degree (see [1] (http://freemasonry.org/psoc/pragmatic.htm)).

Because both the Antients and the Moderns had "daughter" Lodges throughout the world, and because many of those Lodges still exist, there is a great deal of variability in the ritual used today, even between UGLE-recognized jurisdictions. Most Lodges conduct their Work in accordance with an agreed-upon single "Rite," such as the "York Rite" (which is popular in the United States), or the "Canadian Rite" (which is, in some ways, a concordance between the Rites used by the "Antients" and "Moderns").

The second great schism in Freemasonry occurred in the years following 1877, when the GOdF started accepting atheists unreservedly. While the issue of atheism is probably the greatest single factor in the split with the GOdF, the English also point to the French recognition of women's Masonry and co-Masonry, as well as the tendency of French Masons to be more willing to discuss religion and politics in Lodge. While the French curtail such discussion, they do not ban it as outright as do the English (see [2] (http://bessel.org/masrec/france.htm)). The schism between the two branches has occasionally been breached for short periods of time, especially during the First World War when American Masons overseas wanted to be able to visit French Lodges (see [3] (http://www.bessel.org/recfranc.htm)).

Concerning religious requirements, the oldest constitution of Freemasonry (that of Anderson, 1723) says only that a Mason "will never be a stupid Atheist nor an irreligious Libertine" if he "rightly understands the Art". The only religion required was "that Religion in which all Men agree, leaving their particular Opinions to themselves" ([4] (http://www.2be1ask1.com/library/anderson.html)). Masons disagree as to whether "stupid" and "irreligious" are meant as necessary or as accidental modifiers of "atheist" and "libertine". It is possible the ambiguity is intentional. In 1815, the newly amalgamated UGLE changed Anderson's constitutions to include more orthodox overtones: "Let a man's religion or mode of worship be what it may, he is not excluded from the Order, provided he believes in the glorious Architect of heaven and earth, and practices the sacred duties of morality." The English enforce this with a requirement for belief in a Supreme Being, and in his revealed will. While these requirements can still be interpreted in a non-theistic manner, they made it more difficult for unorthodox believers to enter the fraternity.

In 1849, the GOdF followed the English lead by adopting the "Supreme Being" requirement, but there was increasing pressure in Latin countries to openly admit atheists. There was an attempt at a compromise in 1875, by allowing the alternative phrase "Creative Principle" (which was less theistic-sounding than "Supreme Being"), but this was ultimately not enough for the GOdF, and in 1877 they went back to having no religious entrance requirements, adopting the original Anderson document of 1723 as their official Constitutions. They also created a modified ritual that made no direct verbal reference to the G.A.O.T.U. (although, as a symbol, it was arguably still present). This new Rite did not replace the older ones, but was added as an alternative (European jurisdictions in general tend not to restrict themselves to a single Rite, like most North American jurisdictions, but offer a menu of Rites, from which their Lodges can choose.)

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The Egyptian Masonic Satanic Connection

It probably all started with the women's movement, which gave society the message that victims of oppression need not be silent. They should be able to talk about what happened to them without being blamed for their perpetrators' transgressions. Many of the early feminists were focused on women's rights in society. Simultaneously, women all over the States also started remembering another form of violence.

In the 1970s and 80s, American women who were incest survivors started speaking out. No, they didn't seduce their fathers; they were raped. No, they didn't like it. Yes, they wish it had never happened. It scarred their lives. No, they didn't fantasize it. Their lucidity set the stage for our present decade of uncovering the hidden and naming abuses. In united voice, they contradicted the experts whose opinions joined with common "wisdom" over the centuries to sabotage truth and justice and blame innocent victims. They held self-support meetings so that survivors could share and validate one another. They wrote books on incest and produced art exhibits and theatre performances. They held "Take Back the Night" marches. National and local television talk shows started featuring incest survivors, or as they were called, incest victims. These shows reached millions of American homes and gave other silent or repressed survivors permission to remember and speak out.

At the same time, some, not all by any means, survivors of severe repressed trauma observed that they had divided parts within themselves, that different personas had different interests, manners, outlooks, personalities, functions. Professionals gave these survivors the diagnosis of Multiple Personality Disorder. As their treatment progressed, inevitably they discovered that some of the personas recalled severe sexual abuse at home, sometimes by multiple perpetrators.

As time went on, though this all happened very fast, some survivors remembered fathers and mothers raping and violating them, their brothers and sisters. Moreover, the rapes were not so secret as in families where there is incest by one parent only. Here there was open collusion. Sometimes known community members, including high up politicians and professionals, were remembered violating together. Survivors remembered that this violence occurred during rituals and ceremonies. Some, again not all, remembered religious overtones. They recalled that covens held these rituals, and that spiritual warring occurred during them. As soon as Satan was named, some churches became involved in the recovery process. Many churches continue to disbelieve this abuse exists.

Many survivors whom I have worked or spoken with observed that they had terrible reactions to their breakthrough memories, that after they had a memory, some became suicidal, felt that they were losing their minds or had other strange responses. Why should they suddenly feel so negative at the very moment of a leap into freedom? These reactions helped them and their therapists understand that this was not solely a phenomenon of physical and spiritual torture. An advanced scientific system of mind control was the main ingredient in satanic cult abuse.

People's recovery process deepened, and survivors and their therapists discovered more about imposed and natural disassociation and repression. Some survivors remembered that Masonic abuse also occurred. As each month goes on, more and more therapists and survivors are reporting this connection. Some remember their fathers taking them to Masonic meetings and rituals occurring on the characteristic black and white checkered floors. Other survivors have done art work describing their abuse, in which Masonic and satanic symbols are interwoven. Some of Ann-Marie Germain's conversations with her father, which support her memories of having been Masonically and satanically abused, were recently published in Margaret Smith's book ritual Abuse (HarperSanFrancisco, 1993).

David L. Carrico's The Egyptian - Masonic - Satanic Connection presents the characteristics of Masonic abuse. With Rick Doninger, he describes the characteristics of satanic abuse and demonstrates how they correspond. In addition, some of what he describes as Masonic practices are also reported by satanic cult survivors, such as the kissing of certain parts of the body described on page 126. The double subterranean level shown in the illustration on page 64 matches what some survivors have described as hidden ritual sites. The demonic presences described on page 137 reflects some satanic cult survivors' experiences. Another similarity is the extensive and exact use of hand signals and motions to communicate messages.

There's no precedent in history for understanding satanic cult abuse. It's not exposed like incest, alcoholism, the Holocaust, the mafia, what's happening in Bosnia or our ghettoes. We don't know about groups of people being mind controlled and living with no free will, but they have been with us for centuries. The Bible describes satanic practices but not mind control or the high tech electroshock programming that satanic cult survivors suffer. One of the many reasons people are so reluctant to believe Satanism exists is because they're not aware of a model for it in modern Western civilization. It's no accident that the Masonic connection to satanic cult abuse is slow to be revealed in survivors' memory process. The Masonic link brings survivors into the realm of the political world view that satanic cults have and how some world leaders may be involved in this exploitation.

David Carrico's work is one of the first attempts to set the foundation for understanding the interconnectedness of Satanism and Egyptian-Masonic abuse. This kind of historical exploration is needed to put today's world in perspective and help people understand the roots of current violence, conspiracy and destruction. The combination of personal testimonies and research has got to make a strong impact even on a sleepy, negligent society that is prone to denial. The information in this book is important.

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The Connection Between Freemasonry And The Mystery Religions

Excerpt from The Egyptian-Masonic-Satanic Connection by David L. Carrico

There is certainly no shortage of testimonies by Masonic authorities as to the relationship of Freemasonry and the Mystery Religions. According to Joseph Fort Newton, Masonry is the "spiritual descendant" of the Mysteries. Joseph Fort Newton was a 33" Mason who served as Past Grand Chaplain of the Grand Lodge of Iowa and Past Grand Prelate of the Grand Encampment of Knights Templar of the United States. In his book, The Builders, he states:

Masonry stands in this tradition; and if we may not say that it is historically related to the great ancient orders, it is their spiritual descendant, and renders much the same ministry to our age which the Mysteries rendered to the olden world.

In his book, The Meaning of Masonry, W.L. Wilmshurst, the Past Provincial Grand Registrar (West Yorks) makes the following statement:

It remains with the Craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient Mysteries and Wisdom--teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departed.

The book, Freemasonry Its Hidden Meaning, by George H. Steinmetz, published by Macoy Publishing and Masonic Supply Company, calls the "teaching of the Mysteries, the true parent of Freemasonry" and states that Freemasonry is a descendent or reincarnation of the Mysteries.

It is entirely out of harmony with the profound teaching of the Mysteries, the true parent of Freemasonry.

If Freemasonry is the actual descendant or, if one prefers the term, reincarnation of the Mysteries, back of its "veil of allegory," then must be concealed a deeper truth than expounded in the various lectures of the degrees.

It is from this book, The Spirit of Masonry, by Foster Bailey, that we will take a quote concerning Masonry and the Mystery Religions. Bailey plainly says that Masonry is carrying on the work of the ancient Mystery schools.

Study of spiritual realities found in Masonry reveals that we have perpetuated and increasingly activated the essential principals of the ancient Mystery Schools which have existed from the very earliest times.

The Masonic authority, Albert Pike, also testifies to the relation of Freemasonry to the Mystery Religions.

The Mysteries, like the symbols of Masonry, were but an image of the eloquent analogies of Nature;......

Masonry, successor of the Mysteries, still follows the ancient manner of teaching. Her ceremonies are like the ancient mystic shows,--not the reading of an essay, but the opening of a problem, requiring research, and constituting philosophy the arch-expounder.

Freemason Albert Churchwood writes in his book about the connection between Freemasonry and the religion of Babylon:

But the secrets these operative Masons had were received from the Chaldean Magicians.

The next documentation, a Masonic oath, the OATH OF NIMROD, is also from Churchwood's book.

Oath of Nimrod

Apprentice Degree (1st).

I,...............................do , in the presence of El Shaddai and of this Worshipful Assembly of Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers, promise and declare that I will not at any time hereafter, by any act or circumstance whatsoever, directly or indirectly, write, print, cut, mark, publish, discover, reveal, or make known, any part or parts of the Trade secrets, privileges, or counsells of the Worshipful Fraternity or Fellowship of Free Masonry, which I may have known at any time, or at any time hereafter shall be made known unto me.

The penalty for breaking this great oath shall be the loss of my life.

That I shall be branded with the mark of the Traitor and slain according to ancient custom by being throtalled, that my body shall be buried in the rough sands of the sea a cable's length from the shore where the tide regularly ebbs and flows twice in the twenty-four hours, so that my soul shall have no rest by night or by day--

(Candidate Signs the O.B.)

Given under my hand and sealed with my lips, this day of 1913.

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Grady Mcmurtry

During the Second World War, two Californian O.T.O. members, Grady Louis McMurtry (Oct. 18, 1918 - July 12, 1985) and Frederick Mellinger (Merlinus, 1890-1970) (Mellinger was originally a refugee from Nazi Germany), traveled to Europe on military assignments. McMurtry went earlier and visited Crowley on several occasions while on leave. Mellinger visited Crowley after McMurtry was rotated back to the United States.

There was a good rapport between Crowley and McMurtry, and Crowley respected McMurtry's military experience. In 1943, Crowley personally conferred the IX° of O.T.O. upon McMurtry and made him a Sovereign Grand Inspector General of the Order, and gave him the Magical Name he was to use from then on, Hymenaeus Alpha, 777.

In 1944, Crowley began discussing with McMurtry the possibility of assuming the "Caliphate." Crowley wrote to McMurtry on Sept. 28, 1944: "I hope you will prefer my plan for your career as my Fides Achates, alter ego, Caliph, & so on." On November 21, 1944, he wrote to McMurtry again:

`The Caliphate.' You must realize that no matter how closely we see eye-to-eye on any objective subject, I have to think on totally different premises where the Order is concerned. One of the (startling few) commands given to me was this: `Trust not a stranger: fail not of an heir.' This has been the very devil for me. Fr? [Saturnus] is, of course, the natural Caliph; but there are many details concerning the actual policy or working which hit his blind spots. In any case, he can only be a stopgap, because of his age; I have to look for _his_ successor. It has been Hell; so many have come up with amazing promise, only to go on the rocks. ... But — now here is where you have missed my point altogether — I do not think of you as lying on a grassy hillside with a lot of dear sweet lovely woolly lambs, capering to your flute! On the contrary. Your actual life, or `blooding,' is the sort of initiation which I regard as the first essential for a Caliph. For — say 20 years hence the Outer Head of the Order must, among other things, have had the experience of war as it is in actual fact to-day.

The title "Caliph," while perhaps appealing somewhat to the sense of humor of both men as a pun on the abbreviation for California (the State of McMurtry's residence and the location of Agape Lodge), is from the Arabic word Khalifa, meaning "deputy." It was historically used in early Islam to designate the successor to the Prophet, the worldwide Commander of the Islamic Faithful. Crowley's use of the term as applied to Germer and McMurtry was parallel for O.T.O.

In 1946, Crowley entrusted McMurtry with documents of emergency authorization to take charge of the entire work of the Order in California, which included the only functional O.T.O. Body at the time. Crowley additionally appointed McMurtry his personal representative in the U.S.A., whose authority was to be considered as Crowley's own. These two charters, dated respectively March 22, 1946 and April 11, 1946, were subject only to Karl Germer's approval, veto or revision. Germer was well informed of McMurtry's charters from Crowley, as he had attended the Agape Lodge meeting at which McMurtry had presented them. In addition, in a letter to Germer dated June 19, 1946, Crowley informed Germer that "The only limitation on his [McMurtry's] power in California is that any decision which he takes is subject to revision or veto by yourself," thus removing the requirement for prior approval by Germer.

On June 6, 1947, Crowley wrote to Germer:

You seem in doubt too about the succession. There has never been any question about this. Since your re-appearance you are the only successor of whom I have ever thought since that moment. I have, however, had the idea that in view of the dispersion of so many members, you might find it useful to appoint a triumvirate to work under you. My idea was Mellinger, McMurtry, and, I suppose, Roy [Leffingwell], though I have always been a little doubtful about the trustworthiness of the last.

On June 17, 1947, six months before his death, Crowley wrote to McMurtry and informed him that while Germer was to be Crowley's successor as Head of O.T.O., McMurtry should hold himself prepared to succeed Germer.

Crowley, while trusting in Karl Germer's ability to govern the Order as his successor, evidently did not trust in Germer's ability to find and designate an appropriate successor for himself. In what appears to have been an additional contingency measure in the event that McMurtry died or became incapacitated, Crowley also advised Mellinger to hold himself ready as a possible successor to Germer, in a letter dated July 15, 1947. However, Mellinger did not receive any assignments of the kind given to McMurtry, and Crowley never used the term "Caliph" in reference to Mellinger.

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Masonry Beyond The Historical Perspective

Until this point, this paper has dealt with Masonry from a historical perspective. Various opinions of prominent Masonic Authors from the last three centuries were discussed, and a brief history of the inclusion of God as a part of Masonic teaching has been laid out. However, none of the theory or philosophy thus far presented has gotten to the heart of the issue: why can’t Atheists be admitted to Lodges today? Answers of “that’s the way it has always been” have been proffered (see, for example, Lippincott & Johnson, p. 84). However, this excuse is on its surface weak. There was a time when only men of sound body were admitted; several Grand Lodges, including the Grand Lodge of the District of Columbia, have begun admitting men with physical deformities (see, for example, Hoenes, p. 6-7). Other changes have been made over time; admitting Atheists would only be a modernizing adaptation. Other answers to this question have been dealt with above. Though some may find solace in these answers, others may find them to be excuses based on prejudice and fear. The remainder of this paper will attempt to discuss, why, in the culturally accepting 21st century, there is still no room for Atheists in Masonry.

In the end, the origins of religiosity in Masonry are not as important today to the argument of admitting Atheists as the role of the Mystic Tye. The prime reason for continuing to deny Atheists admittance into our Brotherhood is the presence of God and religion throughout Masonic beliefs, as noted before. By itself, the ritual we practice has overtones of the Grand Architect. These rituals would make Atheists (a) uncomfortable given their individual beliefs and (b) unable to understand the nuances of Masonry, given the absolute importance Masons put on their faith to God. Beyond ritual, the myths and legends that make Masonry what it is today are inherently religious.

Was Freemasonry only a society of fraternity, with no religious component, such as a Moose Club, or a charity-only organization, such as Rotary International, these stringent requirements regarding an individual’s beliefs would not be as important. Our Fraternity, however, is one with religious components. One needs look no further than the Ritual presented to a Candidate during the First Degree. A candidate is asked in whom he puts his trust and is required to give an answer which acknowledges a belief in Deity. He is told that since his trust is in God, he is sound in faith in the Great Architect. In other words, to proceed past the first moments in the Lodge, one must affirm his faith in Deity.

Naturally, such a display would be difficult for someone who does not hold a belief in the Supreme Architect of the Universe. One might assume that an Atheist, not being tied to his morality, would lie (as has been suggested by some); but to what end? What would an Atheist see in an open lodge that would interest him?

As the ritual stands, an incredible number of references are made to the Volume of Sacred Law, to God, and of our submission to Him. An Atheist in such surroundings would likely feel uncomfortable.

Nor should we change our Craft and the beliefs of our Order; to do so would be to destroy the heart and soul of the Fraternity. The foundation of Masonry, that which supports us and holds us together, is the shared belief in the existence of Deity:

Other foundation there is none; upon God Masonry builds its temple of Brotherly Love, Relief, and Truth … God is the first Fact and the final Reality—the Truth that makes all other truth true; the corner stone of faith, the keystone of thought, the capstone of home … Everything in Masonry has reference to God, implies God, speaks of God, points and leads to God. Not a degree, not a symbol, not an obligation, not a lecture, not a charge but finds its meaning and derives its beauty from God, the Great Architect, in whose Temple all Masons are workmen. (Newton, p. 58-60)

In reality, therefore, Masonry is necessarily theistic. There is no part of Masonry which does not call upon the Great Architect, in whose presence we conduct our meetings.

If an Atheist were to join the Craft, he would find that he would be not be able to fully understand even part of the esoteric mysteries which bind Masons together. Looking no farther than the lecture and charge given to new brethren upon being initiated into our Craft, it is clear that the firm belief in God is required to understand the nuances of these lessons.[ii] Take, for example, the significance of something as simple as the white leather apron: as an “emblem of innocence,” the white leather apron’s purpose is to symbolize right and proper behavior is the path to the Celestial Temple above (Grand Lodge of the District of Columbia [hereafter GLDC], p. 179-180). Furthermore, the significance of Jacob’s Ladder, key instruments thereof being Faith, Hope, and Charity, shows that proper reverence must be given to Deity. Finally, an Atheist would likely be put off by the discussion of the perfect Ashlar and Trestle Board:

By the rough Ashlar we are reminded of our rude and imperfect state by nature; by the perfect ashlar, of that state of perfection at which we hope to arrive by a virtuous education, our own endeavors and the blessing of God; and by the Trestle Board we are also reminded that as the operative workman erects his temporal building agreeably to the rules and designs laid down by the Master on his Trestle Board, so should we, both operative and speculative, endeavor to erect our spiritual building 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 Trestle Board. (p. 183)

What does it mean to “erect our spiritual building in accordance with the rules laid down by the Supreme Architect”? One interpretation is that our “spiritual buildings” are our individual souls—the essential parts of ourselves, which will inevitably be brought to the World Hereafter (what Paton called the “Future State”). We therefore instruct our new initiates to stand tall before God, marking our lives against those laws He has set down for us, in our Volumes of Sacred Law and in our hearts as Brothers formed in His image. To “erect” our souls is to stand upright and to act nobly in our lives, especially in service to Deity.

It is therefore impossible to allow Atheists to join order because they are incapable of measuring themselves against the will of God, to whom Masons all must show reverence. Though an Atheist may be a good man in the traditional sense of the word, as someone who acts nobly and charitably towards his fellow man, he is missing a vital component of Masonry: reverence to God. It is only through God that a man may be a Mason, for it is only through appropriate “reverential awe which is due from a creature to his Creator” (GLDC, p. 187) that a man can be an appropriate candidate.


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Are The Freemasons Parodying Judaism

No.

While Christian fundamentalists and antisemites have their own reasons for condemning masonic ritual or beliefs as being Enochian or Zadokite, Jewish fundamentalists will make similar accusations for different reasons.

The accusation is not that Freemasonry is a religion, but that it is a pseudo-religion; that it is a parody of Judaism. While, superficially, aspects of the rituals of masonic concordant bodies may possibly be viewed as aping Judaism, within regular Craft Freemasonry there is nothing in the ritual or practices that would support this accusation. In the defence of the concordant bodies, it should be stressed that the intent is certainly not to belittle Judaism, nor do they consider the use of Judaic or Hebrew titles to mean that they are engaged in Religious practices. The ritual pertains to the history of King Solomon’s Temple and the second Temple of Herod. It would not be possible to represent or re-enact this history without reference to the Historical and legendary personages, many of whom were priests.

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Fremasons Organizational Structure

There are a great many different "jurisdictions" of Freemasonry, each sovereign and independent of the others, and usually defined according to a geographic territory. There is thus no central Masonic authority, although each jurisdiction maintains a list of other jurisdictions that it formally "recognizes". If the other jurisdiction reciprocates the recognition, the two jurisdictions are said to be "in amity", which permits the members of the one jurisdiction to attend closed meetings of the other jurisdiction's Lodges, and vice-versa. Generally speaking, to be recognized by another jurisdiction, one must (at least) meet that jurisdiction's requirements for "regularity". This generally means that one must have in place, at least, the "ancient landmarks" of Freemasonry... the essential characteristics considered to be universal to Freemasonry in any culture. In keeping with the decentralized and non-dogmatic nature of Freemasonry, however, there is no universally accepted list of landmarks, and even jurisdictions in amity with each other often have completely different ideas as to what those landmarks are. Many jurisdictions take no official position at all as to what the landmarks are.

There is no tidy way to split jurisdictions into separate camps. For instance, jurisdiction A might recognize B, which recognizes C, which does not recognize A. In addition, the geographical territory of one jurisdiction may overlap with another's, which may affect their relations, for purely territorial reasons. In other cases, one jurisdiction may overlook irregularities in another due simply to a desire to maintain friendly relations. Also, a jurisdiction may be formally affiliated with one tradition, while maintaining informal ties with the other. For all these reasons, labels like "Anglo" and "Continental" must be taken only as rough indicators, not as any kind of clear designation.

The ruling authority of a Masonic jurisdiction is usually called a "Grand Lodge", or sometimes a "Grand Orient". These normally correspond to a single country, although their territory can be broader or narrower than that (in North America, each state and province has its own Grand Lodge). The oldest jurisdiction in the Anglo branch of Freemasonry is the United Grand Lodge of England (http://www.grand-lodge.org/) (UGLE), founded in 1717. Its headquarters are at Freemasons Hall, Great Queen Street, London. The oldest in the Continental branch is the Grand Orient de France (http://www.godf.org/) (GOdF), founded in 1728. At one time, these branches recognized each other, but most jurisdictions cut off formal relations with the GOdF sometime after it started accepting atheists in 1877. In most Latin countries, as well as in Belgium, the French style of Freemasonry predominates. The rest of the world, accounting for the bulk of Freemasonry, tends to follow the English lead.

Scottish Rite of Freemasonry

The following is the structure of Freemasonic degrees for the Scottish Rite:


Note. group titles apply to degrees above.

33° Inspector General

* Supreme Council

32° Master of the Royal Secret
31° Inspector Inquisitor

* Consistory

30° Knight Kadosh
29° Scottish Knight of Saint Andrew
28° Knight of the Sun (Prince Adept)
27° Knight Commander of the Temple
26° Prince of Mercy
25° Knight of the Brazen Serpent
24° Prince of the Tabernacle
23° Chief of the Tabernacle
22° Knight of the Royal Axe (Prince of Libanus)
21° Noachite, or Prussian Knight
20° Master of the Symbolic Lodge
19° Grand Pontiff

* Council of Kadosh

18° Knight of the Rose Croix
17° Knight of the East and West
16° Prince of Jerusalem
15° Knight of the East, of the Sword or the Eagle

* Rose Croix

14° Perfect Elu (Grand Elect, Perfect and Sublime Mason)
13° Royal Arch of Solomon (Knight of the Ninth Arch)
12° Grand Master Architect
11° Elu of the Twelve
10° Elu of the Fifteen
9° Elu of the Nine
8° Intendant of the Building
7° Provost and Judge
6° Intimate Secretary
5° Perfect Master
4° Secret Master

* Lodge of Perfection

3° Master Mason
2° FellowCraft
1° Entered Apprentice

* Blue Lodge or Craft Lodge

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Fremasons Lodges

Contrary to popular belief, Freemasons meet as a Lodge, and not in a lodge. (This is similar to the distinction made by Christians who meet as a church, with the church building associated with the meeting of the faithful.)

The operative lodges constructed a lodge building adjacent to the work site where the masons could meet for instruction and social contact. Normally, this was on the southern side of the site (in Europe, the side with the sun warming the stones during the day.) The social part of the building was on the southern side, hence the social gathering of the lodge is still called the South.

Early speculative lodges met in taverns and other convenient public meeting places, and employed a Tyler to guard the door from both malicious and simply curious people.

Lodge buildings have for many years been known as a temple. In many countries this term has now been replaced by Masonic Centre. (See also reference to the Shriners and their Temples. Until 2003-4, the Oscars were held at the Shriners temple/auditorium in Los Angeles.)
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Freemasonry in the language

An expression often used in Masonic circles is "to be on the square", meaning to be a reliable sort of person, and this has entered common usage. Other phrases from Freemasonry in common use include "meeting on the level" (without regard to social, economic, religious or cultural differences). The practice of Freemasonry is referred to amongst its members as "The Craft".

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Freemasonry Has Apparently Thrived On Obfuscation And Obscurantism

Writing with the use of the term “supreme being” does invite some interesting intervention, varying from version to version, from Microsoft’s spelling and grammar check. It seems to be happy with “a supreme being” but with “the supreme being” it requires upper case “S” and “B”. Indeed, what does an affirmative answer to the question; “Do you believe in a supreme being” or “Do you believe in a Supreme Being” objectively convey? If the question is not, “Do you believe in that there is a Supreme Being” or “Do you believe in the existence of aSupreme Being” then what on earth is being asked? Dare it be suggested that Freemasonry has, apparently, thrived on obfuscation and obscurantism?

Perhaps it is time for freemasonry to come out of the cloisters. It does not require a belief in the super-natural to accept that Old Testament narratives can be a basis for moral and ethical lessons. What more is required? If a person wants to please a supernatural entity then perhaps a worshiping priest would be more appropriate than a worshipful master. Freemasonry provides a moral compass, derived from the workplace and applied to the rest of life on this earth; it was never intended for the acquisition of favours beyond space and time.

The ritual is fine as long as it is understood as secular ritual and not religious liturgy. For Freemasonry to have contemporary and future relevance it must explicitly and demonstrably cut the apron strings that bind it to religion, grow up and stand on its own secular feet. In so doing it can be open and visible for the cause of humanity; in modern definition, transparency is honesty.

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Was Karl Marx A Freemason

An avowed atheist, Heinrich Karl Marx (1818/05/05 - 1883/03/14) would not have qualified for membership. There is no record of his having joined a regular lodge. Marx’s alleged masonic link stems from his involvement with the League of the Just.

Friederich Engels (1820-1895) helped Marx transform this socialist secret society of emigre German workers into the Communist League when they held their first congress in London in June 1847. In 1848 he and Karl Marx were authorized to draft their statement of principles, "The Communist Manifesto."

Claims, such as that in None Dare Call it Conspiracy [p. 30], that this society was associated in any form with any Illuminati—or by extension, Freemasonry—are unfounded.

The fact that almost forty years later Karl Marx’s daughter, Eleanor Morris, co-founded the Socialist League, and that the masonic fraud Theodor Reuss joined soon after [AQC Vol 91], does not prove that the earlier Communist League had anything to do with any Illuminati. Eleanor’s marriage to Theosophist lecturer and friend of Annie Besant, Edward Aveling, is also cited by Richard Wurmbrand as "proof" that Marx was a satanist.

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Rituals Of The Societas Rosicrucianis In Anglia

Book: Rituals Of The Societas Rosicrucianis In Anglia by Anonymous

THE Societas Rosicrucianis in Anglia (or "SRIA") i.e. The Rosicrucian Society of England, was founded in 1866 by Robert Wentworth Little, who had apparently previously attained high rank in a Scottish Rosicrucian order: it was this Order which he claimed granted him a charter to open an English version.

The SRIA attracted the membership of a number of talented men in Rosicrucian circles of the 19th Century, including: Frederick Hockley, the crystal?gazer; Kenneth Mackenzie, compiler of "The Royal Masonic Cyclopaedia" - and the three founder members of the Hermetic Order of the Golden Dawn, William Woodman, W. Wynn Westcott, and Samuel Liddell Macgregor Mathers. Lord Lytton (Sir Edward Bulwher?Lytton, author of "Zanoni") and Eliphas Levi were both awarded
Honorary membership, but there is no evidence they ever attended SRIA meetings.

The SRIA worked nine grades in total: four learning grades,
· Zelator
· Theoricus
· Practicus
· Philosophus
three Teaching grades,
· Adeptus Minor
· Adeptus Major
· Adeptus Exemptus
and two Ruling Grades,
· Magister Templi
· Magus.

Of these, the first seven were the only ones that could usually be attained: however, unlike the Golden Dawn, the SRIA made no pretence that Magistri Templi and Magi were mysterious praeterhuman "Secret Chiefs".

The SRIA proved to be popular enough that Masons in America wanted to set up their own branch. This they did - getting a charter from the English order, to found the "Societas Rosicrucianis in Civitatibus Federatis" i.e. the Rosicrucian Society in the United States. It is from this "SRICF" that the following Rituals derive - they date from around the year 1880. As for these first four rituals themselves - one can make the following observations. They are
strikingly different from the Golden Dawn ceremonies for the equivalent grades. Clearly whoever wrote the Golden Dawn Cipher Manuscripts was not deriving them on the SRIA. The ceremonies tell a four part story concerning a member of the original order, Frater Gualdi. Hard at work trying to find the Elixir Vitae, he rang the ceremonial bell in the middle of the night - which announced his success. However, when the other Brethren reached him, he was lying on the floor, apparently dead. The Brethren tried to discover his last secret by consulting the working papers that lay on the bench... The Initiate is therefore put into the role of a Brother trying to piece together Gualdi’s discovery, by investigating Alchemy, Astrology and Astronomy, etc. At the climax of the Philosophus ceremony, the Initiate sees Gualdi return to life - the hymn which is sung at this point giving some telling clues Rituals of the Societas Rosicrucianis in Anglia as to the real nature of the "Elixir Vitae"

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Was Vladimir Lenin A Freemason

Lenin was not a recognized freemason. Although claims have been made that he was a member of the Grand Orient of Russian Peoples, there is no proof of this. The Grand Orient of Russian Peoples was an irregular and clandestine body, having no relations with regular Freemasonry. The Revue internationale des Societes Secretes (Vol. VIII, 1919. p. 702) claimed, without citation, that Lenin was a member of a secret masonic lodge in Switzerland. Prince Dr. Otto zu Salm-Horstmar said in a speech in the upper house of the Prussian Diet, in August 1918, that Lenin was a Jew and belonged to a masonic lodge in Paris with Trotsky, but his sources are also uncited.

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The Mysticism Of Masonry

Book: The Mysticism Of Masonry by Anonymous

In placing this volume, which is the revised edition of the book first issued under the title, Ancient Mystic Oriental Masonry, I do so without the thought of an apology, owing to the fact that the first edition was received by the earnest students of Masonry and the Occult not because it was an expose, but because it was an Interpretation of Masonic Symbolism as handed down to us through the ages from the Mysteries of the Ancients.

As a Masonic work, the book must stand unchallenged for the reason that the basis of its symbolism is from the highest and universally accepted Masonic writers. The Interpretation is also Masonic, with an additional Mystic interpretation appearing within brackets. For this I am personally responsible, though these explanations are based on and entirely harmonious with the inculcations of the Ancient Mysteries as received by myself through my various journeys in the realm of the mystic. It is therefore entirely lawful for me to offer them to the aspiring neophyte.

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The Apocalypse Of Freemasonry

Book: The Apocalypse Of Freemasonry by Castells

THE early expositors of Freemasonry regarded the Latin word LVX, " Light," as synonymous with their science, and they dwelt on the fact that by dividing the Circle into four equal parts they produced a Cross from which they got the outline of the three Roman letters needed to spell this word - LVX.

The Circle thus divided contained four right angles, that is, angles of 90°, the angles which we call "squares," as corresponding to the tool by which the operative Mason tries and adjusts rectangular corners of buildings. The lines drawn to do this is a cross, indicating the four directions, the four quarters of the globe, N.E.S.W. And this figure was actually used as a cryptogram for the mystic light which was imparted to the Candidate in Masonic Lodges.

Mosheim, writing some 200 years ago, confirmed this fact by the most interesting statement that in the secret writing of the Alchemists and Rosicrucians the said sign
stood for the word " Light." For we should bear in mind that the Rosicrucians had drunk deep in Masonic fountains, and they, like the Masons, understood by the term light, " the knowledge of their science."

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The Freemasons A History Of The World Most Powerful Secret Society

Book: The Freemasons A History Of The World Most Powerful Secret Society by Jasper Ridley

Ridley takes a critical look at Freemasonry and its place and members in history. To date this has been the best, most honest, and accurate look at Freemasonry throughout history up to the year 2000.

Many books about the Freemasons are hysterical polemics based on ludicrous conspiracy theories. British historian Jasper Ridley offers a welcome antidote to these half-witted tomes with The Freemasons, a sober-minded account of a secret society that has survived for centuries. Most important, Ridley provides the one thing missing from many discussions of the masons: facts. For instance, after noting the "well-established legend in the United States that the Freemasons made the American Revolution," Ridley shows that "of the 55 men who signed the Declaration of Independence, only nine were certainly masons." (Prominent members of the founding generation who were not masons include Thomas Jefferson, John Adams, and Alexander Hamilton.) This shows that masons have played a meaningful role in history, though not the domineering one their critics have alleged. Even though Ridley (who is not a mason) defends the masons against the overblown charges made against them, he doesn't quite buy the explanation that "they are no different from a golf club. ...Members of golf clubs do not take oaths not to reveal the secrets of the club." For a level- headed account of how a medieval guild of stone masons developed over time into an offbeat social organization with a powerful membership, Ridley's book is tough to beat.

Instead of looking at just the internal history of Freemasonry, Ridley writes about its influence (and it's members) on the world and how the world has influence it throughout history. The books places the craft in a historical context in the fact that the book explains what historical events were occurring and how it effect Freemasonry. Such as the American and French Revolutions.

As Masonic halls throughout America shut their doors because of declining membership Ridley provides an extended history of the group that was in its prime a couple of generations ago. Although its origins can be traced to stonemasons of the Middle Ages, the Masonic movement as we know it today took root in 18th-century England, where the first Grand Lodge was established in 1717. The movement thrived thanks to its ability to attract aristocratic and influential members of society among them Sir Walter Scott, Frederick the Great and George Washington who joined to socialize, dine and exchange views with like-minded and similarly influential men, and get a frisson from engaging in secret rituals in an exclusive club. Despite the catalogue of powerful members, the book's subtitle is misleading. The Masonic movement, as a sympathetic Ridley himself shows, has generally been benign, and tried to steer clear of political controversy, particularly in the two countries Britain and the United States where it has most firmly taken root. Of course, any secret society that boasts influential members is bound to cause suspicion, and Ridley details the waves of anti-Masonic sentiment that arose throughout the centuries, as well as assorted scandals involving fraud and murder allegations. Yes, its members swear to preserve its secrets on pain of death. But the main reason that Freemasonry's mysteries remain hidden appears largely to be a general lack of interest by society at large. Because of the sweeping scope of his study, Ridley often oversimplifies an age or historical figure. Thus, this is less a book for the serious reader of history than for the simply inquisitive or prospective members of the movement who have no inkling how the Masons differ from Rotarians.

Meanwhile, Ridley sheds light on the Masons and sweeps away the lies and half truths of others that have come before him and takes an honest look at the craft.
Ridley makes a solid case that in his work that instead of being some secret world wide conspiracy to control events or the world, Masons are often divided on the great issues of the day. However, English and American Masons forbid any political discussion within their lodges. Ridley points out that in every war, Masons supported and fought for their respective countries, which pitted Masons of different sides against each other. Ridley also documents how Freemasons were often the target of oppression and witch hunts started by dictators who have banned the craft and the formation of lodges.

The Freemasons is a great book for it's historical look at the craft and the history surrounding it both inside and outside. It takes a look at who were some of history's most famous Masons. While at the same time, not all Masons were angels.. but in the end showing that Freemasonry has always stood for the ideals of morality and freedom.

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A Pilgrim Path Freemasonry And The Religious Right

Book: A Pilgrim Path Freemasonry And The Religious Right by John Robinson

John Robinson writes in a style that not only can be understood by someone who has never been exposed to Masonry but it also holds the total interest of someone who has not only been a Mason for years but who grew up going to Lodge functions.

Robinson spends the first section of the book taking on the Pat Robertson's and other Anti-Masons of the world. He has without a doubt spent a lot of time making a study of Anti-Masonic writings for he is able to take their arguments one at a time and expose the deception and outright lies they make a living on. For example, Pat Robertson, James Holly and others like them take a document credited to Albert Pike which makes it look like Pike if not all Masons do indeed worship Lucifer. This document was in fact written by a man named Leo Taxil who would later freely admit he made the whole thing up and that Pike had nothing to do with it. Taxil in fact took great delight in telling people how he had pulled the wool over their eyes and had made a fortune in so doing. Robertson in his book "A New World Order" attributes this document to Pike. Either he didn't research his work too well or he simply didn't care about the truth. Maybe lies are more profitable.

I recommend this book to Everyone interested in Masonry or Anti-Masonry--esp., to those joining The Craft (see the Dedication of the book) & their loved ones. John J Robinson gives a well-written appraisal of Freemasonry and the Anti-Masonic Propagandists, who slander the organization. Everything he says can easily be backed-up with a little research & this book is a concise, sensible, articulate piece of research material that sums-up most of the important aspects of Freemasonry.... and the unfortunate, ridiculous attacks by the Uninitiated. A Great "coffee table" book for Freemasons. Buy one for your Church and loan it to those who are confused by the evangelists and other money-mongers. My Credentials? : I made my decision to join The Freemasons long-ago, not knowing if I would be found worthy... and not knowing anyone of my generation who had joined this organization, that I admired so-much. As I sought methods of joining the fraternal order, I stumbled-across a cornucopia of information about Freemasonry.

I was distressed to discover that Anti-Masonic propaganda was being used by various groups to further the ignorance of various causes. I read everything I could get my hands on about The Masons, for many years, because of my great respect for them. I know many Masons, in other states, and my family--The Lincolns--have been affiliated with Masonic orders for generations, but my Grandfather kept all of his secrets.... My Grandmother was in The Order of the Eastern Star, and so was my Great-Grandmother (a VERY religious, Christian woman). I am also a member of a Humanitarian organization that has always attracted Freemasons and is based on Masonic Principles. My experience with Masonry has made me a better man and I have seen nothing (Despite the Propaganda) that would make me think any less of Freemasonry. -- "A Pilgrim's Path" is a book that could have saved me ten years of research and helped me to teach others, along the way, without saying a word..... However, my research has led me to the conclusion that Mr. Robinson is very knowledgeable and I recommend his book, because I admire his work and his writing skills. I believe this book will be adopted as a Masonic Handbook for those joining or interested in the Freemasons. Women want to know more about The Masons and this book is for them, as well!

Finally, Robinson delivers several great ideas to help Masonry not only survive but grow. Several of the mistaken ideas he mentions that he has heard from Masons themselves I have heard also. As he points out, to exclude your family from your Masonic life is to invite problems. Masons everywhere should listen to his advice and Masonry can't help but benefit.

In short, if you are curious about Masonry or already have a bad impression of Masonry but still have an open mind, read this book. If you are a Mason this book can make your Masonic life much more rich.

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Was Walt Disney A Freemason

USA motion picture and television producer, Walter Elias Disney (1901/12/05 - 1966/12/15), was a member of the appendent organization for boys, DeMolay International. He was not a freemason. For Reasons of their own, a few anti-masons, detractors of American pop culture and conspiracy theorists have referred to Disney as a 33? Freemason but this claim is unfounded.

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Duncan Ritual Of Freemasonry

Book: Duncan Ritual Of Freemasonry by Malcolm Duncan

This book is a classic, and a treasure. Reading about the rituals of Freemasonry is fascinating, but to see illustrations of the gestures that are described is to take the study up to the next level. Many Masonic symbols are illustrated and codes for reading certain Masonic Texts are revealed. This is a handbook for Masons, but those who study without the lodge will gain some insight, from previous reading. This book will not give you a free pass into the lodge...but, it may inspire you to petition one!

This is a book a Mason would not want you to have! After reading so much negative garbage about Freemasonry, I bought this book out of curiosity. And when I opened it, boy was I shocked. This book contains all the duegard signs, the illusions, secret hand shakes, and passwords for the first three degrees. It gives the entire initiation process for the first three degrees, from the begining to the ending. It also contains the lectures and the story behind each degree. This book also has the opening of the lodge.

This is a must book for anybody who wants to get a peep inside the lodge. Even though this book is packed with a lot of good information, and give you a lot of insight on the craft and if you study it and somehow be able to master it, you still would not truly be a mason until you come into the Lodge the right way.

This book also contains additional degrees on the York rite side of masonry. The degrees are Mark Master, Past Master, Most Excellent Master, and The Royal Arch. As for me I'm on the Scottish Rite side of masonry, so the additional information is of no use to me, but it's still good information to read.

If you want to try and fool somebody by saying you are a mason, with this book you might can pull it off. All you have to master is the first three degrees. But be aware, a true mason will throw some stuff at you that will make your head spin. Don't read this book and then go buy masonic gear or vehicle emblems, because if you cain't protect it, might get taken from you. Their's more to freemasonry than reading a book.

I highly recommend this book for anybody who is curious about the craft or anyone who looking to join the Lodge.

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Further Masonic Reading

MASONIC BOOKS

BEHA, Ernest, A Comprehensive Dictionary of Freemasonry (Arco Publications, 1962).
BOX, Hubert S., The Nature of Freemasonry (Augustine Press, 1952)
CAHILL, E., Freemasonry and the Anti-Christian Movement (Gill and Son, Dublin, 1952).
CARLILE, Richard, Manual of Freemasonry (Wm Reeves,
London, 1845).
CARR, Harry, The Freemason at Work (Lewis Masonic, 1976).
COVEY-CRUMP, Rev, The Hiramic Tradition, (London,1937).
COX, Barry, SHIRLEY , John and SHORT, Martin, The Fall of Scotland Yard (Penguin, 1977).
DEWAR, james, The Unlocked Secret (William Kimber, 1966).
FITZWALTER, Raymond and TAYLOR, David, Web of Corruption (Granada, 1981)
GOULD, R. F., history of Freemasonry (Caxton, 1951).
HANNAH, Walton, Darkness Visible (Augustine Press,1952); Christian by Degrees (Britons Publishing Co 1954).
JONES, Bernard E., Freemasons' Book of the Royal Arch (Harrap, 1957); Freemasons's Guide and Compendium (Harrap, 1950).
'JUBELUM', Freemasonry and the Church of England Reconciled (Britons Publishing Co 1951).
KNIGHT, Stephen, Jack the Ripper.. The Final Solution (Harrap, 1976).
LAWRENCE, Rev John, Freemasonry - A Way of Salvation? (Grove Books, 1982).
LAWRENCE, Rev John T., Masonicjurispradence (A. Lewis,1923).
LENNHOFF, Eugen, The Freemasons (A. Lewis, 1934).
LEPPER, J. Herron, The Traditioners (Ars Quatuor Coronatorum, vol 56, Quatuor Coronati Lodge, no 2076).
LEO XIII, POPE, Humanum Genus, 1884 (Britons Publishing Co, 1952).
MACKENZIE, Norman (Editor), Secret Societies (Aldus, 1967).
MACKEY, Albert G., Encyclopaedia of Freemasonry (3 vols) (Macoy Publishing and Supply Co, Richmond, Virginia, 1946).
MORGAN, William, Freemasonry Exposed (Glasgow,1836).
NEWTON, Joseph Fort, The Builders.. A Story and Study of Freemasonry (Hogg, 1917; Allen and Unwin, 1918).
PICK, Fred L. and KNIGHT, G. Norman, The Pocket history of Freemasonry (Frederick Muller, 1953).
PINCHER, Chapman, Tbei'r Trade is Treachery (Sidgwick and jackson, 1981).
RAINSBURY, Rev A. W., Freemasonry - of God or the Devil? (substance of a sermon preached in Emmanuel Church, South Croydon, 1959).
RUMBLE, Dr L., Catholics and Freemasonry (Catholic Truth Society pamphlet).
THURSTON, H., Freemasonry (CTS pamphlet).
'VINDEX', Light Invisible, A Freemason's Answer to Darkness Visible (Britons Publishing Co, 1952).
VOORHISS. H. V. B., Factsfor Freemasons (Macoy Publishing Co, 1951, revised 1979).
WHALEN, William j., Christianity and American Freemasonry (Bruce Publishing Co, Milwaukee, 1958).

MASONIC PERIODICALS

Freemasons' Magazine and Masonic Mirror
Freemasons' Montbly Remembrancer
Freemasons' Quarterly Review
Masonic Square

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