The intent of these manuals is basically twofold: first, to provide the new member of Masonry with more information about the Fraternity, its structure, practices and symbolism; and secondly, to offer suggestive approaches for further research if one is so inclined. We feel that there is not only a great need for this type of information but also a great desire for it as well. Masonic education begins with the study of the rituals themselves. After that, the newly made Mason is given the Monitor for personal study. For some this is enough, but for others it is not. These manuals provide the next logical step for the student of the mysteries of Masonry. It is not our purpose here to repeat what is contained within our Rituals or in the Monitor but to stimulate the mind and provoke further research by offering a variety of approaches to consider.
Freemasonry cannot be defined in a few sentences or pat answers. One of the most common definitions is that it is a system of morality, veiled in allegory (or a story) and illustrated by symbols. This is true, but Freemasonry is more than that. While it is certainly a course of moral instruction that uses both allegories and symbols to teach its lessons, Freemasonry is also an organized society of men, a fraternity. It uses symbols derived from operative stonemasonry and architecture but not exclusively. Much of its symbolism is also taken from Biblical sources, especially the stories surrounding the building of King Solomon's Temple. Great stress is placed upon the development of moral and ethical virtues and the building of character, with Truth being the guiding principle of our lives. Thus, brotherhood and charity are natural outcomes which further define what we are. In other words, we are using a proven method to enhance the lives and spirits of our members in a tangible way.
There are also aspects of Freemasonry that enrich our lives and spirits in an intangible way. This part of Masonry is harder to define but is just as real. There is something very profound about Freemasonry. It seems to speak to a hidden part of oneself that responds with a deep reverence and respect. The deeper one takes his studies of the rites and symbols of Freemasonry, the richer his Masonic life becomes.
In his poem, “When is a Man a Mason?” the Rev. Joseph Fort Newton captured the essence of what it means to be a Freemason:
“When he can look out over the rivers, the hills, and the far horizon with a profound sense of his own littleness in the vast scheme of things, and yet have faith, hope, and courage-which is the root of every virtue.
“When he knows that down in his heart every man is as noble, as vile, as divine, as diabolic, and as lonely as himself, and seeks to know, to forgive, and to love his fellowman.
“When he knows how to sympathize with men in their sorrows, yea, even in their sins-knowing that each man fights a hard fight against many odds.
“When he has learned how to make friends and to keep them, and above all how to keep friends with himself.
“When he loves flowers, can hunt birds without a gun, and feels the thrill of an old forgotten joy when he hears the laugh of a little child.
“When he can be happy and high-minded amid the meaner drudgeries of life.
“When star-crowned trees and the glint of sunlight on flowing waters subdue him like the thought of one much loved and long dead.
“When no voice of distress reaches his ears in vain, and no hand seeks his aid without response.
“When he finds good in every faith that helps any man to lay hold of divine things and sees majestic meanings in life, whatever the name of that faith may be.
“When he can look into a wayside puddle and see something beyond mud, and into the face of the most forlorn fellow mortal and see something beyond sin.
“When he knows how to pray, how to love, how to hope.
“When he has kept faith with himself, with his fellowman, and with his God; in his hands a sword for evil, in his heart a bit of a song-glad to live, but not afraid to die!
“Such a man has found the only real secret of Masonry, and the one which it is trying to give to all the world.”
What is the purpose of Masonry? One of its most basic purposes is to make good men even better. We try to place emphasis on the individual man by strengthening his character, improving his moral and spiritual outlook, and broadening his mental horizons. We try to impress upon the minds of our members the principles of personal responsibility and morality, encouraging each member to practice in his daily life the lessons taught through symbolic ceremonies in the lodge. One of the universal doctrines of Freemasonry is the belief in the “Brotherhood of Man and the Fatherhood of God.” The importance of this belief is established by each Mason as he practices the three principal tenets of Masonry: Brotherly Love, Relief and Truth.
Masonry is also the custodian of a tradition of initiation. It is the duty of every Freemason to preserve and perpetuate this tradition for future ages. This is a heavy responsibility and should give pause to any who would seek to make changes in the body of the Craft, except those with the highest motives and deepest understanding of the principles involved.
How did Freemasonry originate? We are not sure when our craft was born. We do know it goes far beyond written record and we believe it was not always called Freemasonry. It is obvious that some of the ancient Mystery Schools of Egypt, Greece and the Near East influenced the ceremonies that are used today. These ceremonies were designed as tests, and admission was granted only to those who passed and were worthy of further instruction. Our ceremonies have some of the same elements, though probably of a less physical nature, while still maintaining its spiritual form. Specifically, there are points of similarity between our Fraternity and the society founded by Pythagoras and the Fraternity of Hermes at Hermopolis in Egypt. We can also find affinities in the great Mystery Schools of Isis and Osiris of Egypt, the Dionysiac/Orphic and Eleusinian Mysteries of Greece, and the Mithraic Mysteries of ancient Rome.
Other groups that carried on like traditions include: the Jewish eschatological sect of the Essenes - from whom some believe John the Baptist came; the Roman Collegia of Artificers - an organization of builders - that Marcus Vitruvius Pollio (under the Emperor Augustus) led in the first century; and, the Comacine masters who flourished at the fall of the Roman Empire. The last group provides some link with the cathedral building projects of the medieval ages that were virtual bibles in stone. Our connection with these great schools of the past and other organizations is tenuous at best, but nevertheless, a study of them yields deep insight into our own Fraternity. We will refer again to these august institutions within these booklets at appropriate places. It is generally thought that the medieval craft guilds gave rise to the operative lodges that in turn became the birthplace of Freemasonry as we know it today.
What is the difference between Operative and Speculative Masonry? Operative refers to the time in our history when Masons actually performed the physical labor of building. They were the best at their craft, and they kept secret their methods of building. Speculative refers to the period of time when men were accepted into the Craft as “non-operative” members. They were not “physical builders,” but “builders of character” instead. We are unable to accurately pinpoint the time when we transitioned from operative to speculative masonry. The change was gradual and probably stretched over a period of more than 50 years. It began early in the 1600's and may have begun with the acceptance of patrons into the operative lodges, as was mentioned in the Entered Apprentice Degree instruction. Other members who were not interested in becoming stonemasons, followed the patrons. Those who were admitted by consent of the operative masons became “Accepted Masons.” Membership was desired because of the spiritual, social and cultural advantages. During this time, our Craft grew rapidly in numbers.
The decline of Gothic architecture and the reduced demands for great building projects greatly lowered the number of skilled operative craftsmen needed to carry on construction during this period. If we had not become Speculative Masons, our Craft would have been faced with extinction. Many of the institutions of that day did pass into oblivion; but by becoming Speculative, the Craft has grown to a point never envisioned by its founders. Much of this growth can be attributed to the formation of the premier Grand Lodge of England, when four old Lodges in London held a meeting at the Goose and Gridiron Tavern in June of 1717. At this meeting, a brother by the name of Anthony Sayer was elected Grand Master. From there, Masonry quickly spread over much of the world, and other grand lodges were established.
The frequent references to King Solomon's Temple in this and other Degrees, has led to the false conclusion that the Fraternity was founded by him. Freemasonry became an organized craft many years after the reign of Solomon. However, our ritual is based upon Masonic legends connected with both Solomon and the Temple at Jerusalem, which has helped enrich the symbolism. The Biblical passages regarding the Temple can be found in the First Book of Kings, Chapters 5 to 8, and the First Book of Chronicles, beginning in the second chapter.
Where and when did the Ritual work originate? The origin of our Ritual cannot be traced much beyond the years of the 18th century, or around 1700. The Ritual of Freemasonry was a continuation of the practices and customs of the day-to-day work of the Operative Freemason. The emphasis gradually shifted from the practical to moral and spiritual virtues as the Accepted Masons began to outnumber the Operative Brethren in the Lodges. In early Speculative Masonry, there may have been but one degree and a Master's part. After a few years, three Degrees were used.
By the first part of the 18th century, there were many lodges in England. By the year 1716, most of the lodges had only non-operative members. In December of 1716, on St. John's Day, a number of members met in London and had an informal meeting. As a result of this meeting the members of the four Lodges met again in London on June 24, 1717 on St. John the Baptist's Day and formed the first Grand Lodge. This became one of the most important dates in Masonic history, because it marked the start of modern Freemasonry as we know it today. With the exception of a few Lodges, every regular Masonic Lodge today was granted a charter or warrant from a Grand Lodge, and every one ultimately traces its origins back to Grand Lodges in England, Scotland, or Ireland. Every Grand Lodge has a certain territorial jurisdiction, or an area to represent. In the United States, every State, and the District of Columbia, is governed by a Grand Lodge.
Titles of Grand Lodges in the United States also vary. Some are called A.F. & A.M., which means Ancient Free and Accepted Masons. The other most commonly used title is F. & A.M., or Free and Accepted Masons. The reason for this difference is that in England, when Grand Lodges first started, there was a rivalry between two different factions. One faction adopted the title “Ancient” and the other was called “Modern”. This carried over to the United States, where Grand Lodges were styled either A.F. & A.M. or F. & A.M.. However, because of the complex situation of charters in the U.S., there is currently no logical connection between either of the terms and the origins of American Grand Lodges. In California, we call ourselves F. & A.M: Free and Accepted Masons.
How did the term “Free and Accepted” originate? Ancient craftsmen were very skilled, and their craft was considered to be indispensable to the welfare of both “Church” and “State”. For this reason, they were not placed under the same restrictions as were other workers - they were “free” to do their work, travel and live their lives in a manner befitting their importance. In England during the Middle Ages this freedom was rare. Most workers were under bond to the owners of the land on which they worked. Our legendary history carries this freedom for the Operative Mason back to the year 946, in York, England.
The word “Accepted” also goes back to the time of the operative mason. During the latter years of the Middle Ages, there were few educated men outside the monasteries of the world. Naturally, men wanted to become Freemasons to obtain the advantages the craft had to offer. These men did not necessarily want to build buildings; they wanted to belong to the organization. These were “Accepted” Masons, rather than operative masons. This practice probably originated when some of the people for whom the craftsmen were working asked to be admitted. This was an important transition for the Craft, because the secrets of the building trades were becoming more widely known, architecture was changing and membership was declining. By becoming “Speculative,” the Craft grew rapidly. As time went on, there became many more “Accepted” members than there were operative members, and eventually we became a Speculative rather than an operative organization.
The answer is no. A secret society is one in which the membership is concealed, the meeting places are kept secret, and knowledge of its organization and principles is unknown to the public. True, we have a few secrets in Freemasonry: a part of our ritual, our modes of recognition and the business of the Lodge. Portions of our ritual have been handed down within Freemasonry for centuries and form a part of our tradition. However, our purposes, ideals and principles may be learned by anyone who inquires. There are numerous books on these subjects available to the public. All printed Masonic information, with the exception of our esoteric work, may be freely discussed in public. As Masons, we wear lapel pins and other Masonic jewelry, march in parades with our distinctive aprons, advertise the time and place of our meetings and openly sponsor charities. We can hardly be called a secret society. We do prefer to keep our rites confidential, because keeping them sacred and solemn can only enhance their initiatory value.
It should also be mentioned that the true secrets of Freemasonry are contained within the repository of the faithful breast and cannot be revealed to those who are not duly and truly prepared to receive them.
Again, the answer is no. Because of the nature of the teachings of Freemasonry, we require our candidates to acknowledge a belief in a Supreme Being and the immortality of the soul. Otherwise, the ceremonies would be meaningless. But there is no requirement that one belong to a particular religion or a particular church. That choice is a personal decision. It is the opinion of our Order that membership in our Fraternity will only enhance a man's experience in whatever religious community he chooses to belong. An atheist cannot become a Mason, because he cannot express a belief in a Supreme Being.
Masonic ideals are not set forth in written creeds. For the most part, the individual Mason must interpret the rituals for himself and come to whatever understanding will satisfy his own mind and conscience, allowing others to do likewise. This is an example of Masonic tolerance, one of the primary principles of the Craft. It is a foundational principle and can be traced all the way back to Anderson's Constitutions of 1723 and 1738, which forbade all sectarian discussion in our assemblies [See Master Mason: Regularity and Recognition]. There is no Masonic dogma. Our Order seeks only to unite good men for the purpose of brotherhood - not to promote a specific religion.
Can a Catholic become a Mason? There is nothing within Masonry that prohibits a Catholic from becoming a member. There are many misunderstandings by the public, and sometimes even our own members, concerning this issue. These misunderstandings have led to many false conclusions and created barriers where none exist, so far as Freemasonry is concerned. Some Catholic Popes regarded Masonry with disfavor and have issued edicts that condemned Freemasonry and prohibited membership to all Catholics. In spite of this, many prominent Catholics have become Masons. Our organization generally has given no official recognition to these edicts. We have chosen to follow a course of “silence and circumspection” since the first edict was issued in 1738 by Pope Clement XII.
Freemasonry makes extensive use of symbolism and allegory. A general study of symbolism is recommended to every Mason. Research into the historical uses and meanings of symbols utilized in the rituals, as well as a comparative study of mythology, provides a sure foundation for Masonic education. Especially recommended to Masonic researchers is a working knowledge of the stories from the Bible. Whenever a person or story is explicitly mentioned or alluded to in the rituals of our Fraternity, it is our task to find out why.
In Masonry, the Lodge is the center of activity. It is symbolically the Temple of Solomon. All degree work (ritual) and advancement is done within the Temple. The Temple is considered to be an exact replica of the divine world. It is sacred; it is the center of the universe. Its structure, furnishings, dimensions, and proportions - its architecture - are a mirror image of the Divine. Usually a temple is high upon the mountain (to be closest to God) and is considered the center of the cosmos. It is sacred space, a place out of the ordinary. The Temple is the place where the human is most likely to encounter the Divine.
Being Masons, we might expect that the symbolism of stones would be important. The importance of stone symbolism is pervasive in religious thought. We can find references connecting stones with the gods back to the remotest times. It has been considered by some religious historians as being an archetypal image representing absolute reality. Many of the old gods (i.e. Mithras) were thought to be born from stones (petra genitrix). Stones possess the qualities of stability, solidity, and everlastingness which are also qualities attributed to the gods. There are numerous references to stones throughout the Bible which allude to a link between the stone, the sacred, and spirituality. In Isaiah 28:16 we read: “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: ...” In Psalm 118: 22 we find: “The stone which the builders refused is become the head stone of the corner.” Also, in Revelation 2:17 we read: “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” We also read (Genesis 28:11) that when Jacob had his vision of the angels and the ladder reaching to heaven, he used a stone as a pillow. After he awoke: “Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-El (God's House).”