The Traditional and regular Freemasonry
It is our aim to supply information about the traditional and regular freemasonry as it exists throughout the world and is also practised in Belgium.
Freemasonry is the bearer of a fraternal message, which has lived in the hearts of millions of men for centuries. Though they do not realise it themselves, numerous people have affinities with freemasonry, namely all those who - be it in silent isolation - strive after an existence enlightened by the spirit and who, by a personal search and apart from galling systems, try to get to know the others and the world; all those who have the impression that their personal search could develop more comfortably in a fraternal society, in an Order which offers the initiatic way to knowledge.
So this booklet wants to show to these people of goodwill what the traditional and regular freemasonry is in fact, and at the same time to do away with a number of falsified images and wrong ideas.
Many people consider freemasonry a secret society that has an ample share in the battle against the influence of churches, especially against the catholic church, or an organisation that conducts a ceaseless anticlerical or anti-religious campaign based on free examination. Moreover, freemasonry is often viewed as a notorious pressure group with a strong impact on the political world and on the national institutions, in order to ensure a valuable support for itself and its members.
This is a widespread, but terribly warped image through which opportunists of all kinds, naive lovers of awful secrets and people obsessed by anti-clericalism were attracted by certain deviating forms of freemasonry.
This image, however, has nothing to do with the spiritual and initiatic freemasonry. Freemasonry does not offer any philosophical system, no psychological remedy, no religious option. It does not present to its members a reliable key to happiness, or magical or mystic cures.
Its traditional task is to convey a spiritual influence, which may contribute to the realisation and liberation of the human individual, at least of those people who are apt to receive it.
In doing so, freemasonry offers a working-method, a means which paves the path of personal search for the benefit of all wanting to elevate themselves spiritually, of those who recognise and practise the fraternity of men.
He who wants to give another dimension to his existence, may realise this ambition through the ritual practice and the work with symbols which our Order offers, away from the profane world, the earthly commotion and the ideological disputes in which it does not interfere.
In all countries where the authorities accept or support their activities, the freemasons are grouped in Lodges, under the authority of a Master of the Lodge or Worshipful Master, who is elected for a limited period. The Lodges are grouped in Grand Lodges the sovereignty of which is usually restricted to the country itself. As opposed to a widespread, but wrong opinion, there is no central organisation exercising its authority over the entire freemasonry in the world.
The Masonic structures are national. In every country there is one single Grand Lodge, under the Obedience of which all Lodges of the same country operate.
In some countries, such as the United States, there is a Grand Lodge per State. The Grand Lodges - there are over one hundred of them in the world - are independent, autonomous and sovereign. Each Grand Lodge has a character of its own, with specific customs reflecting the local mentality and tradition. But all these Obediences are interrelated by a consensus with regard to the principles and the customs, which form the indispensable basis of regular freemasonry.
These common standards are indicated as the Landmarks. The landmarks are the borders, which cannot be transgressed, at the risk of leaving the domain of the Order.
The relations among the Grand Lodges are entered into through mutual recognition. Thus bilateral contacts come about which guarantee the cohesion of the institution in the world, without, however, interfering with the responsibility of every Grand Lodge.
Even the United Grand Lodge of England, the oldest and most important, with some 600,000 members, does not exercise any direct influence on the international plane. It limits itself to granting, withdrawing or refusing recognition.
The rigid accuracy with which it respects and makes others respect the principles which, as the very first, it codified, grants to its decisions a very great influence, so that it plays a leading role with regard to the regularity of the Grand Lodges.
The United Grand Lodge of England recognises the Regular Grand Lodge of Belgium as the only Masonic authority on the Belgian territory.
The regular freemasonry numbers some 5 million members.
Dealing with the origin of freemasonry is not an easy task. Owing to the Masonic discretion and the oral conveyance of the tradition, the reliable historical sources are rather few. On the other hand the fundamental attachment to the tradition led to a large number of legends which gave rise to a rather mythical history. Thus, according to some texts, Adam is said to have been the first freemason and the history of the Order should be identified with the history of the universe itself, using the Biblical chronology which situates the Creation 4,000 years before Christ. This state of mind has induced many people to confuse history and legends.
If the freemasons rightly maintain the symbolic character of the rituals, which, to a large extent, are based on myths and legends, the history itself of these myths, some of which have interwoven its origin and growth, must be liberated. All the same the filiations indicated by freemasonry itself, maintain, in spite of their dubious historical value, an undeniable spiritual value. Indeed, they express the will to stick to a tradition, which is embedded in the heart of man.
The prehistory of the Order is all too misty to speak about it in scientific earnestness, but the history of the Order of the past three centuries is doubtlessly up to historical criticism.
Modern freemasonry stems undeniably from the mediaeval guilds of bricklayers and stonedressers, the builders of religious and civil buildings. Thus it is known, among other things, that the mediaeval cathedral builders were grouped in Lodges. They are called operative masons. Their patron saint was Saint John.
The origin and development of the Masonic Order are to be found in Great Britain. The modern or speculative freemasonry came about in London at the end of the XVIIth century.
The term free mason (franc-maçon in French) has been found in documents ever since 1376, but there is no certainty as to its exact meaning.
According to some, a craftsman is meant who was exempted from taxes and other feudal obligations, thanks to a privilege granted to him, as existed also elsewhere in those days (a.o.. the franc métiers in France).
According to others, the free mason simply meant the free stone mason, so the bricklayer who was able to work the free stone, a sort of stone in the building, as opposed to the rough stone mason or bricklayer who works the rough stone, used for the structural work.
These British operative masons were, like their fellows on the Continent, travelling labourers who moved from one workshop to the other. Thus they differed from the construction workers in the towns and new communities, and consequently their professional organisation had a history different from the urban guilds. At the work the masons met in a Lodge, which was at the same time a workplace and a dwelling place. The first mention dates back to 1277. The builders worked under the guidance of a building-master or master of the Lodge. The apprenticeship was long and difficult. It took seven years before the apprentice was registered in the lodge and equally long before he was accepted as a fellow of the craft (full-fledged professional fellow). Then he became a master of the craft and he was free, after his initiation in the professional and other secrets - a.o. around the theme of Salomon's temple -, to travel through the country in search of work.
The English lodges possessed a manuscript with the rules of the craft, the Old Charges, which were read out during solemn occasions and festivities. These old charges are preceded by an invocation of the Trinity.
Furthermore they contained a legendary history of freemasonry and an enumeration of moral and professional prescriptions. So the old charges were in fact a real deontological professional code.
This legendary history describes the origin and the development of the building-art from the prehistory, and very special attention is devoted to the Temple of Salomon.
The only traces of ritual activity in these old lodges are found in documents, which are the foundations of the present-day rituals, the communication of the mason's word in Scotland and the lecture of the Old Charges in England. Hence it was rightly deduced that in these closed societies of men who were associated with each other through the daily professional practice and common secrets, the typical feeling came about, which is characteristic of all initiatic groups, namely a fraternal affection and the double duty to strive after perfection as a human being and to help the fellows fulfil this duty. Otherwise the later transition to the speculative freemasonry, especially after the acceptance in the lodges of accepted masons, cannot be explained.
In the seventeenth and eighteenth centuries the professional practice was thoroughly changed. The traditional workshops near cathedrals, abbeys and castles disappeared and the development of the towns contributed to the settlement of the labourers in the communities themselves.
This urbanisation gave rise to powerful and well-organised guilds, which soon took part even in the community-management. This was the case a.o. in London. The old operative lodges were gradually surpassed by the social and economic revolution. They lost their importance and would even have died out completely, had no outsiders - people who had nothing to do with the building-trade - enlisted as accepted masons. They were mostly intellectuals, well-to-do middle class men, aristocrats and clergymen.
Their names are found in the registers of the lodges from the former half of the seventeenth century onwards. Their number increased steadily until the first years of the eighteenth century. Little is known of their motives.
If the lodges appealed to these men, it was probably because they offered a spiritual enrichment, and certainly not because these people hoped to acquire any technical or other professional skill there.
Anyhow, this state of affairs accounts for the survival and growth of modern freemasonry. Whereas the lodges were originally occasional structures which aimed exclusively at the supervision over the work, the professional training and the mutual assistance, in the course of the eighteenth century they became a fraternity which, also thanks to the symbolism and certain legends, radiated spirituality and a number of ethical values. The tools of the mason and the stone he worked thus became the symbolic basis of moral and metaphysical reflection.
The mutation from operative to speculative freemasonry meant in fact a break, the consequences of which are visible up to this day. These new accepted masons have indeed added to the age-old institution a system of moral, religious and philosophical elements.
This concurrence of circumstances resulted in modern freemasonry, which came about officially when four London lodges amalgamated on June 17, 1717. They founded the most respectable fraternity of accepted freemasons, which soon came also to be called the Grand Lodge of England. Its constitution was published in 1723. It was the work of Dr. James Anderson, a Presbyterian minister. In fact he compiled mainly the operative old charges. Nevertheless this Constitution points at an evolution : whereas the old documents testified to a purely Christian inspiration, the Constitution of Anderson clearly affirms the principle of religious openness and respect of all confessional denominations.
In the eighteenth century freemasonry had a strikingly quick development and spread throughout Great Britain, Europe and America. In the course of that century the customs and rituals came about, that are respected up to now in the Anglo-Saxon countries and elsewhere.
The Regular freemasonry has maintained the fundamental principles of 1723 : the belief in God, the brotherhood of men through respect of the convictions and the faith of everyone, respect of the civic legal authorities, the refusal of women in the Order, the abstention of any interference in political and religious affairs.
From the start these principles were considered of the utmost importance. Later on they were neglected in some countries and even abandoned, which gave rise to the irregular freemasonry as a fundamental deviation from the original institution.
At the beginning of the eighteenth century the freemasons were well aware of the political and religious oppositions in their ranks, even though they had a same spiritual aspiration and a warm fraternal affection for each other. In the Lodges of 1723 there was rather a great diversity of religions. The masonic workshops had anglicans, catholics, dissenters and even churchless deists among their members. The new principal foundations also laid the basis of a widening to other faiths, namely jews, muslims, hindus, etc.
In this period the conservative and the liberal political options took shape and the successive domination of catholics and protestants caused political problems. Consequently, from the start it was considered essential that the Brethren should be able to meet in peace and that whatever could divide them on the social plane should definitely be kept outside the Lodges.
In the course of the centuries the rigid application of this principle has guaranteed the harmonious and peaceful development of freemasonry. A few exceptions in the Latin countries have ex absurdo demonstrated how useful and beneficial this rule is for the good functioning of the Lodges.
II. Freemasonry on the Continent
From 1726 on, the year in which it emerged in Paris, freemasonry spread first throughout the kingdom and subsequently in Europe, particularly in our areas, which then were part of the Austrian Netherlands.
In 1738 a first Grand Lodge was established in France. In 1733 the Grand Orient of France was founded under the presidency of the duke of Chartres, the later Philippe-Egalité; thus two Obediences existed next to each other, a situation which lasted until the revolution. From that time on, too, a certain tendency became visible in the Latin freemasonry to discuss topics of philosophical, moral and political nature.
In consequence of a love of rhetoric and polemics the French lodges mainly took pleasure in all kinds of debates, rather than performing initiatic work. The lodges were open chiefly to friendship, eloquence and table-pleasures. They also played a rather modest role in disseminating the ideas of Enlightenment. Yet it is a frequently occurring mistake to believe that their activities were the cause or one of the causes of the French Revolution. This legend which arose in the XIXth century from the imagination of a fiercely anti-masonic author, the clergyman Barruel, was, strangely enough, repeated by members of the Grand Orient of France which by then was definitely taken in by the political passion.
Owing to its social composition - its members belonged indeed to the three social classes - freemasonry could in reality not fight disintegration and did, for that matter, never think of it.
Thus several documents demonstrate the neutrality of freemasonry in the events of the revolution, and even though there were freemasons among those who condemned to the guillotine, there were even more among them who fell victims to it. In fact these events were all but fatal to the Order in France. In 1792 all lodges were closed and had it not been for the thermidor-reaction, this would have become a permanent situation.
The period of the empire marked a capital turn in the evolution of masonry in France. During this period it became the meek instrument of the authorities. The nobility and clergy of the old regime were replaced by imperial civil servants, army officers and captains of commerce and industry. The Grand Orient of France, a centralised and regulating power, became an instrument of the political authorities.
The fall of the empire meant the disappearance of this co-operation, in which freemasonry was far too much tied to a regime. This loss of power, however, awoke in some people the desire to regain the lost influence and induced them to come more and more to the fore as freemasons in political life. In France this evolution meant the end of traditional freemasonry and gave rise to an organisation, which aimed only at propagating a doctrine of social progress, based on the fraternity among men, on rejecting the old faith and on the supremacy of ratio. The masonic author Jean Baylot termed this la voie substituée.
Moreover, this evolution was strongly promoted by the conflict with the catholic church, which had, as early as 1738, condemned the organisation for enlisting members without any distinction of faith and making religious tolerance its main principle. The first condemnation had hardly any effects, but by repeating it regularly and by its vicious character most catholics stayed away from the lodges, where they had been quite numerous until then.
Thus the lodges became homes for those people who considered the battle against the Church a duty for anyone who cared for Freedom.
These two factors, nostalgia for power and refusal of the Roman domination, were determining elements and gave to the irregular continental freemasonry the character it still has. Internally, the radicalisation in its attitude led to thorough reforms in the latter half of the XIXth century.
Arguments about religion and politics were permitted in the lodges, the affirmation of the existence of God and any reference to God in the rituals were banned, freemasonry was opened to women by the creation of a mixed obedience, the Droit Humain.
In the Latin countries the conflict between catholics and freethinkers resulted in the fact that freemasons became members of centre left parties - in which they often had a considerable influence - and in a politicising of the masonic obediences. The members of these obediences were compelled to take a stand against the catholic parties with relation to the problems of that time (education, freethinking, religious congregations, influence of the Vatican). There was also a mutual influencing between masonic obediences and political parties (Italian republicans and liberals, Belgian liberals and especially French radicals).
Since 1945 the political evolution and the increasing role of the trade unions and of the left and extreme left parties has caused a change in the situation.
The French radical party lost practically all its influence and the Belgian liberal party evolved considerably. But still the tie between politics and freemasonry in the past left its traces on irregular freemasonry.
In France, for example, the Grand Orient shows a lively interest in public life. Evidence of this is found in its convents which are often devoted to problems of political, social and economic nature and about which its lodges are beforehand requested to reflect. The Grand Orient also feels obliged to take a stand on general problems of society. In our country many members of the Grand Orient of Belgium show a severe and deeply rooted anti-catholicism, which often entails an instinctive aversion to any mention of Deity.
III. The Renaissance of Traditional Freemasonry
The evolution of the French and Belgian freemasonry in the course of the XIXth and XXth centuries, as described above, had dramatic consequences for the Order.
Indeed, the majority of the foreign Obediences broke off all relations with what they considered an intolerable deviation. As they themselves repudiated any interference in politics, demanded of their members a belief in God and remained faithful to the old habits and customs of the original lodges, they could not but condemn this deviation. They have done so explicitly since the end of the XIXth century and ever since they had no reason whatsoever to alter their attitude.
This schism drove the French and Belgian freemasonry into an isolation which they accepted as the price of their ideological and political options. For some, however, this isolation was painful and, moreover, they realised that essential values were lost. Consequently, since the end of last century a reaction manifested itself, which gradually increased in importance.
Some of them wanted to revive the spiritual contents and the initiatic message of the masonic ritual.
Isolated and very much in the minority, their action, however, was wrongly understood and often received unfavourably, and, though their attempts were not without any merit, they were too much characterised by their time and had hardly any result. Some masons, such as Oswald Wirth, wanted to explain the rituals and masonic symbols through a contribution of the occult and a vague spirituality, which was very popular in literary circles of lesser quality at the end of that XIXth century.
Others, such as Goblet d'Alviella in Belgium, tried to give freemasonry a place in the varied fresco of human religions and to demonstrate that it contains and even excels all these. Unfortunately the limited knowledge of that time and especially an exclusively esoteric interpretation of religiosity led to results that were often very disappointing.
But in spite of all deficiencies, this striving after recovery was sooner or later to lead to lodges, which refused any political interference and to the reintroduction of the old masonic precept of Love of the fellowman based on the belief in God, creating Principle.
In France this current in 1913 led to the establishment of the Grande Loge Indépendante pour la France et les Colonies by two lodges : Le Centre des Amis of Paris and L'Anglaise of Bordeaux. This obedience, which was later to become the Grande Loge Nationale Française, now comprises over two hundred lodges, is recognised by the universal freemasonry and enjoys an increasing success.
In Belgium the resurrection of traditional freemasonry took place in two stages. In spite of several attempts in between the two world wars, the Grand Orient of Belgium could not resist the temptation to come out in the open and neither did it give up - in contradiction with the Landmarks - accepting candidates who prove fervent atheists.
In view of this situation, five lodges established the Grand Lodge of Belgium in 1959, which wanted to return to universal freemasonry. It adopted a constitution the introductory statement of which met the principles of masonic regularity.
On this basis the new Grand Lodge was recognised by practically all Obediences in the world. So, everything seemed all right. Unfortunately, after a few years it appeared that the constitution was not sufficiently explicit, for, very soon, there were shortcomings, which at first seemed little alarming, but acquired a sharper character in the course of years. Eventually the basic principles were questioned even by leaders of the obedience and some even wanted to do away with them altogether. The number of those who wanted to retain the international recognition and at the same time wished to enter into relations with the irregular masons, especially with the lodges of the Grand Orient of Belgium, steadily increased.
Their point of view on fundamental questions, such as the affirmation of the existence of the Supreme Being and the prohibition to have masonic relations with non-recognised obediences became less and less consistent. As a consequence of the ambiguity, which had thus come about, the Grand Lodge of Belgium lost the recognition of several Obediences in the spring of 1979 and it became obvious that practically all other obediences would follow this lead.
A number of freemasons of the Grand Lodge of Belgium were of the opinion that they had to react against this state of affairs and on June 15, 1979 the Regular Grand Lodge of Belgium was founded by nine lodges.
THE REGULAR GRAND LODGE OF BELGIUM
Disappointed as they were by their experience in the Grand Lodge, whence they had come, the founders of the new Obedience wanted to avoid any ambiguity once and for all.
So the constitution defines with great accuracy the universal principles of regularity which the Regular Grand Lodge wants to adhere to. This Constitution declares among other things :
1. Freemasonry affirms the existence of God, Supreme Being whom it calls the Great Architect of the Universe. It demands from all its members that they acknowledge this affirmation. This requirement is absolute and admits of no compromise or restriction. Freemasonry does not define the Supreme Being and leaves its members absolutely free to form their own opinion of him.
2. Freemasonry is an initiatic association which, through its symbolic teaching, heightens men spiritually and morally and so contributes to improving humanity by practising the ideals of peace and brotherly love.
All masonic work is done "To the Glory of the Great Architect of the Universe" and in the presence of the Three Great Lights of Freemasonry : the Volume of the Sacred Law under the Square and Compasses, upon which all obligations must be taken.
This clearly shows, for the sake of its association with the traditional masonic ideals, what the basis of the Regular Grand Lodge of Belgium is.
It stresses as essential the fact that it is an initiatic, spiritual association, wholly detached from the disputes that divide the outside world. This implies, as for the great Obediences of the world, the express reference to the divinity, the initiatic search on the path of spirituality, the prohibition of political or religious disputes in the Lodge, the prohibition to participate in the activities of non-recognised obediences.
This may be viewed by some as a severe rule, but it meets a principle that is accepted world-wide and without which there is no masonic tradition.
In view of the essentially initiatic character of their activities, the freemasons of the Regular Grand Lodge of Belgium cannot allow visitors who do not accept the Landmarks of Regular Freemasonry.
Indeed, these visitors could not participate in activities the basis of which they do not subscribe to. On the other hand the members of the Regular Grand Lodge do not attend the meetings of non-recognised freemasons. This does not mean that these freemasons should be rejected or repudiated on the human plane. This attitude simply stems from the nature itself of the Royal Art : a masonic meeting is not just a gathering of friends and acquaintances; it is an initiatic event. Anyone who can make the distinction between the sacral space in which the Lodge works, and the profane space of the outside world, also understands the sense of the dividing line between his (regular) Lodge and the outside world.
If he wants to enter into relations and maintain friendly ties with profane people or irregular freemasons, this should take place elsewhere and not in a masonic context.
For that matter, no man in his right mind would feel offended if he is not allowed to the intimacy of a family or a closed circle to which one of his acquaintances belongs.
The masonic tradition allows only men to the initiation. This is not an expression of misogyny, but the strict application of initiatic rules and customs, older than masonry itself. Moreover, there are masonic organisations meant for women and sometimes even exclusively for women. Like other irregular obediences they are worthy of our appreciation.
The Regular Grand Lodge of Belgium has thirty-five Lodges (1997), divided over six provinces of the country. It is recognised by the United Grand Lodge of England, Mother Grand Lodge of the world, and practically all regular Grand Lodges on earth.
One of the current ideas about Freemasonry - and this without any distinction of obedience - is that it should be a secret association.
Several meanings are attached to this. The most widespread idea is the one of an occult and mysterious organisation striving after a hidden influence on the political events, on society, on the civic authorities.
Thus the XVIIIth Century Freemasons were unjustly held responsible for the French Revolution and a number of deplorable events are put down to the hidden action of the freemasons.
Some people, in their rich imagination allotted to Freemasonry a role which others reserved to the Jews or the Jesuits; this is an opinion which is typical of the European continent and caused many freemasons to be considered enemies and even gave rise to bloody persecutions.
With regard to the masonic secret others claim that Lodges are retreats of conspirators, a political mafia, where political intrigue and commercial tampering are matters of course. Finally, the Lodges are often viewed as related to immorality and social subversion.
The truth is much simpler and will perhaps disappoint those who are attracted by far-fetched or diabolic adventures and suspected secretiveness. The regular freemasonry has but one secret : an initiatic secret.
The masonic Constitution of the regular freemasons compels them to a genuine loyalty to their country and the legal authorities. Moreover, regular freemasonry abstains from any interference in present-day problems and disputes. It does not take any stand with regard to profane affairs, whatever they may be. So, it does not consider interfering in political disputes, overthrowing social or moral values, or bringing people to power who would realize its aims.
Regular freemasonry has but one care : playing its role as an initiatic association as best as possible. It exerts influence only on those who, by the initiation, by the ritual and the symbolism feel attracted to the spiritual progress that is inherent in the initiation itself.
Not a single secret is revealed to the initiates, not a single obscure plan for reforming the world, no theological instruction, no key to man or to the world. Freemasonry does not possess such a secret and consequently it would be unable to impart it to the members.
Yet, it has its secret, the secret of the masonic experience. But this Secret cannot be communicated because it is ineffable. Not a single book, not a single ritual, not a single evidence can reveal this Secret. For the initiatic message is received and experienced in a different way by each of us. So, a uniform description of this Secret is utterly impossible.
A French text of 1750 says :
Le secret de la maçonnerie est inviolable par sa propre nature, puisque le maçon qui le sait ne le sait que pour l'avoir deviné. Il ne l'a appris de personne. Il l'a découvert à force d'aller en Loge, d'observer, de raisonner, de déduire. Lorsqu'il y est parvenu, il se garde bien de faire part de sa découverte à qui que ce soit, fût-ce son meilleur ami maçon, puisqu'il n'a pas eu le talent de le pénétrer il n'aura pas non plus celui d'en tirer parti en l'apprenant oralement. Ce secret sera donc toujours un secret.
Every freemason experiences the masonic secret in the deepest depth of his being. Even if he wanted to betray this Secret, he would not be able to.
Just as little would he be able to show his own, intimate being, the mystery of his personality. After all, masonic life is lived in a special climate : the masonic fraternity creates moral emotions, which naturally are unknown to the profane person. The freemasons of the XVIIIth century knew that, when they sang :
Pour le public un Franc-Maçon
Sera toujours un vrai problème
Qu'il ne pourra résoudre à fond
Qu'en devenant Maçon lui-même.
Finally it should be pointed out that freemasonry is not a secret association, but a closed community, which is not accessible for just anyone. Moreover, discretion is the rule. Any freemason will be very discreet about his Lodge. This is a masonic duty. Why ? Not to conceal any plot, but because the nature of the masonic activity falls outside the public domain : one does not show off his most intimate feelings and experiences.
Moreover, in some countries such as Belgium it is, also through historical circumstances, not advisable to make one's membership of a freemasons' lodge known. There are still too many prejudices - traces of anti-masonic campaigns - and too many freemasons have fallen victims to dictatorial regimes to restore publicity, as it has always existed in some other countries.
Freemasonry is an initiatic order. The term initiation refers to an age-old universal custom, which has been dealt with in several studies, but about which we cannot possibly go into further details here. However, if we don't want to overlook one of the most important objectives of freemasonry, it is necessary to take a closer look at what freemasonry tries to realise with initiation.
To initiate has, of course, several meanings, which are complementary, for that matter. It means in the first place to put someone on his way, to lead to a new departure.
Initium novae vitae, the beginning of a new life. We mentioned before that the masonic initiation is not so much a transmission of knowledge. The aim is rather to urge the one who is admitted to the order, to personal labour. The initiatic rite of freemasonry, as in numerous traditional cultures of which it is a variation, aims at making the initiate die within himself in order to start a new life. Thus the rite spurs the candidate to liberate himself from psychological, ideological and other obstructions. Thus the way to the spiritual realization can be opened.
It is naturally a spiritualistic action to arouse the latent powers in man through rituals and symbols. Seen from this point of view to initiate means admitting man to a spiritual adventure, urging him to discover and to use his inner strength via the long way of labour to himself, a path which is trodden for the first time with the help of the masonic rite.
It is evident that the initiate has a long way to go : to the freemason it is clear that the initiatic rite is not a magic spell and that, in spite of its symbolic and psychic richness, it does not give the person who undergoes it new strength and properties right away. The initiation spans a man's life. Ritual and symbolism keep inspiring the initiate as long as he wants to excel himself.
Rituals tie the community executing them, but above all they stimulate in every individual such an affective urge that the strength of the subconscious is liberated.
On the other hand symbolism also plays an important role in the initiatic process; the masonic symbolism is multifaceted (the building symbolism, stemming from the tradition of the operative freemasons, the symbolism of liberation, of the search of the sacral element, of the ethical progress), but it is not meant as a subject-matter, but rather as an incentive to meditation, to the formulation of a personal interpretation of the symbols.
Yet, symbolism is neither arbitrary nor chaotic. The slow decoding process teaches the freemason to discover man and the world as he is himself. The way to the Light, the construction of the Temple are indefinable concepts which, however, all point at the same direction and to which the freemason will, in the seclusion of his meditation, attach the meaning which comes closest to his deepest self.
The masonic symbolism invites us to build up the man inside us, rather than to ignore him, to take the way to the Light, rather than step into the void, always to act as a creative, honest and persevering craftsman. This symbolism simply says - and that is the spiritual option it offers - that the Light IS and that man must not make a greater effort but to go to it via the initiatic way.
From this it appears clearly that initiatic freemasonry, facing such sublime objectives, cannot possibly strive after cultural, political or social aims.
To many of our contemporaries who, on account of the spirit of the times and the demands of professional life in the way of precision and efficiency, such an objective will probably seem obsolete, useless and even incomprehensible.
Yet - and this can be confirmed by numerous freemasons who are not at all dreamers, mystics or simpletons - spiritual freemasonry offers to the initiates more than they had ever dreamed of. Rather than cutting them off from reality, it has helped them to face it better, with a clear vision, a freer spirit and more aware of their existence and their inner strength.
GOD, GREAT ARCHITECT OF THE UNIVERSE
Being true to the principles of regular freemasonry implies that we recognise God, the Supreme Being whom the freemason calls the Great Architect of the Universe.
The regular Grand Lodges follow the logic of their initiatic aims, when they demand of their members, via the belief in the Supreme Being, a spiritual option which is neither defined nor explained : anyone can give the Great Architect of the Universe, in other words God, a personal shape or accept the image of Him offered by a religion.
This basic notion of freemasonry is hard to accept for materialists or those who refuse an approach to the sacral element. For that matter, they mostly confuse this basic idea with dogmatism, theology or with whatever sects and churches adhere to.
Naturally, if you choose for a materialistic disposition and see man and his role in universe from such a viewpoint, it would of course be wrong to opt for traditional freemasonry, because it gives a central place to the spiritual realisation via the initiation. It is also obvious that authentic freemasonry cannot be anti-religious. On the contrary, its members enjoy a total intellectual freedom, as it does not impose any definition of the conception of God. Every member can thus determine for himself what the Great Architect of the Universe is. This is quite elementary wisdom : words or notions such as God, Supreme Being, Great Architect of the Universe may indeed create the most divergent ideas or images as to the nature of the Divinity. Thus, for example, the individual conceptions which are sometimes wholly intuitive and can hardly be formulated. Others, on the contrary, are based on a very precise, engaged and truly practised faith.
All people of goodwill can feel at home in regular freemasonry, provided they have a spiritual conviction, whatever it may be.
There may be some who regret that traditional freemasonry in this way rejects a large number of honourable men who are bona fide and advocate very respectable ideals. Here, however, we should keep in mind that these men have chosen another way of thinking, which fits in a different kind of freemasonry corresponding better with their ideas : a freemasonry more open to the outside world, which does not always resist the temptation of involvement, also a freemasonry which next to spiritualists also accepts materialists. Such a striving can be understood and appreciated, but it has nothing to do with real freemasonry. The notion of freemasonry today covers organisms the objectives of which are mutually different. Authentic freemasonry is neither a religion nor a substitute for it. It has no creed, does not announce revelations, is not dogmatic and has no spiritual leaders. Neither is it the intention to offer a mysticism. On the other hand it does not want to replace religions or churches. It is the ideal of freemasonry to offer all initiates a more intensive awareness of their religious or spiritual search.
As we mentioned above, the regular masonic obediences prohibit stands to be taken or interventions to be made in political or confessional conflicts and disputes.
As they want clearly to stress their dedication to their initiatic task, they also refuse to pronounce on objectives, demands or protest-actions, however respectable these may be.
The dangers inherent in an intervention of freemasonry in the conflicts of the profane world are numerous : it is more than likely that freemasons mutually have different opinions about the social problems surrounding us. They would not be able to accept that their Grand Lodge should take a stand on them, either on their behalf or on behalf of a majority of them. Regular freemasonry avoids the conflicts of this century in order to keep arguments out of the Lodges. It is but too aware of the fact that any deviation from this line of conduct could lead very far. One single interference, even for the most respectable purpose, would create a precedent that would inevitably result in new pronouncements. By not interfering in the things with which it has nothing to do, regular freemasonry can distance itself from action-, pressure- or information groups of any nature, as well as from political parties, trade-unions, religions and from the points of view taken by them in social life.
Freemasonry does not require anything from the authorities, except the protection guaranteed to all inhabitants in a democratic regime : the right of assembly and freedom of conscience, in other words the basic conditions for the existence of any masonic organisation.
Precisely because regular freemasonry is apolitical, it is evident that, outside the Lodge, it does not require anything of its members : anyone is free to engage himself provided that two conditions are met : in the first place that the law is observed (terrorism, for example, is incompatible with masonic ethics) and in the second place that a stand is never taken as a mason. Consequently, every member is required always to make a clear distinction between his masonic activities and his actions in public life. In the Lodge he is a freemason, nothing more and nothing less. In his party, his trade-union, etc. he is not supposed to make himself known as a freemason and even less to try and get profit from it. The ritual, the spirit and the climate in a traditional Lodge will certainly leave no doubt that there is an unbridgeable gap between the profane and masonic worlds.
Of course, this does not mean that the profane actions of the freemason are not, to a certain extent, influenced by his masonic formation.
Freemasonry is based on fraternity. This notion is often used in another context. So the masonic meaning of it must be clarified.
To the regular freemasons the notion of fraternity implies first and foremost that all men are brethren and as such deserve our respect and aid.
Fraternity thus conceived, however, is not different from other generally expressed notions, such as the christian fraternity, brotherhood in arms, the universal fraternity that found expression during the French Revolution.
For freemasons, fraternity clearly refers to the privileged tie that unites them. But regular freemasons consider this masonic fraternity an initiatic element. Masonic fraternity does not stem from common opinions or interests and is not based on a social convention which would prescribe that the members of the group should behave otherwise and better toward their brethren than toward those who do not belong to the masonic association. The fraternity rests on the fact that the initiations compel everyone to make an effort on the common path of searching and of spiritual perfection. Thus every freemason is tied to his brethren by the shared experience of forming an initiatic association. Thus these freemasons progress to the Light along often different ways. This is their common aspiration. It will not surprise anyone that through this striving, strong personal friendly relations grow and blossom. The masonic fraternity, however, emanates from the initiation and is not merely the result of a common desire to enter into friendly relations.
What, in fact, does masonic tolerance mean ? The source of it is also to be found in the initiation. The initiate knows that his Brethren have chosen the same path to the Light, in spite of ideological differences and divergent opinions. They have learned how to recognise and respect their Brethren in many ways. Even if they do not always agree to a Brother's opinion, they love him as a person and as a Brother. And this is not just the questionable tolerance, which is often based only on the passive acceptance of what one cannot or will not reject, prevent or fight, but a constructive attitude based on respect and understanding which has its origins in the initiatic fraternity.
HOW DOES ONE BECOME A FREEMASON ?
A candidate is mostly introduced by a freemason who knows and appreciates him as a good, honest and reliable man, who is deemed eligible for membership and susceptible to the specific work and atmosphere in the Lodge. Often a person applies of his own free will, on the basis of personal reading about the Order. Possibly the candidate does not know anyone whom he can confidently apply to, so that he appeals straight to a Lodge or a Grand Lodge.
When a profane person stands up for membership, a Lodge takes up contact with him and starts an investigation procedure in accordance with the terms stipulated in its regulations.
What are the obligations the initiate commits himself to ?
Membership of a Lodge implies a financial effort. Every member pays a contribution. The amount received is spent mainly on material expenses of the Lodge : for buildings and other costs for the performance of freemasonry. All in all this contribution is not high and differs from Lodge to Lodge. Moreover, the masonic practice also entails expenses for meals, which every Lodge organises for its members. Anyhow, membership is not a privilege for well-to-do people. An average and even moderate income is enough to bear this burden.
On the other hand an important effort in quite other respects is expected of the Lodge members. Freemasonry is not just an association. It requires an active presence. However, anyone wanting to participate in the life of his Lodge must faithfully attend the meetings, accept time-consuming functions and by his personal dedication contribute to the flourishing of the Lodge. These obligations should not damage the family or professional life. Yet, freemasonry requires time to be spent on it : some fifteen to twenty meetings and an additional number of other events (seminars, instructions, administrative meetings, …)
It is often noticed that only those who do not want to take the time, do not have time. Experience has shown that precisely the busiest men find the time necessary for the things that are dear to them.
What happens when an initiate wants to leave freemasonry ?
It is sufficient that he makes his decision known and his Lodge can put him to sleep, which means that his dropped from membership. According to some rumours it is not possible to leave the Order without running the risk of undergoing a terrible punishment. That is, of course, out of the question. What association would, indeed, be so stupid as to force people to remain members of an Order to which they do not belong with their full conviction ?
The freemasons are grouped in Lodges, where the successive initiations take place through several degrees and during ritual ceremonies.
The initiatic transmission of a certain spiritual influence happens through a fixed method in which symbolism plays an important role.
The ritual themes are inspired mainly by biblical tales, a.o. related to the building of Salomon's Temple. The initiation appeals to the entire man, with all the possibilities of his intelligence, his reason, his comprehension, his intuition and his heart. It has nothing whatsoever to do with a dogmatic teaching. The meetings usually take place at night, twice or three time as month, except in summer. The initiatic transmission of a certain fraternity is an event in which all members, whatever their social descent or rank may be, find each other on terms of equality. Thus the entrance ceremony of King George VI of England in the Scottish Lodge of Balmoral was presided over by the postman of the village, Worshipful Master of his Lodge.
Freemasonry knows only differences that are related to personal merits. It brings men in touch with each other who come from very divergent circles.
As freemasons, the members of the Order are builders. They are building a spiritual Temple, thanks to the rituals in which they participate, thanks to their meditation and their work within and on themselves. They are building at themselves, so that they become more enlightened, more fraternal and more concerned for the eternal than for things temporal, more worried about the essence than about the things confined by time and space.
The ritual meetings are often followed by a meal in common. Remarkable in masonic life is undoubtedly the opposition between the earnestness and modesty of the meetings and the relaxed, friendly and joyful atmosphere during the meals.
Some people may wonder what role Freemasonry can play in our time and what future there can be for an Order which does not interfere with politics, is detached from the profane world and, time and again, refers to a Tradition which is but vaguely defined.
Regular freemasonry does not act in the outside world, but the freemasons remain level-headed in this world, and many of them will be pleased that the psychic, moral and spiritual values they acquired through the initiation, influence their whole life. A real masonic formation may alter the way of thinking and the aspirations of the initiate, induce him to assume certain responsibilities, give him strength and courage, open his heart and mind.
Modern man is struck by the crisis of the spirit and the material difficulties threatening the West. He is the prisoner of his uneasiness. Today's society prepares him only for actions and reactions. Many people lose heart in the face of this loss that finds expression a.o. in the continuous attempts at pulling down all established institutions and all acquired values, the desperation of many people, the spread of social problems undermining the social order.
In this world, Freemasonry can certainly play a role, because it appeals to the individual, to the real man and awakens in him hope, faith and love. In these days of loneliness and massification it has its reason for existence, because it creates living communities of people who are united by a common effort and mutual confidence.
And, whereas numerous respectable institutions are the victims of despair, Freemasonry keeps performing its work for the enlightenment and inspiration of men, who still dare believe that the human race has a cosmic destination and must fulfil a great task on the way of the Spirit.
Such striving is not out of fashion. On the contrary, it meets the needs of modern man, it meets the searching man. Freemasonry offers him a living message of hope and fraternity and shows him the means which will reveal inside him the secrets of faith, courage and love.
Without relying on dogmatism, prejudices or an ideology, Freemasonry indeed offers to the searching man the possibilities to realise his own destination and his quest for the Sacral.
This method presupposes a return to the Tradition. It does not mean that the Order should be directed to the past. It deals indeed with the Tradition that was, is and will be, this is a Tradition which at the same time strengthens the roots, feeds the inspiration and mobilises modern man to overcome hard times and numerous obstacles.
Therefore Freemasonry is confident in its own destination. The clarity and the greatness of its striving open it up to a lot of people of goodwill. The latter should realise that Freemasonry was betrayed by the warped image that has been put up. Through its principles themselves the Order guarantees their freedom and independence.
A final reflection : like all ideals the masonic ideal is and remains a target. It is expressed in an often used image, namely that of the unfinished Temple. The Freemasons are well aware of the fact that they themselves are but humans with their defects and shortcomings. But what they have discovered in their Lodge is what leads them irresistibly to a deepening and a transcendence. The freemasons of the Regular Grand Lodge of Belgium have deliberately taken the way to the Light, through the darkness of the world. Their search is both their calling and their hope.