Tuesday, June 10, 2008

The Origin of Freemasonry--Does It Really Matter?

In my own Masonic experience, I have heard only a few speeches postulating the source of origin of our fraternity. Most Masons I have met seem comfortable with the rather simple but improbable possibility that we evolved from the operative guilds of the Middle Ages. There is a persistent and attractive attachment to the building trades since so much of our symbolism seems connected to the tools and mathematics of construction.

Yet, the city guild system of 16th century England and Scotland was very different from what survived into the 18th century. It was a system specifically designed to prevent travel and to exclude craftsmen from out of town to break into a closed shop. Our ritual emphasis on travel rights comes from a much earlier era, when craft guilds were tied to religious houses, a tie which gave men the right to travel because they were sponsored by the church. To look into origins, one may well need to look well before the English transition era.

Besides, there are a number of other possibilities which seem equally compelling and deserve our attention.

In addition to those who subscribe to the suggestion that we are a product of the operative guilds of Scotland, which can date us to the 1500’s, and from which our catechisms and obligations seem to derive; there are those who just as firmly believe we descend from the merchants guilds of London through the London Mason’s company—a sort of transitional group that rescued the operatives after the economic breakdown of the English guilds. Sadly, its records were lost in 1621 so we can’t really say for sure.

Then there is the chivalric 13th century Knights Templar theory, which contributed significantly to our hierarchical form and added knightly virtues to our heritage. But a three hundred year gap between the last templar records and early speculative Freemasonry makes a shared adventure seem romantic at best.

Perhaps we shouldn’t totally discount Prince Edwin’s famous Articles of Fraternity. He was the son of the tenth century Saxon king Athelstan, and assembled the first general meeting of Masons. If it is true that his constitutions were approved by the aristocracy as law for lodges from that time hence (and there is not a shred of evidence that it is), we can add another 300 years to our source of origin; making us a whopping 1,000 years old!

Then we have the German College of architects who claim an association with continental lodges as early as 1745. But the historic problem of kingly sanction between Germany and England wields an unlikely provable association. Of course, there is the much older Roman College of architects who supposedly were the original source of all guilds, and in which a lineage can hypothetically be traced up through the speculative Masonry period. The problem with this association is that the organization was forced out of business in the 5th century so it may be difficult to prove an unbroken chain.

Moving into an entirely different arena of origin, we also have the mystical and eccentric esoteric theories which center our beginnings among the alchemists, Rosicrucians, the Illuminati, and the hermeticists; and from which our allegorical forms were undoubtedly sired. But why would groups whose adherents swore to secrecy and who refused to claim any form of organizational structure suddenly align themselves with an organization which was clearly social and civic in nature?

Perhaps our mystical side grew out of the purported Masonic search of perfection; that the ensuing intellectual aspects of our fraternity date no earlier than the Scottish Masonic reformers of the 17th century. Those fellows rather liked the Rosicrucian form of universal education and could well have wanted to duplicate this Renaissance theme in the Mason lodges.

What about the confraternities, such as the Star and Garter, the Golden Buckle, the Hanseatic League of Eagle, all medieval fraternities which can be traced from the 12th to the 17th centuries, providing charitable benefits to their members? And while we’re on the topic of confraternities, it can rather convincingly be suggested we are the product of a monastic order of the Protestant Reformation, organized in secret defiance to established church authority. There is little doubt that many of our Masonic emblems can also be found in early medieval church iconography. All of these pertain to saints who lived prior to 1300. Most Masonic/Biblical historians can show the legend of the third degree itself represents a confluence of two Biblical stories which were well known during the Middle Ages.

However, setting these earlier traditions aside to collect archival dust, and moving forward in time, let us not discount the possibility that we are really not so ancient after all; that we may have derived from the gentlemen’s clubs of London—a group of good ole boys who wanted to secure economic connections through the legal obligations of fraternity. Such an ambition certainly sounds like a useful and practical fraternal idea.

Finally, who’s to say that we really have any origins at all which were not always Masonic? Why can’t we accept the possibility that the fraternal government invented by Drs’ Anderson and Desaguliers in 1723 had a purpose not attached to any prior group. That our connection to the guilds was all myth after all; as these two men just happened to have as their hobby the study of the medieval guilds? If one is authoring a constitution, he can pretty well choose whatever antiquarian interest he dreams up and attach it to his new form of government.

The bottom line is that we may never know from whence we came. And it may not be important.

It is enough to know that we have existed as a fraternity for at least 287 years. That’s long enough to say we have a legacy and a tradition which predates anything American. Our tenacious survivability attests to the truth of our endeavors. And, at least in my judgment, the fact that we have been around to serve more than 20 generations of men proves we have an appeal which transcends all generations.

Besides, every Mason knows that how we were established is not nearly as significant as why we came to be. Maybe this is the real reason there haven’t been many books penned about Masonic origins.

Monday, June 2, 2008

Me and the Grail

I spent last evening reading a small book about the Holy Grail. I've been fascinated by it ever since I saw a movie about King Arthur when I was a young lad. I was totally enamored by the Knights of the Round Table and the chivalry surrounding Arthur's court. Even as a youngster, I knew the story intended to teach me more than just the worshipped devotion of a group of warriers committed to a king. There were just too many supernatural ideas brought out in the story. The whole legend became one of my favorite reads; and when the adventures of knighthood found their way to my dreams, I thought I had died and gone to heaven.

It wasn't until I became a Freemason that I made a rather profound connection between the sword, the stone, and the grail. The stone represents the foundation stone symbol we know so well in Masonry. The sword, representing the virile power that is drawn from the foundation stone also represents each of us. Freeing the sword from the stone may have to do with freeing ourselves from the material and mundane so that we can make the spiritual journey toward enlightenment. Of course, the grail represents that which has been lost and must be found again.

I envision the quest for the grail, then, to be my personal search for the God in me. I like to contemplate this profound idea of a God that shares Its Divine essence with, and in, humanity. It seems to be at the root of every esoteric school that I know.

And it's such a grand thing. The idea that there is a divine spark which dwells within me, and that flicker of light alone makes me the heir to immortality.

Thus, it could be that the quest itself is the whole meaning of human evolution--a quest to raise the human consciousness from the level of the mundane to the God-attuned inner self. In Masonry, our task, in the end, is to re-integrate our fallen personality with the Wisdom and Love of That Which is Above Comprehension. This is nothing less than the process of absorbing our duality into the center of pure being. King Arthur certainly represents this duality.

Of course, I must also admit the grail for which I have searched has represented different things at different times in my life. It has been my search for moral purity, for triumphant faith, for soldierly heroism, for unconditional love, even gracious charity; all of these things have been important, depending on my needs and understanding at certain points in my life.
But the quest is ultimately a search for Truth. It is the journey which gives me the conscious link to my spirit; or, on a cosmic scale, a trip that bridges the chasm between earth and heaven. It happens that this journey is articulated within the allegories presented in the thirty two degrees of Masonry; which may well correspond to the 32 paths of the Kabballa. So it is a profoundly spiritual and religious thing we do.

It also occurs to me, if organized religions would have revealed that there is indeed path working to be done in approaching the golden dawn of truth, and the way is not so narrow after all, the Scottish Rite may have never needed to be. But Alas! The problem with orthodoxy is that it almost always abrogates the nature of God to a vehicle for answering the wrong questions.

It is our fault, of course. We, who know nothing about Omnificence and Grace, invented a God to take credit for all the unknown causes of all effects which we either admire or dread, without understanding them. The result is that most all faith systems of our world still seem to insist on making their own God. We are taught to pray to an image man has created to obtain what he wants.

For instance, it seems remarkable that, in this age of information, there are still many who see God as some kind of a super-human person, usually masculine, who has power to bring us either fortune or misery. It would seem that our many philosophies and belief systems have together produced a myriad of complex concepts created to help us understand our relationship with an entity that is unknowable.

In reality, any concept we have of God is not real. It can be only a reflection of one of the many faces or disguises we have invented to make the divine seem compatible with our level of human understanding. I do not yet fully understand my God. But I know that It is not a he.

In the chaos of my own journey, any attempt I make to personalize God to fit into my world is simply a reflection of my own ego. I am therefore content not to understand what God is; but, rather, to contemplate what the Divine may be. In my own duality, it is enough for me to simply know that I myself am a Temple in the process of becoming Holy. If I build well, then perhaps I will at least feel at oneness with the unknowable.

To me, this would seem to be the essence of the esoteric journey.