Secret Charity

by Midnight Freemason Contributor

Jim Stapleton

Several years ago, I heard the following story of Masonic charity from an older Brother:

 

A Lodge put together boxes of food to donate to families in need. After the boxes were assembled, the Lodge members set out into the community and distributed the boxes on porches of people they knew to be in need. When the boxes were discovered at the houses, the recipients were surprised by the good deeds. Overwhelmed with joy, they checked to see the source of the food. However, when they looked to see where the boxes came from, there were no notes attached. There was nothing to identify the source of the baskets. So, the families had no idea who had bestowed the gifts, making it a complete mystery..

 

Upon hearing the tale, a Brother that was listening asked why such a generous and selfless act was kept a secret? He said that from a public relations perspective, Masons should work to actively promote these kinds of positive stories. The response from the older Mason was that this is what Masons do and that we don’t seek out praise when performing charity. 

 

I understand the sentiment but with all due respect to that Brother, I am not sure if I totally agree with that idea. Yes, there are definitely some situations where we would want to be discreet. We don’t want to embarrass people in need or to seem opportunistic. For example, a Brother that has fallen on some hard times might struggle paying their Lodge dues. As a result they might seek out assistance from their Worshipful Master or Secretary regarding the payment of dues. We shouldn’t be broadcasting that info so that everyone knows about those individual situations. That should be kept private between those Brothers. 

 

In the example about the food baskets, drawing attention to the people that received the gifts could be extremely embarrassing for them. Revealing their identities would clearly be wrong, especially if they did not give their consent. We should always strive to help those in need while also preserving their dignity. However, should we keep our charitable works completely hidden? Don’t we have a duty as a Fraternity to let the public know that we are doing good works? Are we missing a chance to demonstrate the true nature of the Fraternity? Sadly, we live in a world where many in our society either have no awareness that Freemasons exist, or only know of us through conspiracy theories.

 

One possible approach to the basket distribution would have been to take pictures of the assembled baskets that could have been shared via social media. Those pictures could have included captions stating that the Brothers were going to distribute the food to families experiencing food insecurity. If such images were shared in online community groups, it would have been a guaranteed way to receive positive exposure and to let people know that we exist. Perhaps it could have even resulted in interest from potential candidates looking for ways to help others.

 

My Lodge participates in an Adopt a Highway program where we go out and clean a section of highly traveled road several times a year. Usually when we are out collecting trash we take pictures and post them to our social media accounts. Then we share the info through the local community’s social media groups to let people know that we exist AND that we are helping to improve and beautify the environment. The feedback is usually very positive and full of gratitude. It shows that Masons care.

 

Of course, we should avoid the appearance of bragging or coming off as insincere. That would be tasteless and inappropriate. Our messages regarding our charity should be authentic so that we have a genuine connection with those around us. As many in our Fraternity are concerned about membership levels,  it does not seem that as an organization we should let opportunities to demonstrate our benevolence slip by quietly. We should proudly highlight our good deeds.

~JS

Jim Stapleton is the Senior Warden of USS New Jersey Lodge No. 62. He is also a member of the New Jersey Lodge of Masonic Research and Education No. 1786. Jim received the Distinguished White Apron Award from the Grand Lodge of New Jersey. He was awarded the Daniel Carter Beard Masonic Scouter Award. Jim is also a member of the Society of King Solomon.

The Occult Lodge: Part Three

The Elu Kohen

by Midnight Freemason Contributor 

Bro. James E. Frey 32° KT, ROS

Part One

Part Two

Part Three

Part Four

Part Five

Martinez de Pascually

As the high degrees developed, one of the first occult orders to develop out of Masonry was the illustrious and secretive Orde Chevelier Macons Elus Cohen de L’Univers or Order of Knight-Masons Elect Priests of the Universe, more commonly referred to as the Elus Cohen. The Elus Cohen is one of the most serious and prominent of occult societies, given its deeply rooted occult practices as being the active role in the redemption of humanity from its fallen state. Usually reserved for Gnostic Clergy, the Elus Cohen is the inner order for most Martinist streams and teaches advanced forms of ceremonial magic. Martinez de Pascually was the founder the Elus Cohen.and was born in Grenoble, France in 1709. His father had received a Masonic patent from Charles Stuart “King of Scotland, Ireland and England, dated 20th May 1738 and granting him as "Deputy Grand Master the power to erect temples to the glory of the Grand Architect”. This gave him powers as a Deputy Grand Master with the power to establish lodges, and this power was transferred to his son upon his death.

At the age of 28, Martinez was a Master Mason and upon his Father’s death he received this charter and thus formed the Elus Cohen in 1765. This Order admitted only Freemasons, but practiced mystical medieval rites involving angels and archangels. These heavily esoteric initiations echoed a Catholic form of ritual and prayer, as well as a use of the psalms as mantra meditations. “The higher degrees of the Order taught such practices as the invocation of various spirits, such as the ‘Shem ha-Mephorash’ (שם המפורש ) of the Qabalah, the so-called “divided Name” as derived from Exodus XIV:19-21, celebration of the Equinoxes, and similar highly ritualistic and time-consuming forms of ritual work.” (Kevin Davis, Brothers From Another Mother).

Martinez vision was a working of a great spiritualized movement within the higher ranks of Freemasonry. Martinez formed his spiritual group during the period of the creation of the High Degrees which were being introduced into Freemasonry. Due to the often found resentment of the of the High Degrees by Masonic Authorities Martinez chose to create a “side” organization which would have a more spiritual character than Freemasonry traditionally had. To this organization however, he would only admit Master Masons who had taken the additional Masonic degree of “Elect”. The Order of Élus Cohen was rumored to have nine, ten or eleven degrees divided into three main classes, followed by a secret grade. Each class of degrees correlated to different aspects of Solomon’s Temple.

Elu Cohen Apron

The first class contained the traditional Degrees of Symbolic Masonry plus an additional degree of Grand Elect or Particular Master. The second class contained the Porch Degrees of Apprentice-Cohen, Fellow-Cohen and Master-Cohen. The third class contained the Temple Degrees of Grand Master Élus Cohen, Knight of the East and Commander of the East. The secret doctrine of the Order was based mostly on Martinez’ only book, The Reintegration of Beings, which is a mystical reinterpretation of the Pentateuch. Martinez commentary focused on the purifying diet of the Levites and the importance of the exorcism of planetary energies to rise above the evil found in the individual and collectively in the world.

The secret grade of the Order contained the degree of Réau-Croix, a title inspired by both Masonic and Rosicrucian circles at the time. In this Degree of Réau-Croix, the Initiate is exposed to the spiritual realms through Magical Invocation or Theurgy. The Candidate is taught to draw the Celestial powers into his spiritual aura, by doing so into the earth’s aura as well. The Candidate is taught to interpret certain signs as perceived through auditory and visual manifestations, which the candidate uses to evaluate his own spiritual re-integration into the spirit.

The purpose of the Réau-Croix degree was to perceive the Beatific Vision of the Repairer, Jesus Christ, in response to Magical Evocations in order to repair one’s own fallen state and act as an active participant in the redemption of all humanity to repair the first sin of Adam. Martinez perceived God to be primordial Unity that emanated beings from his own nature. Until Lucifer, who wanted to exercise his own creative power, fell victim to his own faults, which caused Lucifer and his followers to be forever separated from the spirit trapped in the material. To resolve this, God sent man endowed with a state of perfection to work towards the reconciliation of Lucifer. Adam then fell himself and became trapped in the material realm as a physical and mortal being. So it is the spiritual destiny of Mankind to save both himself and the original creation which can be accomplished through the inner perfection with the help of Christ, the eternal repairer.

Through the rites of the Elus Cohen, the initiate is to enter into relations with angelic entities, which are sympathetic to Man’s fallen state, who aid him upon the path to reintegrate his spirit away from the material plane into unity of the spirit. After Pasqually’s death in 1774 the teachings of the Elu Cohen were most certainly doomed to fade into the mists of history. But a fellow by the name of Willermoz desired to preserve the Elus Cohen teachings within the highest degrees of the Régime Ecossais Rectifi (Scottish Rectified Rite), more commonly known as the Chevaliers Bienfaisant de la Cité Sainte (C.B.C.S.) was founded by Willermoz in 1774.

~JEF

James E Frey 32° classifies himself as a gentleman of the old world, which means he is known to stand in the great forests reciting poetry to fair-haired damsels while wrestling bears for sport. He is a District Education Officer for the Grand Lodge of Illinois, a Past Sovereign Prince of the of Danville AASR, member of the Oak Lawn York Rite, Medinah Shriners, Royal Order of Scotland, Quram Council Allied Masonic Degrees and initiate of the Golden Dawn Collegium Spiritu Sancti. He is also a guest lecturer on Occultism and Esoteric studies in masonry for the R.E.B.I.S Research Society.

The Occult Lodge: Part Two

 From Operative to Occult

by Midnight Freemason Contributor

Bro. James E. Frey 32° KT, ROS 

Part One

Part Two

Part Three

Part Four

Part Five

In the recent climate of the literary outbreak of novels based on the speculation of Masonry, modern culture has begun to accept the doubtful notion that Masonry is the descendent of the Medieval Knights Templar, or that it is the barren of some shadowy conspiracy bent toward world domination. But this is only a modem interpretation of a climate of speculation Masons of the 1800s concocted in order to give the Masonic system a romanticized history. But it should be noted that overzealous Masons creating a myth that the craft is traced to ancient origins was a common trend among fraternal groups of the era. It was thought that an elaborate myth of historical connections gave the fraternal group legitimacy.

But in the late eighteenth and nineteenth centuries there was a common theme among Masonic scholars creating a legacy, connecting the craft to a variety of occult groups such as the Rosicrucians, the Essenes, Ancient Egypt, and a variety of other spiritual systems. This was because many of the first members that transformed the Craft from an operative guild into a speculative craft were intellectuals of the Royal Society. These intellectuals were under the influence of classical philosophy, which often incorporated the mystical teachings of the medieval ages. This gave many who were interested in occultism through the age of 18th and 19th centuries the vessel they needed to explore subjective symbolism and determine their own spiritual truths. 

Because Masonry became an organization accepting many mystical brethren, the occult minded brethren of the time adopted aspects of Masonry into the developing "magical" lodges. Primarily they adopted the lodge structure finding its organization as both a degree based learning system and a democratic formation as ample for developing a harmonious and productive organization. But as speculative masonry sought to define itself in its early decades of development through its progression of High Degrees, so the occult lodges defined itself through these High degrees having discrete and secretive groups in which to practice their spiritual paths.

~JEF

James E Frey 32° classifies himself as a gentleman of the old world, which means he is known to stand in the great forests reciting poetry to fair-haired damsels while wrestling bears for sport. He is a District Education Officer for the Grand Lodge of Illinois, a Past Sovereign Prince of the of Danville AASR, member of the Oak Lawn York Rite, Medinah Shriners, Royal Order of Scotland, Quram Council Allied Masonic Degrees and initiate of the Golden Dawn Collegium Spiritu Sancti. He is also a guest lecturer on Occultism and Esoteric studies in masonry for the R.E.B.I.S Research Society.

The Point of the Lost Word

by Midnight Freemason Contributor

Ken JP Stuczynski 

I was extremely gratified when I was introduced to the Lost Word in the completion of my Degrees. Whereas it might seem like unfulfilled suspense to some, it was a palpable representation of a concept I recognized from my own spiritual journeys long before I was a Mason.

"The way that can be told is not the Way."

Absolute Truth lay beyond both senses and conceptualization, in the realm of the Mystical. To give something a name is to kill it, or at least separate its reality from our knowledge of it. This linguistic mirage becomes a label, a placeholder, or "substitute" for the real thing at best. In a world of fingers pointing to the moon, we cannot help but err to fixate on the fingers, not the moon.

It's also why some faith traditions do not give G-d a name or even spell that word out fully. When Moses was asked who he shall say sent him, the Answer became a sacred acronym, the tetragrammaton. And yet, regardless of such answers that may be given in other degree systems, it is still a placeholder. It is a few steps forward toward an infinitely distant horizon. (I have to admit, the pretense of a definitive answer for the Lost Word in further rituals disappoints me, as it takes away the purpose I suggest here.)

This is why I have said you could not impart the secrets of Freemasonry even if you wanted to. They are not in the words and grips themselves. Knowing them does not make you a Mason. They are like a key to a door you do not know, and yet can pass simply by knocking, as it will be opened onto you. It is the Gateless Gate.

So how can a secret society impart such a secret to life, the universe, and everything? I have heard ritual wonderfully described as using inadequate words and symbols to show and say what cannot be shown or said. Our whole craft is a language designed to transcend not just operative, literal interpretations, but even themselves. The objects in our rooms and hands draw us beyond "this crude matter" to a thought-form. That much is easy, though many may not have an awareness of even that at first. But perhaps if we let go a little, it can be realized as an ungraspable truth. In a moment of timelessness and everywhere-ness, we catch a glimpse of light, not as seer and subject, but as an object — the Light itself.

And so we cannot be given the True Word, less we kill it, or worse yet, deceive ourselves to think we know, missing the transformation of true Knowing. We give ourselves titles and certificates and other accolades, all of which point to things that may or may not exist. We corporal beings are distracted by such things or derailed altogether.

Even the anchor of ritual, meant to steady oneself against moral relativity and nihilistic libertine-ness, can sink us under the water. A disciple of John was once admonished, "Scripture is like the messenger sent by the Rabbi; do not mistaken the messenger for the Rabbi." Such it is with ritual. Like a name or even a conceptualization, it does not exist for its own sake.

The loss of the Word is about the fall of Adam, and the search for it,  the desire for redemption. It is the perfect ashlar we expend tremendous effort to become, even aware it can only be completed by transcending that horizon, that Level of Time through the profundity of mortal transformation. If we possess the Real Word, even a glimpse of it, our Perfect Ashlar awaits us.

If we get caught up in the idea, the concept, the knowledge, and intellectual prowess we achieve and are not willing to let go of it in favor of the Real Word, we are like those who reach the other shore but refuse to get out of the boat once its usefulness passes. And yet these are the things of this World. These are the tools we must work with because they are the things we CAN work with.

So when does one receive the Real World? Perhaps this is neither the time nor place, and the trials of being human are nothing more than the impetuousness of those who can't bear to wait until their Temple is finished. Perhaps that is the nature of suffering, and Masonry leads us out of it, to that Mystery which cannot be told.

~JP

Bro. Ken JP Stuczynski is a member of West Seneca Lodge No.1111 and recently served as Master of Ken-Ton Lodge No.1186. As webmaster for NYMasons.Org, he is on the Communications and Technology Committees for the Grand Lodge of the State of New York. He is also a Royal Arch Mason and 32nd Degree Scottish Rite Mason, serving his second term as Sovereign Prince of Palmoni Council in the Valley of Buffalo, NMJ. He also coordinates a Downtown Square Club monthly lunch in Buffalo, NY. He and his wife served as Patron and Matron of Pond Chapter No.853 Order of the Eastern Star and considered himself a “Masonic Feminist”.

As a masonic speaker throughout New York State, he has also given presentations at town hall meetings regarding the use of technology in the Craft. His numerous Empire State Mason articles have been republished in Arizona and New Jersey. To aid in his outreach on these topics, he authored “Webmastering the Craft: Fraternity in a Digital World”, available worldwide in softcover and eBook.

Having lifelong interests far and wide across philosophy, world religions, and all the natural sciences, his degree is in Philosophy with a concentration in Ethics and a minor In Psychology. He has written articles and essays on the topics of science and religion, culture and politics, business and economics, technology and futurism, as well as various aspects of social psychology. Usually, with interdisciplinary contexts, many of these focus on the ideals of intellectual honesty and tolerance in all forms. Having edited and contributed to Books of Transactions by the Western New York Lodge of Research of which he is a member, he plans to formally publish some of his larger works, starting with the upcoming book, “Contemplations on Astronomy”, and a special Masonic edition will contain his “Astronomical Tour of the Lodge”.

He runs his primary business, Kentropolis Internet, from home where he lives with his wife and plenty of pets. In addition to various community service projects, he teaches Tai Chi to veterans at the VA Recovery Center. He is also an independent interfaith minister with hospital chaplain credentials who does weddings, funerals, memorials, and other services. His personal project is the “Earth 2 Mouth” program which connects farms, volunteers, and soup kitchens. He also enjoys carpentry and keeps bees with his daughter at an organic farm in East Otto, NY."

Horticulture in Freemasonry Pt. 1

by Midnight Freemason Guest Contributor

Bro. Cory Missimore

Author note: Recently, I presented on how Freemasonry, both speculative and operative, can be found in the noble art of horticulture. This article, one of three, contains a more in-depth explanation of the presentation.


Who are Freemasons? When you Google what Freemasons are known for, often pictures of grand builders and architects appear. Other images populated include pyramids, temples, monoliths, spires, and buildings. While these are all true and applicable to a certain extent, I want to discuss another noble and practical entry that is often ignored: gardens. In this series, we will examine the aspects of a garden (to include its design, purpose, and content) and their ties to Freemasonry.

Gardens are as applicable to Freemasonry, as is the building of Solomon's Temple. For one, there are a myriad of types of gardens. Sculpture gardens, stone gardens, foliage gardens, vegetable gardens, flower gardens, etc. Further, all these gardens use tools (both operative and speculative) employed by Freemasonry, such as the trowel.

The trowel is one of the essential tools to a Freemason. As speculative masons, we are taught that the trowel symbolizes the "spreading the cement of brotherly love and affection; that cement which unites us into one sacred band, or society of friends and brothers, among whom no contention should ever exist, but that noble contention, or rather emulation, of who best can work, and best agree." Further examining the trowel, the tool's versatility, and its depiction in use amongst Freemasons and gardeners are prolific. While Freemasons use the Masonic trowel, so is the garden trowel used by the Order of Free Gardeners.

The Order of Free Gardeners is a fraternal society founded in Scotland in the middle of the 17th century and later spread to England and Ireland. Like numerous other friendly societies of the time, its principal aim was to share secret knowledge linked to the profession and mutual aid. The Order of Free Gardeners focused on the best knowledge in gardening and horticulture. Gardening is the practice of growing and cultivating plants as part of horticulture. Horticulture is the agriculture of plants for food, materials, comfort, and beauty for decoration. Horticulturists apply knowledge, skills, and technologies to grow intensively produced plants for human food and non-food uses and personal or social needs.

While Free Gardeners have always remained independent of Freemasonry, the two orders' history and organization show numerous similarities. For instance, their primary insignia is of the square and compass with a pruning knife. Coinciding with the rise of the Order of Free Gardeners was the rise of garden landscapes. Wealthy landowners, who are speculated to have been Masons and who were interested in Renaissance architecture and the design of formal gardens for their vast estates, became intrigued. These landowners commissioned Free Gardeners amongst others to design gardens that communicate with us today.

For Masonic garden designers, both architecture and garden ornament was just as important as the garden's planning; indeed, the three were inseparable.

A garden is an interface between nature and art, and there are many examples of gardens in which nature and art are combined to communicate with us to convey a message. That message may be moral, philosophical, spiritual, or esoteric. A message can be created in a garden in three different languages. The language of form and shape, the language of the plants and their symbolic meanings, and the language of the manufactured features that are placed in the garden. For Masonic garden designers, the plants, architecture, and garden ornaments were given equal importance.

When designing a garden, mathematics and specifically geometry become critical tools. For Freemasons, geometry, or more specifically, sacred geometry, which is that geometric order (shapes, curves, and constructs) that precedes all physical existence--that geometry invented by the Great Architect of the Universe as a structure through which to order all of creation.

Under this tradition, its symbols take on metaphysical and symbolic meanings. "Geometry, or Masonry, originally synonymous terms, is of a divine and moral nature," wrote William Preston, a seminal figure in 18th century British Freemasonry.

"By Geometry, we may curiously trace nature through her various windings to her most concealed recesses. By it, we discover the power, wisdom, and goodness of the Great Artificer of the Universe… A survey of nature, and the observation of her beautiful proportions, first determined man to imitate the Divine plan, and to study symmetry and order."

An example of the language of form and shape is the motif of the center, the idea that when one marks the center of sacred space, one is symbolically marking the center of the world, the axis Mundi. This concept found heavily in Georgian gardens is emblematical of the circle and dot picture found in Freemason lodges, where the point or center of the circle is the individual brother. The circle is the boundary line of his duty to God and man, beyond which a man should not allow his passions, prejudices, or interests to betray him. Like how people can relax, play games, and enjoy nature, yet should control how they behave. This design is known as the circumpunct.

The garden may also have multiple points of focus, where people may sit and gather and enjoy the scenery. Supporting the scenery are often works of art, statues, and central plants. The Renaissance garden designers filled their gardens with motifs from classical mythology, taken from Greek and Roman works. These motifs were put there to convey a message. For example, Hercules' statue in the garden of the Villa Castello in Florence was to denote courage and virtue, characteristics that Freemasonry honors and exemplifies. An even more direct influence of Freemasonry in garden design can be seen in the New Garden beside a lake at Potsdam, built by the Rosicrucian King Frederick William II of Prussia. One of the Rosicrucian motifs in the New Garden is an icehouse in the form of an Egyptian pyramid, which is emblematical to [Freemasonry's] pyramid and the all-seeing eye.


In reviewing this first part of the series, we can see Freemasonry is a garden's design. Some pivotal content of a garden applies aspects of sacred geometry and gives a focus of purpose--growing from the design and placement of motifs in a garden. In our next essay, we will look more at the structures in gardens, both at their design and in their message.

~CM

Bro. Cory Missimore Bro. Cory Missimore is a Freemason out of Silver Spring MD. He currently serves as the Senior Deacon of the Silver Spring Lodge #215. He is a husband and father of two, works full time in cybersecurity, and is also an amateur sleuth in masonic research. He can be reached at cmissimore@gmail.com.

Masonic Rosicrucianism and its Descendants

by Midnight Freemason Guest Contributor

Bro. J. Clint Lewey

WHAT IS ROSICRUCIANISM? 

Last year I moved to the Rochester, NY area for a new career at the VA. I was excited about jumping headfirst into a lodge here and hopefully finding a ‘home lodge’ that was nearby. One night I was visiting a local lodge, and it happened to be a night when one of the local district deputies was visiting. It turns out, he was an outstanding man that I had a great conversation with, and I always speak to him when I see him around now. However, I was looking around the lodge and noticed a common appendant body that holds its meetings at this particular lodge. That made me wonder if the state’s Rosicrucian Order (SRICF) met at this lodge by any chance. So, I asked one of the Past Masters I had spoken with earlier that evening, “Does the Societas Rosicruciana in Civitatibus Foederatis or SRICF Rosicrucians meet at this lodge?” He wasn’t sure if they did or not because frankly, he wasn’t sure what the SRICF was. He then called over the local district deputy officer who was making his rounds, and I asked him the same thing “Do the SRICF Rosicrucians meet at this lodge?” His reply was, “You mean the thing where you mail in the lessons and get correspondence back? AMARK or AMORC, something like that?” I replied politely, “No, I don’t think that’s it.” This is not a knock on any of these fine brothers but does demonstrate the secretiveness of the Masonic Rosicrucians and how even well-versed Masons are not familiar with them. This leads to my intention here of introducing the Rosicrucians and some of its off-shoots. 

I began my Masonic journey about three years ago that led me to research, explore and study things I would never have heard of had I not been regularly entered, passed, and raised into our great fraternity. I was also made aware of many Masonic secrets and teachings that piqued my interest. Once I dove headfirst down the rabbit’s hole, I began to realize that what we receive in the Blue Lodge is only the beginning of our Craft’s wisdom.

Most Masons, rightfully so, expand their Masonic light by exploring the York Rite and/or Scottish Rite. These Orders, in some cases, pick up where the Blue Lodge left off. As valuable as these Orders are, I was more intrigued by the mystical side of Masonry. As I studied books and articles and spoke with well-versed Masons, I began to see and hear words or names I had never heard of such as Rosicrucian, Christian Rosenkreutz, antiquity, Hermeticism, Kabballah (can be spelled differently), Paul Foster Case, Tree of Life, Golden Dawn, Aleister Crowley (ahem…), Ordo Templi Orientis, alchemy, Societas Rosicruciana in Civitatibus Foederatis, Samuel Mathers, Societas Rosicruciana in Anglia, Robert W. Little, Ancient Mystical Order Rosae Crucis, Rosy Cross, William Wynn Westcott, Builders of the Adytum, Hermetic Order of the Golden Dawn, etc.

To define the Rosicrucians is like defining speculative Freemasonry. It can be defined dozens of different ways and can mean one thing to one person and something totally different to another. However, it is defined by Britannica as a member of a worldwide brotherhood claiming to possess esoteric wisdom handed down from ancient times. The name derives from the order’s symbol, a rose on a cross or Rosy Cross. Rosicrucian teachings are a combination of occultism and other religious beliefs and practices, including Hermeticism, Jewish mysticism, and Christian Gnosticism. The central feature of Rosicrucianism is the belief that its members possess secret wisdom that was handed down to them from ancient times.[i] The Rose and Cross have no true religious connotation but represent the human body and its unfolding consciousness. [ii]

Rosicrucianism has its origins in Germany in the early 17th century as a religious, yet scientific philosophy that sought to explain the essence of God and nature. The movement was a component of the early Enlightenment and its challenge to the dogma of the Church, forcing its adherents to compile and profess their work in secret. Between the years 1607 and 1616, three treatises were published anonymously–the Fama fraternitatis or Fama, Confession of the Rosicrucian Fraternity, or Confessio and the Chemical Wedding of Christian Rosenkreutz. In the early 18th century, the scientific ideals of Rosicrucianism began to make their way into the progressive social contracts that formed the basis of modern Freemasonry. From that point forward, Rosicrucianism and Freemasonry worked hand in hand to promote freethinking, social progressivism, and scientific discovery.[iii]

WHO IS CHRISTIAN ROSENKREUTZ? 

Christian Rosenkreutz (Christian Rose Cross or C.R.C.) is the central, allegorical ‘founder’ of all Rosicrucian Orders. He was the main character in the three aforementioned treatises–Fama, Confessio, and the Chemical Wedding of Christian Rosenkreutz–which were released in the early 17th century about 100 years after his alleged death. Legend states that his body was discovered years after his death in perfect preservation in the heptagonal chamber that is a common symbol of Rosicrucianism. According to legend, C.R.C. learned and discovered esoteric wisdom on a trip to the Middle East among Turkish, Arab, and Persian Sages, as well as Sufi or Zoroastrian experts in the 1400s.[i] 

FREEMASONRY AND THE ROSICRUCIAN CONNECTION 

The connection between Freemasonry and the Rosicrucians is a bit hazy at best. While they both promote similar tenets and philosophies, neither have an exact common denominator. As a matter of fact, Freemasonry today, for the most part, has evolved into a very exoteric order. Many of its members have no interest in any of the esoteric meanings of the symbols, numbers, directions, actions or items of the Blue Lodge. This, of course, is not true across the board. There is a great resurgence over the last 20 years in esoteric Masonry with the advent of the internet and, of course, anything Dan Brown has put out. On the other hand, the Rosicrucians have steadfastly remained very mysterious and secretive in their practices, especially the Masonic Rosicrucians. So much so that even many veteran Blue Lodge Master Masons have never heard of it or aren’t aware that some of the Master Masons in their lodge belong to a Rosicrucian Order.

As noted, there is no direct connection between the two. However, some claim that Freemasonry came from Rosicrucianism. It is highly unlikely that this is the case. Mainly due to the fact that, yes, we recognize 1717 as the official birth year of Masonry as we know it today; operative and speculative Masonry has been around for several hundred years before this. Some even pinpoint its origins back to the ancient times of Egypt, Babylon, and Greece. It is possible that some ideas were inadvertently exchanged between the two in the early years of the Orders (1600 -1750) but this is likely due to the individuals that were developing the two Orders were members of both.

Some of the clear differences would be that the Rosicrucians were Theosophists (not Theosophy), religious men whose doctrines were of spirits, of the elements, of numbers and heavenly bodies, and their influence on men.[i] The Freemasons were founded by builders, whose symbols are applied in architecture and is usually described as a peculiar system of morality, veiled in allegory, and illustrated by symbols. 

MASONIC ROSICRUCIAN ORDERS OF TODAY 

As with all things historic and Masonic, there is a dispute as to who is or was the first Masonic Rosicrucian Order. While many say it is the Societas Rosicruciana in Scotia (SRIS), the Societas Rosicruciana in Anglia (SRIA) claims to be the longest, continuously going Masonic Rosicrucian Order. According to SRIA.info, The Societas Rosicrucian in Anglia is the oldest independent society of Rosicrucian Freemasons in the world, its members being Master Masons of Lodges recognized by the United Grand Lodge of England, founded between 1865-1867 in Aldermanbury, London by Bro. Robert W. Little, the Order has Colleges (similar to Valleys or Lodges in other appendant bodies) in the U.K., Australia, Canada, France, The Netherlands, and New Zealand. Membership requirements for the SRIA are to be a Master Mason in good standing under a Grand Lodge recognized by the United Grand Lodge of England and of the Christian faith. 

Members of the SRIA are referred to as ‘frater,’ which is simply ‘brother’ in Latin. The members progress through three different Orders broken down into nine different grades (similar to degrees in the Blue Lodge). The First Order is broken down into four grades in this order: Zelator, Theoricus, Practicus, and Philosophus. The beautiful grades are impressively presented. [i] The Second Order consists of the grades Adeptus Minor, Adeptus Major, and Adeptus Exemptus. The Third Order consists of the grades Magister and Magus. 

In the United States, the Societas Rosicruciana in Civitatibus Foederatis (SRICF) is the primary Masonic Rosicrucian group. The SRICF is very similar to the SRIA and SRIS, in which it was chartered into existence in 1880, except for two main differences. The SRICF is by invitation only and has limited positions per ‘College.’ Most states have one college and allow only 72 members per College. The exception to this rule is California and New York having two Colleges each due to their populations. Illinois and Texas also have two colleges. There is also speculation, rightfully so, that if a Master Mason solicits the SRICF for membership, they most likely will not even be considered for membership. As far as Masonic based Rosicrucian Orders, Scotland, Canada, France, Portugal, and Romania each have their own Masonic Rosicrucian Orders similar to SRIA, SRIS, and SRICF.

HERMETIC ORDER OF THE GOLDEN DAWN (HOGD)

In 1888, a few decades after the creation of the SRIA, three Master Masons who were also SRIA members created a more practical magic(k) based Rosicrucian Order. It was created by Dr. William Westcott, S.L. MacGregor Mathers and William Woodman based on the enigmatic Cipher Manuscripts. Westcott and Woodman were both Supreme Magi in the SRIA in the early years. The Cipher Manuscripts are shrouded in mystery. They were ‘discovered’ by Dr. William Westcott and obtained in Germany from a likely fictional person called Fraulein Sprengel. According to the HOGD’s U.K. website, the likely origins of the Cipher Manuscripts were the SRIA and written specifically by Kenneth Mackenzie. When MacKenzie passed away in 1886, the papers were obtained from MacKenzie’s wife by Dr. Westcott. The original papers were written for a different esoteric group called the ‘Society of Eight’ which never fully materialized, and thus Westcott capitalized on this to form his own esoteric, Qabalistic society. The Manuscripts primarily contained the ritual outlines and teachings of the Order. The original and first warranted Temple was the Isis-Urania #3 of the Order of the Golden Dawn. [i]

As if the start of the Golden Dawn wasn’t sketchy enough at first, the Order eventually broke apart in 1903 due to disagreements, primarily involving Mathers and occultist Aleister Crowley but was survived by specific groups that share direct initiatory lineage. The Stella Matutina, A∴A∴ , and the Alpha et Omega operated through the 1930s and sporadically until the early 1970s. However, in 1977, one of the last remaining initiates into the Stella Matutina named Dr. Israel Regardie came into contact with Bro. Charles “Chic” Cicero and resurrected the Hermetic Order of the Golden Dawn. [i] Bro. Cicero is a Master Mason in Florida and a member of the SRICF, York Rite, and other Masonic Rites and Orders. He is in the Grand Line for multiple Masonic organizations as well. His wife, Sandra Tabatha Cicero, is also heavily involved in the Golden Dawn. They have written and co-written several books as well as added new material to some of Dr. Regardie’s earlier works.

There are several other ‘Golden Dawn’ groups throughout the world with similar names, but none tie in as closely to Freemasonry and the original Order as the Cicero’s version. Both women and men are permitted to join, but similarly to the SRICF, Cicero’s Order is invitation only.

BUILDERS OF THE ADYTUM (BOTA)

The Builders of the Adytum, or BOTA, has some personal interest for me in its historic context because the founder, Bro. Paul Foster Case, was born and raised, literally and Masonically, in the town I currently live in; Fairport, NY. As a matter of fact, the current Fairport lodge is literally about 50-75 yards away from my home. Bro. Case was initiated into the original Golden Dawn’s off-shoot called the Alpha et Omega in 1918 at the Thoth-Hermes Temple in New York City. Due to a falling out with the then Imperatrix of the Alpha et Omega, Moina Mathers, he was removed from the Order. [i]

BOTA was created by Case in 1922 and had some of the same elements of the Golden Dawn, Freemasonry, and Rosicrucianism, but the difference was that it lacked the Enochian Magic aspect of the original Golden Dawn and Alpha et Omega.  Case felt the Enochian Magic used in the Golden Dawn was not only dangerous to the practitioner, but it's lectures and the like were plagiarized from works readily available at any library, taking away elements of its authenticity. Case’s BOTA group was considered ‘Golden Dawn-Lite’ and was less practical magic than mysticism. It's primary focus being on the practical side of occultism, dedicating much of the study to Tarot and it's relation to psychology. Bro. Case was also an author of several books to include The True and Invisible Rosicrucian Order and The Masonic Letter G. Another contribution to esoteric, western magic, and Rosicrucianism was his development of the BOTA tarot deck. [ii]

The Builders of the Adytum is not an invitational Order as the HOGD or SRICF. It exists in two avenues, a 14-year correspondence course as well as in-gatherings and lodges that exist sporadically around the world. The courses are open to women or men of all backgrounds. The non-profit group is headquartered in Los Angeles, California, and is still active to this day. 

ALEISTER CROWLEY, ORDO TEMPLI ORIENTIS, AND ROSICRUCIANISM

Most people familiar with our Labor are aware of Aleister Crowley and the stories that have been passed down about him. One question about him that is answered most ambivalently is whether or not Aleister Crowley was a Freemason. As a matter of fact, he was, indeed, a Freemason. He was so, at least by the standards of the then ‘irregular’ Grande Loge de France in which his Anglo-Saxon Lodge No. 343 belonged to. The Grande Loge de France became unrecognized by the United Grand Lodge of England on the 29th of June, 1904. Crowley was entered into his lodge on the 8th of October, 1904. [i]

While Crowley was never regularly initiated into a Masonic Lodge or a Masonic Rosicrucian Order, in 1898, he was initiated into the Outer Order of the original Golden Dawn. There is debate as to whether or not he was ever entered into the Inner Order, or Ruby Rose and Golden Cross (R.R. et A.C.). This dispute was primarily due to the ever-present controversy that always seemed to follow Mr. Crowley. 

Crowley’s greatest contribution to the study of the Ancient Mysteries and Rosicrucianism is his influence he had on the Ordo Templi Orientis or O.T.O. The O.T.O. draws from the traditions of the Freemasonic, Rosicrucian, and Illuminist movements of the 18th and 19th centuries, the crusading Knights Templars of the middle ages and early Christian Gnosticism and the Pagan Mystery Schools.[i] Founded in 1895 by Carl Kellner, the O.T.O. was later influenced by Crowley with his Thelemic inspired additions such as the ‘Book of Law’ and Gnostic Mass; the Order was forever changed after “the wickedest man alive” was granted entry into the O.T.O.’s ranks in 1910.

Today Aleister Crowley’s influence can still be found in the over 50 O.T.O. camps, oasis, and lodges throughout the U.S. Gnostic Masses are held publicly at the O.T.O. lodges and allow for anyone to view them. The statement “Do what thou wilt” is often mistaken by both members and non-members to basically mean indulge in whatever you please without regard to others and their well-being. This has been one of the many black-eyes on the organization and has, at times, drawn in less than desirable petitioners. The statement is actually meant ‘to will’ something into happening. This is similar to the current mindfulness that many people practice today; finding their true purpose. In other words, if you want something to happen, you can invoke your ‘will’ upon that need, and it can be accomplished.

FINAL THOUGHTS 

As you can see, the Rosicrucians cover a huge area in our esoteric studies. With that, many seasoned Freemasons may never hear any more about it than it is some sort of mail-in correspondence, self-improvement course. To some degree, that is true, but the rabbit hole goes much deeper than most realize. Taking on Masonry alone can be daunting to any scholar, but to add in the Rosicrucian elements makes the task even more daunting. I have only barely skimmed the surface of the topic in hopes to inspire others to read into and discover the many Orders spoken about here. If to know everything on the matter is ten miles, I have barely taken the first few steps. It is an exciting journey that has allowed me to ponder and think of things I never would normally have even considered.

There are other Rosicrucian groups not really mentioned, such as perhaps the most famous, the AMORC. Others include Traditional Martinist Order, Order of the Golden Dawn, Servants of the Light, etc. Choosing the best Rosicrucian group for any one individual is subjective and should not be taken lightly. Being a member of one of these Orders, at the very least, will usually open up your Masonic knowledge and allow for light in extension to your Blue Lodge studies. In theory, some of them can even change your life for the better and allow for true, personal growth.

References

[i]Melton, John Gordon, et al. “Rosicrucian.”Encyclopedia Britannica Online.Encyclopedia Britannica Inc. 12 Oct 2017.

[ii] Unknown Author. The Ancient and Mystical Order Rosae Crucis. Retrieved from https://www.rosicrucian.org/history 18 Aug 2017

[iii] Unknown. Article title. Society of the Rose Cross Retrieved from https://nccsricf.org/society-of-the-rose-and-cross/

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[i] Wikipedia contributors, 'Christian Rosenkreuz', Wikipedia, The Free Encyclopedia, 20 August 2017, 19:36 UTC, <https://en.wikipedia.org/w/index.php?title=Christian_Rosenkreuz&oldid=796428262> 

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[i] Jantz, Percy. “Rosicrucianism.” Http://Freemasonry.bcy.ca, 4 Feb. 2002, freemasonry.bcy.ca/texts/rosicrucians.html.

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[i] Structure of the Society. (n.d.) 1^st para. Retrieved from https://www.sria.info/SRIA-structure/

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[i] Soror SJ. “Dr. William Wynn Westcott”. Retrieved from http://hogd.co.uk/westcott.htm (2000)

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[i] Unknown Author. “About H.O.G.D.” Retrieved from http://www.hermeticgoldendawn.org/hogdframeset.html

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[i] Wikipedia contributors. "Alpha et Omega." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 3 Jun. 2017. Web. 18 Oct. 2017

[ii] Unknown Author. “Paul Foster Case” Retrieved from http://www.golden-dawn.org/biocase.html 18 Oct 2017

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[i] Martin P. Starr. “Aleister Crowley: freemason!” Retrieved from http://freemasonry.bcy.ca/aqc/crowley.html  18 Oct 2017

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[i] Sabazius X° and AMT IX°. “History” Retrieved from http://oto-usa.org/oto/history/ 18 Oct 2017

~JCL

Brother J. Clint Lewey lives in the greater Rochester, NY area, and is a fourth-generation Freemason. On the 17th of March, 2015 he was raised to the Sublime Degree of Master Mason at Edmond Lodge #37 in Edmond, OK. Brother Clint is currently a member of Fairport-Flower City Lodge #476, Hiram Royal Arch Chapter #62 and SRICF New York College-Buffalo. He is allowed to divide his working hours serving Veterans in crisis at the Canandaigua, NY VAMC as well as serving his country in the military as a reservist. Bro. Lewey is happily married with two younger children.