En:Fundamentals of the Craft

Fundamentals of the Craft

Klaus Horneffer, Past Grand Master, Grand?Lodge of Antient and Accepted Masons of Germany, Past Grand Master, United Grand Lodges of Germany

When I was initiated I was told that there were about six million freemasons world wide. Today, about 50 years later, there are less then three million. As some Grand Lodges are as discreet about their membership data as they are about their rituals, the exact number of freemasons is unknown. Undoubtedly, the number of freemasons has declined considerably during the last century. Yet, contrary to this trend, some countries are experiencing a revival in freemasonry and their number of members is increasing steadily. What are the reasons for this differing development and what can be done to ensure the future of freemasonry? Could it be possible, that the quantitative decline of freemasons is being compensated by a qualitative increase?

I am speaking from a rather neutral position. In Germany there is neither a considerable decline nor a noticeable growth. Nonetheless, we are happy about the increasing youthfulness of members in our Lodges. In the eastern part of Germany, from 1935 to 1990, freemasonry was prohibited. The reactivation of freemasonry in those parts of Germany has had no significant influence on membership numbers until now. Therefore we cannot be satisfied with the development. In 1925, before freemasonry was prohibited in Germany, the peak number of members was 82,000. Today, in Germany, we number only about 14,000 members.

This rather negative realization could cause us to worry about the survival of freemasonry. Indeed, the fall in membership has had considerable economical consequences for many lodges and some Grand Lodges world wide and these consequences pose a threat. Even so, a total disappearance of freemasonry is not anticipated. However, what we will have to expect is that, in the immediate future, the importance and the influence of masonry will decrease further. In this situation we must then think about the essential elements of our craft and emphasise the key principles.

Masonic history of the 18th century seems to repeat itself in some countries. At that time freemasonry was in fashion. Something special was expected from this new movement. Now a day, in most countries, this has changed. Historical and sociological research confirms that freemasonry played an important role in the development of civic society. But that belongs to the past. Today, freemasons are neither needed nor heard as protagonists for freedom, equality and brotherliness or as defenders of the rights of suppressed groups within society.

This holds despite the fact that there are some Grand Lodges which are becoming engaged in socio-political activities. The great majority of Grand Lodges, however, strictly adhere to Point 7 of the “Basic Principles of Grand Lodge Recognition”, which states that Grand Lodges are not permitted to get involved in political activities. Besides, public assertions by a Grand Lodge on matters of day-to-day politics would be without consequence in most countries. Something different is the legitimate aim: that men in public positions should also be freemasons because, so we believe, their membership of the craft would have a positive influence on the discharge of their civic duties.

The decline in the number of freemasons alone should not worry us, as long as the existence of the entire craft is not threatened. More important is the esteem in which freemasonry is held in society. Even in those countries in which freemasonry was for a long time beyond criticism, the craft has recently come into difficulties and has had to defend itself. This would of course be much easier if freemasonry there would be economically and numerically strong, rather than being weak and standing in the shadows. It would be a very positive aspect if, at least, society could understand and accept the benefits of freemasonry and see it as the stabilizing factor which, without doubt, it really is.

On the other hand, we must not forget that freemasonry is a phenomenon of the democratic middle-class society of western civilisation. The more this culture is being criticized, the more freemasonry is being attacked. Since freemasons care about mankind as a whole, they must be prepared to be asked if they really can make a significant contribution to the development of a humane society. In my opinion, developing a scheme for a future world order is not a task for freemasonry. Nevertheless, it is neither forbidden nor futile to discuss basic questions concerning the future of western industrial society during lodge meetings and to look for such discussion with other social groups.

But, for the moment and in view of the facts concerning the numerical developments in freemasonry, I think it is much more important to concern ourselves with the fundamentals of our craft and to clarify our own understanding of our self-image. Therefore, I will present some basic ideas on freemasonry which might be shared by many freemasons worldwide, although not necessarily by all. There are many different opinions about what freemasonry really is, and why it is the way it is. To describe the phenomenon “Freemasonry” is one thing and this is done by every Grand Lodge on its own website. Also, a great deal of historical explanation concerning the various forms of freemasonry and its organisation can easily be found. But it is quite another matter to provide a logical sociological statement and, despite the extensive available literature on freemasonry, such statements are very rare.

In Germany, many writings on the philosophy of freemasonry exist. The strongest influence on German freemasonry has come from the poet Gotthold Ephraim Lessing (1729-1781), the philosopher Johann Gottfried Herder (1744-1803), the actor Friedrich Ludwig Schröder (1744-1816) and the philosopher Johann Gottlieb Fichte (1762-1814). Their writings are frequently quoted.

Despite this, not all German freemasons share the same understanding of the meaning of our craft, nor are they able to describe freemasonry convincingly in just a few words. There are several reasons for this. But, above all, this has consequences. Since many freemasons are unsure about their own comprehension, they are afraid to reveal their membership of freemasonry because they are concerned that they might then be required to offer an exposition.

In my opinion, freemasonry is a very precious human inheritance. But I am afraid that not only the public, but also a great many freemasons, are not aware of this. Especially older freemasons in Germany tend to see freemasonry as simply a peculiar form of social opportunity which provides a structure for new contacts and, on occasions, friendships such as might also be found outside the craft. Consequently, they then participate in the activities of freemasonry without any great emotion or enthusiasm. If they are lodge officers, their actions are ruled by routine rather than by imagination. I am happy to say, however, that a lot of young people are finding their way into the craft and these are enthusiastic about the idea of freemasonry and are prepared to become engaged with the fraternity. Nowadays, in Germany, this is being assisted by the internet, because anyone can get a great deal of information about freemasonry and can, without much difficulty, find suitable contact members.

The majority of non-members as well as many freemasons misconceive the true meaning of our craft. Even amongst freemasons who have an intuitive understanding of the matter, there is a lack of skills for adequate articulation and communication. Frequently only silence reigns. I contend that the main reason for the stagnation and marginalization of the craft lies in this inner insecurity and uncertainty, and hence in the difficulty of spreading our message. Even men who follow the moral standards of freemasonry as a matter of course, are not able to understand why the commendable goals of the craft need its ancient and unintelligible forms. The outward cloak which the craft adopts is not very inviting and rebuffs even such men as might be of benefit to the craft.

Every mason should understand clearly that the characteristics of the craft do not lie in its aims and duties, but in its forms and customs. Freemasonry is unique amongst all social organisations. It stands out by virtue of three features:

Freemasonry, unlike all other institutions, does not unite like-minded people, but those of different minds. The acceptance into membership occurs not by any form of mutual declaration of intent or by legal agreement, but by an initiation which is a formal consecration. Freemasonry solves the problem of the potential dislocation of the outer forms and the inner spirit of ceremonials in a unique manner.

Concerning point 1

It is a human inclination to unite with like-minded people and to establish homogeneous groups (religious communities, political parties, sport clubs, professional associations, etc.). The conflicts of the world usually arise between such groups. Groups try to enforce their individual interests, such as the interests of a nation or of a religious confession. In general, the pursuit of a group's interests is legitimate, but all of the competing groups must be regarded and treated as essentially equal. Groups adopt violence because their interests are in conflict and because the fundamental recognition of each other's equality is missing. Freemasons want to unite human beings; human beings who have nothing in common other than being human. The general goal of freemasonry can only be the welfare of all human beings. Therefore, it is especially necessary to bring together those who would otherwise never meet. This leads to a number of strategic Masonic principles:

Freemasonry cannot be an organisation for the masses. “The individual must be taken out of his exclusive group environment and then be accepted by the craft simply as a human being. The relationship must be seen not only in purely rational, but also in emotional terms. The new engagement must be so strong, that the members can confront the particular interests of their other groups if these threaten the public welfare.

Therefore, the brotherhood of humankind is the central idea of freemasonry. The result is the opposition to freemasonry of all other groups, particularly religious groups, because any religious or self-interested group must, inherently, be prejudiced against all others of a different interest. Essentially, therefore, freemasonry stands isolated.

Concerning point 2

The emotional bond between freemasons is very strong due to the shared experience of their initiation. Through his initiation a freemason enters a lifelong tie. This tie to the craft and to his brethren is the decisive characteristic of freemasonry. It shares this attribute with human alliances of the past. It is such a relationship with others who share no common ground, that humanises man. This reconciliation of opposites, this alliance with the enemy, was seen in past ages as an act of magic which then became the origin for the institution of some form of initiatory rite to mark the establishment of any kind of fraternization: the mixing of blood lines, adoptions, the sharing of special holy foods and beverages, and much more. The act of bonding by initiation seemed to be such a mystical process, that the involvement of a higher force was suspected and the influence of godly strength was felt. Consequently, it came to be believed that such an intimate bond between human beings could exist only if blessed by God Himself. Vestiges of this belief can still be found in the craft rituals of our time.

It does not matter which ritual is being used for an initiation. What is most important is the psychological effect. This can only be achieved if the ritual is performed with complete seriousness. Since our efforts can only be directed at one individual person, it follows as a matter of principle that only one candidate can be made a freemason at each initiation ceremony. This applies also, with even greater importance, to the elevation to Master Mason which too, in an even more profound manner, is a rite of initiation.

Concerning point 3

Significant for freemasonry is the manner in which it solves the problem of the potential dislocation of the outer forms and the inner spirit of ceremonies. Every form of ceremonial practice risks degeneration into a cult of naked rites empty of meaning. Therefore, for example, all of the great religious founders looked down, with disdain, upon derivative cults. Whoever believes himself to be enlightened by the spirit of God does not need any further cultic practices. He should be afraid that the freedom of the spirit within him might be restricted by unnecessary practices of this kind. On the other hand, it is the regular replay of ceremonial practices which perpetuates spiritual experience. Ceremonial practice owes its origin to the spirit's essential desire to project its experience upon the outer world. A shared communal experience, such as an initiation, forms communal ties which are even stronger than blood relationships or the mother tongue. The ties of ceremonial participation, as in religion, last not only centuries, but millennia. The existence and the strength of Freemasonry is not based on an ideology, not on external duties and not even on a particular set of moral laws, but on the singular combination of a rigid form of ceremony with a liberal spirit of interpretation which frees up the individual experience.

It is this liberal spirit of interpretation which makes freemasonry both timeless and universal, because its teachings are always adaptable to the period and to the place of practice. It is this individuality of experience which makes for its appeal to all men, because all men can be touched by its spirit and can be influenced by its ideas. Yet freemasonry is still one global and shared concept for all, because the forms are common and rigid, strictly controlled by the rules of Masonic regularity.

Freemasonry has survived through the centuries and will continue to live on because it does not have any detailed goals which have to be accomplished within a certain time. Freemasonry has survived because it holds to a strict code of binding principles, expressed in a symbolic language that can be understood by all men. The experience of brotherhood is linked inseparably to Masonic symbolism; conversely, the symbolism explains the experience. It gives an inner beauty and a sincere understanding to the bond of brotherhood.

Most freemasons know this or, at least, are able to feel it. But they rarely manage to clarify the psychological reasons. They are not able to explain the feelings they experience during the celebration of their rituals. Sometimes they are even ashamed of their feelings. Since they neither can, nor want to, let go of this experience, they withdraw from public view and keep secret their emotions. This is the real reason for the extraordinary and undue public reticence and discretion of freemasons.

The foregoing dissertation has a number of implications which may be obvious for many, but not for all. For this reason and because of the earlier mentioned critical circumstances surrounding the craft, these implications deserve a special emphasis:

Honesty before good intentions. We should never promise in public more than we can achieve. Freemasons are not world reformers and they are not superior men compared to others.

The main issues of freemasonry, however, should be pursued in a truly professional way. This means, above all, to be professional in the execution of the rituals and ceremonials of the craft. During these Masonic labours everybody must feel the influence of the spirit of brotherly love. The lodge officers must possess personality and energy. They should be neither dilettantes nor “high priests of nothing”. The selection of candidates should always be carefully considered. There is meaning to the German designation of an aspirant as a “seeker”.

Many lamentable features of western society can be traced back to the same cause: the loss of solidarity and meaning. We are able to observe a significant lack of religiosity and a consequent lack of its great influence: a strong uniting moral code. At the beginning of the 21st century, the typical hallmarks of society in western nations are rootlessness, individuality and disconnection.

We freemasons stand against the destruction of solidarity and meaning, because solidarity is the practice and experience of our brotherhood and because the meaning of our actions is the constant topic of our discussions. We have no ready-made doctrines which can provide answers to the urgent questions of life, but we are masters in the realization that the emptiness in the universe and the loneliness in the world can be overcome when human beings undertake and experience this journey together, side by side, with a partner, a friend and a brother.