Do we get it, or not? by James A. Clark
Brethren,
As the year closes and the nights are longer, here is a deeper reflection on the hidden side of Masonry. We will continue the shorter practical talks, but I want to invite you to look deeper—not just at how we act, but at how we think. This is a longer write – and to those who file it under TL/DR, I understand. If you can press through this reading – I promise the next bonus will be more than worth it.
Here is the bonus talk for this month.
After a discussion with a brother, and his request for a copy of this talk, I decided to share it here. As with all my ‘short talks’ please know that it is from a personal perspective and aimed at myself as a conviction. I hope you enjoy this month’s Educational Short Talk.
We’ve all seen the ‘bumper sticker’ slogan of our fraternity “Freemasonry – Making Good Men Better” but do we?
Does Freemasonry, alone, make a good man better? Do we as brothers make one another better? The questions are rhetorical in nature and only meant as an introduction to the topic I wish to discourse.
Freemasonry holds different meanings for different brothers. Its beauty lies in its versatility—it can be whatever one desires. Even those who disdain our illustrious fraternity cannot reach a consensus on its essence. For some, it serves as a fellowship; for others, it strengthens faith. It provides moral guidance and accountability to some, while offering leadership training to others. Ultimately, it takes on various forms, combining these aspects for yet another group of brothers.
Symbols, rituals, lectures, and experiences are amply provided to our members. Yet, if one does not apply self-discipline, work, and contemplation to these provisions, there is no improvement. Therefore, that ‘good man’ who knocked, was accepted, and proceeded through the degrees – is no ‘better’ than he was when he sought out Freemasonry. No matter if he has found his way to our highest degrees and kept his dues current for all that time.
We frequently inform potential candidates that the degrees of Freemasonry will transform their mindset and influence their actions. However, I contend that this transformation does not occur directly. Instead, Freemasonry equips new members with tools, provides explanations, lectures on their use and historical context, and highlights their potential.
While the degrees of Freemasonry may not inherently change one’s mindset, they serve as a foundation for one’s improvement. It’s through the tools, knowledge, and mentorship provided, that individuals can shape their perspectives and actions.
Much like a hammer sitting in grandpa’s toolbox won’t drive a nail by itself, the tools and teachings of Freemasonry won’t lead to improvement unless one actively and consciously applies them to life. Active engagement with Freemasonry’s resources is essential for personal growth and improvement that we proclaim in the common slogan mentioned above. Just as a hammer requires a skilled hand to wield it effectively, Freemasonry’s offerings require intentional application to yield positive results.
What you decide to apply and how you decide to apply it, is completely up to you as the individual. Freemasonry can only be a supplemental guide to life and its morality. It provides lessons and guidance to the building of one’s ethos. I would debate that Freemasonry provides no new discovery of principles; merely supplements the application of those principles already discovered and accepted universally as morally good and true for man.
Freemasonry, in its simplest form, can be summarized as a teaching of morality. Its symbols and rituals, though unique, have endured for centuries. The initiated are granted access to the mysteries of our fraternity and are tasked with contemplation and action until ‘death’s cold wind shall blow around their forehead.’
At this point, I want to transition into the topic of Esotericism. I will start with a quote I found in my studies.
It is not he who has a parrot-like perfection in ritual as his sole qualification, but rather the one who, so far as time and means and talent will allow, devotes study to the deeper esotery of the fraternity. —Joseph E. Morcombe, Chairman, Grand Lodge of Iowa Masonic Library, 1901
So what is esotericism? We should start with defining the word esoteric.
esoteric: designed for or understood by the specially initiated alone
- requiring or exhibiting knowledge that is restricted to a small group
- difficult to understand
- limited to a small circle
- of special, rare, or unusual interest
Or to summarize, Esoteric: very unusual and understood or liked by only a small number of people, especially those with special knowledge
I found some interesting information at Britannica online pertaining to esotericism…
The term esotericism derives from the Greek word ἐσωτερικóς (esōterikós), based on the comparative form of εσω (esō), meaning “within.” Esōterikós was first recorded in a work by Lucian of Samosata from the 2nd century CE. From this word is derived the modern English adjective esoteric, denoting “something accessible, interesting, or intelligible only to a small group.” In these contexts it need not have religious connotations. The noun esotericism, encompassing a particular collection of religious traditions, is far younger; it arose largely in 19th-century western Europe….
Given that these traditions were often deemed to possess hidden teachings, they were commonly referred to as “esoteric” and “occult” (from the Latin occultus, meaning “hidden”). Meanwhile, it was amid German discussions about the Greek mathematician-philosopher Pythagoras that the terms Esoteriker (esotericist) and Esoterik (esotericism) first appeared, in 1770 and 1792 respectively.
Why all the definitions? Because me being a Freemason, and not well educated, I tend to explore or study things in different progressing degrees. Normally, I start with the defining the topic, and then branch and progress from there. We also like to throw this word around in our fraternal meetings and I wanted to assist those who, like me, maybe needed to understand the term better. I think it is a very masonic fitting term with its age and root meaning being that of “within” or “hidden”. As we consider the definition and then narrow it down to how it applies to Freemasonry it should assist us in the study of Masonic esotericism.
In my studies I happened upon a paper titled “Defining Esotericism from a Masonic Perspective” by Shawn Eyer, M.A. from Havard. While I would like to read the entire paper to you, I won’t. One can find it online or I can share that with you. I will paraphrase much of what he has written on this topic as I continue.
In his paper, he mentions, “Although definition of the word “esoteric” has been somewhat unclear, it seems that general interest in esotericism is growing. Brethren who are fortunate to belong to growing lodges have likely spoken with recent candidates who readily express interest in Masonry’s esoteric and philosophical explanations. Suddenly, an element of Masonic life that had been relegated to the margins is coming back into view. Of course, this leaves Masonic leaders—at least, those who do not wish to ignore this important rekindling of interest—with the challenge of obtaining some understanding of it, both in order to relate meaningfully to the motivations of these newer members, as well as to include these interests in lodge education and Masonic formation efforts as may be appropriate.”
“Defining Esotericism from a Masonic Perspective” by Shawn Eyer, M.A. from Havard
So how does the work esotericism relate to Freemasonry? Historically we have used the term in several different ways: (paraphrased from Mr. Eyer’s paper)
- When referring to the rituals or lectures that are considered “secret” or material that is not “monitorial” – or only to be spoken of in a lodge or with another brother.
- Any of the meanings which seem to be implicit within the Masonic symbolism, ritual, and lectures.
- Any of the subjects that might fall under the “Western Esotericism” category – including kabbalah, Alchemy, hermeticism, etc.
In the first sense we mentioned – about the rituals or lectures that are not “monitorial” – it takes the definition based on condition rather than its content. Meaning these “things” are reserved for private conversation because of their importance.
In the essay “On the Pythagorian Life” (250-325 CE) – it is said that students of the Pythagoreian school at first had to listen to their master from behind a veil. Those who passed a probationary period were then permitted to sit within the veils and see Pythagoras as he taught them. Basically Pythagoras had esoteric students and exoteric students.
Eyer states – “the physical arrangement of exoteric and esoteric classes becomes symbolic of the reality of the situation, which is not about physical proximity at all (i.e., “Are we inside or outside the veil?”), but more about insight and comprehension (i.e., “Do we ‘get it’ or not?”)”
In closing – Because esotericism was implemented and adopted into the degree lectures themselves with esoteric meaning that they must be interpreted in order to be grasped. William Preston’s first edition of Illustrations of Masonry (1772). States:
The lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity. Even the temple of King Solomon, so spacious and magnificent, and constructed by so many celebrated artists, was yet laid in ruins, and escaped not the unsparing ravages of barbarous force. Free-Masonry, notwithstanding, has been able still to survive. The attentive ear receives the sound from the instructive tongue, and its sacred mysteries are safely lodged in the repository of faithful breasts. The tools and implements of architecture, symbols the most expressive! imprint on the memory wise and serious truths, and transmit unimpaired, through the succession of ages, the excellent tenets of this institution.
William Preston’s first edition of Illustrations of Masonry (1772)
Questions for the Sideliners
- Are we “parrot-like” in our ritual, or do we truly understand the definitions of the words we speak?
- Does the word “esoteric” scare us, or does it invite us to learn more?
- How can we introduce deeper study into our meetings without alienating the new brothers?
Fraternally,
James A. Clark
Author’s Note: This talk was originally presented in open lodge at Lubbock Lodge No. 1392 in June of 2024. The views expressed here are personal to the author and represent a conviction regarding the necessity of lifelong study. The definitions and historical references regarding “Esotericism” are drawn from general academic understandings and the specific papers cited within the text.
