Introduction.

Part I: What Is Freemasonry?

Chapter 1: Lodges, Aprons, and Funny Handshakes: Freemasonry 101.
Chapter 2: From Quarries to Lodge Rooms: A History of the Freemasons.
Chapter 3: The Philosophy of Freemasonry.
Chapter 4: Politics, Religion, and Freemasons: They Don’t Mix.
Part II: The Mechanics of Freemasonry: How It Works.
Chapter 5: How the Freemasons Are Organized: Who Does What and Why.
Chapter 6: The Ceremonies of Freemasons.
Chapter 7: The Symbols of Freemasonry.
Chapter 8: Myths and Misconceptions about Masons.
Part III: Knights, Swords, Fezzes, and Dresses: The Appendant Bodies.
Chapter 9: Introducing the Appendant Bodies: Who’s Who, and Who Isn’t.
Chapter 10: The York Rite.
Chapter 11: The Ancient Accepted Scottish Rite.
Chapter 12: The Ancient Arabic Order of the Nobles of the Mystic Shrine.
Chapter 13: The Extended Masonic Family.
Part IV: Freemasonry Today and Tomorrow.
Chapter 14: So Is It Still Relevant?
Chapter 15: Freemasons and the Future.
Chapter 16: So You Want to Become a Freemason.
Part V: The Part of Tens.
Chapter 17: Ten Groups of Famous Masons.
Chapter 18: Ten Amazing Conspiracies, Anti-Masons, and Hoaxes.
Chapter 19: Ten Cool Masonic Places.
Part VI: Appendixes.
Appendix A: The Regius Manuscript.
Appendix B: Anderson’s Constitutions.
Appendix C: Finding a Lodge.
Index.
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THE ORIGINS OF FREEMASONRY

By
W.Bro.Don Barry
Lodge Mentor
Camp Hill Lodge No.388, UGLQ
The precise origins of Freemasonry may well be lost in time. The Order was, until 1717, truly
“secret” and as result, only a limited amount of verifiable historical evidence has survived for the
use of Masonic historians.
The official line of the United Grand Lodge of England, the premier grand lodge of the world, is
that one really can’t know the true origins of Freemasonry. This is, to say the least, rather vague
and unsatisfying, and as we shall see, may partly be due to a desire to obscure the issue.
Recent scholarly research has provided some tantalizing evidence linking the origins of
Freemasonry to the Knights Templar, the Legends of the Holy Grail and a Hermetic, Gnostic,
even Kabbalistic tradition. This is in addition to the obvious material from operative Masonic
tradition (i.e. the stonemasons). According to historians such as John Robinson (2), this latter
source was adopted partly as a result of Templar association with the building of the great
medieval Cathedrals and partly as a ploy to mask the Templar/Hermetic origins of the Craft. It
also facilitated the teaching of adherents by using readily understood symbols in the times when
most were illiterate.
Some of this evidence is well explained in the following extract from The Templar Revelation by
Picknett and Prince (1):
“Recently, several commentators have presented persuasive evidence that Freemasonry had its
origins in Templarism; both The Temple and the Lodge by Michael Baigent and Richard Leigh
(3), and Born in Blood (2) by the American historical writerresearcher,
John J.Robinson have
come to that conclusion even although approaching the subject from entirely different viewpoints.
(Author’s note: in The Hiram Key (4) and its sequel, The Second Messiah (5), Knight and Lomas
come to similar conclusions, including suggesting, in agreement with Baigent and Leigh, that
Freemasonry really originated in Scotland. A cynic might suggest that this could explain UGLE’s
insistence that the true origins of the Craft are unknowable. Nevertheless, the situation is complex
and the truth may lie somewhere between the two extremes; i.e. Masonry originated at similar
times in similar but subtly different ways in both England and Scotland).
The Temple and the Lodge traces the Templar continuity through Scotland while Born in
Blood depends more on working back from modern Freemasonic ritual to its origins – and once
again, ends up with the Templars. So these major books effectively complement each other,
providing a more or less complete picture of the link between the two great occult organizations.
The only major point of disagreement between Baigent/Leigh and Robinson is that the
former see Freemasonry as developing from isolated Templars in Scotland, then going to
England in 1603 with the accession of the Scottish king, James VI to the English throne and the
ensuing influx of Scottish aristocracy. Robinson, on the other hand, believes that the Templars
developed into Freemasons in England. He argues persuasively that the Templars were behind
the Peasant’s Revolt of 1381, which specifically attacked the property of the Church and of the
Knights Hospitallers – the two main enemies of the Templars – although it went to great lengths
to avoid damaging the former Templar buildings.
To many outsiders Freemasonry is simply a quaint old boy’s club, an insider’s network
that provides lucrative business contacts and influence for its members. Its ritual side is perceived
as being ludicrous – with brothers rolling up one trouser leg and uttering archaic and meaningless
oaths. Things may have changed, but in its earliest days, Freemasonry was a mystery school
with solemn initiations that drew on ancient occult traditions, and which were specifically designed
to bring transcendental enlightenment, besides binding the initiate more closely to his brothers.
(Author – my emphasis).
Originally it was an occult organization, explicitly concerned with the transmission of
sacred knowledge. Much of what we would now call science actually came out of that
brotherhood – as one can see from the formation of the Royal Society in England in 1662, which
was and is concerned with the gathering and promulgating of scientific knowledge. It was the
official establishment of the original “Invisible College” of the Freemasons that had been formed
in 1645. (And just as in Leonardo’s day, occult and scientific knowledge – far from being
antithetical – were seen as one and the same.)
Although no doubt many modern Freemasons do undertake their initiations solemnly and
with a sense of spirituality, the overall picture is one of an organization that has forgotten its
original meaning. In fact, today’s mainstream Freemasonry is that of Grand Lodge, which was
only formed relatively recently, on John the Baptist’s Day (24 th June) in 1717. Before that time
Freemasonry had been a true secret society, but the emergence of Grand Lodge marked an era
when it had already become a glorified dining club and which had gone semipublic
because it no
longer had any secrets to keep to itself.
So just how old is Freemasonry? The earliest acknowledged reference is 1641, but if
there is a link with the Templars it obviously goes back further. John J.Robinson cites evidence of
Masonic Lodges existing in the 1380s and an alchemical treatise dated from the 1450s explicitly
uses the term “Freemason” (Author: – a carved scene in Rosslyn Chapel – which is on the
Sinclair estate near Edinburgh and on which construction commenced ca. 1440 depicts
an
accurate representation of a “Masonic” initiation – see The Hiram Key by Lomas & Knight .)
The Masons themselves claim that they emerged from the English medieval
stonemason’s guilds – which had developed secret gestures and codes of recognition because
they possessed the potentially dangerous knowledge of sacred geometry. But, as John
J.Robinson’s extensive and meticulous research has shown, against all expectations, these
guilds were conspicuous by their absence in medieval Britain. Another Freemasonic myth is their
claim that the stonemasons inherited their secret knowledge from the builders of the fabulous
Temple of Solomon. If so, however, why did they ignore another group with more obvious links
with that Temple? They appear to be avoiding the most obvious link of all: the group whose full
name was the Order of Poor Knights of Christ and the Temple of Solomon – in other words, the
Templars.
Yet before the formation of Grand Lodge, the Freemasons actually promulgated the
same kind of information about sacred geometry, alchemy and hermeticism as did the Templars.
For example, the early Masons were very concerned with alchemy: a midfifteenthcentury
alchemical treatise alludes to Freemasons as “workers in alchemy” and one of the first Masonic
initiates was recorded as being Elias Ashmole (inducted in 1648), founder of the Ashmolean
Museum in Oxford, who was an alchemist, hermeticist and Rosicrucian. (Ashmole was also the
first person to write approvingly of the Templars since their suppression.)
A jewel in the crown of Freemasonry is the curious and compelling building called
Rosslyn Chapel, a few miles out of Edinburgh. From the outside it looks so dilapidated as to be
almost in danger of collapsing completely, but the interior is eyeopeningly
robust – as indeed, it
would have to be for Rosslyn Chapel is the acknowledged focus for today’s Freemasons and
many Templar organizations.
Built between 1450 and 1480 by Sir William St Clair, Laird of Rosslyn, it was originally
intended to be simply the lady chapel of a much larger building that was supposed to be based on
the design of the Temple of Solomon, but in the event it was to stand alone throughout the
centuries. The St Clairs (later their name became Sinclair) were to be the hereditary protectors of
Freemasonry in Scotland from the fifteenth century onwards: surely it is no coincidence that
before that time they served the same function for the Templars.
From its very beginnings the Templar Order was connected with the Sinclairs and
Rosslyn: founding Grand Master Hugues de Payens was married to Catherine St Clair. Originally
of Viking descent, the St Clairs/Sinclairs are one of the most intriguing and remarkable families in
history, and were prominent in Scotland and France from the Eleventh Century (Interestingly,
their family name came from the Scottish martyr Saint Clair, who was beheaded). Hugues and
Catherine visited the St Clair estates close to Rosslyn and established there the first Templar
commandery in Scotland, which became their headquarters.
(As we have seen, Pierre Plantard adopted the name “de St Clair”, thereby deliberately
linking himself with the French branch of this ancient family. Several commentators have
wondered whether he is entitled to use this designation, but there is at least good reason for him
to do so.)
The knights certainly made Scotland one of their major havens after their official
suppression – perhaps because it was very much the land of Robert the Bruce, who had himself
been excommunicated, so that the Pope for the moment held no sway in Scotland. And Baigent
and Leigh argue persuasively that the missing Templar fleet turned up on Scottish shores.
One of the critical historic events of the British Isles was undoubtedly the Battle of
Bannockburn, which took place on 24 th June, (St John the Baptist’s Day) in 1314, when Robert
the Bruce’s forces decisively overcame the English. However, the evidence suggests that they
had formidable help – in the form of a contingent of Knights Templar who saved the day at the
eleventh hour. Certainly, that is what today’s Scottish Knights Templar (who claim to descend
from the fugitive knights) believe, as they commemorate the Battle of Bannockburn in Rosslyn
Chapel on its anniversary as being the occasion when ‘the Veil was lifted from the Knights
Templar’. One of the knights who had fought alongside Robert the Bruce at Bannockburn was
(another) Sir William St Clair, who died in 1330 and was buried at Rosslyn in a characteristic
Templar Tomb.
The Rosslyn Chapel itself contains some apparent anomalies in its decoration. Every
square inch of the Chapel’s interior is covered in carved symbols and the building as a whole is
designed to accord with the high ideals of sacred geometry. Much of this is undeniably Masonic.
It boasts the ‘Apprentice Pillar’, an explicit parallel with the Masonic myth of Hiram Abiff, and the
apprentice depicted on it is known as ‘the Son of the Widow’, a highly significant Masonic term
(which is also important in this investigation). The lintel next to the Pillar bears the inscription:
“Wine is strong, the King is stronger, women are strongest, but TRUTH conquers all”.
But while much of Rosslyn’s symbolism is clearly Masonic, at least as much is definitely
Templar; the floor plan of the chapel is based on the Templar cross, and there are carvings that
include the famous twomenonahorse
image from their seal. And an ancient nearby wood was
planted in the shape of a Templar cross.
All this is most curious, for according to standard history texts, Freemasonry dates from
no earlier than the late 150s, and the Templars were no longer a force to be reckoned with after
1312. Thus the imagery in the chapel, which dates from around the 1460s, should be too early for
the former and too late for the latter.…….”
“……….The Templar love and preservation of knowledge meant that at Rosslyn we also find the
“RosslynHay
Manuscript”, which is the earliest known work in Scottish prose. It is a translation of
Rene d’Anjou’s writings on chivalry and government and on its binding are found inscribed
“JHESUS (sic) – MARIA – JOHANNES” (Jesus, Mary, John). As Andrew Sinclair says in his The
Sword and the Grail (1992)(5): ‘The addition of the name of St John to that of Jesus and Mary is
unusual, but he was venerated by the Gnostics and the Templars…..Another remarkable feature
of the binding is the use of the Agnus Dei, the Lamb of God….In Rosslyn Chapel, the Templar
Seal of the Lamb of God is also carved.”
Earl William and Rene d’Anjou were close, both being members of the Order of the
Golden Fleece (Author: my italics) a group whose avowed intent was to restore the old Templar
ideals of chivalry and brotherhood.
It is clear that the Templars survived in Scotland and continued to operate openly, not
just at Rosslyn but in several other locations. However, in 1329 their charmed life was once again
under threat when Robert the Bruce’s excommunication was lifted and the shadow of the Pope’s
authority returned to haunt them. At one point there was even the distinct possibility that a
crusade would be launched against Scotland and although this did not materialise, the Scottish
Templars thought it prudent to go underground like many of their European brothers and it was
this, it is claimed, that gave rise to the beginnings of Freemasonry.”
So there is substantial evidence of Masonic ritual dating back to the midfifteenth
century in the
murals/carvings of Rosslyn Chapel.
What other early evidence is there?
Preston, one of the early historians of post1717
Freemasonry published his history in 1778.
According to Stephen Lomas in his book, The Invisible College, there were early, now “lost”
histories produced by Sir Robert Moray and by Elias Ashmole (he of the Oxford Ashmolean
Library fame). On his website at http://www.robertlomas.com/preston/padlock/index.html, Lomas
has published Illustrations of Masonry by William Preston, Past Master of the Lodge of Antiquity,
Acting by Immemorial Constitution, Blacklock The Ninth Edition; with considerable additions.
London: Printed for G and T Wilkie; No 57 Paternoster Row, MDCCXCV
To the Right Honourable Lord Petre, Past Grand Master of the Ancient and Honourable Society
of Free and Accepted Masons. This Treatise is, with the Greatest Respect, Inscribed by His
Lordship's Most Obedient Servant and Brother, William Preston.
In this remarkable record, Preston records, albeit without documentation, some astonishing early
events in Freemasonry, which if true, transform the history of the Craft.
For example, he states ”
On the 24 th June 1502, a lodge of masters was formed in the palace, at
which the King (Henry VII) presided in person as Grand Master; and having appointed John Islip,
Abbot of Westminster, and Sir Reginald Bray, Knight of the Garter, his Wardens for the occasion,
proceeded in ample form to the east end of Westminster Abbey, where he laid the foundation
stone of that rich masterpiece of Gothic architecture known by the name of Henry the Seventh’s
Chapel…..Henry VIII succeeded his father in 1509, and appointed Cardinal Wolsey, Grand
Master…..Thomas Cromwell, Earl of Esses, succeeded the Cardinal in the office of Grand Master
and employed the fraternity in building St Jame’s Palace, Christ’s Hospital and Greenwich
Castle…..the Masons remained without any nominal patron till the reign of Elizabeth, when Sir
Thomas Sackville accepted the office of Grand Master. Lodges were held during this period in
different parts of England, but the General or Grand Lodge assembled in York where the
Fraternity were numerous and respectable.
The following circumstance is recorded of Elizabeth: Hearing that the Masons were in possession
of secrets which they would not reveal, and being jealous of all secret assemblies, she sent an
armed force to York with intent to break up their annual Grand Lodge. This design, however, was
happily frustrated by the interp[osition of Sir Thomas Sackville who took care to initiate some of
the chief officers which she had sent on this duty. They joined in communication with the Masons
and made so favourable a report to the queen on their return that she countermanded her orders
and never afterwards attempted to disturb the meetings of the Fraternity.
Sir Thomas Sackville held the office of Grand Master until 1567 when he resigned in favour of
Francis Russel, Earl of Bedford and Sir Thomas Gresham, an eminent merchant distinguished by
his abilities and great success in trade. To the former the care of the Brethren in the northern
part of the kingdom was assigned while the latter was appointed to superintend the meetings in
the south where the society had considerably increased in consequence of the honourable report
which had been made to the queen.”
Is this all fantasy, or was there evidence, now lost, on which he based his claims?
Bibliography
1. The Templar Revelation, Picknett, L & Prince, C. (1998) Corgi Books
2. Born in Blood, The Lost Secrets of Freemasonry, John L.Robinson. (1989) M.Evans
& Co, New York.
3. The Temple and the Lodge, Baigent, M & Leigh, R. (1990) Corgi Books
4. The Hiram Key, Pharoahs, Freemasons and the Discovery of the Secret Scrolls of
Jesus, Knight, C & Lomas, R. (1996) Century Publishers, UK.
5. The Second Messiah, Templars, the Turin Shroud and the Great Secret of
Freemasonry, Knight, C & Lomas, R (1997) Century, UK.
6. The Sword and the Grail, Sinclair, A. (1993) Century, UK.
7. Illustrations of Masonry by William Preston http://
www.robertlomas.com/preston/padlock/index.html

The Secret Science of Masonic Initiation Book Description

The Secret Science of Masonic Initiation is different and revelatory. This book will take you
on an imaginative journey deep into that inner part of your consciousness that Freemasonry
calls your soul. Not since the glory days of Wilmshurst, Ward, and Waite, has any serious
Masonic writer attempted to look at the meaning of Masonry in such knowledgeable depth.
Its ritual says it is a high and serious subject. But how can an individual discover the truths
it outlines? How do you become an Initiate and a Master? A new, spiritually aware
generation is asking this question and demanding answers. Using words and images, this
book leads you through the spiritual stages of Masonic knowledge. The Craft teaches that
each new apprentice shall find a teacher to gain instruction. The open Lodge is not the place
for instruction but a place for living out truths that should be taught privately by
contemplation of symbols.
Robert Lomas has contributed to The Secret Science of Masonic Initiation as an author.
Robert Lomas is the co-author of "The Hiram Key", "The Second Messiah", and "Uriel's
Machine". A Freemason, he lectures at Bradford University in England. 

Jonathan Black has contributed to The Secret Science of Masonic Initiation . Jonathan Black
was managing editor of "Playboy "for sixteen years and before that, executive editor at
"GQ," He is a contributor to many national magazines as well as the "New York Times," He
lives in Chicago. 

Book Details

Title: The Secret Science of Masonic Initiation

Publisher: Lewis Masonic Pub
Author: Robert Lomas, Jonathan Black
ISBN: 085318318X

EAN: 9780853183181

Publish
2009-06-30
Date:
Binding: Paperback