Is Freemasonry Magic?

by Midnight Freemason Contributor

Patrick Dey

We will rule out the responses of non-esoteric Masons, who would give the knee-jerk reaction of: No! Never! That aside, every so often I hear a Mason or read something by a Mason that argues that Freemasonry is magic. Not that the fraternity, its rituals, its teachings, et cetera are some card trick or sleight of hand, but really is magic. This has long bothered me.

Firstly, to address this, we need some sort of working definition of what magic is, or at least understand what are the processes and operations involved in magic to compare to Masonry. There are endless definitions, but ultimately we will acknowledge that magic is some process of harnessing and wielding supernatural powers. Personally, I work from a spirit model: magic is the process of working with spirits, disembodies intelligences, conscious immaterial entities the magician will invoke and conjure (Latin, conjurare, to swear together, i.e. make a pact — even the term exorcism is similar, but comes from Greek, exorkismos, to bind with an oath), and once in agreement with the spirit, the spirit will fulfill the magician’s petitions. Even in an animist model, every material thing has a spirit, a being residing within it that will be bound to the magician’s will. We even see this sort of thing in the Catholic Mass, wherein exorcising the water (i.e. making Holy Water), the priest will exorcise the “creature of salt” before putting salt into the water. We see something similar in alchemical ideas, such as the spirit of mercury, the spirit of the fire (i.e. salamander), et al. Even the way we talk about alcohol, a “spirit,” is directly related to this animist view of a spirit living in a substance.

Throughout history, we see time and time again magic being a ritualistic operation of coercing, binding, and making use of spirits to achieve things that otherwise cannot be achieved through normal, natural means. Sometimes it is super simple and really does not involve much effort. For instance, the Psalms have regularly been employed in a great deal of European magic, and in many cases, just reciting a Psalm is sufficient, depending on what the magician is trying to achieve. If you want to protect your pregnant wife and ensure a safe delivery, a daily recitation of Psalm 1 is perfect. If you want to make more friends, recite Psalm 133 daily. The Psalms are prayers that were made by mighty and holy patriarchs, and the Lord listened to those prayers, so they are believed to hold great efficacy on their own. Prayer is an essential aspect of any magical practice. (For more on Psalm magic, see my essay in Hadean Press’s Conjure Codex, Vol. 5, Black Edition, 2022).

Then one can go much further. One can go full in and conduct the complete eighteen-month-long ritual of the Abramelin, conjuring their Holy Guardian Angel and binding it to their head. Or maybe a little easier is the Heptameron and conjuring the Djinn Kings via the seven Archangels. Or they can just make some magical charms, endowed with powers by virtue of certain spirits or astrological aspects, and never have to conjure any spirits. It depends on what the magician wants to do, how far they want to go, and how badly they want it.

Yes, there is ritual involved, like Freemasonry has ritual involved. In magic, it is usually a lot of prayers, invocations of sacred names, a lot of commands to the spirits, et cetera. But it is not really the same thing as Masonic ritual. In magic, the ritual has a certain function in conjuring and binding spirits for the magician’s use. You first need to purify yourself, which can be weeks-long dieting, fasting, abstaining from sex and masturbation, abstaining from alcohol, being honest in business dealings, confessing sins, et al. All the implements in the ritual need a certain level of consecration. For instance, in the Heptameron the Mass of the Holy Spirit should be conducted over the sword and other implements that will be used in the ritual. Then there are offerings to the spirits, a calling of the spirits to come forth, and if they do not, a harsher invocation to coerce them to come forth, a welcoming of the spirits, a binding of them so that they don’t leave before you are done with them, then your petition to be given to them, and so forth. Sometimes it seems that the easiest way to get what you want is to not do magic. It can be exhausting, and it still does not always work. The spirits may show up, but it doesn’t mean they want to listen to you.

Is Freemasonry anything like this? No, and such would probably actually scare away a lot of guys if we were calling angels and all their grandeur and terror into the Lodge room. Seriously, angels are pretty scary. Are there similarities between Masonic rituals and any number of magical rituals? Sure, because it is ritual, but not because the two are inherently related or even the same thing.

For instance, there are some who argue that magical rituals should all be memorized, and that may be an option for some, but really, I don’t think many people memorize the entirety of any magical ritual. And historically we know it was not all memorized. Hence why we have grimoires: books of magic for the magician to reference and read. At this point in my life, I practically have the exorcism of the fire and incense memorized because anytime I go to pray, I light incense and recite this exorcism, though I usually have my Key of Solomon beside me regardless. Do I have the entire Mass of the Holy Spirit memorized? No. Not even close, and it is not something I regularly do, so I don’t really have any interest in memorizing it. I mean, watch any Catholic priest do the Mass and you will notice they tend to have a cheat sheet next to them on the altar.

I have heard it argued that memorizing rituals helps our memory, like magic. Yeah… here’s the thing, there is a grimoire to assist memory: the Ars Notoria, a grimoire for rapid learning. And good memory has always been viewed as kind of magical, something Francis Yates traces in her The Art of Memory. But just doing root memorization is not the same as how Ars Notoria does it, which is practically learning by osmosis. Literally, you will sleep with the book you are learning from under your pillow. And you certainly don’t memorize the Ars Notoria, if one ever could.

I have heard it argued that Freemasonry is “symbolic magic” — i.e. it is magic, but done symbolically. I really don’t know what that means. The point of magic is to achieve something, be it to get money, to receive a prophecy, to destroy one’s enemies (e.g. half the Psalms), to cure an ailment, et al. If you are not actually achieving something, then it isn’t magic. It’s what we call LARPing (live-action role play).

I have heard it argued as well that the Masonic ritual raises our consciousness. Eh… I guess. I won’t deny one can and will have profound spiritual experiences in Freemasonry. I certainly did, but that is not necessarily magic. Meditation can “raise consciousness,” so can drugs, and so can therapy. But that is not necessarily magic. It can be “magical,” but not “magic.” The Order of the Temple, especially during the fifth libation is “magical,” but certainly not magic.

I could probably go on and on about every last thing that really differentiates Freemasonry from magic. My point is that, just because we regard our experiences in Freemasonry to be powerful, life-changing, and spiritually profound, this does not mean it is necessarily magic. If you went through the Degrees of Masonry with the intent of becoming a millionaire, and after you became a Master Mason you miraculously received a vast inheritance, then yeah, somehow that person turned their Masonic initiation into a magical ritual without anyone knowing it. Otherwise, it is just a profound experience, one that alters our lives forever. But it is not magic.

~PD

 Patrick M. Dey is a Past Master of Nevada Lodge No. 4 in the ghost town of Nevadaville, Colorado, and currently serves as their Secretary, and is also a Past Master of Research Lodge of Colorado. He is a Past High Priest of Keystone Chapter No. 8, Past Illustrious Master of Hiram Council No. 7, Past Commander of Flatirons Commandery No. 7, and serves as the Secretary-Recorder of all three. He currently serves as the Exponent (Suffragan) of Colorado College, SRICF of which he is VIII Grade (Magister), and is a member of Gofannin Council No. 315 AMD and Kincora Council No. 8 Knight Masons. He is a facilitator for the Masonic Legacy Society, is the Editor of the Rocky Mountain Mason magazine, serves on the Board of Directors of the Grand Lodge of Colorado’s Library and Museum Association, and is the Deputy Grand Bartender of the Grand Lodge of Colorado (an ad hoc, joke position he is very proud to hold). He holds a Masters of Architecture degree from the University of Colorado, Denver, and works in the field of architecture in Denver, where he resides with wife and son.

The Ship of Theseus and the Masonic Lodge

by Midnight Freemason Contributor

Jim Stapleton

The Ship of Theseus is a philosophical paradox that raises questions about identity, continuity, and the nature of existence. The thought experiment challenges our understanding of what it means for an object, person, or organization to retain its identity over time.

Plutarch posed the paradox where Theseus, a mythical Greek hero, had a ship that was eventually kept as a museum. As the planks started to rot over time, they were replaced with new ones. If all of the planks were replaced, is the ship still the same ship as the one Theseus initially owned? If it is no longer the same ship, at what point along the way did the transformation happen?

The Ship of Theseus challenges our notions of identity. We often associate identity as something that is static and unchanging. However, this paradox causes us to reconsider this assumption. Is a ship that is completely remade of new components the same as the original as long as its function, purpose, and design, are preserved? Or is the ship the same if it maintains temporal continuity connecting its past and present states?

Now, let's draw a parallel between the Ship of Theseus paradox and a Masonic Lodge. Each Masonic Lodge has its own traditions and membership. The Lodge itself can be seen as an entity with its own identity, just like the ship.

Similar to the Ship of Theseus, a Masonic Lodge can experience transition. Lodge membership changes over time as new members join and others leave or pass to the Lodge on High. Lodge leadership changes with each Worshipful Master. A Lodge's physical location could also change.

The paradox arises when we consider that, just like the ship, the lodge can experience a complete turnover of its members and leadership. Over time, every member who was part of the original Lodge may no longer be there, and new members have taken their place. So, is the Lodge still the same Masonic Lodge after several decades?

Every member of the Craft should think about how their presence and activities within a Lodge affects the overall identity of the organization. An individual member’s action (or inaction) can have significant repercussions that impact the very fabric of the Lodge.

~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.

Kung Fu Principles to Masonic Esoteric Philosophy - Part 1

by Midnight Freemason Contributor

Bro. Randy Sanders

This begins a 5-part series applying Masonic principles and esoteric concepts to Eastern martial arts, specifically Wing Chun Kung Fu.  We will only touch on the fighting theory but then focus on applied philosophy.

Wing Chun Kung Fu simplifies as a fighting system derived from Snake and White Crane systems as its base.  It was originally based on Buddhist Shaolin systems and was refined in the Taoist Wu Tang temple.  This well documented lineage history makes my brief description an injustice to the beautiful history of the Shaolin temple, the Wu Tang temple, Snake, White Crane, and Wing Chun systems.  This series of papers narrows the focus to the core Wing Chun principles of Centerline, Facing, Immoveable Elbow, Economy of Motion, and Simultaneous Attack and Defense, and we will match this Eastern theory to Western Philosophy.

With this first installment, let’s look at the Centerline principle.  If we strike an opponent’s vertical centerline there’s no means for our opponent to spin or rotate the body in such a way as to minimize impact.  If we focus the strike from our own centerline and are always aware of our own centerline, then our movements are either solid or fluid at our choosing.

This same vertical center line concept applies to philosophy and many Western traditions and explained as the Middle Pillar of the Cabbalistic Tree of Life.  The core of your body relates to the core of your being and connects you to your true self.  We see the parallels go a step further by looking at the true actions or true beliefs of any person must be genuine if coming from the aligned gut, heart, and head.  Morality is a different subject, so even though the person may be speaking or acting from his core, the alignment may not mean those genuine actions or expressions translate to good intentions toward us.  Bad actors may still act from a bad place and be genuine in their intentions.  If that intention is to harm others or act in a complete disregard to morality, we label that person and action accordingly.

Holding true to a moral structure of thoughts and actions relates to the alignment of our core being.  A Masonic moral structure based upon the Virtues and Pillars should be continually contemplated and refocused so as to stay in alignment with our own core values.  Our own practice of these virtues, pillars, and other Masonic lessons become the reason we are the Elu, the elect, the ones set apart from the rest of the community.  We may never be recognized, or we may climb to the heights of fame.  The centerline, or middle pillar, or core values, separates us as Masons, and we tend to celebrate that mystic tie in every lodge when we might share a passage that begins with “Behold…”

The Tree of Life, when superimposed over a drawing of the human body is often referred to as “esoteric anatomy” which, in my opinion, does a grave injustice to the subject of esoteric anatomy by narrowing the scope to only that superimposition of images.  However, for the purposes here let us consider that the middle pillar Sephirot can correspond to some Eastern concepts of energy centers, or chakras, within the body.  Wing Chun only focuses on one energy center initially, and that is the lower Dan Tien which is about an inch below our navel.  The focus is not to say the others are ignored, but that lower energy center below the navel also corresponds to the crossover point from the (upper) left hand to the (lower) right foot, and conversely the right hand to left foot.  This makes a giant X with the arms and legs spread wide.  Anatomically, we are discussing the lower 5 lumbar vertebrae and their connection to the psoas major and iliopsoas muscularly corresponding to our center of gravity, center of the body, center of that cross connection, etc.

The crossover point becomes our focus here as it demonstrates the location on the center line, or middle pillar for our purposes.  When we bend our knees a few degrees, we lower that point to correspond with our body’s center of gravity, and the options of motion open widely to us.  Boxer’s footwork, exercise classes, Yoga, weight lifting, all stress the importance of proper stance and a very slightly bent knee in most cases.  Pilates formed an entire system of exercise around that same core. 

Western traditions may not lower the center of gravity by bending the legs, but the concept of sinking corresponds to the same common method of moving into a meditation state by relaxing and feeling gravity gently pull against your body.  The Western approach in this manner aids the practitioner in getting in touch with his own body, and the lessons parallel the more Buddhist approach to learning how to focus on the body by an outward-in approach.  This, as opposed to the Taoist approach of focusing inwardly first, then bringing that internal awareness outward.  Both have distinct parallels in Western traditions, and Western, Buddhist, and Taoist approaches achieve similar results over time.  

Notice parallels in guided imagery of imagining a sphere of light above your head then drawing that light down into the body, whereas a Taoist method may initially work with the same conceptual sphere of light at your center, on your centerline.  Both Western and Eastern teachings then use the Middle Pillar, or Centerline, as the directional focus of how that light is imagined.

Let us put this into practice:  The Centerline or Center Line principle is further explained as the central line, that is, the shortest distance between your vertical center line and your opponent’s vertical center line.  This concept is not only for fighting, but the mystic tie that binds as well.  Imagine we sit in lodge, and we begin to draw imaginary connected lines between our own lower gut center and each of the Brethren sitting around us.  This looks like a spider web of sorts when all the Brothers are connected to each other.  Now let’s imagine that same spider web connecting our hearts, and other spider web connecting our brains.  Now we can turn the individual pieces (gut, heart, head) into a column, or vertical center line, connecting to all the other vertical center lines of our lodge Brothers.  This exercise may not happen quickly, and only with practice can we build up to keeping multiple lines in our imagination consistently.

Our connectivity to each other isn’t imaginary, rather, we feel good when we sit in lodge together.  We raise our feeling of brotherhood, our mystic tie that binds, spreading the cement, whatever we call it.  This tangible feeling brings us together while keeping our individuality, and we celebrate that connectedness with fellowship events and festive boards.  The concept of our unique center, center line, and how it relates to others should drive us to continue our efforts toward The Great Work.

~RS

Randy and his wife Elyana live near St. Louis, Missouri, USA. Randy earned a bachelor's Degree in Chemistry with an emphasis in Biochemistry, and he works in Telecom IT management. He volunteers as a professional and personal mentor, NRA certified Chief Range Safety Officer, and enjoys competitive tactical pistol, rifle, and shotgun. He has 30-plus years of teaching Wing Chun Kung Fu, Chi Kung, and healing arts. Randy served as a Logistics Section Chief on two different United States federal Disaster Medical Assistance Teams over a 12-year span. Randy is a 32nd-degree KCCH and Knight Templar. His Masonic bio includes past Lodge Education Officer for two symbolic lodges, Founder of the Wentzville Lodge Book Club, member of the Grand Lodge of Missouri Education Committee, Sovereign Master of the E. F. Coonrod AMD Council No. 493, Co-Librarian of the Scottish Rite Valley of St. Louis, Clerk for the Academy of Reflection through the Valley of Guthrie, and a Facilitator for the Masonic Legacy Society. Randy is a founding administrator for Refracted Light, a full contributor to Midnight Freemasons, and an international presenter on esoteric topics. Randy hosts an open ongoing weekly Masonic virtual Happy Hour on Friday evenings. Randy is an accomplished home chef, a certified barbecue judge, raises Great Pyrenees dogs, and enjoys travel and philosophy.

A note from the managing Editor

by Midnight Freemason Contributor

WB Darin A. Lahners

It has been a goal of the Midnight Freemasons blog to provide quality content that can be used for Masonic Education.  In fact, Friday's article by Bro. Randy Sanders will be article two thousand that has appeared on the blog.  As the current managing editor, I have endeavored to make sure that there is an article on the blog every Monday, Wednesday and Friday for the past few years since I assumed this role. Unfortunately, due to personal, work and Masonic commitments, I am no longer able to continue with this schedule.  

After consulting with the blog’s founder, Todd Creason, I am announcing that starting next week, the blog will only be publishing content every Wednesday.  What this means for you is that if there is no new content, then there will be no new articles.  However it is my hope that with the reduction in publishing, this will never be an issue.

It’s possible that we go back to our original publishing schedule sometime in the future should my commitments lessen, but for right now, this is the best decision for myself. I am hopefully it will help the regular contributors as well. 

I want to thank all of you that read the blog. I have nothing but the utmost gratitude for you, and I know that the contributors feel the same way. 

Sincerely and Fraternally, 

WB Darin Lahners