The Rudolf Steiner Archive

7. The Nature and Purpose of Freemasonry from the Perspective of Spiritual Science I

[ 1 ] Today I would like to provide a brief overview of various rites and orders within Freemasonry, as previously discussed. Of course, I can only share with you the very essentials of Freemasonry, because the subject is so vast and there is so much trivial information attached to it.

[ 2 ] We must also see the foundation of all Freemasonry in the Temple legend of Hiram Abiff or Adonhiram, which I have already mentioned to you when discussing the Order of the Rosicrucians. Everything that is called the mystery and purpose of Freemasonry finds expression in this Temple legend. We are led to a kind of Genesis, a genealogy of humankind. Let us, then, allow the essential features of this temple legend to pass before our minds once more.

[ 3 ] One of the Elohim united with Eve, and from this union of one of the divine creators with Eve, Cain was born. Then another Elohim—namely, Jehovah or Adonai—created Adam, who is to be understood as the original human of our third root race. This Adam then united with Eve, and from this union Abel was born. Thus, at the origin of the human race, we have two starting points: Cain, the direct offspring of one of the Elohim and Eve, and Abel, who is, so to speak, the true Jehovah-man, created with the help of a divinely created human, Adam.

[ 4 ] The entire conception underlying the creation story of the Temple Legend assumes that Jehovah harbors a kind of enmity toward everything that comes from the other Elohim and their offspring, the Sons of Fire—as the descendants of Cain are called in the Temple Legend—and that he sowed discord between Cain and his lineage and Abel and his lineage. The consequence of this was that Cain killed Abel. This is the primordial enmity that exists between those whose existence is a kind of gift from God and those who must work for everything themselves. The fact that Abel offers animals to the God Jehovah, while Cain offers the fruits of the earth, also illustrates in the Bible the contrast between the lineage of Cain and the lineage of Abel. Cain must wrest the fruits of the earth—that which is necessary for human life—from the ground through hard labor, while Abel takes what is already alive, what has already been prepared for life. Cain’s lineage, so to speak, creates the living from the non-living. Abel takes what is already alive, into which life has already been breathed. Abel’s offering is pleasing to God, but Cain’s is not.

[ 5 ] Thus we see that Cain and Abel represent two types of humanity. One type is that which accepts what God has prepared; the other type—free humanity—is that which tills the soil and strives to extract life from the inanimate. Those who understand this temple legend and wish to live in accordance with it regard themselves as sons of Cain. All those who created the true human arts and sciences are descended from the line of Cain: Tubal-Cain, the true original architect and god of blacksmiths and tools; and also Hiram-Abiff, or Adonhiram, the hero of the temple legend. This Hiram is summoned by King Solomon, who is famous for his wisdom and thus belongs to the lineage of Abel’s children, who received their wisdom as a gift from God. Thus, at Solomon’s court, we see the contrast renewed: Solomon the Wise and Hiram the free worker, who has earned his wisdom through his own human efforts.

[ 6 ] Solomon summons Balkis, the Queen of Sheba, to his court, and when she appears there, she sees him as something like a statue, crafted from gold and precious stones. As if bestowed upon humanity by the gods, he appears to Queen Balkis as a monumental figure. As she admires the great work—the Temple of Solomon—she also wishes to meet the master builder and does so. With a single glance cast her way by the master builder, she comes to appreciate Hiram’s full worth. Solomon immediately feels a sort of jealousy toward Hiram. This jealousy intensifies particularly when Queen Balkis demands that all the workers who participated in the construction of the temple be brought before her. Solomon declares this impossible; Hiram, on the other hand, grants her request. He climbs a hill, makes the mystical sign of the Tau, and immediately all the workers flock to him. The queen’s wish is fulfilled.

[ 7 ] Solomon is therefore also reluctant to resist Hiram’s persecutors or to confront them. A Syrian mason, a Phoenician carpenter, and a Hebrew miner were hostile toward Hiram. For these three journeymen were by no means able to learn the Master’s Word from Hiram Abiff. The Master Word is what would have enabled the journeymen to build truly independently. This Master Word is a secret granted only to those who are capable. They therefore resolved to harm him.

[ 8 ] The opportunity arose when Hiram Abiff set out to cast his masterpiece, the Bronze Sea. The movement of the water was to be captured within the mold. The flowing sea was to be vividly and artfully preserved within the rigid form. That is what matters. The three journeymen had conspired to do something during the casting so that, instead of flowing into the mold, the metal would spread out into the surrounding area. Hiram then tried to stop the torrent of molten metal by pouring water onto it, but this caused the metal to spray into the air and fall back down as a rain of fire with terrible force. There was nothing Hiram could do. But suddenly a voice rang out: “Hiram! Hiram! Hiram!”—This voice urged him to plunge into the sea of fire. He did so and sank deeper and deeper, all the way to the center of the Earth, where the source of the fire lies. There he encountered two figures: the progenitor Tubal-Cain and Cain himself. Cain was bathed in the rays of Lucifer, the angel of light. Then Tubal-Cain handed Hiram his hammer, which possessed the magical power to restore all things, and said to him: “You will have a son who will be surrounded by a people of the wise, and you will be the progenitor of those who emerge from the fire that bestows wisdom and thoughtfulness.” — The Bronze Sea was then restored by the hammer.

[ 9 ] Hiram had then met Queen Balkis again outside the city. She became his wife, but he was unable to quell Solomon’s jealousy or avert the revenge of the three journeymen. The three journeymen killed him. He was only able to save the triangle on which the Master Word was engraved by sinking it into a deep well. He was then buried, and an acacia branch was planted on his grave. The acacia branch revealed the grave to Solomon. The triangle was also found. It was sealed and buried. Only a few (27) know the location. [It was agreed:] The first word spoken upon the discovery of the body was to be the new Master Word. The new Master Word is the one that has become that of the Freemasons. They trace their origins, with some justification, to this Temple legend, to those ancient days when King Solomon built the Temple as a lasting monument to what the mystery of the fifth root race represents.

[ 10 ] Now we must understand what can be gained and learned for humanity through Freemasonry. That is not so easy. Some who learn about the complicated initiation rites of Freemasonry may ask themselves: Isn’t what takes place as an initiation ceremony something incredibly trivial and petty?

[ 11 ] I will now demonstrate this to you using the initiation rite of the Order of St. John. Imagine that someone has decided to become a Johannite Mason. There are three degrees: Apprentice, Fellow Craft, and Master Mason. Following these three degrees come the higher degrees, which lead into occult knowledge. I will now describe to you how someone is initiated into the Apprentice degree. When he is led into the Masonic temple for the first time, he is first taken by the Brother Overseer into a dark, gloomy chamber. There he is left alone for a few minutes, where he must be left to his own thoughts. Then all metal objects—any gold, silver, or other metals he has on him—are taken from him; his garment is torn at the knee, and then the heel of his left shoe is kicked off. In this state, he is led into another room to join the assembled brothers. Then a cord is hung around his neck, and after his chest has been bared, a drawn sword is held before his chest. In this state, he steps before the Master. The Master asks him whether he still wishes to be admitted. He is then solemnly admonished, and during the subsequent preparation, the significance of removing the heel is explained to him, and so on. There are three things he must cast off. If he possesses these three things, he can never become a Freemason. He is told: “If you have even the slightest curiosity about anything, leave this house immediately.” Second, he is told: “If you are reluctant to acknowledge all your faults and shortcomings, leave this house immediately.” And third, he is told: “If you cannot bring yourself to look beyond all human inequality, leave this house immediately.” These three things are demanded of everyone in the strictest terms.

[ 12 ] Then a sort of frame is held up in front of him, through which he is thrown; at the same time, an unpleasant noise is produced, so that he is propelled through the frame with quite terrible feelings. As this happens, someone shouts at him that he is falling into hell. The moment he falls, a trapdoor is slammed shut, giving him the impression that he is in a very strange environment. A small incision is then made in his skin, causing blood to flow out; at the same time, the bystanders produce gurgling sounds, leading him to believe that he is losing a great deal of blood. Then the Master delivers three hammer blows. Whatever he hears within the lodge after this point, he must regard as a secret in the strictest sense. Should he reveal any of it, his membership in Freemasonry would be transformed just like the drink served to him: sweet on one side, bitter on the other. The drink is served in an ornate vessel, so that it can be sweet on one side and bitter when the vessel is turned. This is meant to symbolize how the consequences of betrayal might affect him.

[ 13 ] Once this has happened, he is led into a dimly lit room in front of a staircase. This staircase is designed to move in such a way that one feels as if one has descended quite a long way, when in reality one has only gone down a short distance. The same is true when he falls. He falls only a short distance, but believes he has fallen into a deep well. Once there, he is told that this is an important stage for him. In addition, he was blindfolded before reaching the staircase. Then the following words are spoken to the Brother Overseer: “Brother Overseer, do you find the candidate worthy of entering Freemasonry?” — If he answers in the affirmative, he is asked: “What do you expect this initiation to bring him?” He must reply: “Light!” — Then the blindfold is removed from the candidate, and he finds himself in a well-lit room. Now comes the fundamental question: “Do you know your Master?” He answers: “Yes, he wears a yellow jacket and blue pants.” - The blue pants refer to his rank. Then he receives the three symbols of the Apprentice degree: the sign, the handshake, and the word. The sign is a symbol, similar to occult signs... [Gap]. The hand gesture consists of being shown the specific hand movement with which he is to greet people. The hand gestures differ for the journeyman and for the master. The word also varies depending on the degree. It is not my place to utter the “words.”

[ 14 ] The person in question is then admitted to the apprenticeship. Upon entry, he is asked: “How old are you?” He replies: “Not yet seven years old.” — He must still complete seven years of apprenticeship, and then he moves on to the journeyman’s rank.

[ 15 ] When someone is ready to advance to the degree of Master, the initiation becomes somewhat more difficult. The essential part, however, is that what is contained in the Temple legend is actually carried out on the individual in question. Anyone who wishes to become a Master is led into one of the chambers of the Lodge, where he must lie down in a coffin and relive the fate of the Master Builder Hiram. Then the signs, the handshake, and the word are revealed to him. The word is the very word that was spoken as the Master’s Word when Hiram’s body was discovered. The signs of recognition for the Master are incredibly complex. Recognition takes place through many forms and movements.

[ 16 ] The Masonic Masters call themselves “Children of the Widow.” Thus, this community of Masters is directly descended from the Manichaeans. I will have more to say about the connection between Manichaeism and Freemasonry.

[ 17 ] The mission of Freemasonry is connected to the mission of our entire Fifth Root Race. Now, of course, from the standpoint of a modern rationalist, you might view everything I have said about the initiation of an apprentice—the various rituals and ceremonies—as mere frivolity, masquerade, and comedy. But that is not the case. All the things I have described are rituals—outwardly symbolic, yet in a certain sense reflections of ancient occult processes that took place in the Mysteries, specifically on the astral plane. Such processes, as they are symbolically performed by Freemasons, actually occur in the temples of the Mysteries on the astral plane. Even the Master’s initiation—being laid in the coffin and so on—is in fact something that takes place on the higher plane. In Freemasonry, however, this is performed merely symbolically.

[ 18 ] One might now ask: What is the point of all this?—The Freemason should be aware that, on the physical plane, one must work in such a way as to maintain a connection with the higher worlds. There is a difference between being part of a community that values symbols leading to a higher community, and ... [gap]. The Mason may have no different thoughts than the ordinary person, but the Mason has different feelings. These feelings are connected to the symbolic rituals, and it is not a matter of indifference whether such a sensation, such a feeling, is evoked or not, because it corresponds to a certain rhythm on the astral plane.

[ 19 ] The purpose of the first act—removing the metal objects—is this: A person should not possess anything that he has not earned himself. Having a sense of this is important and essential for anyone who has already been made aware of the significance of the symbolism. He should also retain a lasting memory of the tearing of his trousers at the knee. He should remember that he must approach life as if he were to stand before humanity completely naked. Likewise, the removal of the heel should serve as a lasting reminder that—although he will be strong in Freemasonry—he still has an Achilles’ heel. All subsequent actions essentially carry such significance, especially in connection with that eerie feeling evoked when a sharp, cold sword is held to the chest. This is a sensation that, over time, crystallizes into a suggestion, so that in crucial moments he remembers that he must maintain a kind of composure. Composure is thus intended to be instilled. Taking full responsibility for one’s actions is symbolized by placing a cord around his neck that can be tightened at any time. Presence of mind is to be suggested by the fact that these procedures are triggered by trapdoors, stairs, and so on. These are certain processes that are carried out completely differently in the Mysteries, however, because they take place in the astral plane.

[ 20 ] The apprentice must then take an oath. Everything about the ceremony is eerie and gloomy; the room is lit only by a few small flames. I ask that you bear in mind the full implications of this oath: “I swear that I will never betray—in word, sign, or gesture—anything that is communicated to me from this moment onward within this lodge. Should I betray anything, I grant every brother who learns of it the right to cut my throat and tear out my tongue.” This is the oath taken by the apprentices. Even more terrifying is the journeyman’s oath, which permits one’s chest to be cut open, one’s heart to be torn out, and it to be thrown to the birds. — The master’s oath is so gruesome that it cannot be repeated.

[ 21 ] These things are intended to evoke a certain rhythm of sensations in the astral body. This, in turn, results in the human spirit being influenced in a specific intuitive way. In ancient times—Freemasonry is truly ancient—this intuitive influence on the spirit was the actual purpose of Masonic initiation.

[ 22 ] In ancient times, Freemasons were indeed masons. They performed all the tasks associated with masonry. They were the temple builders and the constructors of public buildings in Greece. In Greece, they were called Dionysiacs. These were the people who built temples and public buildings in the service of Dionysus. In Egypt, they were the pyramid builders; in the ancient Roman Empire, they were the builders of cities. In the Middle Ages, they were the builders of domes and cathedrals. Beginning in the 13th century, they also built independently of the clergy. It was only from that time on that the term “Freemasons” came into use. Before that, they were in the service of religious communities. They were, in fact, the master builders.

[ 23 ] Let us start from the premise that they were the builders of the pyramids, the mystery temples, and the churches. Now you will easily be able to see for yourself—especially if you read Vitruvius—that the way architecture was studied in the past was quite different from ours. It was not studied as it is today, by calculating things; rather, what was passed down were certain intuitions expressed through symbols. If you read in Lucifer about how the Lemurians built, how masterfully they did so, you will get a sense of how construction was carried out back then. The way things were built in ancient times can no longer be replicated today. We stand in awe and admiration before Chinese structures, before the structures of the Babylonians and Assyrians, yet we know that they did not know the mathematics of our time. We have the marvelous feat of engineering in the Mörissee in Egypt—a lake built to collect water and, when needed, channel it across the land via artificial canals. It was not built using the engineering methods of today. Likewise, the remarkable acoustics incorporated into ancient buildings were achieved in a way that modern architecture has not yet been able to replicate. It was thus possible to build intuitively, rather than solely in a rational, intellectual manner.

[ 24 ] This entire style of architecture was related to an understanding of the entire universe. If you consider the dimensions of the Egyptian pyramids, they correspond to certain dimensions of the celestial sphere—the distances between stars in the celestial sphere. The entire configuration of the celestial sphere was replicated in such buildings. There was a connection between the individual structure and the celestial dome. That mysterious rhythm that reveals itself in the view of the stars—when we see not merely with our physical eyes, but with the intuitive gaze that opens up to the higher proportions, the rhythmic proportions—was incorporated into their buildings by the original architects, because they built from the universe itself.

[ 25 ] This style of architecture was taught back then, much like how certain primitive peoples still receive a completely different kind of training in the art of medicine today than we do. Our education is intellectual. Among primitive peoples, the physician is not trained as we do, but rather by developing certain occult powers within himself. He must submit to physical discipline that seems horrifying to the nervous and whiny people of our culture. It instills in him insensitivity to pleasure and pain, and whoever is insensitive to these has at the same time developed occult powers within himself. The original grandeur in the training of the astral body was capable of leading to that great power which has been called the true royal art, derived from the great symbols of celestial measurement.

[ 26 ] This will give you an idea of what Freemasonry was, and you will see that it had to outgrow its original purpose. It had to lose its significance as the world became more rationalistic. It held significance during the time when the fourth sub-race was still developing. The fifth sub-race brought about the loss of Freemasonry’s significance. Now Freemasons are no longer masons. Anyone can now be admitted. For occultists, the symbols have real meaning. A symbol that is merely a symbol, merely an image, has no meaning; only one that can become reality, that can pass into force, has meaning. If a symbol affects the spiritual person in such a way that intuitive powers are thereby unleashed, then it is a true symbol. Today, masons say, “We have symbols that mean this and that.” An occult symbol, however, is one that seizes the human will and passes into the astral body. To the extent that our culture has become a culture of the intellect, Freemasonry has lost its significance.

[ 27 ] Regarding connections to Manichaeism ... [gap]. Then there are the high degrees, which go up to ninety or ninety-six degrees and do not begin until the fourth degree. The significance of the three lower degrees has gradually shifted to the higher degrees. Something like a residue has remained in what is called the “Royal Arch,” which still exists in Freemasonry today. We will discuss these bright sides and some of the darker sides later.