FAQ – Frequently Asked Questions

1. What is Freemasonry?

Freemasonry is an organization of free men who have come together without distinction of class, race, language, religion, nationality, culture or wealth; They are men who are united in the conviction that man is capable of improvement and can, if he wishes, improve the future of mankind through the personal practice of an ideal of goodness, beauty, dialogue and solidarity; and who have chosen the language of symbolism as the means of universal communication within a series of rites and in philosophical, aesthetic or poetic reflection to the exclusion of any political or religious topics.

Freemasonry offers the individual endless scope for perception, reflection, meditation, creativity, friendship, dialogue and intellectual speculation. Freemasonry urges the individual to launch out into the cosmic space of spiritual adventure by limitless questioning. It neither proposes nor imposes any answers whatsoever.

2. It is often said that Freemasonry is an Order.

Freemasonry is an Order, meaning that it is based on an organisation that is ordered and structured according to a set of rules. These rules set out the basis for Masonic Regularity the world over and all Regular Freemasons abide by them.

The traditional Masonic Rules have existed since at least the 14th Century. The oldest manuscripts still extant are written in Middle English and date from 1390 (the Regius Manuscript) and 1400 (the Cooke Manuscript).

They can be found in numerous manuscripts or printed documents, collectively called The Old Charges. A close study of these Old Charges reveals the continuity of certain constant requirements, which since 1723, when Anderson used the term in his Constitutions, have been referred to as “Landmarks”.

Various revisions exist but all contain the following absolute principles or Landmarks: Every Freemason affirms the existence of God, the Supreme Being, Whom he is free to define and Who is referred to as The Great Architect of the Universe. Freemasonry cultivates Brotherhood.

Maintaining the absolute secrecy of all Masonic work is a fundamental duty for every Freemason. Freemasonry does not allow women to participate in its ceremonies. The work of Freemasonry is carried out in a Lodge, under the direction of an Installed Master.

The personal progress of a Freemason occurs in three degrees: Entered Apprentice, Fellowcraft and Master Mason. Every Masonic initiation is sealed by a solemn Obligation of fidelity sworn on the Bible or on the Book that the Candidate holds for Sacred. Initiation in the three Masonic degrees takes place in the symbolic setting of the building of Solomon’s Temple in Jerusalem and reaches its culmination in the 3rd degree by evoking the violent death of its legendary Architect, Hiram Abiff. Depending on the periods, places and rites, these principles may have been completed at times by various additions, but on pain of irregularity, none may ever be diminished or removed.

Any Masonic authority that does not scrupulously abide by these principles would immediately be excluded from universal Freemasonry. That is what happened in Belgium and France in 1872 and 1877 to the Grand Orients of these countries. Such strict observance of the Landmarks is justified by the principle of continuity and unity in both time and space: it unites Brethren of the past and present in an uninterrupted chain of successive initiations.

3. Freemasonry is an Initiatory Order.

What does this mean? Since the dawn of time, mankind has been seeking answers to questions about suffering, death, love, good and evil, the meaning of life, and so on. Some strive to improve in order to live better in body, mind and heart. In that sense, Masonic Initiation is a spiritual process of inner improvement. It offers no ready-made answers but it does provide methodological tools allowing each to pursue his inner search and to arrive at his own answers.

These tools apply to the deepest things within us. They go beyond words, which cannot express the very essence of things, i.e. the ineffable, or convey what cannot be spoken. They are the symbols that are brought into play and transmitted by rites of initiation. Masonic rites are formalized settings whose every element (words, gestures, objects, lighting, music, etc.) are so many messages to be decoded or deciphered.

It is through this personal effort at making progressive sense of the rites that the process of inner improvement begins. Does it eventually result in perfection? Very rarely, and it would be presumptuous to think so; but what really counts on this journey is advancing with one’s Brethren rather than reaching the final destination…

4. Why is it so important to respect the Ritual in Freemasonry?

The Ritual is at the same time a means of communication, a vehicle for conveying a message and a message in itself; but it is also a collection of signs that mark and set out a space containing concepts and symbols. The time in which a ritual is worked marks out a period that is full of meaning.

From then on, the ritual marks out a specific space and time within which every word and gesture creates, carries and passes on a meaning. Respect for the ritual also means respecting the Brethren. From an individual perspective, ritual is like a book which offers many joys and discoveries to whoever takes the effort to learn to read it. It brings into play a group of symbols (objects, gestures, words, regalia, music, etc.) which convey the spiritual heritage of Freemasonry.

So the ritual is the central, essential and unique tool for every Freemason’s individual improvement. From a collective viewpoint, ritual is a common language shared by all Brethren the world over, which remains alive even when the local language cannot be understood. In this sense, ritual is a universal language that goes beyond words. It is also a place in a cultural context where Brethren come together in the sense of finding their Brethren in rediscovering of Brotherly Love, but also in the sense of finding themselves again at their very source, far from the hustle and bustle of the outside world. In general, each Lodge practices six basic rituals, to which several occasional rituals should be added.

The basic rituals are: Opening of the Lodge (in each of the three degrees) Closing of the Lodge (in each of the three degrees) Initiation in the Entered Apprentice Degree, Passing to the Fellowcraft Degree Raising to the Master Mason’s Degree Installation of the Worshipful Master of the Lodge and his Officers. Occasional rituals may be added, such as Consecration of a new Lodge, The Festivals of St. John at the Summer and Winter Solstices, etc. All these basic rituals put together form a rite (see question n° 5).

5. What is a rite?

The word has two meanings. It stands for any form of ceremony, even a perfunctory one (a handshake or a military salute, for example), but also the whole group of rules and ceremonies used in a hierarchical context. The Roman Catholic Church, for example, has its various “Rites” (Roman, Greek, Maronite or Coptic) which are different modes or styles of communicating the Christian message.

Likewise, Freemasonry transmits its degrees using ceremonies whose style and atmosphere differ according to the “Rite”. These differences reflect local characteristics, the particular interests of the original authors of the ritual or the specific character of each language. Whatever their differences as to detail, these “Rites” have a common basis: they transmit initiation into the degrees of Entered Apprentice, Fellowcraft and Master Mason using terminology borrowed from mediaeval corporations; the use of the stone mason’s craft as a basis for their symbolism; and a legend peculiar to the Master Mason’s degree which draws freely upon Biblical stories.

This imposed series of initiations illustrates the main lesson of the Masonic Order: the perfectibility of mankind. It urges its members to apply themselves to a task that must ever remain unfinished. The Regular Grand Lodge of Belgium practises the following in French and Dutch: the Modern, French, Ancient and Accepted Scottish, Rectified Scottish and Philosophical Scottish Rites. It also practises New York and California rituals in English (English-speaking countries often use the term “working”, rather than “rite” in this sense); the rituals of the A.F.A.M. Grand Lodge of Germany in its German-speaking Lodge; and in Greek the Ancient and Accepted Scottish Rite.

In a word, these Rites, insofar as they apply to the three Craft degrees (Entered Apprentice, Fellowcraft and Master Mason) can be described as follows: American Workings: first set out in the USA in the 18th Century, they have retained a markedly archaic and operative character. Their symbolism, based on the tools of the Craft, is essentially focussed upon teaching a system of morality. They have a strong Biblical feeling to them, based on a Protestant background. The French Rite: drawn up in France in 1786, it brings elements of chivalry into the operative symbolism inherited from the British Isles, which were introduced by the first French Freemasons who often belonged to the nobility.

Typically of its time, it is characterised by a tolerant form of Christianity, more implicit than explicit. The Philosophical Scottish Rite: this appeared in the south of France around 1774 and is a variant of the French Rite. The Rectified Scottish Rite: drawn up in Lyons between 1778 and 1788, it has the same features as the French Rite but makes use of them to communicate the basis of the philosophical religious teaching of Martinez de Pasqually (1727-1774). Contrary to common belief, its Craft degrees are deist and not Christian.

The Ancient and Accepted Scottish Rite: created in Paris at the time of the First Empire, its rituals are a mixture of French influences with those of the English-speaking world. It concentrates on an alchemical interpretation of traditional symbolism. The Modern (Belgian) Rite: a simplified version of the French Rite with a good many features derived from the so-called “Scottish” Rites. It is a legacy from 19th Century Belgian Freemasonry and is written in modern-day language.

6. I have heard of the GO (Grand Orient), the GL (Grand Lodge), the DH (Droit Humain), the GLF (Grande Loge Féminine) and of the RGLB (Regular Grand Lodge of Belgium). Are they the same?

The answer is unequivocally, no. The principles that govern them are different, even though appearances might suggest certain similarities. In all these cases, we are talking about Lodges grouped into federations under the supervision of a national regulating body, whose prime objective is to communicate the three basic degrees of Freemasonry (Entered Apprentice, Fellowcraft, and Master Mason); but that is as far as the similarity goes.

The Regular Grand Lodge of Belgium requires all its members to state their belief in God, the Supreme Being, Whom it refers to as the Great Architect of the Universe. It does not define the Supreme Being and leaves each member totally free to do so in his own way. It requires its members to swear oaths on a Sacred Book. It forbids discussions of religious or political issues in Lodge; it recognises no higher authority, local or foreign, than its own in Freemasonry; and it admits only men over 21 years of age.

The other organisations referred to in the question have a different, or even opposite, attitude towards one or other of these points. These differences preclude any activity in common. Speculative Freemasonry, founded in England in 1717, subsequently spread over the various continents of the globe. At the end of the 19th Century, at a time of atheism, rationalism and militant scientism, the categorical requirement to believe in the existence of God, the Supreme Being, created a problem for some who sought to remove the Great Architect of the Universe and the ban on discussing political and religious issues in Lodge.

So the Grand Orients of Belgium and France deliberately departed from what is called Masonic Regularity, that is the acceptance of, and respect for, all the founding rules and laws of what Freemasonry was defined as. Relations between these organisations and the entirety of the world’s Grand Lodges were broken off. In 1959, those Freemasons who wished to regain their former regularity and restore ties with the rest of the world’s Freemasons, in turn left the Grand Orient of Belgium and founded the Grand Lodge of Belgium. In 1979, after it moved away towards practices that were inconsistent with Masonic Regularity, the Grand Lodges of the entire world broke off relations with the Grand Lodge of Belgium. Some Masons in the Grand Lodge of Belgium sought to react against this state of affairs and, as from 15th June, 1979, nine Lodges created the Regular Grand Lodge of Belgium.

This was recognised by Grand Lodges throughout the world and has grown considerably all over the country ever since.

7. What links are there between the ‘Compagnonnage’ and Freemasonry?

The “Compagnonnage” is made up of associations of craftsmen practising specific trades: carpenters, locksmiths, cooks, etc. with particular rules for admission and organisation. One of the essential functions of the Compagnonnage is to instruct young people during the field training they undergo when they make their Tour de France.

The connections between Freemasonry and the Compagnonnage have been extensively discussed. The Compagnonnage has existed since at least the 17th Century, well before Freemasonry as we know it started to become organised. Although there have never been any formal links between the two organisations, a good many Compagnons in the 19th and 20th Centuries were also Freemasons. There are some obvious common themes drawn from one to the other, notably in the case of Freemasonry.

The associations of the Compagnonnage have managed to retain the secrecy of their traditions rather better than Freemasonry has.

8. Why does Regular Masonry not accept women?

It so happens that speculative Freemasonry derives its symbolism from a typically male profession, i.e. that of the stone masons, originally a purely male activity. As such it has continued to retain this particular character, which all its members accept as part of the traditional rules on which Freemasonry is founded.

Beside this socio-historical fact, Freemasonry’s restriction of admission to men has to be seen in the light of the work carried out within it. This is a question of the actual personalities of those taking part, who try to place the essence of things above appearances and learn of their qualities and faults in an atmosphere of equanimity, without simply accepting the observances of the outside world that the Lodge does not in any case seek to imitate within its own sacred environment. One might say that in some cases, admitting both sexes might not be favourable to creating and nurturing the right atmosphere, in the sense that it could give rise to attitudes and behaviour that might be counter-productive to the Freemason’s personal search as well as to the harmony of the group.

All this aside, Freemasons feel real respect and devotion towards women and there is nothing in their Masonic work that could go against this belief, any more than it could prevent them from regarding women as equals in society. There is, in any case, a Women’s Grand Lodge in Belgium.

9. Does Freemasonry have a Supreme Head?

The answer is no. Freemasonry has hierarchical structures of responsibility and decision-making but it is not a question of a hierarchy of individuals but of offices. Officers take on duties; above all, they have to serve their Brethren and their terms of office are limited. What is more, there are two dimensions of hierarchy that are totally distinct and independent. On the one hand, there is the authority for carrying out initiation, which means conferring a Masonic degree on a man worthy of it in accordance with the Rules of the Order and of the Rite.

This authority is vested in the Worshipful Masters of the Lodges. On the other, there is an administrative authority which exists to promulgate and apply the Statutes and General Regulations of Freemasonry in each country. In Belgium this administrative authority is exercised by the Regular Grand Lodge of Belgium. This comprises all the delegates of the Lodges under its jurisdiction, as well as the Grand Committee (the managing body of the Regular Grand Lodge of Belgium). The number of delegates varies according to the number of members in a particular Lodge, each Worshipful Master being an ex-officio delegate.

The Grand Committee is made up of the Grand Master and the principal Grand Officers. The Grand Master is elected for a three year term of office and it is he who selects the members of the Grand Committee. The Grand Master is therefore answerable to the Worshipful Masters for the good order and working of the Order, including friendly relations with the Grand Lodges of other countries, the promulgation of, and adherence to, the Statutes, Constitutions and General Regulations of the Order and consecrating new Lodges in accordance with its Rules. There is no formal international federation of Grand Lodges in any “world-wide super-Grand Lodge”.

Each Grand Lodge is national and does not report to any outside authority. Of course, there are international relations between Masonic jurisdictions, comparable to diplomatic relations between States, but there is no supranational organisation with regulating powers. Each Grand Lodge sets its own criteria for establishing or refusing fraternal relations with other Grand Lodges. The Basic Principles for recognition of Grand Lodges adopted by the United Grand Lodge of England in 1929 are the most widely known.

They are the regularity of origin, belief in God; the swearing of oaths (called Obligations) on the Volume of the Sacred Law (i.e. the sacred book recognised as such by the candidate); absolute sovereignty of the Grand Lodge over the three Craft degrees (meaning independence from any system of higher degrees); displaying the Volume of the Sacred Law, Square and Compasses during the workings (i.e. the meetings); and observance of the ancient customs and usages.

10. Is Freemasonry a private club of middle-aged men? 

Will it survive beyond the 21st century? Though that is rapidly changing, it is true that Freemasonry for a long time recruited mature men in their forties or fifties. These days, however, it is not unusual to see a younger man of 25 or 30 receive the Light of Masonic initiation.

Will it survive beyond our times? In fact, actual age is of little importance: what counts is a Candidate’s moral, intellectual and spiritual maturity. Becoming a Freemason is, above all, sharing a feeling of responsibility for the future of the world and mankind, without pride or boastfulness but with the firm conviction that anyone, at his own level, can bring a little more joy and alleviate a little more suffering around him, by working upon himself.

It takes courage, willingness and conscience and it is this kind of maturity we are referring to. The question is whether Freemasonry has a long-term future. Like any other man-made invention, Freemasonry is not eternal but it does have a future. First, Freemasonry will have the future that Freemasons create for it. They are free men, aware of their strengths and weaknesses, their dreams and limitations.

Freemasonry will be created by them and by them alone. Furthermore, throughout its centuries of existence, Freemasonry has kept itself at a distance from the fashions of the times, seeing this as a way of guaranteeing its survival, even if at times its attachment to certain ancient principles is not always understood. In a deeper sense, though, our world is going through a radical shift in core values.

The rationalist era of the State, having emerged from the Renaissance, is dying before our eyes; a new era is opening up, not one opposed to rationalism, but going beyond it. Today, other forms of Knowledge are needed and the asceticism of initiation is one of them. Freemasonry offers vital hope to a world in crisis.

This hope is twofold: first, one based on Freemasonry’s profound attachment to Humanism, which makes mankind is its central concern, in respecting ideas and diversity; and second, one based on the effective way it imparts symbolic meaning and initiation, more fitting for the development of mankind. Together, they both convey the message that man can attain spiritual adulthood and free himself from certain ready-made answers; and that he must go in search of his own truth. The time has come for him to realise that there is no certain and final answer, there never was and never will be; that absolute Truth is a myth and that the one and only Truth is beyond our grasp.

This is probably what attaining spiritual adulthood is about. Faced with the confusion that this awareness gives rise to, Freemasonry offers a way of self-creation through having regard for others. This method, made up of rites and symbols, provides just the tools. Only the craftsman can shape the stone; nobody is going to do it for him. He is the sole master of his own skill: his Brethren can only encourage his effort, support him with advice, help him when the task becomes too heavy, sometimes guide him towards a more difficult or less well known part of the craft or the work site, but they can never take his place.

11. Are Freemasons not racists or elitists?

Racism, in all its forms, is an aberration and an outrage and Freemasonry unhesitatingly condemns it. Freemasons from all origins, religions, social classes and colours of skin can bear witness to this. Does Freemasonry favour elitism? Yes, in three senses of the term: Faith, belief and trust in the perfectibility of mankind.

Any man, whoever he is, can make progress in the areas of spirituality, knowledge, skill, judgement and opinion. Any man can widen the scope of his perception and understanding. Any man can learn and communicate. In fact, any man can perfect his outlook on life and the idea of his own place in society.

The mind can soften the heart; the heart can stimulate the mind. This is the Mason’s innermost conviction. If his view of the human condition progresses, his new vision finds a way to his heart. If his heart shudders and bleeds at the abominations that can overwhelm the world of the living, his feelings will urge his mind and spur his intellect into action. For the individual, this is all linked together if he can overcome his apathy.

The strength of humility. A Freemason claims neither privilege nor power. He realises that he is unaware and has no knowledge of the Truth but that he can search for it. Furthermore, he commits himself to keeping his word of honour and remaining faithful to his Obligation. That is something that requires respect for oneself and others.

Consequently, when candidates apply it is not a question of recruiting them but of making sure that they are not going down the wrong path; of seeing whether they might be happy in Freemasonry; whether they understand this elitism of heart and mind, created by a life of brotherhood that seeks nothing in return, of sensitivity to the human condition and to the poetry of created things, of openness to diversity, of understanding beauty far from the fashions of everyday life, with a sense of wonder at all Creation.

This is neither recruitment nor selection, but the coming together of individuals who are prepared to set out with others along the winding, difficult and humble paths of learning, acceptance of others, sensitivity and generosity, but also friendship, sincerity and affection. In that sense, Freemasonry is an elite, and proud of it.

12. Why does Freemasonry have a reputation for unscrupulous business dealings?

This reputation for shady dealing that some attach to Freemasonry, has historical roots, the most striking being the cronyism and wheeler-dealing developed by the Grand Orient of France throughout the course of the Third Republic (1870-1940) when most of those in power belonged to that organization. Another example is the so-called P2 (Propaganda Due) Masonic Lodge that persisted in Italy in the 1980s.

Unscrupulous business dealing, like cronyism, whether financial or political, is a type of behaviour that is fundamentally incompatible with the Masonic ethic.

In day-to-day business, however, one could ask whether friendship between Brethren might not favour set-ups, schemes, pay-offs, good deals and so on and whether there is a great temptation to take advantage of this close tie of friendship to set up forms of collusion? In politics, as in business, friendships – just like collusion – can turn out to be beneficial as much as harmful. They are beneficial when they harm no-one else, yet help to solve a real problem.

There is no shortage of instances where Masonic solidarity has furthered the relief of many cases of distress among other things through the thousands of philanthropic initiatives that Lodges pursue throughout the world, more discreetly in Europe and openly in America. They are malicious and harmful when they favour the personal interests of friends to the detriment of others. Clearly, Freemasonry condemns these kinds of dealings.

13. Is Freemasonry a secret society?

Freemasonry is a private association whose new members are co-opted. The list of members is confidential and is not published in any public document. Each Freemason is free to reveal his own membership to whoever he wishes, but he may not reveal that of another member. What is done and said inside the Lodge is in theory covered by the seal of secrecy and must not be disclosed to non-masons.

This requirement of confidentiality is no different to that of any Board of Directors or similar association. If Freemasonry is discreet, however, it does have secrets that are no other than means of mutual recognition used in former times by stone masons, who were often illiterate. These secrets, which these days can be found in books that are openly available, are used only for ritual purposes, during the different Masonic ceremonies.

14. What about the famous Masonic secret?

That famous Masonic secret has caused so much gossip for so long. Far too long! The Masonic secret, like everything Masonic, is above all a symbol that has to be decoded, deciphered and interpreted. That curious symbol has several roots.

The first is historical: Operative Freemasons were craftsmen, often illiterate, who possessed real skills. We only have to visit a basilica like Vézelay Abbey or cathedrals like Chartres or Reims to realise the miracle that those buildings represent. The rules of the craft had to be kept secret in case they became corrupted or misused, Every new mason had to swear an oath, under the penalty of the most severe punishment (…to have his throat cut, his heart torn out and suffer disembowelment…) to keep inviolate all the secrets of the craft and reveal them only to someone duly recognized as a mason by craft. As a means of recognition, secret words, signs and grips were and are still used.

The second of these roots is sociological: in Roman Catholic countries, especially in the 19th Century, the Church frequently condemned Freemasonry. Furthermore, Nazism and Communism, like all totalitarian regimes, are deeply antagonistic towards Freemasonry, with its messages of liberty, tolerance and diversity. Freemasons have perished in camps and gulags alongside Jews and Roma. Such condemnation and persecution has led to a certain obsession with secrecy for many Masons. That obsession is less justified nowadays, but old habits die hard and it is true that in some circles, openly declaring membership in Freemasonry may lead to problems, notably in professional life.

This explains why the rule in this part of the world is never to reveal the membership of a living Freemason to anyone without his express permission. The third of these roots is psychological: it simply means that brotherly love, collaboration, serenity and peace of mind and soul require a certain closeness which is only possible away from things, in places set aside specially. Together these three reasons explain why Freemasonry is not so much a secret as a discreet society. There is also, however, a fourth and even more serious reason, relating to symbolism and initiation. Masonic initiation triggers within the deepest levels of the individual, a process of improvement which cannot be expressed to someone who does not experience it himself.

Everything or almost everything has been revealed about Freemasonry. Bookshops contain plenty of titles with varying degrees of relevance, authenticity and seriousness revealing the rituals, passwords and handshakes. Yet the fact is that the real secret of Freemasonry cannot be communicated to someone who is not a Freemason.

As early as the 18th Century we find this anonymous, well-known song: Pour le public, un Franc-maçon Sera toujours un vrai problème, Qu’il ne saurait résoudre à fond Qu’en devenant maçon lui-même (To the man in the street a Freemason / will always be a real mystery / that he will only be able to solve / by becoming one himself) It is through common effort, hard work and struggle that understanding and fellowship are born which transcend words: that is the essence of the only real Masonic secret that none can ever betray.

15. Is Freemasonry a sect? 

No, it is not. It has no dogma and imposes no belief. It brings together people who share the conviction that man can be improved. Masons are neither militants nor crusaders and do not try to convert anyone. Joining Freemasonry is a maturely considered act, free from any constraint. Freemasonry does not exert any power over its members, who have joined of their own free will and may likewise leave it. It communicates no philosophical or other doctrine presented as the supreme truth; nor is it a religion and it accepts within it men of every faith, as well as any believer, even if he does not recognise any particular form of organised religion.

16. Are Freemasons anticlerical? 

Freemasonry cannot be anti-religious as it demands of its members a belief in God Whom they are free to define. Neither can it be anticlerical, for such an attitude is in the first instance a political standpoint. These kinds of issues are of no concern to Freemasonry.

Nevertheless, the turn towards anticlerical attitudes that French, Italian and Belgian Freemasons adopted in the 19th and 20th Centuries is something that cannot be denied. Even today it creates a deep rift between what is called Regular Masonry (that of the English-speaking world, Scandinavia and Europe) and the others (the Grand Orients or Grand Lodges of France and Belgium, the Droit Humain et al., confined to some of the “Latin” countries).

This shift stems from two factors: the condemnation of Masonry by the Roman Catholic Church coupled with a bi-polarisation of politics in “Latin” countries. The first removed Roman Catholics from the Lodges (and there had been many in the 18th Century) which then became havens for supporters of secularism. The second aggravated the antagonism between the two sides which showed itself, among other things, in the kind of language used in Lodges and elsewhere, by supporters of anti-clericalism who had become Freemasons. Nowadays, the situation is tending to settle down: the Regular Grand Lodge of Belgium, like all the Masonic authorities with which it has relations, adopts a position of strict neutrality in such matters.

17. Why do Freemasons take their Obligations on the Bible?

Freemasons have always taken their Obligations on a book that they consider sacred and which confers a solemn and irrevocable character on their commitment. In Western countries, that book was the Bible as a matter of course. Nowadays, the Candidate in Freemasonry takes his oath on the sacred book of his choice. Let us say that Freemasons whose personal religious roots are not reflected in the Bible can, without any problem, take their oath on the Sacred Volume of their choice, opened beside the Bible.

Thus, throughout the world, it is not uncommon to see a Muslim Koran, a Hebrew Torah, the Hindu Bhagavad Gita and so on, next to where the Bible is placed in Masonic Lodges. In a word, whatever the particular Sacred Volume, the important thing is that it is present.

18. What about the Masonic Obligation? 

Whenever the Obligation is taken, in the main it repeats the same thing, both manifestly simple and intensely profound. It comprises three points, combined in various ways: Keeping the secret (v.s. the question about the secret) Being loyal (i.e. betraying neither one’s Brethren nor the Order of Freemasonry)

Persevering in trying to improve oneself (i.e. keeping to the path of initiation). These oaths are sworn on the Volume of the Sacred Law, so that whoever takes them makes a commitment to himself within his innermost being on the thing he most holds sacred. The Holy Book opened on the altar is the symbol of this.

19. Can the physically disabled become Freemasons? 

Yes, they can, assuming their disability does not prevent them from attending meetings; otherwise Freemasonry cannot really offer them anything. If someone develops a handicap after joining Freemasonry he remains a Freemason and Brethren will find some way of maintaining the relationship.

20. Is it necessary to be wealthy to join Freemasonry? 

No; and it is a good deal less expensive than smoking. Freemasonry does not impose a sacrifice, it offers a choice. The cost of membership in Freemasonry is relatively modest.

The annual subscription towards the running costs of a Lodge is generally between € 125 and € 250, part of which is passed on to the Grand Lodge to cover its particular expenses.

At each Lodge meeting a Charity Box, or collection box, is passed round and each member donates the alms he wishes to give (usually about € 2.5 on average).

These donations are used to fund the charity initiatives that Lodges organize individually or collectively. In many Lodges it is the tradition for Brethren to dine together after a meeting.

In theory these meals are optional, but in terms of fellowship they are greatly encouraged. Depending on the particular Lodge, they cost between € 10 and € 25 drinks included.

Finally, on Lodge premises where there is a bar, the evenings can carry on later if Brethren wish and this will entail the costs of the drinks (generally offered at lower prices than outside). Most Lodges meet between 15 and 25 times a year, which means a normal basic budget of some € 625 a year on average, everything included. Added to this, for those who wish, would be the cost of visiting other Regular Lodges at home or abroad. There is one important point to note: a long-standing and unwritten rule, observed as a matter of course, is that a Mason should never cause his family to suffer on account of his membership in Freemasonry

. So if joining Freemasonry risked being harmful to an applicant’s family, his initiation would be postponed until the situation resolved itself. If a Freemason suffers a financial setback that makes it difficult for him to meet his financial obligations towards his Lodge, Masonic solidarity would rapidly and discreetly come into effect. Finally and on a more general note, as a spiritual and fraternal movement devoted to initiation, Freemasonry does not engage in any kind of financial culture. Everything is done according to the requirements of benevolence. A candidate for initiation is only ever judged by his qualities as a man, not by his wealth, which is of no concern to Freemasonry.

 21. Once a Freemason, is it then possible to leave Freemasonry? 

Of course, whenever one wishes. The Obligation, or oath, is a commitment of honour that does not exclude voluntary departure; but that would be a profound failure as much for the man who leaves as for his Lodge. Various legends maintain the idea that the Freemasons avenge the betrayal of those who leave – legends kept alive by such terms as degree of vengeance but that only refer to purely symbolic ideas.

The reality is far more straightforward and pragmatic: whoever wants to leave can do so whenever he wishes. It is a sad day when a Freemason leaves his Lodge, a little like the end of a love-story, a kind of divorce and divorce is always a wrench, an open wound for both parties: an enormous waste, a pity and a loss of time, effort and affection. Although fairly rare, it happens and Brethren who choose to leave do not lose their friends by doing so.

Masonic initiation stays with you, just like any striking memory; certainly in the heart of whoever leaves as of those he leaves behind.

22. I am looking for documentation on the history of Freemasonry. What can you suggest? 

Works on this subject are numerous and can be found in many bookshops. Unfortunately, most of the time, they are on shelves devoted to the occult or to astrology, parallel medicine and other fantasies. These books contain the best and the worst and a beginner is hard put to sort the wheat from the chaff. The best thing undoubtedly is to start with a general introduction to the subject and then consult its bibliography.

23. I would like to become a Freemason. What should I do? 

Admission into Freemasonry takes place in two very different ways. In most instances it is something that emerges between people who know one another: a friend, neighbour or colleague asks you for a private word together, he will tell you that he is a Freemason and that would be very pleased to share this experience with you.

This will be the beginning of a dialogue that will build up a relationship between you, soon shared with others in Freemasonry. Less often, but fairly regularly, this approach is expected by a would-be applicant but fails to materialize. In that case, things are quite simple. It is enough to send an application to the Secretariat of the Regular Grand Lodge of Belgium at 265 rue Royale, 1030 Brussels (Belgium).

The application should contain your curriculum vitæ together with your in-depth motives for wanting to join Freemasonry; that is all. Then, depending upon where you live, the Regular Grand Lodge will send your request to one of its Lodges nearest to your address and the process will begin.

This varies a little from one Lodge to another but the following essential steps will always apply. An application is received by the Worshipful Master of the Lodge, who will nominate Brethren to conduct an enquiry.

They will contact you and suggest a meeting, often at your house, to get to know you and why you want to join. They report back to the Lodge which will take a vote and in the event decide to receive you before their Committee of Officers, who will try to learn a little more of your motives in a friendly interview. If their opinion is positive, you will be invited to appear before the entire Lodge which will again try to get some idea of who you are and what you are looking for.

Then there is a final vote on your application and if it is favourable (generally three votes against are needed to turn down an application), you will be invited to present yourself to go through the tests of initiation.

24. Why is it forbidden to visit non-recognised Lodges?

The reason is simply one of loyalty, that is, a Freemason’s faithfulness to his Obligation as well as one of reasoning, logic and consistency. Perhaps this needs explaining in a little detail.

Loyalty This is a rare and demanding, but essential virtue. The entire structure of Freemasonry is based on the capabilities and determination of its members, who are committed under oath to respect its Constitution and the Order’s general regulations which explicitly state this ban.

A Regular Mason obeys this particular rule just as much as the others and respecting one’s word of honour is not open to discussion. Reason, logic and consistency. Obviously, one may of course wonder why this ban exists and to understand it one has to go back to basics.

Freemasonry is an Order which carries out initiation, it is a body one joins through initiation, that is, through revelation, sharing philosophical knowledge and through a method and atmosphere conducive to respect for the individual and his personal fulfilment. Initiation is based on a set of things comprising the following: Communication of rites, traditions, obligations and bans A commitment under oath, to respect a Constitution and rules Acceptance of a certain view of the sense of the sacred Transmitting a memory Learning certain attitudes Accepting the role assumed by one’s Order in society.

All this sets out, determines and defines the moral, spiritual and intellectual nature of a world of Freemasonry that is every time unique, which is why, quite logically, each Masonic Authority has its own identity and particular nature. Now, such an Authority can only associate and bring together Lodges that accept and share, in spirit and deed, everything set out in its Constitution and General rules and which marks its particular approach to initiation.

It follows quite logically that the idea of initiation precludes admitting into a Masonic Lodge anyone who has not undergone initiation on the same Regular Masonic basis. Recognition. This idea is important. Regular Lodges belong to Authorities that subscribe to the same terms of reference regarding initiation and that rigorously fulfil the criteria necessary for mutual international recognition. Regular Lodges only maintain relations with Lodges that belong to other recognised Masonic bodies; in other words, the idea of exchanging visits with Lodges of irregular bodies is totally incompatible with the concept of initiation.

By doing so, a Regular Freemason would deny the very essence of his initiation and show contempt for his oath. Yet, one can enjoy the most friendly, fraternal and fruitful relations in the outside world with men and women who live similar experiences to ours in some respects, but that are nonetheless different, which is why some respect and consideration can be felt for their degree of commitment. In fact, some irregular Lodges may well work in ways corresponding to our own and it is only their membership of their particular organisation that fails to guarantee the Regularity of their work on any permanent basis.

For someone outside Freemasonry, the line separating the Regular Grand Lodge of Belgium from the other bodies that claim to be Masonic might seem thin. In reality, the distance between them in some matters is utterly limitless and unbridgeable. As far as the Regular Grand Lodge of Belgium is concerned, there can be no equivocation or compromise about the meaning of initiation or initiatory Order.