WE WORK IN SPECULATIVE MASONRY
Our title is readily identified as part of
the Middle Chamber lecture. This statement is
intended to put the candidate "in tune" for
the series of instructive and philosophical
discourses he is about to hear. It contrasts
the kind of "work" done by modern members of
the Fraternity to the manual labors performed
by stone-cutters, masons, and builders in the
days of operative Masonry.
In the eighteenth century, when Speculative
was first used in this monitorial expression,
it had a rather clear and definite meaning
for the average member. He certainly wasn't
misled by the image of a man taking a chance
in the stock market. Speculative doesn't
"register" with candidates today as it did
two hundred years ago. Consequently, the
statement in our title often "falls flat" for
twentieth-century Fellowcrafts.
This is regrettable, since the word is so
often used to describe Freemasonry and has
great value for preserving a tradition of
Masonic development. We really can't do
without the expression, Speculative
Freemasonry, even though Symbolical
Freemasonry might be a more descriptive term
today.
The eighteenth century, in which that kind of
Masonry was organized, is known as the Age of
Reason, or the Age of Enlightenment. In
England this was the period which saw the
flowering of new ideas, new methods, and
rediscovery of the ideas of the ancient
classical world. Scientific investigation and
invention became the leading activities of
men of learning in the seventeenth and
eighteenth centuries.
The Royal Society was organized in 1660 to
promote "Physico-Mathematicall Experimental)
Learning." The great architect of the
Restoration, Sir Christopher Wren, was a
member. The Rev. Dr. John T. Desaguliers, the
"Father of modern Speculative Freemasonry"
and third Grand Master of the Premier Grand
Lodge in London, lectured in "Experimental
Philosophy" at Oxford and Westminster. He
studied the science of gunnery and is
credited with inventing a sponging apparatus
for a breech-loading "12 pounder" cannon. One
of the most important functions of the Royal
Society was the performance of experiments
before the members. Scientific equipment in
those days was referred to as "philosophical
apparatus."
The studies and experiments of those
investigators were referred to as
"speculation." They were speculative men,
i.e., they observed, sought, examined,
contemplated and meditated on new facts or
knowledge by experimenting with what was
already known. They exchanged that knowledge
with each other. Freemasonry, therefore,
originally meant an "experimental" search for
Light, or Truth.
That characteristic was the new element which
made the Fraternity different from what it
had been before. Brotherly love, moral
training, and relief bad always been
emphasized in the lodges of operative
Craftsmen. Architectural knowledge had always
been imparted to develop master workmen; but
as a Speculative Craft, Freemasonry in the
eighteenth century placed its greatest
emphasis on "experimental philosophy" and
knowledge of the Truth to which all learning
leads. Therefore, to be true to its origins,
Freemasonry must be an educational
institution in the broadest sense.
Much of Masonry's ritual and lectures are the
result of William Preston's studies of
existing rituals and ceremonies in Masonic
lodges, and of his embellishment of these
with the knowledge of classical art,
mathematics, and philosophy which he had
acquired by independent study. His famous
Illustrations of Freemasonry appeared in
London in 1772. It was the basis of much of
the "work" produced in America by Thomas
Smith Webb and Jeremy L. Cross.
To a self-made scholar like Preston,
knowledge was the principal means for
achieving wisdom and power. To him, working
in Speculative Masonry was acquiring useful
knowledge for self-improvement. For this
reason he developed the lengthy lectures
which characterize his writings. His was an
age in which few men had the chance to
acquire scholarly learning. He tried to make
of Speculative Masonry a university for the
common man.
"Without much instruction, and more exercise,
no man can be skillful in any art; in like
manner, without an assiduous application to
the various subjects treated in the different
lectures of Masonry, no person can be
sufficiently acquainted with the true value
of the institution." Thus wrote William
Preston.
In his day, the exercise of the speculative
art was consciously practiced in Masonic
lodges. It was not confined to demonstration
by the officers in the conferring of degrees.
All the members participated in discussions
which grew out of questions and challenges.
Initiates were not excused or ignored. They
were drawn into the speculations by direct
questions, not merely while the lodge was at
labor, but also at refreshment; the table
lodge was an integral part of every meeting.
For example, a new member might be asked to
explain the symbolism of the tyler's sword,
not because he was expected to give a
"correct" answer, but to afford him a chance
to exercise his speculative power, his
ability to give expression to the symbolic
meanings he saw in a particular Masonic tool
or implement. At the same time, it gave
opportunity to his fellows to make sure that
he realized that in Masonry the sword is
always a defensive, not an offensive weapon.
In this way they could help him to improve
his speculative skills and Masonic
understanding. Such discussions extended to
all sorts of questions about art, life,
manners, morals, etc.
This kind of intellectual "give and take" was
one of the "images" of Freemasonry which
attracted outstanding men into its ranks in
the eighteenth century. Benjamin Franklin
modelled his Junto Club on this activity; he
wanted to associate with speculative men who
liked to pursue knowledge and discuss it
dispassionately "for the good of mankind."
Our "ancient brethren" of that era were much
more inclined to such activities than we are.
They "practiced" more. They observed certain
"rules of the game." They didn't shout down
the opposition. They didn't resent
disagreement; they provoked and encouraged
it. They looked forward to the exchange of
ideas that brought them a different point of
view. They delighted in the clever and well-
reasoned rebuttal.
For one thing, they had more time. For
another, they really tried to subdue their
passions, especially the prejudices which
offended their brethren. They were genuinely
interested in the pursuit of Truth - the
truths of fact and demonstrated experience -
the truth for its own sake, regardless of
whom it might prove right or wrong.
Speculative Masons really tried to observe,
to see and to describe the moral principles
which the working tools of Masonry symbolize;
to ponder their applications and uses in
their individual intellectual, moral, and
spiritual activities; to acquire moral and
spiritual knowledge through study and
contemplation; - i.e., to speculate on ways
to establish genuine brotherhood and to seek
the Light.
As suggested by one slight example above, the
Masons of Preston's day were generally
interested in the "give and take" of
intellectual exercise. They saw to it that
initiates and new members were drawn into
that activity. They worked in Speculative
Masonry.
How often, one might ask, is a present day
initiate asked a question to stimulate his
speculative power? At the end of the third
degree, he may be invited to say a few words
to explain his reactions to his initiatory
experiences. After a long evening of degree
work, however, most of the brethren hope he
is "speculative" enough to realize that a few
words of appreciation will be more than
adequate.
This leads us to a broader question for which
there is no complete or "correct" answer, but
which may stimulate some speculation among
us. Are we really working in Speculative
Masonry?
There will be those who point out that we
still adhere to the Ancient Charges and that
we continue to perform the ceremonies of the
Craft in the rituals that have come down to
us through the centuries. We have preserved
the ancient landmarks. We teach the lessons
of the degrees. We work hard to transmit the
wise and serious truths of Freemasonry
unimpaired.
But, conceding that all this is done
skilfully, "letter perfect," completely, let
this question also be asked. "In the way we
are doing all these things, are we working
speculatively, or merely in due form?" In the
ceremonies of primitive tribes, repeated over
and over again, without questioning, without
change, the ceremonial actions were rigidly
maintained, but their significance forgotten.
When Masonic teaching becomes a stylized
performance in which words are repeated over
and over again without speculation, without
questioning, the "labors" of our lodges
became boring performances which intelligent
men avoid.
Does every newly-made Mason really speculate
after receiving the three degrees? If the
answer is yes, what evidence is there that
the reply is substantially true? What
speculative activity, not including degree
work or ritual rehearsals, goes on in the
lodge? Undoubtedly you have speculated
silently about Masonic symbols and
ceremonies; but when did you last speculate
on those things with another Brother, or a
group of them?
As Masons we recognize the fact that one man
glimpses the truth but partially. But by
speculating with others, we can see more
aspects of the truth of any situation if we
will listen with unbiassed respect and eager
curiosity to hear another's point of view.
Consequently, there are no final answers to
the questions raised above.
But in the speculative spirit, be challenged
by our question. Gather together your
speculative Brethren and ask each one to
answer the question, "Do we really work in
Speculative Masonry?"
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