Isaac Newton's Freemasonry: The Alchemy of Science and Mysticism

For Michel, Sylvia and Njordur, Roger, Marie-France, Odile, Marie-Danièle, Anne-Marie, Gérard, and Roger who made French Freemasonry possible.

For Philippe, and to his finding the way.

For Jean-Charles, who will find it.

For the advisers of the Order, federal advisers, national advisers, deputies and delegates at the convents, Venerables and officers of the lodges who make sacrifices to keep the lodges and the Obediences alive.

For the Brothers and Sisters who live freely in a Freemasonry that emancipates the conscience.

For all those who have allowed me to serve Freemasonry.

For my friends who have shared my path.

For the friend who shared his time and my concerns.

For the absolute freedom of conscience.

CONTENTS

COVER IMAGE

TITLE PAGE

FOREWORD: By Michel Barat, Grand Master of the Grand Lodge of France

INTRODUCTION

CHAPTER 1: A RETURN TO THE ORIGINS

CHAPTER 2: ROBERT MORAY AND THE ROYAL SOCIETY

THE FOUNDERS

THE FIRST PRESIDENTS OF THE ROYAL SOCIETY

CHAPTER 3: ROBERT MORAY AND THE ROYAL SOCIETY

CHAPTER 4: THE BIRTH OF FREEMASONRY

AFTERWORD: By Roger Dachez, President of the Masonic Institute of France

APPENDIX 1: Summary of the History of Freemasonry

THE MYTHOLOGICAL-ROMANTIC VERSION (ACCORDING TO ANDERSON)

THE SCIENTIFIC VERSION

APPENDIX 2: The Grand Masters of England

THE MYTHOLOGICAL-ROMANTIC VERSION (ACCORDING TO ANDERSON)

THE GRAND MASTERS OF THE GRAND LODGE OF YORK

THE GRAND MASTERS OF THE GRAND LODGE OF ANCIENTS

THE GRAND MASTERS OF THE GRAND LODGE OF SCOTLAND

APPENDIX 3: Timeline of Events Leading to the Grand Lodge of England

APPENDIX 4: Timeline of Events Leading to the Grand Lodge of France

APPENDIX 5: Dialogue between Simon, a Town Mason, and Philip, a Traveling Mason

FOOTNOTES

ENDNOTES

BIBLIOGRAPHY

INDEX

ABOUT THE AUTHOR

ABOUT INNER TRADITIONS • BEAR & COMPANY

BOOKS OF RELATED INTEREST

COPYRIGHT & PERMISSIONS

FOREWORD

BY MICHEL BARAT, GRAND MASTER OF THE GRAND LODGE OF FRANCE

History is not an exploration of times past; much more, it is an illumination of what we have done, with the purpose of illuminating who we are. In this sense, there is no history other than the history of the present. This is the spirit in which the reader should approach Alain Bauer’s work. Exploring the Newtonian origins of Freemasonry does not simply give us an analysis of the development of the Masonic movement from its origins to the present day; it also allows us to understand the contemporary role of Freemasonry.

This book is as valuable for those who are interested in Freemasonry—either because they are members or for reasons of intellectual curiosity—as for those who simply wish to understand our modern times and our perspective on the future. We all know that Freemasonry is presented as a traditional society. But at the very core of the allegiance held to it, there is a questioning of the nature of this tradition, of its meaning and its development. There is no doubt that Alain Bauer’s book will allow the reader to open the way to the pertinent answers. Above all, it is beneficial in refuting that malicious legend stating that Freemasonry is linked to some kind of occultism—when, in fact, its birth was directly linked to the Enlightenment.

The background of the first Freemasons was indeed the Royal Society in England. The desire of these first Freemasons, a fraternity of philosophers and scholars, was for a free exploration enabling man to comprehend nature, the world, and society, to see the things God created by the lights of their own understanding. The whole history of Freemasonry is the history of the connection between their origin in spiritual, intellectual, and moral freedom and the breakaway from faith—which also began in England—in favor of a tradition of progress. It should be remembered that even today, it is in Europe, and particularly in France, that Freemasonry continues to promote this freedom: the freedom of spirit.

Newton’s name is certainly eponymous for these times: the philosopher, the scholar who was both physicist and mathematician. However, we must be aware of what the term philosophy meant in this era: it meant science, just as much the science of ideas as of nature, everywhere from what we think of today as philosophy to the experimental sciences, the science of nature. As regards the scholastic tradition, the great Masonic myths made reference to the world in which the Temple of Jerusalem was built, and to the great thinkers of Athens. To mark this revolution—this return to the things that made man what he is—modern Freemasonry recaptures the traditions of the builders of those cathedrals which, despite all risks, preserved their references to Solomon and Pythagoras throughout the Middle Ages.

In the image of Newton, the Freemason uses his intellect to build the City of Man with his spirit. In order to do this, he must first pursue rational instruction in the nature of things, in order to open the door to the heaven of ideas, where imagination is no longer a cage but a true creative, in other words poetic, power. Let us not forget that Newton could never have written the laws of gravitation without the discovery of integral calculus, contemporary with his enemy colleague Leibniz. That said, it was a matter of intellect, a capacity for ideas, and not of instrumentalist, limited reasoning. It is this intellect that opens, to use a Masonic expression, the vast domain of thought and action.

Holding this in one’s memory will permit the reader to read the first founding text of Freemasonry—Anderson’s Constitutions—while seeing all the connections that the true comprehension of this document illuminates, just as much today as in the past. This text is indisputably a liberal text, as much in the domain of thought and religion as in society. For example, the fact that these Constitutions prohibit political and religious discussions in the lodges is not simple prudence in the face of political and religious power, but above all an affirmation that the lodge does not make religious or political choices for its members: religion and politics are the domain of the freedom of conscience. In conscience, one can be of a different religion from the Prince, but in spite of this freedom of opinion, the freedom of expression remains strictly limited to that which conforms to the Prince. But without this affirmation of freedom of belief or unbelief, without this freedom of opinion, any future battle for the freedom of expression is out of the question. Here one can clearly see how the very idea of progress was established by and in a tradition that is not repetition of the past, but rather a transmission into the future. For a Freemason, tradition is ahead and not behind.

To return to the very origin of Freemasonry doubtlessly means clearing it of some of the distortions of spirit that have sometimes limited or hindered its goal of the emancipation of the human subject, and which have often put a face on it that is not its own. This book demonstrates that every Freemason may state, in his own name, the motto of Enlightenment according to Immanuel Kant: "Dare to know."

It is desirable both for contemporary Freemasons to dare to know their origin at the heart of Enlightenment in England and for all others to understand the great role of Freemasonry in the history of the emancipation of humanity. But this history is also our present. This book can help us to sharpen our intellectual, moral, and spiritual weapons against the contemporary risk of a return to obscurantism. The Grand Master of the Grand Orient of France, in the text of this history, holds firm in a contemporary battle in which all Freemasons must take part: the continual fight for the thoughts and life of man.

INTRODUCTION

Hundreds of works have been written on Freemasonry. What need is there to write a new one—above all, on its origins?

All Freemasons, and most other people, have been exposed over the centuries to a vast inundation of printed matter, most often the work of notorious anti-Masons, presenting them with a strongly romanced history of Freemasonry. In the chapter dedicated to this history, in my Grand O, I wrote that this was a form of street market mythology, revised by some copyists who, proceeding from one error to the next, produced a poor-quality, prefabricated way of thinking more appropriate for a trashy novel than for literature.¹ The charge was severe. Was it justified?

For the Freemasons, transmission is at the heart of membership. Initiation is simultaneously a liberation and an integration into a collective history. Each one is called to take in knowledge, in degrees, bit by bit, of dated references, often referring to the Scriptures, but also to the ancient texts of the craft (the Old Charges). Freemasonry is steeped in tradition. What, then, are these traditions, and what is this history?

To answer these questions, it is necessary to do the work of researcher and historian, to assemble the numerous French, English, and American contributions, to exhume lost texts and fragile hypotheses, to compare, select, and shed light on things. And then to have them validated, verified, rectified, or rejected by others, anonymous or invited to present their opinion in preface or introduction. May they be warmly thanked.

Such is the