Transformational Leadership in Contemporary Freemasonry
By: Jorge Manuel Molina Aguilar
Freemasonry, more than an institution, is a permanent school of wisdom and character formation.
I. Introduction; The Art of Leading
Since its speculative origins in the 18th century, it has cultivated a symbolic pedagogy aimed at perfecting the human being through ritual work, ethical reflection, and fraternal experience.
In this context, the figure of the Master has been recognized as an ethical, pedagogical, and spiritual model whose task is not merely to lead but to educate. As noted by Wilmshurst (1922) and MacNulty (2006), the lodge is a spiritual school whose goal is the transformation of the individual, and the Master is the first among equals in this common task.
In the same spirit, Mackey (1924) asserts that the symbolism of the Master Mason represents moral regeneration and the enlightenment of the soul, thereby consolidating his role as an initiatory agent and inner guide.
But what does it mean to lead in Freemasonry? What is the nature of leadership exercised within and beyond the lodge? What is expected of one who speaks from the East, summoning not with commands, but with the moral force of presence and, no less importantly, with the strength of example.
This manuscript seeks to explore these questions by intersecting Masonic tradition with the paradigm of transformational leadership, a framework that has revolutionized the study of leadership in recent decades, particularly through the contributions of James MacGregor Burns (1978), Bernard Bass (1985), and Bruce Avolio (1994).
This form of leadership does not impose but inspires; it does not transmit instructions, but meaning; it does not replicate schemes, but transforms those who follow through integrity, example, and shared vision.
In Freemasonry, where knowledge is transmitted through symbol, rite, and silence, leadership is not exercised from external authority, but from inner authority.
The Worshipful Master does not merely hold hierarchical superiority; rather, he is a Brother who has been elevated to serve. His mandate rests not solely on power dynamics or formal authority but on fraternal trust; his word does not impose—it summons, guides, and illuminates.
As Oswald Wirth (1927/2007) explains, the Master does not pontificate, avoids dogmatism, and strives in all circumstances to seek a truth that he consciously knows he does not possess.
This initiatory leadership is based on discretion, moral example, and symbolic radiance, not imposition.
In the same vein, Mackey (1924) holds that the authority of the Worshipful Master stems not from ritual investiture but from moral wisdom and the capacity to spiritually guide the workers of the temple, thus consolidating a profoundly ethical—not merely hierarchical—conception of Masonic leadership.
To illustrate this reflection, two examples will be analyzed: first, within Freemasonry through the figure of the Worshipful Master; and second, through the case study of leadership developed by Shriners El Salvador, a philanthropic Masonic organization that has embodied, since its founding in the country, many principles of transformational leadership.
In this sense, the analysis will show how their actions go beyond institutional efficiency, reflecting a deep ethical, pedagogical, and spiritual commitment to serving children, public health, the community, and, not least, the development of health sciences in Latin America.
This concrete example will illuminate the practical dimensions of Masonic leadership without losing sight of its symbolic and initiatory background.
In this same line, the text aims to intertwine the four dimensions of transformational leadership—idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration—with the symbolism, ethics, and pedagogy of the Royal Art.
To achieve this, we begin with a rigorous theoretical foundation rooted in the social sciences and move further to propose a hermeneutic reading that revalues Masonic leadership not merely as a technique or strategy, but as a way of life and an initiatory path.
This proposal does not seek to modernize Freemasonry by external standards but to recall that in its deepest roots—in its ideal of Wisdom, Strength, and Beauty—already lies a model of transformational leadership that the contemporary world urgently needs to rediscover.
For in times of crisis and fragmentation, to lead with light is more than a motto: it is an initiatory necessity.
II. Foundations of Transformational Leadership
Transformational leadership is characterized by the articulation of four fundamental dimensions that constitute not merely a leadership style, but a genuine relational pedagogy that transforms both the leader and their followers.
These dimensions were systematized by Bernard Bass (1985) and later expanded in subsequent studies by Bruce Avolio (1994), who argue that transformational leadership fosters lasting changes in consciousness, commitment, and collective purpose.
The first dimension, known as idealized influence, refers to the leader’s ability to become an ethical and moral role model, inspiring admiration and trust through exemplary behavior.
The transformational leader does not lead through fear or dogmatic imposition of hierarchy but rather through coherence between values and actions.
As Northouse (2021) notes, this influence is exerted when leaders are perceived as models of integrity, generating respect and emulation rather than obedience.
In Freemasonry, this dimension manifests internally through the figure of the Worshipful Master who, seated in the East, represents the symbolic source of light and wisdom, and whose exemplary conduct inspires trust among the Brethren (Wilmshurst, 1922).
Externally, Shriners El Salvador has exemplified this same dimension through its sustained commitment to providing free medical care to children with burns and orthopedic conditions, thereby strengthening its moral authority both nationally and internationally (Gómez, 2023; Lozano, 2024; Shriners International, 2024).
Secondly, inspirational motivation this implies that the leader is capable of communicating an attractive and meaningful vision that aligns individual efforts with elevated collective goals.
This motivation is not imposed but arises from the leader’s ability to invoke ideals that transcend personal needs, mobilizing an emotional energy that drives transformation.
Bass and Riggio (2006) affirm that this dimension is manifested through the use of symbols, speeches, and gestures that strengthen group identity and morale.
In Masonic labor, this dimension is nurtured by ritual language, purposeful silences, and the shared horizon of perfection.
Similarly, Shriners El Salvador has developed educational campaigns such as The League of Prevention, aimed at preventing childhood burns through public education, civic awareness, and health pedagogy.
This clear and mobilizing vision constitutes a concrete example of inspirational and socially impactful leadership (Gómez, 2023; Lozano, 2024).
The third dimension, intellectual stimulationis linked to the leader’s ability to promote critical thinking, creativity, and innovation (Avolio & Bass, 2004).
Here the transformational leader does not aim to provide closed answers but instead creates space for inquiry and the reconstruction of knowledge.
Avolio and Bass (2004) emphasize that this type of leadership fosters the intellectual autonomy of collaborators, encouraging them to explore original solutions and challenge established paradigms.
In the lodge, the Worshipful Master plays this role by facilitating the symbolic interpretation of rituals, fostering dialogue among equals and encouraging initiatory reflection.
In the profane sphere Shriners El Salvador has collaborated with the Ministry of Education and the Ministry of Health and Social Welfare to promote a culture of safety and prevention grounded in scientific evidence, thereby stimulating both institutional and community learning processes (Shriners International, 2024).
Finally, individualized considerationentails a careful attention to the needs, talents, and unique trajectories of each individual.
The transformational leader acts as a mentor, recognizing the uniqueness of others and offering personalized guidance, emotional support, and differentiated opportunities for growth.
According to Northouse (2021), this dimension requires active listening, genuine empathy, and the willingness to adapt leadership to the rhythm and reality of each person.
Within Freemasonry, the Worshipful Master fulfills this role by attending to each Brother’s initiatory journey according to his degree, history and inner path.
Outside the temple, Shriners El Salvador embodies this through its specialized care for children with severe burns—such as those transferred to Galveston, Texas—and through the assignment of fraternal tasks based on each member’s specific competencies (Cornejo, 2024; Lozano, 2024, 2025; Gómez, 2023).
Thus, it is demonstrated that personalized leadership is not a concession, but an ethical imperative.
These four dimensions do not operate in isolation or binary model; rather they form a dynamic system that turns leadership into a formative, ethical, and visionary practice. Its application does not merely transform organizations—it transforms individuals.
Within the Masonic context, the Worshipful Master is the sower of this transformation within the lodge; whereas in the profane realm, Shriners El Salvador presents itself as an embodiment of the same model, extending the ideals of the Order into the world.
III. The Masonic Leader: An Archetypal Figure
At the heart of every lodge, the Worshipful Master not only presides over ritual work. He embodies a symbolic model of spiritual, ethical, and pedagogical leadership.
His position in the East is not merely geographical—it is a luminous sign of direction, a moral investiture that demands wisdom, temperance, and service.
If transformational leadership is built upon example, inspiration, intellectual stimulation, and attention to others, then the Worshipful Master represents within Freemasonry, the initiatory archetype of this type of leadership.
Idealized influence the first dimension of transformational leadership, is reflected in the way the Masonic Master becomes a figure of reference—not due to institutional authority, but through existential coherence.
His conduct, both within and outside the lodge, becomes a living lesson. As Carl Jung (1953) stated, the true master “does not transmit what he knows, but what he is,” and it is precisely that integrated presence which transforms.
The Worshipful Master, as a symbolic figure, acts as both a mirror and a guide. He does not impose light, he orients it.
Likewise, inspirational motivation is mirrored in the Master’s ability to convene his Brethren around an ideal. When he opens the ritual works, when he speaks from the East, when he guides the Work with sobriety and silence, he is not exercising power [1] but igniting collective will.
The lodge advances when there is purpose, and purpose is cultivated when there is meaning. Thus Masonic motivation is not external or mechanical, but internal and symbolic—it is transmitted through spiritual emanation.
Intellectual stimulation, the third dimension of the transformational model also finds its resonance in the figure of the Master.
The lodge is, by its very essence, a symbolic school. It is a place where ideas are debated, symbols interpreted, and free thought is nurtured.
In this dynamic, the Worshipful Master does not interrupt the process—he protects it. He encourages dialogue among equals, safeguards the method, sustains the tone.
His role is to teach how to think without dogmas or prefabricated conclusions. This is perhaps one of the highest acts of Masonic leadership in a transformational style.
Finally, individualized consideration is expressed in the way the Master relates to each Apprentice, Fellowcraft, or Master Mason according to their degree and history.
Not all Brothers arrive with the same ideas, nor do they walk at the same pace. Initiatory leadership therefore demands an attentive and patient pedagogy, one capable of listening without judgment and accompanying without imposing.
In this regard, the Worshipful Master cannot be conceived merely as a “manager” or a mere executor of ritual, but as a spiritual artisan who watches over the harmonious development of the lodge and of each of its members.
This understanding of Masonic leadership as a sowing of meaning—closer to the agricultural act of the sower than to the control of a supervisor—finds deep resonance in the pedagogy of Paulo Freire.
For the Brazilian educator, teaching is not the transfer of knowledge, but the creation of possibilities for its production or construction (Freire, 1996).
The Worshipful Master, in this sense, does not instruct through imposition, but rather creates symbolic, ethical, and affective conditions for the Apprentice to discover the truth for himself, in silence and ritual, as if it germinated from his own inner furrow.
On this point, Freire (1996) affirms that teaching requires respect for the autonomy of the learner’s being, and that “no one educates anyone else, nor do we educate ourselves alone: we educate one another in communion with the world” (p. 72). Similarly, in the lodge, the Master does not impose truths; rather, he traces ritual words that awaken meaning, sows symbols that must be cultivated by the consciousness of the initiate, and embodies, in his presence, an ethic of care and emancipation.
Just as Freire insists that the teacher must reject the role of one who deposits knowledge, in Freemasonry, the true Master does not direct like a supervisor but accompanies like a sower—one who, with initiatory patience, casts just words and fertile silences upon a terrain prepared for inner cultivation.
Thus, the Masonic leader in the profane world embodies an archetype of transformational leadership that transcends functionality. He is a formative figure, a symbolic interpreter of the world, a builder of consciousness.
His example, as in the case of Shriners El Salvador, carries performative power: he does not merely teach what he knows, but what he is able to sustain through his life.
IV. Shriners: History, Expansion, and Transformational Leadership in a Masonic Key
The history of Shriners International dates back to 1870, when a group of thirteen American Freemasons met regularly at the Knickerbocker Cottage in New York City.
Inspired by the vision of actor William J. Florence and physician Walter M. Fleming, they founded a fraternity that, without renouncing initiatory seriousness, would also incorporate the joy of fellowship and a vocation for service.
Thus was born the Ancient Arabic Order of the Nobles of the Mystic Shrine (AAONMS), now known as Shriners International (Shriners International, n.d.).
Since its inception, this fraternity has been associated with the Masonic ideal of universal brotherhood, combining Eastern symbols, fraternal rituals, and an unprecedented charitable mission.
In 1922, Shriners International founded its first hospital in Shreveport, Louisiana, dedicated to providing free treatment for children with polio.
Over the 20th century, this hospital network expanded to more than twenty pediatric hospitals in the United States, Canada, and Mexico, becoming one of the most important systems for free, specialized medical care for children with burns, orthopedic conditions, and cleft lip and palate (Cornejo, 2024; Shriners Children’s, 2022; McCollough, 2000; Zapata-Sirvent, Branski & Lee, 2024).
Image I. President of Shriners El Salvador, Noble Juan Carlos Otaegui Cañas.
IMAGE SOURCE: Shriners El Salvador. Parental authorization granted to the institution.
In El Salvador, Shriners has deeply embodied the ethical and transformational dimensions of Masonic leadership. For three decades, Shriners El Salvador has worked tirelessly in the detection, accompaniment, and treatment of children with complex medical conditions.
Its actions are not limited to administrative management—they represent a living pedagogy of care and commitment.
Through educational campaigns such as The League of Prevention, developed in collaboration with the Ministry of Education, Shriners El Salvador promotes awareness about preventing childhood burns, integrating knowledge, social sensitivity, and concrete action (Shriners International, 2024).
Likewise, the organization has distinguished itself through its compassionate response to individual cases, coordinating the transfer of severely burned children to specialized hospitals in Mexico and across the United States, including Texas.
These actions clearly manifest the four dimensions of transformational leadership outlined by Bass (1985) and Avolio (1994): idealized influence, gained through exemplary service; inspirational motivation, communicated through public campaigns and solidarity appeals; intellectual stimulation, expressed in preventative and educational work; and individualized consideration, reflected in each child cared for, each story listened to, each family supported—as well as in the thoughtful assignment of responsibilities within the organization, based on the specific competencies and talents of its members to develop an effective and exemplary team.
Image II. President of Shriners El Salvador, Noble Juan Carlos Otaegui Cañas.
IMAGE SOURCE: Shriners El Salvador. Parental authorization granted to the institution.
Shriners El Salvador is not merely a philanthropic organization—it is the concrete expression of a Masonry committed to the perfection of humanity, not in the abstract, but through the everyday care of the most vulnerable.
In its campaigns, clinics, quiet efforts, and rituals of service, there shines a form of leadership that transforms not only those who receive, but also those who give.
V. Transformational Masonic Leadership in the 21st Century: Challenges and Relevance
In an era marked by institutional disillusionment, the trivialization of public discourse, and the dissolution of community bonds, Masonic leadership faces a dual challenge.
To preserve the spirit of tradition while responding to the ethical and human demands of the present. Far from being a contradiction, this tension can—and should—become the driving force behind a profound renewal.
The figure of the Worshipful Master, as the archetype of leadership within the Order, must not be reduced to an administrative function or ritualistic repetition. On the contrary, it must be re-signified as the initiatory model of transformational leadership.
Lodge work is not merely an opportunity for symbolic transmission—it is a pedagogical space that shapes and molds consciences.
Every ceremony, every word traced from the East, every symbol interpreted collectively, can become a formative act that nurtures ethical thinking and spiritual sensibility in its participants.
But to achieve this, leaders must understand their role not as session conductors, but as educators—capable of guiding through coherence, humility, empathy, respect, and tolerance.
From Northouse’s (2021) perspective, transformational leadership is especially relevant in contexts that require authenticity, adaptability, and long-term vision.
Freemasonry, as a school of life, morality, and virtue, possesses all the symbolic and philosophical conditions to become a privileged space for the formation of leaders with these qualities.
The Masonic triad of Wisdom, Strength, and Beauty can today be read as a pedagogy of transformation: to think with depth, act with justice, and build with harmony.
However, the risk of empty ritualization or symbolic verticalism remains. When leadership is exercised from hierarchy, fear, or the mechanical repetition of formulas, the possibility that initiation becomes a path of self-knowledge and service is broken.
In contrast, when one leads through example, inspiration, critical thinking, and care for others—the four dimensions of transformational leadership (Bass, 1985; Avolio, 1994)—the lodge becomes a true workshop of humanity.
The example of Shriners El Salvador shows that this vision is neither idealistic nor abstract. By articulating medical action, civic education, and philanthropic vocation, this organization has demonstrated how Masonic principles can be embodied in concrete projects that transform lives.
Its internationally recognized impact proves that Masonry is not destined for the past but possesses ethical, symbolic, and structural resources to shape the present.
Thus, 21st-century Masonic leadership cannot be defined solely by its adherence to ritual, but by its ability to renew the meaning of initiation, to integrate tradition with action, and to exercise power as an act of care. For to lead is not to rule with authority through fear or dogma. In a world yearning for integral role models, Freemasonry must once again become an active pedagogy of human meaning.
VI. Final Reflection: Shriners and the Art of Leading
At the intersection of symbol and action, of ritual and service, of ethics and transformation, Shriners El Salvador embodies a model of Masonic leadership that is profoundly relevant to our time.
Its history—woven quietly over more than three decades—is not merely a testament to philanthropy, but a living lesson on how to lead without dominating, how to serve without seeking recognition, how to transform without imposing.
It is worth recalling that Shriners International was born from the principle that the joy of Masonic fellowship should also be expressed in concrete acts of mercy and care.
The creation of an international network of pediatric hospitals—pioneering in the free treatment of orthopedic diseases, burns, and neurosurgical conditions—was far more than an institutional gesture: it was the visible expression of a living Masonry, committed to the ideals of brotherhood, charity, and human perfection, and implicitly, to the integral formation of leaders (Shriners Children’s, 2022; McCollough, 2000).
The Salvadoran case—particularly the leadership exercised by Shriners El Salvador—clearly manifests the four dimensions of transformational leadership outlined by Bass (1985) and Avolio (1994).
Idealized influence is expressed in its ability to become an ethical and institutional reference both within and beyond Masonic circles; inspirational motivation, in its tireless efforts to mobilize the community through prevention, health, and awareness campaigns; intellectual stimulation, in its work with schools, doctors, and state institutions to foster a culture of prevention, and individualized consideration, in its meticulous and compassionate attention to each child, each family, each story—and in the development of the capacities and competencies of each of its members.
But the value of this example lies not only in its medical or social impact. Its significance lies in what it teaches us about initiatory leadership that roles (such as that of the Worshipful Master) are not merely offices, but vocations. That true power is that which is placed at the service of others and that ultimately, to lead—both within and outside the temple—is to educate, inspire, care for, and protect.
Shriners El Salvador has shown that Freemasonry, far from being an outdated or inert institution, can serve as a space for ethical renewal and transformative action.
By turning Masonic ideals into concrete projects—not as a strategy for visibility, but as initiatory coherence—it has restored to the symbol its pedagogical power, to the rite its spiritual strength, and to leadership its formative function.
Thus, the art of leading is not learned from books nor recited in catechisms. It is cultivated in the silence of service, in the humility of example, and in the perseverance of fraternal work.
Shriners El Salvador has not changed the world with speeches, but with open hands, quiet logistics, and embodied convictions.
In this lies its symbolic force and its enduring Masonic relevance—essential pillars of its current leadership.
Footnotes
References
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Bass, B. M., y Riggio, R. E. (2006). Transformational leadership (2a ed.). Lawrence Erlbaum Associates.
Cornejo, I. (20 de abril de 2024). Shriners El Salvador traslada a niño quemado al hospital de Texas.
Diario El Mundo. https://diario.elmundo.sv/nacionales/shriners-el-salvador-traslada-a-nino-quemado-al-hospital-de-texas
Freire, P. (1996). Pedagogía de la autonomía: Saberes necesarios para la práctica educativa. Siglo XXI Editores.
Jung, C. G. (1953). Psychological aspects of the personality. Princeton University Press.
Lozano, B. (06 de abril de 2025). Shriners El Salvador continúa apoyando con cirugías y prevención de quemaduras. Diario El Salvador. https://diarioelsalvador.com/shriners-el-salvador-continua-apoyando-con-cirugias-y-prevencion-de-quemaduras/640878/
Lozano, B. (06 de diciembre de 2024). Shriners El Salvador lanza campaña para prevenir quemaduras por pólvora. Diario El Salvador. https://diarioelsalvador.com/shriners-el-salvador-lanza-campana-para-prevenir-quemaduras-por-polvora/602813/
Mackey, A. G. (1924). An Encyclopedia of Freemasonry and Its Kindred Sciences(Vol. 2). Masonic History Company.
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McCollough, N. (2000). The Evolution of Shriners Hospitals for Children in North…: Clinical Orthopaedics and Related Research®. https://journals.lww.com/clinorthop/Abstract/2000/05000/The_Evolution_of_Shriners_Hospitals_for_Children.17.aspx
Northouse, P. G. (2021). Leadership: Theory and practice (9th ed.). Sage Publications.
René Gómez. (20 de octubre de2023). Shriners El Salvador desarrollará una carrera para beneficiar a niños del Bloom. Diario El Salvador. https://diarioelsalvador.com/shriners-el-salvador-desarrollara-una-carrera-para-beneficiar-a-ninos-del-bloom/418954
Shriners Children’s. (13 de julio de 2022). Revisiones ortopédicas y educación médica en El Salvador. https://www.shrinerschildrens.org/es/news-and-media/news/2022/07/orthopedic-screenings-and-medical-education-in-el-salvador
Shriners International. (10 de abril de 2024). Club Shrine de El Salvador alista campaña de prevención de quemaduras. https://www.shrinersinternational.org/es/news-and-events/news/2024/04/el-salvador-shrine-club-preparing-burn-prevention-campaign
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Zapata-Sirvent, R. L., Branski, L. K., y Lee, J. O. (2024). Global Surgery: Burn Outreach by Shriners Children’s Texas. Seminars in Plastic Surgery, 38(02), 181–186. https://doi.org/10.1055/s-0044-1785217
[1] For Max Weber, power is defined as “the probability that one actor within a social relationship will be in a position to carry out his own will despite resistance, regardless of the basis on which this probability rests” (Weber, 2002, p. 43).
Article by: Jorge Manuel Molina Aguilar
Jorge Manuel Molina Aguilar is a Salvadoran scholar and psychologist by training, currently a PhD candidate in Social Sciences. His academic and philosophical work lies at the intersection of medical anthropology, the medical humanities, and human consciousness.
He is a member of the Society for Medical Anthropology, the Society for the Anthropology of Consciousness, and Division 28 of the American Psychological Association (APA), which focuses on psychopharmacology and substance use research. In 2022, he was appointed to the Awards Committee of the American Anthropological Association, which had previously granted him an honorary recognition.
His approach is characterized by a transdisciplinary perspective that integrates depth psychology, ontology, and critical epistemologies. He has published numerous essays and books on pedagogy, medical anthropology, psychology, and other intersecting fields related to the social sciences.
He has represented El Salvador in academic forums across the United States, the United Kingdom, Mexico, Colombia, and Canada. His research combines rigorous fieldwork with contemplative traditions, contributing significantly to the development of the social sciences.
Recently, he was profiled by Diario El Salvador for his role as a juror for a prestigious anthropological award based in the United States. He currently teaches in various graduate programs and serves on the clinical team of the Pain and Palliative Care Unit of the National Cancer League of El Salvador. Molina Aguilar was initiated into Freemasonry on April 21, 2010, in the Grand Lodge Cuscatlán in the Orient of El Salvador, where is a current member of the "Fraternidad N.6" Lodge.
He has held the dignity of Worshipful Master on two occasions and currently holds the high honor of being a Companion of the Royal Arch of the York Rite, where he continues his initiatory path through the contemplation of the deepest mysteries of the spiritual Temple. He has affiliation to: Fraternidad Lodge No. 6 and Willermoz Lodge No. 24.
Recent Articles: of current interest
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 The third largest Masonic Alliance of independent grand lodges, which currently has over 500,000 members in the world and an incredible resource of "good people with a good reputation" from around the world. |
 A Guiding Paw - my faithful 'brethren' A heart-warming story of one Mason's best friends – and how Gary's faithful guide dogs have helped fulfil both his Masonic life but also his valuable work in public service. |
 A visit to the Mother Lodge of Scotland Let me take you to the heart of Scotland to meet our Brethren of the Mother Lodge of Scotland, a journey into one of Freemasonry's deepest roots. Our guide Carlos Oliveira Santos who is from |
 An introduction to VEREINIGTE GROSSLOGEN von Deutschland / UNITED GRAND LODGES of Germany |
 International Masonic Union CATENA An international association of Grand Lodges and independent Lodges, with all true Masonic traditions, which adhere to the basic principles of the equal standing of men and women in Freemasonry |
 Social Impact of Prince Hall Freemasonry in D.C., 1825-1900. Alonza Tehuti Evans discusses Prince Hall Freemasonry, founded by African Americans. |
 Who are the Widows Sons, and what do they do, and how can you join ? |
 For the first time in its 300 year history UGLE has published an Annual Review |
 Founded in 1919 and named after the Grand Master of the Knights Templar, this International Order has helped young boys become great men. |
 9th International Conference of Freemasonry Hidden Meanings: Esotericism and Masonic Connections |
 An introduction to CLIPSAS and we look at who are they and what do they do |
 The title of this article will seem somewhat of an oxymoron, because at this precise moment you, most likely a Freemason, is reading this |
 Music can make you either remember everything or forget everything! They even call it the 'rhythm' of life because life does have a beat, a rhythm, a song! Music is equally important for Freemasons. |
 Young Masons' Inter-Club Virtual Social An initiative was created to initially keep Brethren engaged in their Masonry whilst the restrictions of the COVID-19 pandemic are in place. |
 I've heard people say that we don't have heroes |
 What can we learn from Steve Jobs' address given at Stanford in 2005 |
 Open Lectures on Freemasonry as a series of monthly online lectures that aims to increase the visibility and accessibility of research into Freemasonry. The lectures are open to anyone who is interested. |
 What Kind of Library Do You Have? Many Brothers have no clue as to what kind of "Craft" library they actually have in their home or office. Most of these Brothers don’t care that they don't know – so, what kind of library do you have? |
 Russian Freemasonry a combination of a short sketch of its history and a review of the present-day Masonic landscape in this country |
 A brief outline showing the differences and similarities within Freemasonry |
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The Square Magazine Podcast
The Square Magazine Podcast
