Subtitled: “Islam, Freemasonry, Esotericism and Revolution in the Modern Age”, the description even promises Traditionalism. A promising combination!
“The Crescent And The Compass” makes a much more interesting read than Millar’s recently reviewed “Freemasonry, a history”. This is not the least because in the current book, the author walks new past. According to himself, noone so far has investigated the influence of Freemasonry on Near-Eastern cultures and vice versa.
The first half of the book is with quite a distance the most interesting part to me. Millar opens with a chapter about “Gnosis in Shi’ism and Sufism” speaking about initiations and the various kinds of the two named branches of Islam. Chapter two continues with a similar approach to Freemasonry and quickly runs up to the connections between Freemasonry and Islam, how Sufis became Freemasons and how ‘ideologically’ mixed orders were founded. Then Millar says a thing or two on how (Near-)Eastern religion influenced Freemasonry when Freemasons opened their eyes to exotic religions of the East. The strongest influences can be found in what Millar calls “Fringe Freemasonry”, orders that work similarly to Freemasonry, but are not recognised by Masonic bodies. Chapter two is informative and entertaining.
Then we move to a Sufi Freemason that launched a revolution within the Islamic world to get rid of the colonists, but this revolution would eventually backfire and “Freemasonry” became synonymous with Western decadence in the eyes of many Muslims. In the meantime we learn about the first Muslim convert in the UK, about René Guénon and about anti-Freemasonry, a (to me) new look on the Ayatollah Khomeini and we swiftly roll into Jewish/Masonic conspiracies that followed the publication of the Protocolls of the Elders of Sion.
The start of “Prince Hall” (‘black’) Freemasonry followed by black nationalism in the USA is followed by Anders Breivik and Prince Charles in three very different chapters.
In his conclusion, and especially his afterword, Millar calls to us to develop new ways of looking at the world, especially the religion of Islam and its therein.
I mostly enjoyed the historical parts about Freemasonry in Muslim countries, but in general this little book (some 180 pages to read) touches upon subjects close to my heart. Numen Books has added an interesting title to their roster and seeing how much attention this book gets on Facebook, the publisher might reach quite an audience with this title and the author most likely a different audience from his less innovatory title of a decade earlier.
2015 Numen Books, isbn 0994252501
A while ago I was ‘in between books’. I had finished the ones I was reading and the ones I had ordered had not yet arrived. A friend just mentioned a few titles about industrial music and “Assimilate” proved to be available for my ereader. That is buy and start reading, very convenient.
Reed makes interesting remarks about early industrial musicians who were inspired by experimental classical music, free jazz and art movements such as Futurism. Experimental electronic music dates back further than I expected. The style and ethics of early industrial music are pretty much the same as they are today. Shock value in sound and appearance, ambivalent messages, anti-modernism, it was already there around 1975 and beyond. Reed continues describing the early scenes of Northern England, Berlin and San Francisco and the way early artists and labels were in contact: tapetrading.
Slowly industrial, in Reed’s view, would shift more towards pop when the music went from unstructured experimentations to songs with structure and refrains, beats and the like (the upcoming of subgenres like EBM).
Part IV is about industrial politics. Interesting is Reed’s approach to imaginary and (alledged) politics of industrial. All of which is ambivalent on purpose, more to shock the audience and make it think than to portray a clear message. When the author writes about the ‘whiteness’ of the industrial scene (and he comes back to this several times later on), I get the idea that Reed theorises too much. He likes to make references to the hiphop scene, but nowhere does he say that this is primarily a ‘black thing’. Is this because these scenes are afraid of ‘the other’ or simply because (of cultural background?) not many coloured people like industrial and not many caucasians hiphop?
Towards the end of his book, Reed seems to be ‘over-theorising’ more and more. Does music indeed try to change the world? Do industrial musicians, their labels and their audience seek to alter world using this particular form of art? Should industrial music have to update its message and, for example, target current criseses to remain ‘relevant’? Reed suggests several times that making and listening to industrial music could indeed be simply for pleasure (masochistic or not), but he keeps insisting on the message of the music for the world. Does Reed think that blood-and-gore deathmetal bands or anti-christian black metal bands have a ‘larger plan’? What is the message of the rockabilly or the psychobilly scene where the lyrics are often about booze and women? And what about the empty popmusic which only seems to be about hedonism?
To speak for myself, the first reason for listening to music is simply because I like it. Industrial music can make an atmosphere that I enjoy whether this is dark or downright violent. I do prefer bands which (seem to) have something to say over empty lyrics about nothing, but it is not like I am looking for the ‘real’ message of albums or try to unravel the artists’ ideologies. Neither do I mind if an artist (seems to) have ideas opposital to my own.
The biggest downpart about the book is that Reed almost exclusively concentrates on the popular side of industrial music. When the style became known, industrial grew bigger than I ever thought. After this first wave came more accessible styles such as synthpop and EBM and rock-oriented bands like Ministry and Nine Inch Nails. Coming closer to the current, we are reading about Skinny Puppy, Covenant and Apoptygma Berzerk while subgenres like neofolk and martial industrial are only touched upon. What is more, Tesco and Cold Meat Industry are only mentioned in passing and there is nothing about Genocide Organ (first release 1989), Anenzephalia (1991) and the whole scene around Tesco, CMI, Cylic Law, Steinklang, Cold Spring, Malignant and a range of smaller labels that still offer extreme electronic music. It is like Reed missed the complete current underground.
The author has another strange trait, but this one is positive. Sometimes he drops into ‘technical mode’ and starts to analyse the music himself. This goes from simple explanations about why music made with certain machines like it does, to complete analyses of rhythm, melody and song structure. These elements may make the book interesting to people who make electronic music themselves and/or those who are more generally interested in early electronic music.
Not the book that will answer all your questions, certainly not about the current underground. Still a nice read about how it all came to be though.
2013 Oxford University Press, isbn 0199832609
Numen Books announced a book of Angel Millar about Islam, Freemasonry and Traditionalism. A promising combination! When I set out to order this book, I noticed that the author also published the title currently under review. Would that be a history of Freemasonry from a Traditionalistic perspective? “Freemasonry” was easier to get and cheaper too, even within my own country. The other title arrived on the day that I finished this “history”, nice timing.
“Freemasonry – a history” the title says it all. The book is luxerously presented, large, heavy paper, with many colour plates (mostly aprons), a bit like the popular books about the subject. This is no picturebook though and actually the luxery format makes it a somewhat uncomfortable read. The book is too big and heavy for common reading.
Millar has been a Freemason since 2001, so he was rather quick in getting this history out. The book starts with the history/histories of Freemasonry, speaks a lot about what was there before 1717 (when the current United Grand Lodge of England was founded) and the influences on the early organisations. Millar uses the term “neo-Freemasonry” a lot, especially for later Rites and side degrees. Is everything after the original lodges “neo” to him? The book is a fairly common history of Freemasonry. It tends to focus on the USA (where the author lives), but there are also sidesteps to Europe. Not too much stress is lain on the “adogmatic” sort of Freemasonry. There are a few interesting details and here and there the author presents a not too usual angle, but I do not think I read anything really new. But, the book does give the general idea about different rites, kindred organisations, a bit of the symbology (though often much in sum). I am not sure if this book adds much to your collection if you have similar titles in your personal library. On the other hand, a history of Freemasonry written by a Freemason would be my preference, so…
A small endnote. Millar ends with three pages (an appendix) about women and Freemasonry. I know his history of Le Droit Humain is not very accurate, to say the least. I hope the same does not go for the parts of the book I am less familiar with.
2005 Thunder Bay Press, isbn 1592234097
This little book (130 pages) is a collection of essays published by Troy Southgate through his own publishing house Black Front Press. BFP has a somewhat outdated Blogspot, a more up-to-date Facebook page and a “storefront” at Amazon.co.uk where I linked the cover to. Unfortunately, Amazon does not list all BFP titles and the current title is not (yet?) available there. Ordering from BFP is easy though, each title, whether it has 130 pages or 550, have the same price. When you live in Europe, 15 pounds includes the book and postage, also when you order more titles at the same time. Make a Paypal payment and Troy and Carole take care of the rest. A plus for ordering through BFP rather than Amazon, is that Troy signs the books before shipping them.
On to the book then. The forword fortells the fall of our society, just as the Roman empire eventually fell. Few people dare to speak of this event. Many of those are to be found in the musical scene that the book calls the “neofolk, industrial & neoclassical underground”. 11 Musicians from that scene wrote a few pages. Some of these texts are merely musical biographies; other texts are more interesting and draw parallels to spiritual development and music, one text is more like a spiritual biography and the wonderfull closing article combines all these elements and puts the whole ‘political issue’ in perspective.
The book seems somewhat radical with a not-too-easy thinker as editor who names his publishing house “Black Front Press” which publishes titles by/about men scorned by many and also publishes political books. Does that not make a too easy link between the music scene and unwelcome politics? Some contributors, I figured, would not fear such a connection, but I was surprised to find a nice text of Francesca Nicoli of Ataraxia here. Another surprice, and a very nice one too, is Christopher Walton of the late Endvra and now of TenHornedBeast, with a very personal story about his spiritual path. Also noteworthy is the opening text of Gerhard Hallstatt of Allerseelen who tells us how Allerseelen came to be. The text of Robert Taylor (Changes) tells us a few things about his musical endeavors and early American Asatru. The abolute highlight, though, is for “the only Jew in the village”, Richard Levy, who explains how a Jew can develop a Nazi fetish yet still remain a leftish politician, how he sees the controversial project Death In June and criticise the hollowness that the scene soon developped and plagues to this day.
Do not expect an in-depth investigation of the neofolk scene; neither an investigation of the politics that the scene is so often accused of or even its larger history. The book contains 11 short texts, one better than another, telling you something about a controversial scene and keeping you off the street for an hour and a half.
2015 Black Front Press, isbn 9780993170300
I recently read and reviewed Burckhardt’s “Alchemy” (click on the author’s name above). That book is a much easier read. Now I noticed that there are two translations of this introduction to Sufism. I got a translation of D.M. Matheson from 1976, but there is also a translation by William C. Chittick from 2008. I do not know who is the translator of the title that I linked the cover to. I could not even find the cover of the version that I have on the web, let alone a link to that particular publication. In any case, I do not know if this book was written in a more difficult style of translated in such a manner.
This little book (126 pages) is divided in three parts with 5, 6 or 7 chapters. The sections are called “The nature of Sufism”, “The doctrinal foundations” and “Spiritual realization”. The first part makes a nice introduction speaking of different kinds of Sufism. In the second we learn about what Sufism has to say. The first part is the most interesting since it describes how Sufis reach for the above. Not very much in depth though, but enough to get an idea.
Burckhardt was, of course, a Traditionalist. You may know that the Sufi doctrine is quite close to the Traditionalistic way of thinking in several aspects. This is undoubtely the reason that more than one Traditionalist became Muslim or Sufi. The Traditionalistic approach may have coloured Burckhardt’s account written down in this book, but I am not versed in Sufi doctrine enough to be able to say anything about this.
Like the title says, this is an introduction to Sufi doctrine. I guess I will try to find a more in depth book, because this path is certainly interesting.
1951 Du Soufisme, 1976 The Aquarian Press, isbn 0850302927
However available since november 2014 this book was officially presented a couple of weeks ago during a seminar in the Vrije Universiteit (University Amsterdam) where the author used to lecture. Woldring is professor in political philosophy and invited colleagues of various breed to say something about Comenius’ message in our own day and age. I was positively surprised that also scholars on ‘materialistic’ fields seem to have ears for a spiritual thinker as Comenius.
Jan Komenský lived from 1592 to 1670, born in Nivnice, Moravia, died in Amsterdam, the Netherlands. The “Amos” part of his name he added himself when he was a student and also by himself, his name is usually written Latinised as Comenius. I have a few translated books of the author, but before this biography I was mostly unaware of the vast amount of literature on the vast amount of diffent subjects that he wrote about. Comenius was adherrant to what in English is called the “Moravian Church”, but in Dutch they are called “brotherly community”, a Protestant church founded by Jan Hus (John Huss). During the Reformation, but mostly during the Counter-Reformation the situation was very difficult for (other kinds of) Protestants and Comenius continually had to flee. Being an original thinker who was well-respected by many, but maligned by others, Comenius had friends all over Europe and travelled a great deal. A few times Comenius lived in my country and since he died here and is burried in Naarden (Amsterdam was too expensive), we have a Comenius mausoleum and a museum (which I have not yet visited). It was mostly on demand of the museum that this biography of Comenius was written, simply because there was no descent overview of the man’s life and ideas.
The book is not large, only 215 pages, but there is too much to summarise in a short review. Comenius was groundbreaking in the fields of pedagoy and didactics. He wrote books that are still praised today. Also he wrote a lot about religious tolerance, strove for peace whereever he came, had friends in various religious, political and industrial circes. Surviving several wives and children, continuously having to flee, but trying to help his brothers and sisters in whatever way he can, Comenius had a stressfull life. Yet he managed to write over 250 books, many of which were published in his own day (often by himself), others after his death.
Woldring interweaves biographical notes that he drew from many different sources with Comenius’ ideas on different subjects. This sometimes runs strangely through eachother like the part in which the author describes a visit between Comenius and Descartes which starts by describing how the meeting came about, goes over in a comparison of the ideas of both men and ends again biographically. Nonethess, the parts in which the ideas of Comenius are described are the most interesting to me. For the rest, the man seems to have been an interesting character with an eventfull life.
The many different subjects Comenius wrote about, everything was part of a ‘grand scheme’ which he called “Pansophia”. Comenius strove to bring together all ways of knowing things, find out the connections between seemingly unrelated things and thus come to overarching knowledge. He was much aware of the rise of rationalism in his time, religious strive and conflict and political and economic wars, but his ideas are certainly still worth thinking over and this well-written book makes a very nice introduction into this versatile person. As of now, it is only available in Dutch though.
2014 Damon, isbn 9460361994
The line in the titles that the author sends me to review seems to go from very specific (Sufism) to more general. Perhaps they should be read in reverse order. “The Appleseed Journal” is more ‘generally spiritual’, a story that may make the reader realise that there is more than just our materialistic lifestyle. Then in “Beyond The River’s Gate” the reader may be inspired to live more spiritually may be helped to find a fitting path. In “The Ferryman’s Dream” you will learn more about Bitkoff and his own path. Finally, in “Sufism For Western Seekers” the reader will discover the secret of Bitkoff’s background. But, the books came from the man’s fingers the other way around, so that is the order in which I review them.
Johnny Appleseed is a ‘legendarised’ man who lived under the name John Chapman from 1774 to 1845. Bitkoff places him in the area of the Hudon Valley and to the North, which is funny, since I happen to visit that area every now and then myself. Bitkoff found Appleseeds journal buried in his backyard and decided to publish it. Now the journal obviously is not written 250 years ago and the style if very ‘Bitkoffian’. No worries of course, the author just used an urban legend as the story to hang his message onto.
Appleseed is a very Christian person who, as an early settler, started to grow and sow appleseeds and sell them to new settlers so that they could have their own apple trees. In his diary he gives his Christian ponderings about his restlessness, helping other people and the Word of the Lord. During his journeys through the Hudson Valley, Appleseed becomes friends with ‘Amerindians’ from whom he learns a lot. Bitkoff of course uses the opportunity to give some ‘Amerindian’ spirituality to his audience. At some point, Appleseed received a book of “the Great Swede”, Emanuel Swedenborg (1688–1772) and became gripped by what he reads. He got involved in “The New Church” movement and both accidentally and intentionally becomes a missionary for the Swedenborgian way of thinking in his many contacts. We do not learn that much about Swedenborgh or his ideas from this journal though.
Appleseed does not try to convert people to his way of thinking. Rather he holds up a mirror and simply sows seeds in the heart of the people he meets by simple, well-placed advice or a book that he gives away. The simple, spiritual life of a man who works hard, is open and tolerant towards others and who helps other people in whichever way he can. The kind of person we need more of.
I do not know if this title is something for ‘the usual Gangleri.nl reader’, but the books of Bitkoff read easily and they are certainly something different from ‘my usual literature’ (and yours?) which never hurts, does it?
2015 Abandoned Ladder, isbn 0991577515
“How God Appeared In Saxonland” is the first part in what is to be a series about Christianisation in the Netherlands (and abroad). The second part, “How God Appeared In Frisia” is also available by now. The subtitle of the current book is “Widukinds knieval voor Karel de Grote”; which is a bit hard to translate, but it says how the Saxon leader Widukind was defeated by Charlemagne.
This is exactly the story of the book. Charlemagne christianised “Saxonland” with brute force. “Saxonland” is an area that covers a part of the east of the current Netherlands and the adjacent piece of Germany. These Saxons were not exactly keen to turning over to the new religion. They killed missionaries, fought against invading armies and even when Charlemagne raised to power, they remained resistant. When Charlemagne thought his job was done, some Saxon tribe started to attack his troups, throw out Frankish priests and burn their churches, etc. The whole process took a century and a half.
Otten needs only 175 pages for his story and these pages include a chronology in the beginning, a translation of the Frankish empirical annals, a bibliography, an index and several pages with images (b/w and colour, many images I had never seen). Still the book is nicely detailed. Also the book is nicely written and (apparently) scientifically solid which makes this a title both for historian scholars and people who are simply interested in the subject.
Otten obviously was annoyed by the brutality of the Christianisation of the Saxon tribes which he keeps stressing. The Saxons were not exactly sweethearts either and this become clear as well. The author starts with a summery of the upcoming of the religion of Christianity. Then he says something about the Saxon lands and its peoples. He also spends some pages on the prechristian religion of the Saxons (which he keeps calling a religion in which nature is worshipped, quite an outdated view) based on texts of Roman historians, but also writings from the Church in which heathen habbits were forbidden. Of course there is the Old Saxon Baptismal Vow of the late 8th century and the ‘Saxon Bible’ the Heliand (on which Otten has some interesting notions).
There is attention for the most famous missionaries Boniface, Willibrord, Alcuin and Lebuinus about whom Otten wrote a book earlier.
The book is purely historical, but there is not a whole lot of literature about his part of Dutch history and it makes a nice read. I guess I will also get the Frisia book as well.
2012 Deventer Univeritaire Pers, isbn 9789079378081
On the philosohical outlet of Michael Idehall, Belzebez, I read about this book of Thomas Karlsson. Belzebez has a bit of a ‘Dragon Rouge air’ so it is not strange to find Karlsson’s biographical notes on the early days of the order that he founded. I am not too interested in “Ordo Draconis et Atri Adamantis“, but it is always nice to read about somebody’s path.
“Amonst Mystics and Magicians” turns out to be a very personal account of Karlsson’s early years. It reads like a diary (in the I-form), but very much in a narrative style so that it also reads like a boy’s adventure, an exploration into the occult. Karsson describes how from an early age he read everything about the occult that he could lay his hands on. At the age of 14 he started to run into like-minded people in the occult bookshops of Stockholm that he frequented. He also started to experiment with different visionary techniques. With his new found friends the experiments became two persons or even group events. Where Karlsson was the ‘scholar’ of the group, a person he names “Varg” was even more into the magical experimentations. Also Varg has an American teacher (Thorsson perhaps?). Other friends are more down-to-earth, but interested nonetheless.
Karlsson travels, meets more people, gets in contact with many more people, also people that help him in certain directions. The book describes how he, and other people, conduct ceremonies, have visions and encounter beings from the other side, “the Left side”. Karlsson proves to be openminded in his musical interests (that go from black metal to New Beat, techno and classical music) and philosophical interests. His ‘system’ goes from Crowley to “Vodou”, from Kabbalah to Tantra, Babylonian to Northern mythology; basically anything that could be (partly) interesting.
The author reasons that the Left (Hand) Path is the path for people who think for themselves, contrary to the Right (Hand) Path which is for followers. A similar reasoning he has for his “dark magic”. Where “white magic” is for the purpose of good, “black magic” for the purpose of evil”, “dark magic” is for the curious with no good or bad intentions. Curiosity seems to be the basis for Karlsson’s magical endeavors. The book describes experiments with halucinating techniques, lucid dreams, the raising of ghosts and encounters with Thor and Lucifer. It remains unclear what is the purpose of it all. Knowledge and wisdom are mentioned here and there, but does one get wiser from meeting deceased people from a remote cemetary? In a chapter towards the end, a man named Richard calls up Karlsson to inquire about the Dragon Rouge, Karlsson says:
We don’t stand for anything. It is not a religion or a political party. We do things We are a magical order. There you don’t stand for things. There you do things. And then it’s up to you to interpret what has happened when you’ve done something.
This also the reason anyone can join, where atheist, Christian or Satanist.
But again, why summon spirits if it is only to interpret the events?
A bit furtheron Richard asks about the left hand path, according to Karlsson:
It’s dangerous. The left hand path leads to the farthest, and most foreign regions of existence. Going too fast, or too carelessly, can destroy anyone. It is total darkness and Chaos.
[Richard] Why would you go there?
[Karlsson] You wouldn’t necessarily. it might be better not to. But if you are driven by curiosity, it is like taking a look behind the veils of existence, and seeing what’s there.
This may be an interesting endeavor, but personally I miss the point. Still it was nice to read how Karlsson had a similar start to myself, but took a completely different road. Also when thinking about the fact that Karlsson nowadays teaches at Stockholm University (religious studies), this book is very open and personal. Which makes me wonder. Is this book for Dragon Rouge members so they have a bit of history; but why is this not an internal publication? Is this book for potential Dragon Rouge members? But why then does Karlsson keep referring to his (youthfull?) New Agey interests? Or did the author want to do away with a possible master status and show his students that he got where he got by simply trying things so they have to too?
In any case, the 140 pages are bound nicely and the books looks wonderfull. The book is quite expensive, but makes a nice read. Do not expect profound knowledge, worked out rituals or a detailed description of the order of the red dragon, rather the founder looking back at the early days.
2015 Midian Books, limited to 200 copies.
This review might not be for many of my readers. Lateron it will be clear why I think this is the case. I ran into this title quite by accident. The back cover proves the book not to be one of those popular books about Freemasonry with wild theories and exposed secrets, but a book about Freemasonry in the world today. The book is written in Dutch, so there some of you may have to abstain from reading further. Also it deals mostly with Belgian Freemasonry and for comparison a bit about Dutch Freemasonry, French Freemasonry and a tiny bit about Germany. The situation of Belgium is quite unique in the world of Freemasonry and that makes this book much different from what to expect.
As you may, or may not, know, there are two kinds of Freemasonry. The first kind is globally the biggest. It is the kind that is affilated to the United Grand Lodge of England and is hence “regular”. Regular Freemasonry lives up to the so-called “Landmarks” that were determined in 1723 and -for example- state that only men can join, that there is no discussion about religion of politics in the lodge and the Bible has to be opened during the open lodge.
This makes an easy jump to the other kind of Freemasonry: “irregular” Freemasonry. The author of the book seems to prefer the term “adogmatic”. That kind of Freemasonry is irregular because it allows women to join (there are mixed lodges and women-only lodges), allows poltical discussions within the lodge, replaced the Bible by another book, made the “Grand Architect Of The Universe” optional (or skips that notion alltogether), etc. Now in most countries (like my own), the largest part of the Masonic world is regular and a minor part irregular. In Belgium the situation is much different. Two times in history the largest Masonic organisation dropped (one of the) Landmarks, lost recognition of ‘London’ and a small part split off and gained recognition again. Today of 25.000 Belgian Freemasons, only 1.750 are regular. Therefor it is not so strange that this book, being about Belgian Freemasonry, is mostly about “adogmatic” Freemasonry and that makes it much different from ‘the usual’ literature about the subject. (By the way, irregular Freemasonry comes in many forms, men-only, mixed, women-only, theistic, atheistic, etc., etc.)
And so we read Koppen discussing subjects such as people who are not allowed to join because they send their children to a Catholic school, lodges that are very actively progressively political, numerologically dominated by women, the running through eachother of Freemasonry and other freethinking organisations (in Belgium meaning politically progressive), etc. What is more, since adogmatic Freemasonry is much bigger in Belgium, in the book some elements of it form the norm and regular Masonic practices the exception. This could annoy regular Freemasons (for example most of the Dutch Freemasons) and may put other people on the wrong track; since they may think that Freemasonry is political for example. What is more, Koppen is of the opinion that all forms of Freemasonry are Freemasonry, while regular Masons are (usually) of the opinion that irregular Freemasonry falsely use the term “Freemasonry” for something very different.
Let me finally say something about the book itself. It was interesting to read how things came to be in Belgium. The question of women in Freemasonry is treated at length. Koppen also refutes many myths about Freemasonry like that it is one big, worldwide and powerfull organisation; that only the most influential members of society join; that people join to give their carreers a boost; that sort of stories. Even in Belgium Freemasonry is simply too small for these things and membership too varried. Koppen does not leave aside examples where -for example- people got a job because they were a member, politicians who are members, etc., but when compared to other organisations that different kinds of people join, Freemasonry is only an example. The reason that Freemasonry appeals to a larger audience are wild stories and of course the secret. Koppen also says a few things about that secret and wonders how much secrecy (and about what), would help or rather oppose the goals of the different organisations. The author does not understand the witch-hunt of some people ‘exposing’ members of the different orders. Why should a Freemason have to say (s)he is a member while nobody cares about membership of the Rotary, the Round Table, a Trade Union, some philosophy class or a sportsclub?
So, no book about symbols and secrets; no lists of Grand Masters and 33’ers (however Koppen mentions quite a few names); and no legendary history. “De Paradox van Vrijmetselarij” gives a history and an overview of the Belgian Masonic world with stories, anecdotes, sometimes quite detailed information that he gathered from dozens of interviews; discussions, suggestions and what not. Written as an outsider (Koppen keeps repeating he is no member) but a very well informed one.
Now you can see for yourself if this book could be interesting. I must say that I found it a quite refreshing book to read and it is nice to know how things fared in Belgium and especially how much the situation there differs from what I know about Freemasonry in my own country.
2014 Houtekiet, isbn 9089242775
For some reason this recently published book (september 2014) seems hard to get. Bol.com and Amazon.co.uk have it listed as unavailable. Perhaps it is due for a reprint?