Powerful Kenyans Linked to Freemasonry: Its Leadership, Beliefs and How to Join the Brotherhood

Freemasonry is one of the world’s oldest fraternal organisations, yet in Kenya, the brotherhood has for decades been surrounded by secrecy, controversy and allegations of devil worship.

The organisation, whose members include professionals, businesspeople and public figures in different parts of the world, has often attracted public curiosity because of its private ceremonies, distinctive symbols and membership traditions.

In Kenya, suspicion surrounding Freemasonry gained prominence in the 1990s, when reports of kidnappings, sexual violence and other social problems were sometimes attributed to Satanism and occult practices.

The controversy prompted the government of retired President Daniel arap Moi to establish a commission to investigate devil worship in the country.

On October 20, 1994, Moi established the Devil Worship Commission, whose membership largely consisted of religious leaders and other professionals.

Archbishop Nicodemus Kirima chaired the commission, while Rev Bernard Miundi of the Presbyterian Church of East Africa served as its moderator. Other members included Bishop Njue, Fred Ojiambo, Rev Jones Kaleli of the African Inland Church, Horace Etemesi of the Anglican Church of Kenya, Dr Philista Onyangi and Prof Jude Ongoga.

The commission presented its report to the President in 1995. However, Moi declined to make it public, citing sensitive information that could have legal implications.

The report was eventually released in Parliament in 1999 by then Minister for Internal Security Julius Sunkuli.

Among its recommendations was the establishment of a special force to address alleged Satanism in schools and colleges. The report also described organisations such as the Mormons and Freemasons as potential gateways to devil worship.

The findings attracted criticism from journalists and other observers who questioned the evidence behind the allegations.

Journalist Gitau Warigi, in particular, criticised the report for reflecting prejudice by mainstream religious institutions against groups whose beliefs differed from their own.

Despite the criticism, the association between Freemasonry and Satanism has remained part of public discussion in Kenya.

The controversy resurfaced in 2000 when followers of the outlawed Mungiki sect reportedly attempted to set fire to a Freemasons Hall.

The group claimed it was targeting an organisation it associated with alleged ritual killings and the disappearance of children.

Such accusations helped reinforce the mystery surrounding the fraternity. However, allegations of devil worship and ritual crimes should not be treated as established facts without credible supporting evidence.

Freemasonry has consistently rejected the characterisation of the fraternity as a Satanic organisation.

In an interview with The Standard, VK Talwar, then identified as the district grandmaster for East Africa, explained that the organisation did not seek to dictate members’ religious beliefs.

He said members could follow different religions, provided they believed in a creator and respected the beliefs of others. According to the explanation, atheists were not eligible for membership.

Freemasonry is generally described as a fraternal organisation that emphasises moral conduct, fellowship, charity and personal development. Its private ceremonies and symbolic traditions have, however, contributed to speculation about its activities.

The fraternity also uses religious texts in certain ceremonies, including obligations taken by new members, although practices may vary between jurisdictions and lodges.

The Grand Lodge of East Africa oversees Freemasonry within its jurisdiction in the region.

Figures cited in reports published in 2013 indicated that East Africa had 48 Masonic lodges, with 34 located in Kenya.

Masonic temples and meeting places were reported in several Kenyan towns, including Nakuru, Ruiru, Naivasha, Eldoret, Kitale, Kericho, Kisumu, Nyeri and Mombasa.

Globally, Freemasonry has a long history and operates through different grand lodges and jurisdictions. Membership numbers vary depending on the organisation and the period being considered.

Although the fraternity is often described as secretive, many of its branches maintain public-facing websites and provide information about their history, charitable activities and membership requirements.

For people interested in joining the fraternity, membership is generally pursued through an established lodge or the relevant grand lodge.

According to membership requirements previously published on the Freemasons Kenya website, prospective applicants were expected to meet several conditions.

These included being at least 21 years old, although a younger age threshold was reportedly available for the sons of Freemasons. Applicants were also expected to believe in a Supreme Being, have a lawful source of income and be capable of meeting membership costs without placing their families under financial strain.

Other requirements included having the appropriate citizenship or permanent-residency status and paying the applicable annual membership fees.

The organisation also stated that applicants should not seek membership primarily to obtain financial, business or social advantages.

Anyone considering joining should confirm the current requirements directly with the relevant Masonic organisation, since eligibility rules, fees and application procedures may chang

Traditional Freemasonry commonly recognises three principal degrees through which members progress.

1. Entered Apprentice: This is the initial degree, introducing a candidate to the fraternity’s traditions, symbols and moral teachings.

2. Fellow Craft: The second degree traditionally focuses on learning, personal development and the pursuit of knowledge.

3. Master Mason: The third degree completes the basic progression in traditional Craft Freemasonry and introduces further symbolic teachings.

The ceremonies associated with these degrees include private rituals, symbolic language and traditional forms of recognition. Details differ between jurisdictions.

New members are commonly presented with a white apron, a traditional Masonic symbol associated with the fraternity’s historical craft origins and moral teachings

Over the years, media reports have linked several prominent Kenyans to Freemasonry. However, it is important to distinguish between documented membership and claims repeated in published accounts. Membership should not be assumed solely because a person’s name appears in an article.

A Standard report on prominent clergy and Freemasonry reportedly mentioned the following individuals:

The inclusion of these names reflects what the cited media account reportedly stated; it does not independently establish that every individual was a Freemason. Reliable, direct confirmation of membership is not available for all the people list

Freemasonry’s history, private ceremonies and emphasis on members’ fellowship have made it a subject of fascination and suspicion in Kenya.

For some people, the organisation represents a traditional fraternity built around moral teachings, charity and mutual support. For others, its secrecy has fuelled concerns and conspiracy theories, particularly in communities where religious interpretations strongly influence public perceptions.

The debate surrounding Freemasonry in Kenya illustrates how secrecy can encourage speculation, especially when official reports, religious concerns and media accounts intersect.

Ultimately, understanding the organisation requires separating documented history and membership requirements from unverified allegations. Claims of Satanism or criminal activity should be assessed on evidence rather than assumption.

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