Maria Deraismes, founder of Droit humain.

The Third Republic saw the emergence of mixed and female Freemasonry, which followed the same format as that practiced by men for a century. The Grande Loge symbolique écossaise, inaugurated on March 8, then approved the principle of female initiation and encouraged the inclusion of the authorization to initiate women in the statutes being drafted. However, the constitution promulgated on August 24, 1880, made no provision for the reception of women.^[26]

Driven by his humanist and feminist convictions, Georges Martin persisted in demanding and arguing for the equal initiation of women into Freemasonry. In January 1890, he presented a project to establish a mixed lodge, designated "Droit des femmes" (Women's Rights), and sought the opinion of the Grande Loge symbolique écossaise. Although a few lodges expressed support for this initiative, the executive council of the order ultimately rejected it.^[27] He subsequently collaborated with Maria Deraismes to establish an autonomous entity for the admission of women.^[28] Following several informal preparatory meetings between 1891 and 1893, which took the form of Masonic meetings, Maria Deraismes, wearing her master's cord, initiated and raised sixteen profane women to the grades of companion and then master.^[29] All were women engaged in the struggles for emancipation and the defense of republican values. On March 14, 1893, a meeting was held that resulted in the establishment of the inaugural mixed Masonic body in the world, designated as "Grande Loge symbolique écossaise: Le Droit humain."^[30]

The advent of this novel Masonic entity was met with considerable resistance. Following numerous debates on the admissibility of women, which frequently disrupted the Grand Orient lodges and never obtained a favorable opinion, it was not until 1921 that the main Masonic body recognized the mixed order and established amicable relations.^[31] The already strained relations with the Grande Loge de France (GLDF) were further complicated by its response to the creation of the mixed Masonic order, which saw the GLDF reactivate its adoption lodges [fr] in 1901.^[31]

In 1927, the Grand Lodge of France declined to acknowledge the human right, which was regarded as excessively radical. This refusal to acknowledge mixed Freemasonry also originated from a desire to segregate its adoption lodges, as the obedience was seeking recognition from the United Grand Lodge of England, which prohibits women from Freemasonry. In 1934, a proposal was submitted to the adoption lodges for their consideration. It encouraged them, for the benefit of their future development, to pursue greater autonomy or even obediential independence.^[32] In 1934, provisional structures were established; by 1936, eight adoption lodges remained, comprising 300 members and 2,000 women Freemasons from the Human Right, the majority of whom were engaged in the civic emancipation of women.^[33] Despite unfavorable circumstances, the women of the adoption lodges strove to establish a distinct form of Freemasonry that would advocate for women's rights and participate in the evolution of women's status without resorting to mixed membership or compromising the equality of men and women.^[34]

René Guénon in 1925, momentarily a member of the Thebah Lodge.

A spiritualist movement emerged within the Grand Lodge of France. The establishment of the "Thébah" lodge in 1901 by symbolists signified the advent of a movement oriented towards spiritual research, esotericism, and Kabbalah. The first venerable member was Pierre Deulin, who also served as secretary of the Revue cosmique, the official publication of the "Cosmic Movement" established by Max Théon. It attracted individuals affiliated with this movement, as well as alchemists, surrealists, and the esotericist René Guénon.^[35] The substantial impact of this movement within the lodge also manifested in the Scottish Rite. The Rite incorporated this sensibility during the rewriting of several high degrees, conducted by Oswald Wirth and Albert Lantoine [fr] at the behest of the Grand Commander of the Supreme Council, René Raymond, who was the founder of Thébah and a member of the Cosmic Movement.^[36]

A movement emerged within the Grand Orient of France during the interwar period, spearheaded by Arthur Groussier. This movement culminated in 1938 with a comprehensive renovation of the French Rite, which served as the primary reference for the obedience tradition. The practices were returned to more symbolic foundations, reconnecting with texts that were closely aligned with the tenets of speculative Freemasonry. The revised version of the ritual, which was disseminated widely only after World War II, revived an original Masonic tradition, wherein the practice of ancient procedures and symbolic work was reintroduced after nearly a century of eclipse.^[37]

Additionally, at the advent of the 20th century, a "fringe Freemasonry", which frequently convened individuals with an affinity for occultism or metaphysics, was also in operation. These marginal but highly active lodges maintained relations with occult circles, such as those led by Dr. Gérard d'Encausse, known as "Papus", the founder of a Martinist and para-Masonic order that lasted for approximately thirty years.^{[D 3]} Subsequently, the Rite of Memphis-Misraim was also established in France under his influence and guidance. It was subsequently led by three prominent occultists: Charles Détré, Jean Bricaud, and Constant Chevillon. Chevillon's tenure came to an end with his assassination by the French Militia in 1944.^[38]

In the final years of the interwar period, in 1939, Freemasonry was far from the influential body it had been until World War I. The occurrence of scandals, the discrediting of political figures, and the fear of a new conflict contributed to the amplification of these issues. The Grand Orient of France, the Grand Lodge of France, and the Human Rights Lodge each had a mere 29,000, 12,000, and 2,000 members, respectively. The Independent and Regular Grand Lodge was composed predominantly of British members. The Rite of Memphis-Misraim, led by Constant Chevillon, the Grand Priory of the Gauls [fr] with its Rectified Scottish Rite, under the leadership of Camille Savoire [fr], and the Grand Lodge of Universal Brotherhood, a mixed obedience created by the anarchist Paraf-Javal [fr], remained relatively small sects.^[39]

In the aftermath of World War II, Freemasons adopted a more discreet approach to protect themselves, a shift from their previous practice of openly parading and announcing their meetings in the press before 1940.^[40] Despite the Grand Orient de France's continued engagement with social issues, the influence of Masonic orders has diminished over time. Additionally, there has been a growing interest in works about the history of Freemasonry, symbolism, and spirituality.^{[D 8]} In a France where the Republic has become deeply entrenched and where the influence of Catholicism has shown a significant decline, the practice of radical and anticlerical Freemasonry appears anachronistic in the aftermath of the war. While drawing upon its history from the Third Republic, it undergoes a reconstruction process in the post-war period, combining an initiatory approach with civic engagement, following a prolonged period of political involvement and a brief period of absence during World War II.^{[D 9]}

• History of education in France
• History of secularism in France