Essentially, Pierre's lodge was atypical of Freemasonry at the time and it is something he has concerns about.

Earlier in the chapter, it is noted Pierre knows many of his fellow lodge members outside of masonry and finds it difficult to disassociate that. Beneath the aprons and regalia, they are the same "weak and insignificant men" who disregard their masonic vows (he makes specific reference to their stinginess when it comes to collecting alms considering "relief" is one of the three key tenants of masonry). He goes on to categorise the members into four distinct groups- the largest consisting of those who are purely there for social and financial gain, entirely at odds with personal betterment and understanding.

The fact this is met with "coldness" by the majority of the lodge further hits home that this is a reactionary and ultimately corrupt organisation opposed to the mainstream beliefs of Freemasonry. Later in the chapter, Pierre writes in his diary about how his masonic sponsor, Joseph Alexeevich, interprets his aims and reception by the brethren. Alongside reminding him personal improvement must come first before trying to spread ideas across the human race, he comments it is best to try and guide the other brothers away from pride and down "the true path of self-knowledge and self-perfecting". From this, Pierre is being advised smaller steps are needed on a one-to-one level first before he can try and "change the world" through grand speeches. In my own copy of War and Peace specific footnote comments, "the Illuminati aimed to substitute republican for monarchical institutions". The footnote itself could be jumping the gun here, but the text could be interpreted that Pierre's travels to Prussia resulted in contact with the Illuminati who were deeply republican. This would of course have deeply shocked the establishment make up of the lodge.

Ultimately, Tolstoy is using this encounter as a way to frame a particular breed of reactionism in the story which is so virulent men actively betray the oaths they swore to uphold. In reality, Freemasonry in Russia at this time was considerably more akin to the western liberal mindset described above. They had the opportunity to discuss new ideas behind closed doors and that spurred on many to make contact with lodges elsewhere. The best-known example of this was the "Union of Salvation" who made up part of the Decembrist Revolt in 1825. They had founded communications with the Swiss branch of the Carbonari (an irregular politicised offshoot of Freemasonry) who most certainly influenced their liberal and constitutionalist leanings against Nicholas I.

Sources:

Tolstoy L, War and Peace (London 2004)

De Los Reyes G and Rich P (eds), Getting The Third Degree: Fraternalism, Freemasonry, and History (Washington DC 2016)

Evans R, The Pursuit of Power: Europe 1815-1914 (London 2017)

Yarmolinsky A*, Road to Revolution* (Princeton 1957)