Words & Deeds: Written law vs. Ethical Behavior

Recently, I read an excellent piece of architecture by Iván Herrera Michel, published on the website of the Revista Cultural Masones de la Lengua Española New York.  I am not translating the work in its entirety, but wished to use it as a basis for a few observations and perhaps a rhetorical question or two.

Members of mainstream North American lodges will no doubt be familiar with the symbolic explanation of the schism between Liberal and Conservative (or Imperial) Freemasonry under the flagship of the UGLE. I refer to the claim, no doubt believed in by the rank and file, that the UGLE offered for branding the Continental Freemason persona non grata. The decision of the GOdF to eliminate the requirement of a belief in the GATU was used as a pretext by the UGLE for an act of aggression against Liberal Freemasonry.

While it mainly succeeded in insulating its membership from creative thought, the advent of war in Europe - first WWI and subsequently WWII caused the destruction of much if not most of Continental Freemasonry. As Bro. Herrera notes, "Amid this European tempest, the United Grand Lodge of England decided, as more convenient for her, to further reinforce its differences with Progressive Freemasonry by unilaterally enacting eight Basic Principles for the Recognition of Grand Lodges in 1929." Later,  in the face of the widespread devastation inflicted upon Freemasonry on the continent during WWII, including the deaths of thousands in Nazi Death Camps, the UGLE and the American Lodges did not lift a brotherly hand to help in any attempts to rebuild Liberal Masonic institutions. Apparently petty sectarianism continued to be a greater Masonic Value than Universal Brotherhood.

As a result, it has taken more than half a century for much of Liberal Freemasonry to regain lost ground. In the case of Spanish Freemasonry, the persecution lasted until the early 1960s under Franco.  However, Liberal Freemasonry is rebounding, and it has the advantage of something which the mainstream masonry of the Anglophone now lacks - innovation and youthful energy.

So, I leave you now with a couple of somewhat rhetorical questions. What is the significant characteristic in Freemasonry that may be described as dogmatic or adogmatic; is it really about belief in the GATU or about petty sectarianism? Which is more important for Freemasons, the adherence to narrow rules and regulations, or demonstrating true universal brotherhood, in spite of a few doctrinal differences?

There are hints that an extremely few wiser minds among Anglophone Freemasonry in the United States are making some very tentative steps toward establishing better communication with Liberal Freemasonry. It remains to be seen whether these attempts will in the end be determined to be "too little too late" or "better late than never."

http://masonesnewyork.blogspot.com/2015/04/masoneria-regular-vs-liberal-en-el.html

GLSE ratifies Re-Election of GM for Three Years

Nieves Bayo, 9s re-elected as Grand Master of the GLSE

April 16, 2015

The Symbolic Grand Council of the Spanish Symbolic Grand Lodge (GLSE) has ratified the result of the elections for Serene Grand Master of Obedience, proclaiming the office is to go to Sister. ·. Nieves Bayo Gallego, who was re-elected for another three years, 2015-1017.

The Grand Master will be installed by the General Assembly of the Order which will take place in Seville on June 6.

The Spanish Symbolic Grand Lodge (GLSE) limits its territoriality to the Spanish State. However, as decided by the General Assembly, it may permit the formation of Lodges under its auspices in other nations where there is no liberal Obedience, or in the case of Lodges expressly wish to work in one of the official languages of the Spanish State.

The GLSE's Rite of Obedience is the Ancient and Accepted Scottish, and in this Rite all work of the Obedience is performed. This does not preclude that  the individual Lodge level, the use of other rites may not be authorized.
http://glse.org/nieves-bayo-reelegida-gran-maestre-por-tres-anos/

Como No Ser Masón - How Not to be a Mason

Cómo no ser masón: Una guía iniciática para pasajeros en tránsito
How Not to Mason: An initiatory guide for transit passengers

Author: Abdel Basit, Abunnur
Collection: SAPERE AUDE - ENSAYO
ISBN: 978-84-938704-7-8
Price without VAT: € 14.41
Price with VAT: € 14.99
VAT only in Spain and the EU
Website


It is a law of Apprenticeship that learning is gained by dint of repetition, which in fact reduces its effectiveness. This work proposes that Masonry look in the mirror of other forms of Initiation in order to recover lost meanings, clarify some of its own misunderstandings, invigorate what it has weakened and underline the strength of the indelible.

An indispensable tool for understanding ourselves through other's work.

As Ibn 'Arabi taught, toleration of the other not only overcomes our discomfort with difference, but helps us understand the other's need to know the One. For the One alone is known from multiplicity.

From the introduction:

If someone trained in Masonry were to say that the Mason should aim to stop being a Mason, any sensible reader would think this was an expression born of disappointment or disillusionment.
And they'd be right. However, throughout these pages you will discover that the object of that disappointment was not what it might initially be assumed and, moreover, that statement is the only one possible: the Mason should aspire to not be a Mason...

Some critics reproach Masonry for its heterogeneity, its deep disunity, its irreconcilable schisms,
paradoxical points of view, apparent anachronisms and flagrant injustices. These reproaches are also accurate, but again for very different reasons than those that one might assume. It is true that there are as many understandings of Freemasonry as there are Masons, this too could not be otherwise...

However, if you were to ask the author if he would recommend his best friend consider joinging
Masonry, the answer would be yes, beyond doubt, but with some prior information about
what to expect and what not to expect.

Anyone with curiosity or interest in the literature on Freemasonry will come across the statement that in the XXI century we can no longer speak of Freemasonry but Freemasonries, in the plural. However, once you have understood the essence of initiatory experience, that statement will become nonsense that only contributes to spreading misunderstanding...

Many sincere Masons have devoted years of their lives to try to reconstruct Masonic history, from the guilds of medieval builders and further back until the successive refoundation in London pubs and the halls of Versailles; their schisms, alliances and all the details of their respective lineages. Hundreds of thousands of Masons were formed in one or other Obedience to which they have been transformed in turn a reflection of their own abilities and skills their different contexts and aspirations. Some of these Lodges have been exemplary in exercise of solidarity and charity among equals. Others in study and perseverance. Yet others, for their implementation of Human Rights. Others, too, are not worthy of fame. As different as the companies from which they emerge, all Lodges are perfect and equally legitimate provided that they put virtue and law above any other interest. But that does not mean that all are capable of providing training in a genuine initiatory sense. Consequently the differences between them are reduced to a mere disparity  of subjective criteria of debatable merit. They are nothing more than the banks of the same river.  Initiation consists precisely in avoiding such banks and peripheries, and dive into that river, merge into it and get carried away by the Original Source...

There are even Obediences claiming to not provide initiation but reception. And although their sincerity in openly dismantling their own rules should be appreciated they fall short of their goal, creating a Freemasonry which does not understood the full extent of what it is. Yes, there Initiation can be received without understanding, not because it does not have substance, but because they have no true masters to instruct them in its meaning. Or because, the initiate has not been prepared for it, just as one cannot learn to reason mathematically, or master weightlifting or chess, without proper preparation. There are other Obediences, however, proclaiming to guarantee an Orthodox Initiation
and regularity of practice who are unable to transmit a legitimate initiation for very similar reasons...

For anyone who is curious there are excellent studies on the development of all Masonic lines, in
detail, that amply satisfy such desires. But for those who wish to approach the initiatory experience, the real estate and uniqueness of Freemasonry as a Traditional Way, these studies will be of much profit as the Census of Beirut, because man learns from the man, not from books...

This text is about Initiation. And how Initiation is served in the Western cultural context of a
ritual form called Freemasonry. Try Masonry without adjectives. Because only from the lower plane
of reality can one speak of "masonries." Talk of "masonries"means to have resigned oneself to the relative vision of multiplicity and deny access to the Absolute Oneness...

There is no other way to say it. As recalled by Cervantes, "Nature has a law which states that everything engenders its like." Hence Freemasonry can only be one because Initiation is only one, though their multiple external languages ​​are necessary. There is a natural hierarchy of things and Masonry is a consequence of Initiation, not the opposite. Pretending to ignore the initiatory nature of Freemasonry is as vain as denying our own liver. And equally impossible, no matter whether or not we are aware of it.

Ah, if only we had the funding to do the necessary work of translation. There is a wealth of information available, in Spanish, French, and Portuguese which would provide North Americans with greater insight into Continental Freemasonry. Even those who are steadfastly committed to UGLE derived Freemasonry have so much to learn from this literature.

On the Evolution of Freemasonry & its Advancement.

Today we will discuss a slightly complex topic and one which may even create some controversy ... which is never a bad thing.

Can and should a Mason work as in years gone by? Is the Masonic secret still the same? Does Masonic secrecy have any meaning in the information age of computers, in a society demonstrating constant evolution?

A recurring theme is repeated in Masonic forums  "... this can not be made public... this should be addressed in lodge ... this is not for the profane world ... ".

These opinions are understandable, but I do not know to what extent they may be current or credible given the reality of society today. Hiding Freemasonry from technology is guaranteeing it a certain, slow and agonizing death.

It is not being less Masonic to speak of Masonry in public than to maintain one's Freemasonry as if  were something to hide.

No, we Masons do not have anything to hide nor do we have to hide from anyone, and isn't one of our duties o bring light out of our Temples?

I'm tired of  Masonic fundamentalism born of miscomprehension, the symbolism that some believe is for the Masonic world  only... not understanding that it is both totally secular and religious.

Let's be fair and perfect ... we'll be open minded and to carry out our work for and toward humanity.

THERE IS NO MASONIC SECRET, THERE IS ONLY MASONIC LIVING, which is that which gives meaning to what tradition meant by the "Masonic secret". Let us adapt our Temples and members to the society in which they work, so they can be useful to their peers and themselves.
If you search the Internet ... you'll find everything you want to know and more about Freemasonry ... even I dare say, you will find too much ... and too many mistakes!

What a curious way to keep the Masonic secret.!

R.·. L.·. Francesc Ferrer i Guardia nº 1821
SOBRE LA EVOLUCION DEL MASON Y SU PROCEDER.

https://www.facebook.com/RLFrancescFerrerIGuardiaNo1821


Gràcies a Jordi. 

What if American Freemasons hadn't talked about Politics before 1776?

FAA Issues No Fly Zone Over St. Louis Suburb, Charter Internet Services Down

If cops looking like storm troopers doesn't disturb you, there's something seriously wrong with you!

Miami Herald: Silence imposed upon pain cannot indefinitely endure.

Book Review: The Brotherhood of Freemason Sisters by Lilith Mahmud

The Brotherhood of Freemason Sisters: Gender, Secrecy, and Fraternity in Italian Masonic Lodges
by Lilith Mahmud

Other books, notably those of Karen Kidd, have dealt with the subject of Women in Freemasonry, mostly but not exclusively in the English speaking world. This work examines material not as widely known in the Anglophone world. Lilith Mahmud, a talented scholar, takes us into the world of female Freemasons in Italian Freemasonry. It is a title that will inform and challenge the reader.

From the publisher's comments:

From its traces in cryptic images on the dollar bill to Dan Brown’s The Lost Symbol, Freemasonry has long been one of the most romanticized secret societies in the world. But a simple fact escapes most depictions of this elite brotherhood: There are women Freemasons, too. In this groundbreaking ethnography, Lilith Mahmud takes readers inside Masonic lodges in contemporary Italy, where she observes the many ritualistic and fraternal bonds forged among women initiates of this elite and esoteric society.

Offering a tantalizing look behind lodge doors, The Brotherhood of Freemason Sisters unveils a complex culture of discretion in which Freemasons simultaneously reveal some truths and hide others. Women—one of Freemasonry’s best-kept secrets—are often upper class and highly educated but paradoxically antifeminist, and their self-cultivation through the Masonic path is an effort to embrace the deeply gendered ideals of fraternity. Mahmud unravels this contradiction at the heart of Freemasonry: how it was at once responsible for many of the egalitarian concepts of the Enlightenment and yet has always been, and in Italy still remains, extremely exclusive.  The result is not only a thrilling look at an unfamiliar—and surprisingly influential—world, but a reevaluation altogether of the modern values and ideals that we now take for granted.

The Temple in Memory: Masonic Meditations

It is easy to believe, if you have spent any time observing contemporary Esoteric communities and traditions, of almost any stripe, that there exists a mysterious alchemical process whereby whenever anyone has a new or creative idea, the ethers take ahold of it and by the time they have a chance to share this new technique or vision with another, it has magically been converted into an ancient and timeless tradition. Gnostic and Hermetic traditions, being the closest in those circles to Freemasonry are no exception to this occult phenomenon. At least that is my independent judgment. Of course, the same may be said of Freemasonry itself, where when all else fails, it is possible to raise Frederick the Great from both his coma and his death bed to sign a charter for your fledgling obedience.

One such time honored technique of magical practice is that which today is commonly identified by the name of Pathworking. It is a fanciful term to describe a meditation based upon visualization. It is one technique, which if not originally grounded in Hermetic arts, is certainly in harmony with Hermetic principles. The basic concept is that if you can visualize forcefully, you can enter into an inner experience convincingly enough that for the duration of the exercise, you actually experience the events you visualize, or at least an emotional or spiritual equivalent of them. Any child who has ever daydreamed, or any avid movie buff, has experienced this, so there is no outlandish claims in this, at least on the surface. The fact that I had already been married for the second time before this word was first seen publicly in print, apparently does not affect its hoary antiquity as a technique.

To go beyond that, of course requires the assumption of metaphysical components or impacts deriving from these practices. I make it a habit to offer two observations whenever such matters come up in public. The first is to assert that I do not attempt to influence nor debate anyone else's belief or skepticism concerning spiritual matters. The second is to quote, depending on your adherence or non-adherence to certain conspiracy theories, either Shakespeare or Bacon,  "There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy."

My skepticism of the antiquity of the technique not withstanding, there is some justification for its adoption in Western Mystic traditions, and even for its use by Freemasons. Of course, we have to ignore the fact that when the first Grand Lodge convened in London in 1717, they clearly stated in the documents, which you can see today if anyone ever finds them, that Freemasonry is only a social club, and besides initiation ceremonies filled with obscure symbolism, its only legitimate purpose is to read treasurer's minutes and to hold fish fries. Cigars and Single Malt may be consumed on premises only if you are in Scotland.

So, why would I claim that there's some legitimate connection between Freemasonry and the modern esoteric practice known as Pathworking? Quite simply due to the ancient, still remembered by at least a handful of people, practice known as "The Palace of Memory." That is the name of a technique first enunciated by the ancient Greek orators to assist in recalling lengthy speeches.

The long and short of it is that the technique refers to mentally associating elements of your lecture or speech with items or locations in a building you have imagined. This can also be used to remember or contemplate any other materials you may choose. This location may be your home, a public building, or even a path through the woods. In the examples we will discuss below, we will suggest the Chamber of Reflection and the Masonic Temple.

Let me first note that while I am not suggesting that any Masonic Obedience that I know of currently has formal teachings relating to meditation, apart from the active stage of initiation in those rites where the Chamber of Reflection is part of the initiation, which may legitimately be considered a contemplative process of intellectual and psychological meditation, I consider it a useful thing for Freemasons to consider, perhaps privately and quietly if they are members of obediences that pride themselves on being BBQ masters only. 

Further, one need not be committed to any form of spiritual or metaphysical practice to justify the exercise. If you are purely a materialist in outlook, a Masonic meditation can be adapted to some rather practical outcomes. An active visual meditation based upon the concept of the Palace of Memory may be used to aid an individual in memorizing ritual, or exploring the symbols used in Masonic practice and teaching. Imagine creating your own mental movie in which the ritual may be carried out with commentary provided by your inner voice, or in which the symbols come to life and explain themselves, or if that is too fanciful, where you can view them as if in a hologram while reviewing their meanings. All in all, it's a dramatic technique that remains a lot cheaper than producing your own educational videos.

If you are of a more metaphysical turn of mind, you can enact the rituals in full in your imagination, creating an experience on whatever higher plane you consider to be real, and strengthening, if your belief system includes such things, a masonic egrigore. If you are working with a lodge where the members are open to such ideas on any level, and not restricted by more intrusive regulations, you may well find that such a practice has practical implications for the energy and vibrancy of your more brick and mortar meetings when they occur. At the least they may inspire a more spirited participation when you meet for the "real" thing.

I realize that such an idea may appear fanciful to some masons, and that is fine. In spite of the attempts of some obediences to micro-manage what is acceptable practice, I feel that Freemasonry is at a juncture where some creativity in how we approach masonic education is called for. Since in our day and age, even quite mainstream psychology, thanks in large part to the imaginative work of Carl Jung, whose grandfather after whom he was named was Grand Master of Switzerland during his lifetime, recognized the value of contemplative practices including a variety of meditational forms, such an idea needn't be merely the reserve of the more esoterically minded Freemason.



Lastly, lest I be accused of "borrowing" other people's ideas, allow me to recommend a couple of published resources where such ideas, in one form or another are developed. There is an excellent little book, available as far as I know only in French, and only electronically, entitled "Meditation Maçonique: Le Secret du Ritual de Méditation Maçonnique" by Franck de Magellan. The other, which is more of a traditional application of Cabbalistic techniques, is available in English. It is Jean-Louis de Biasi's "Secrets and Practices of the Freemasons: Sacred Mysteries, Rituals and Symbols Revealed." I leave it to the individual reader to address for themselves the merits of these author's views of Freemasonry. However, I am interested in the practical techniques presented by these authors in the broadest interpretation possible as potential tools in personal education and in seeking more light. Fiat Lux!

La Table d'Hermes: A Masonic Bookstore in Toulon

There are some amazing things happening in other corners of the Masonic world. Here, the Hedge Mason is spotlighting a fascinating Masonic Bookstore in the city of Toulon on the French Riviera. Since 1998 La Table d'Hermes has been located in the historic center of Toulon, opposite the Provençal market commemorated in song  by Gilbert Becaud.

La Table d'Hermes takes its name from Hermes, the intermediary between the gods and men. Hermes, or Mercury to the Romans, is appointed to the communication, hidden and sealed knowledge.

La Table d'Hermes reminds us of the famous alchemical table called also: Emerald Tablet where it is said that “as above so below.”

The bookstore specializes in books of Masonic tradition and symbolism. It offers a wide selection of books, new and used, as well as accessories including:

• Tarot and Oracles
• Masonic decorations and accessories all grades and all persuasions
• Varied purest incense: resins, tears or compounds
• Candles and Accessories
• Gifts: jewelry and Moustiers faience (customizable decor)

La Table d'Hermes organize workshops and meetings on various topics relating to spirituality and wellness; they are partners of the Annual Conference on Hermeticism. La Table d'Hermes is run by Antoine Palfroy, and is open Tuesday to Saturday.

LA TABLE D'HERMES
55, cours Lafayette
83000 Toulon
Tél : 04 94 92 09 39
contact@librairie-tablehermes.com
http://www.librairie-tablehermes.com/fr/

ஃ     ஃ     ஃ

Vade-Mecum des Ordres de Sagesse du Rite Français
(Vade Mecum of the Orders of Wisdom of the French Rite)
Author: Claude Darche
Edition: Dervy, 2011
€ 10.61

This book is one of a series of Vade Mecum, guides for learning Masonic symbolism with a clear, explanatory approach. Claude Darche discusses the Orders of Wisdom of the French Rite.
The high grades Rite French stand out even in their name: they are orders and unlike the high degrees of the AASR, the term perfection is not mentioned, because here the goal is wisdom. Daniel Ligou in his book on the Modern French Rite Rituals notes that "one of the most significant innovations of the French Rite is the use of the term Orders, where other systems speak of degrees or grades, (...) as well as to have greatly reduced the number.
The explanation usually given is that each of these orders synthesizes a series of various grades of Scottish rites, and thereafter, the Ancient and Accepted Scottish Rite with its 33 degrees which obviously did not exist in 1786. " The French Rite is practiced by different obediences, by the Masonic Grand Orient of France where it is the majority, but also the French National Grand Lodge, the Grand Lodge and Traditional Symbolic Opera, the Grand Mixed Lodge of France, the French National Grand Lodge, Obediences in Spain, Latin America, and most significantly, in Brazil.
The work of Claude Darche present each of these orders, their symbolic meaning and associated symbols. For each, she says interpretations should be complete and explicit, clear and precise, in order to understand its deeper meaning.

ஃ     ஃ     ஃ

Le Rite Egyptien au Grand Orient de France
(The Egyptian Rite in the Grand Orient de France)
Author: Christian Perrotin
Edition: Dervy, 2012
€ 20.90

Ten years have passed since the awakening of the Ancient and Primitive Rite of Memphis Misraim within the Grand Orient of France. Ten years of rebuilding the Grand Egyptian Order, the establishment of a vibrant structure values ​​of democracy, transmission of initiations, dedication to  research, and to find its place in the landscape of World freemasonry.
The nature of the work of the Egyptian Grand Order of the Grand Orient of France plunges us into Alexandrine Egypt, the melting pot of cultures, philosophies, and religions of Ancient Egypt, Ancient Greece, Mesopotamia and Asia Minor.
These works lead us on the path of initiation within Hermeticism which led to the famous aphorism "Know you, yourself, and you will know the Universe and the Gods." The works of Plato's Academy and the Medici are here revitalized. This book tells the story of the Rite, the philosophical material that Brothers work and opens a window on the future for this part of the Tradition and the problems facing modern society.
A spiritual path.

ஃ     ஃ     ஃ

Chants Maçonniques des Hauts Grades
(Masonic Songs of the High Degrees)
Author: Bernard Muracciole
Edition: Vega, 2008
€ 25.07

While continuing his artistic career on stage, opera-director Bernard Muracciole became intrigued that the early Masonic Brothers sang songs after their meetings, at Agape which occupies an important place in Freemasonry. Most were drinking songs celebrating the virtues of the Venerable or Officers of the Lodge. Some showcased Masonic symbols such as the compass, square or rough stone. Other developed goals or feelings of high moral values ​​such as freedom, equality, fraternity, solidarity and tolerance, etc.
Here is a CD, with tunes from of early origins to the present day. Thee songs on earlier CDs were concerned with the first three degrees of Freemasonry, the blue Grades. Were there others specific to High Degrees or Degrees of Wisdom? After painstaking research, the answer turned out to be yes, and it is these songs, all previously unreleased that Bernard Muracciole presents in this new CD, accompanied by an explanatory book on which senior officials of the Rites practiced in France and Europe have collaborated. Music of some of these pieces were found, and where none could be recovered, new melodies were written.
Book and CD.

Grand College of Rites of the United States of America Meets Social Media

For some time, I have looked at and drooled over the listings of rituals published by the Grand College of Rites of the United States of America. It matters little that as a non "mainstream" Mason, I cannot join it. It also doesn't matter that those issues that are of the greatest interest to me are officially out of print and utterly unavailable anywhere.

To my utter delight, I became aware today that the  Grand College of Rites of the United States of America has started a Face Book page and appears to be re-energized.

The reason that I am so happy to see a renewal of activity in this organization, even though I find their claimed motive of "the elimination of sporadic efforts to resuscitate or perpetuate Rites, Systems and Orders of Freemasonry in the United States, except to bring them under control of the Grand College of Rites" to be more than a little odd, (and probably legally unrealistic)  is that the Grand College of Rites of the United States of America represents one of the few resources available to Anglophone Masons in the United States to learn about other forms of Freemasonry besides their own in a way devoid of bias or bigotry.

Familiarity with the diversity within the Masonic world is healthy. It reduces the tendency toward disrespect for other rites and obediences, and offers those who explore these materials a means to not only appreciate the wide variation in Masonic ritual, but to gain a greater appreciation and understanding of their own ritual practices, and how they came to be as they are.

So, I strongly urge any Freemason who meets the entrance requirements for this organization to join.

https://www.facebook.com/GrandCollegeofRites?ref=profile

http://grandcollegeofrites.org/how-to-join.php

Freemasonry in the Third Millennium

There is a wonderful resource online that is unknown in the Masonic English speaking world. Masonica.es is a spanish publishing house focusing on Masonic literature. I'd like to encourage North American Freemasons with language skills to explore this publisher. They are small, but their work is substantive.

This will be the first of what will hopefully be a periodic notice of books from outside Anglophone Masonic literature. Those will skills in other languages may be pleased to locate such resources if they are not already aware of them. For those unable to read the various languages of these books, they will I trust, inspire some curiosity and awareness about what is being written and done in the rest of the Masonic world. It's just another small attempt to spread more light.

The French or Modern Rite
Freemasonry in the Third Millennium

This book contains an easy to read, but highly constructive message on the Modern Rite. It is a work that includes the impressions and viewpoints of several members of the  Grand Inspectors General of the Supreme Council of the Modern Rite in Brazil.

There have been many controversies within the Modern Rite, but it has prevailed and came to be practiced in France, Holland, Belgium and the colonies of France, as well as in Portugal, Spain and several other countries, including Brazil.

The Modern Rite given its philosophical spirit and progressive reform is rational and appropriate to our century, under the banner of the new Masonry, ie Freemasonry of the third millennium .
We feel comfortable stating that this is a work that fills a gap in Masonic literature on the study of the Modern Rite.


Author: Supremo Conselho do Brazil Rito Moderno
Collection: Red Series
Edition: 1
Pages: 248
Size: 140 x 210 mm
Binding: Paperback milled;
Top: with flap; plasticized shine,
ISBN: 978-84-92984-51-0

http://masonica.es/ficha/?i=129

Disclaimer: For the record, the author of this blog has no legal or business ties to Masonica.es, nor have I been solicited or paid in any fashion for blogging about this company or its products.

The Modern Rite in North America & the Caribbean: Official Website

The Grand Lodge of the Mixed Modern Rite for North America and the Caribbean has officially published its website for the Obedience. It includes brief descriptivepages relating to the Modern Rite, the Blue Lodge, TheHigher Orders of Wisdom (Modern Rite Higher Degrees), the UMURM, and a link section. 

The Modern Rite evolved in the 18th Century in France,and has variously been known as the French Rite, the Modern Rite, and even the French Modern Rite. The GrandLodge of the Mixed Modern Rite for North America and the Caribbean uses the rituals of the Modern Rite as retained in Brazil from the earliest times. These versions of the rituals are closer to the original 1801 Rituals than are those practiced today by the GOdF. The Grand Lodge of the Mixed Modern Rite for North America and the Caribbean received its charter patent from  the Gran Logia Mixta de los Andes Ecuatoriales.

The sister organization of the Grand Lodge of the Mixed Modern Rite for North America and the Caribbean, the Supreme Council of the Modern Rite for North America and the Caribbean, administers the Higher Orders of Wisdom, received its Patent directly from the Supremo Conselho do Rito Moderno do Brasil. The intent of the website will be to grow resources for the benefit of the 

Obedience, its members, and the UMURM.

Please visit the site, and you may contact the Modern Rite through the link thereeither to inquire about the Modern Rite, the Grand Lodge, or other questions you wish to ask or information you wish to share.

modernrite.org

info@modernrite.org

Project AWE: Art and Æsthetics in the Western Esoteric Traditions

 Project for Aesthetics of Western Esotericism: exploring lost connections between Hermetic-Cabalist traditions and the cultural icons of Western European heritage.  Conceived, Founded and Directed by Zhenya Gershman and John Slifko

Project AWE is a new endeavor initiated by Zhenya Gershman and John Slifko to explore the artistic and aesthetic implications of the Hermetic and Cabalist visions in Western society over the centuries. It is being launched using two internet modalities. The first is a web based format called Scoop-it, which allows the creation of a journal like website creating articles and drawing on the work of others as well as the authors themselves. Scoop-it is currently the engine that is providing the content of the project. A Facebook Community has also been set up to promote the information provided through the Scoop-it site. The Facebook Community page affords you as an individual to participate in the discussion and the project directly. The intent is not only to expand awareness of the aesthetic history of these traditions but also to encourage a greater and active discussion of the topics among members of interested communities and organizations, including artists, freemasons, and other esotericists.



This is how the founders describe what they seek to accomplish and share with this new electronic project:

project for AESTHETICS OF WESTERN ESOTERICISM (AWE)

ART+MAGIC=AWE

tracing the esoteric chain between the art of Renaissance, Baroque, and Enlightenment

Mission

Exploring forgotten connections between Hermetic-Cabalist traditions and ART history

Description

Through the esoteric lens, we provide new dimensions to understanding and experiencing the cultural icons of Western European heritage.

General information

We invite you to examine visual evidence which demonstrates the reflection and dissemination of esoteric ideas across time through painting, sculpture, music, architecture, publishing houses, and literature from Leonardo Da Vinci to Caspar David Friedrich.


http://www.scoop.it/t/the-aesthetics-of-the-western-esoteric-tradition

https://www.facebook.com/AWEtradition

Rough Ashlar No. 4

GஃAஃOஃTஃUஃ

This must be recognized as the most polarizing and foolish argument in all of Freemasonry. Why would  I say this? Well, first of all, the inspirations if not the direct origin of Freemasonry clearly lies in the Pre-Christian traditions of Egypt, the Middle East, and Europe.

Officially, Freemasonry is adogmatic - even "mainstream" Freemasonry claims that the Grand Architect of the Universe, the GஃAஃOஃTஃUஃ  is a symbolic term which may represent the deity of any religion, or the creative force of the Universe for those who do not care to anthropomorphize their deity.

However, in the late 19th Century, in the heat of the delusional mindset of the "Victorian Error" against which the western world is still struggling, the Anglophone Masonic organization, ever in search of excuses to express their distaste for their French brethren, used the removal of the assertion of a belief in  deity by the GODF to deny them recognition.

Their objection to this change represents a political fiction. If it had the appearance of credibility at the time, it has long since ceased to appear sincere.

There are plenty of Freemasons in the Liberal Obediences who are sincere believers in one or another religion. Although "mainstream" obediences require that their members espouse a belief in a divine creator, it is inconceivable that no mason has ever either intentionally lied about this in order to gain admission to their lodges, or has so sworn in spite of serious private reservations concerning their own beliefs, or who, having later ceased to hold such beliefs, maintained silent concerning their loss of faith out of convenience. Beyond that, it is quite common in all times for people to espouse belief who are fundamentally casual and indifferent to the matter, practicing religion as a social convention alone. Such people will swear a belief in God without having really given the matter any serious thought.

Regardless of all this, the matter is folly. There is no justification for refusing to recognize one or another obedience for matters of individual dogma. Freemasonry is Freemasonry, and given the overall decline of the craft in modern times, we need to seek a more open and accepting approach to other obediences. The only truth behind this is one of callous political self-interest.

Today, in much of the United States, the belief in a supreme deity is an excuse for religious bigotry, intolerance, and most recently, literal witch hunts. While it may be wise to make the belief optional since even Grand Masters are guilty of both misinterpreting it and abusing it to forward their own more narrow beliefs, at the very least it is no excuse for not accepting that other groups exist with an equal right to bear the name "Freemason."

Change is long overdue.

Book Review: La Masonería by Pedro González Blanco

The Gonzalez brothers are natives of Luanco (Asturias). Pedro Gonzaléz Blanco wrote a book entitled Freemasonry in 1933. It is being republished by the journal FREEMASONRY, presented by the Club del Diario La Nueva España de Gijon, on Thursday February 7, 2013.

Why this book?

Maybe the best justification for this book being reissued is that Pedro Gonzaléz Blanco, both a writer and translator, belongs to a famous family of writers born in Gijon (Asturias). After his university studies and adventures in Madrid he commenced a random existential journey through Latin America. He then settled again in Spain to begin his Masonic career (1930-1939), joining the Lodge of the Worshipful Union of the Grand Orient of Spain (GOE), located in the valley of Madrid.

Along with Brothers Serradel, Benlliure, etc ... and others he co-founded and launched other lodges within the GOE and the Spanish Grand Lodge (GLE).  He wrote this brief work FREEMASONRY , a synthesis of his thinking about Freemasonry and its historiographical developments for Latomia magazine, along with several other successful titles.

Perhaps his work is best explained in his own words :

"Más anda tan pobre la bibliografía masónica por tierras de España, que aumentarla con esta poquedad más, no me parecido del todo desconcertado.

Lean estas páginas los que conocen del arte real, advertidos de lo poco que valen. Y si los enterados sacan de ellas alguna sugestión, o siquiera alguna noticia, se dará por harto satisfecho"

(Masonic literature treats little on matters in Spain, which if that makes this small contribution of value, I will not feel entirely embarrassed.

Read these pages concerning the royal art, aware of their limited value. And if aware of this, you still receive some ideas, or even any wisdom, I will be satisfied)

It has been Victor Guerra's intention with this expanded edition of this book "Masonry" to make available the works of a renouned Asturian Mason, Pedro Gonzalez Blanco (1879-1961) from Luonco, who besides having an eventful life, has been an illustrious Masonic thinker who contributed significantly to the magazine Latomia (1932-1934) and this book.

But Pedro González Blanco is more than just a standard writer of bland matters of Masonic obligations and advice, the sort of pablum filled with down home and folksy commentary that all to often in the US at least passes for philosophy. He went far further and if you scan the covers of the Masonic magazine  Latomia,  in which he published several papers, you will note one in particular,  Historical Corrections, it is clear that his views were not appreciated in some circles, which of course make them all the more valuable. According to Pedro Gonzalez:

"No branch of history more needed to rectify its mistakes than that of the history of Freemasonry. The secrecy that the brotherhood required and the disappearance of far too many files had been fertile ground for all sorts of fantasies and invective: Diaz Perez, the so-called "Jhon Truth", Morayta, los modernos Usero, Suárez, Guillén y Díaiz did not contribute more work than copying Thory, specifically Fidel and Clavel,. Without Acta Latomorun Truht and Pérez Díaz would have written nothing and Morayta most of the time consulted nothing, attributing to Masonry features which often didn't exist. Other authors cited that revolve around these three or four 'historians.'"

Without going into greater detail, it may be some small consolation to North American freemasons to realize that they are not alone in the world in having problems in producing real history. We in North America are not the only masons to have fallen into the trap of producing fiction instead of history. Let us take a look at those works and those masons who were willing, where ever we may find them, to produce an accurate and critical examination of masonic history, as opposed to books full of wishful thinking and fantasy.

Pedro Gonzaléz Blanco, was one such masonic historian.

To find and order this book (we do not yet have it available in English) visit:

http://www.masonica.es/

All thanks due to Victor Guerra who produced a solid introduction to this new edition.

Regular vs Liberal Freemasonry? What it's really about.

By all accounts, there exist two major divisions within Freemasonry. These are more politely referred to as Regular and Liberal Freemasonry. Coming from the so-called regular side, you can also hear a lot of uncivil comparisons. Terms ranging from Irregular and Clandestine to "bogus" get bandied about and none of it is done with a shred of courtesy. For an institution claiming to focus on Universal Brotherhood, morals and ethics; an institution claiming to take good men and make them better, this sure falls far from achieving its stated goals.  

If we listen to those who speak on behalf of mainstream Freemasonry in the US, that is the offspring of the UGLE, you will hear a great deal of legalistic arguments that would appeal to a lawyer, but not appropriate to philosophers. One might be forgiven for smelling excuses and justifications rather than explanations. In fairness to most "regular" masons, they have been indoctrinated to accept this approach on faith, and rarely have been called on to examine it rationally. The explanations focus on legalistic definitions and details. The dogmatic details of mainstream masonry define any Masonic organization as legitimate if it possesses recognition from the UGLE or other organizations which themselves were recognized by the UGLE. These arguments are based on political power and control. This is especially ironic as the supposed original lodges of the first London Grand Lodge would have been unable to meet the qualifications demanded by mainstream masonry themselves. There is no element to any of these definitions which reflect a concern with ethics, morals, or personal development, which supposedly are the main purpose of Freemasonry in general, and due to its rejection of esoteric interests, of mainstream freemasonry more narrowly.

I will not expend energy attempting to dissect this argument according to its own perspective. I do not view it as particularly relevant. I am not a lawyer, but further, such arguments are concerned with temporal and political control, and thus do not bear any relation to the stated purpose of the institution. For that reason, I do not view such legalistic foundations as having any real merit or being worthy of serious consideration. I've never seen any of the negative remarks offered about non-mainstream lodges to have any merit either. The so-called "bogus" masons I have met face to face have largely been at least as moral, ethical, and considerate of others as their mainstream brethren.

This leaves us asking what is the real difference here. If one ignores the denominational bigotry, we can see, from an historical perspective that there was a meta-principle which divides "Liberal" and "Regular" Freemasonry. This difference is most clearly identified in historical perspective and has nothing to do with dogmatic practices such as biases surrounding gender, religious, racial, or sexual preferences, none of which ultimately should have any place in intelligent Freemasonry. 

The main difference can be identified by looking at the original principles of Freemasonry and how they evolved over time. Whatever it was before the non-operative membership began to dominate, and I do not accept the theory that "gentlemen" masons were responsible for the creation of speculative masonry, it makes rather more sense to view the speculative, philosophical, and symbolic aspects of operative masonic lodges were precisely what drew "gentlemen" freemasons to them, by the 17th century it appeared to be fairly cosmopolitan in character. This cosmopolitan attitude  is clearly demonstrated in the Freemasonry which grew both before and after the arrival of Jacobite Higher Degrees from Scotland and Ireland in the first half of the 18th Century in France. It was this cosmopolitan character with its aesthetics and values which inspired enlightenment philosophy, political speculation, and sparked ideas which led to modern democracy, the opposition to slavery, and eventually modern ideals of universal suffrage and equality. 

It was this Freemasonry which inspired people to revolt against monarchy and institute the democratic governments of the United States, France, Haiti, and the Bolivarian Revolutions throughout Latin America, as well as less successful attempts such as that of the United Irishmen (Éireannaigh Aontaithe) of 1798. It was also this cosmopolitan strand of Freemasonry which became embedded in the Memphis Misraim and Carbonari of Giuseppe Garibaldi. 

The foundation of the Grand Lodge in London, in the year of 1717 was clearly a political act of self preservation, assuming it doesn't in fact represent a myth. Freemasonry was closely associated with Scotland and hence the Jacobites. In the new Hanoverian world, to be associated with Freemasonry was tantamount to demonstrating loyalty to the crown rather than the Hanoverian usurper, George I. That was a dangerous if not fatal choice, and so a non-jacobite history had to be rapidly invented, no matter how spurious it may in fact have been. Anderson's claim that the event even occurred needs to be re-evaluated before their 300th anniversary in 2017, but the outcome, regardless of the legitimacy of the claims, was a new form of Freemasonry under Hanoverian authority. The Hanoverian kings lost no time putting this new institution to work as an instrument of its new efforts at empire building. It supported the monarchy, in opposition to the cosmopolitan forms which continued to exist on the continent, moving rapidly to invalidate opposition to its authority and to its monopoly on the claim of authenticity. 

The masonic influence on the revolution in what was to become the United States stemmed from the continental Freemasonry of Benjamin Franklin and his French masonry of Loge Les Neuf Sœurs, far more than the English Freemasonry of Washington. It was liberally assisted by masons among the radical Irish later forced to escape after the aborted Irish revolution of 1798, those disenchanted Scots Jacobites who came to the Americas just as others helped forge High Degree Masonry on the continent, and people such as Joseph Warren.

This, rather than the various dogmatic issues usually pointed to, is what created the difference between "Liberal" and "Regular" Freemasonry ~ the radical re-visioning of society and our scientific and political institutions which had always been the true landmarks of Freemasonry rather than the support of the institutional status quo of pre-Enlightenment Europe. 

Louis Amiable, Une loge maçonnique d'avant 1789, la loge des Neuf Sœurs (Les Editions Maçonnique de France, Paris 1989)

Jessica L. Harland-Jacobs, Builders of Empire: Freemasons and British Imperialism, 1717-1927. (UNC Press, Chapel Hill 2007)

Margaret C. Jacob, The Radical Enlightenment: Pantheists, Freemasons and Republicans (Cornerstone Book Publishers, Lafayette, La. 1981 & 2006)

David S. Wilson, United Irishmen, United States: Immigrant Radicals in the Early Republic (Cornell, Ithica, NY 1998)

A Masonic Monastery In France

WARNING: If you believe that Freemasonry is just a men's social club, read no further. You will find the contents of this blog post disturbing in the extreme!

One hears mention of swingers clubs, fraternities, several types of Mopses, and fraternal Arc lodges, all of which are mentioned in his books by Pierre Yves Beaurepaire... of Toland and his libation and toast society, and we mustn't forget either Crowley or his Wharton Abbey Thelema; all of which had different purposes, but who has ever written or proposed an idea as unique as this: a masonic monastery.

We know of Obediences and structures very close to the mystical practices, and very inclined to all kinds of eternal contemplation with a mix of esotericism, Rosicrucians, and many other mystical mixes, but then to propose the establishment of a Masonic Monastery, there is silence.

And this is the idea that Alain Subrebost, author of Petit Manuel d'eveil et de pratique maçonnique broaches, and he proposes the following:

The first Masonic monastery

Many brothers and sisters are looking for a place to rest, relax, a place where silence and tranquility reign, these numerous masons who may thirst for a unique path, a unique practice such as meditation or to stay for a while in a communal fraternal space, are heading mostly to places and practices that usually fall into the streams of traditional religions (Christian monasteries, Buddhist retreats, therapeutic groups and others ...) while Freemasonry itself contains all the tools that we are tempted to look for elsewhere and often in more dogmatic structures.

The first observation that must be made is that for many, Masonic practice seems insufficient for their spiritual needs to an extent that some feel obliged to turn to a variety of religious institutions and systems to find meaning in their existence or to reach a serenity that can not be acquired at the lodge. If we look at results we must acknowledge this as evidence of a flaw in our practice and in our system.

The second point to make is that there ought to be a Masonic space to fill this gap, a place where all Masons can meet regularly and practice the art of transmutation and brotherhood that is all their own. How can we not be dismayed by the realization that there is no such place?.

Masonic practice is a way of life and a form of personal awakening that has survived for centuries. This practice is based on reception, visibility, reflection and action, and are all parameters that govern monastic life.

The Apprentice is under the sign of perception through meditation practice, the partner in the action directed by the Master. The Master knows that those two poles are both active and passive combining serenity, meditation and action. Although the action of the Masonic body is effective over the long term, it seems logical to think that a consistent and daily immersion in a Masonic practice in its different phases may induce a significant change in personal and spiritual development of the practitioner. Recall that the Freemason is primarily a practitioner and that this practice should be used regularly to symbolically transmuting lead into gold, or make us a better version of ourselves, the best version of what essentially are and with full freedom.

We know that the Masonic tool is used only a few hours a month and is not a substitute for total immersion with the idea of  a Masonic monastery that would be the site for daily practice, a practice that could be pragmatic and not as is the usual case, a mere intellectual exercise. The monastery would be an integral meeting point , recreating itself in direct contact with community as a social institution. Certainly, back to my earlier assessment, this practice leads to a perceptible unity of thought and action.

Everything in our Lodges, as in the monasteries of the world and of all religious persuasions, should have a rule in the etymological sense of the term, that is, a mesh, framework, skeleton, or base on which the practitioner can build. Note that a lattice is a guardian,, a support. It is only a stable base on which to grow plants of their own volition. The plant tends to develop in the direction imposed by the gardener...but in the Masonic spirit, no dogmatic gardener exists. The garden will be constructed and will be as free as the sum of the individual buildings.

The Masonic monastery would have to be adaptable to any approach and should only suggest ways of doctrine and practiceof  traditional symbolism. The rule is a practical implementation, physical and socialized (even if the social structure is the dimension of the monastery), according to the first three stages of initiation we know. What is the essence of home practice will become the essence of monastic practice, but lived and intensified daily. This is the message that is contained in its new Facebook page THE FIRST MASONIC MONASTERY.

But who is Alain Subrebost? He is a 45-year Master Mason, a member of the Grand Lodge of France who develop his work in a lodge of the Perigord Noir France. He is moreover an excellent writer on esoterism and spirituality, as well as a musician and composer.

And through their works published by Editions Dervy proposes a pedagogical approach to the transmission of useful and everyday transdisciplinary way for the reader while allowing Masonic knowledge through such diverse and useful ways such as meditation, alchemy, esotericism, psychology or using tarot . The basis of the proposal contained in one of his books, which is the master, and as he says in task of "sowing the scarlet", has so far created an association " Institute for the Study of Masonic Awakening "(IEEM) with intent to federate all the ideas and projects around the goal of articulating the said monastery, and starts as it exposes us visiting Masonic structures and financial ...

Other Videos : https://www.youtube.com/user/kodoprod


Gracias a Victor Guerra. MM.'. Rito Moderno o Francés

Lodges in Mexico: A Land of Diversity

Freemasonry in Mexico has an interesting history. Scratch that. Freemasonry in Mexico has a fascinating history. Much to my embarrassment, because I have friends who have studied the subject, I admit to knowing relatively little about the history of the craft in Mexico. The small tidbits I have been aware of thus far, guarantees that I will be working to correct this gap in my education. You should, too. In order to spark your interest, you will find here a few interesting photographs of Masonic Lodges and Masons in Mexico.

Being a Mason in Mexico was sometimes a Deadly Serious Matter
The first Masonic Lodge was founded in Mexico in 1806, established in a building whose address is Callejón de las Ratas, No. 4.  It had been founded by Don Enrique Mugi, a Spaniard, in the house of Don Manuel Luyando, an alderman of the city, who also hailed from Spain.
The rather inauspiciously named Alley of the Rats, No. 4, appeared to be not only inauspicious, but also unfortunately predictive. More on that in a minute, though.

The members of the lodge, which practiced the York Rite, included the Marquess of Uluapa, Gregorio Martinez, Feliciano Vargas, José María Espinosa, Miguel Betancourt, Ignacio Moreno, Miguel Domínguez and others. Apparently, they were also involved in political intrigue. Whatever influence politics might or might not have had in the matter, a neighbor who lived across the street, denounced them to the authorities, reporting that a lodge was meeting there. (Remember that at this time, Freemasonry was illegal in the Spanish Empire.) A number of the members were jailed and brought before the Holy Inquisition. One brother, Lic. Primo de Verdad, was ultimately sentenced to death, in 1808.

Masonry become a major factor in the politics of the republic. The Scottish Rite or Escoceses had been the organization to which most prominent Mexicans belonged. As the Escoceses became more and more involved in political activities, many liberals sought an alternative. They were determined to join the York Rite. The rapid increase of this group, the York Rite or Yorkinos, soon gave them a larger following than that of the Escoceses. One reason for this strength was that the Spaniards, as distinguished from the Creoles, were aligned to the Escoceses.


Freemasonry has had other rocky times since then. During the period of WWII, under the influence of Right Wing despotism, laws were put forward to make Freemasonry illegal again, as demonstrated by the image of the anti-masonic poster shown here.

More recently, Freemasonry has again been growing, and a variety of Rites, including the French Rite and Mixed Freemasonic obediences as well as a thriving rural tradition of house masonry exists in the modern Mexico of the 21st Century.

Mixed and Feminine Freemasonry Past and Present

It should be noted that while Freemasonry today includes Mixed and Feminine lodges, it should not be mistakenly assumed that this is something of an innovation.  As the photo shown here, darkened with age, of Logia Constancia Zaragoza, dating back more than 70 years, Mixed  Freemasonry was practiced in the Mexico of the 1930s and before. This demonstrates that the influences of continental Freemasonry was a continuing influence in Mexico despite the proximity of the United States to the north with its dominating environment of Anglophone conventions.

Feast your eyes on a number of lodge buildings and some young and enthusiastic masonic initiates, both male and female. A wide variety of rites are performed in Mexico. Perhaps not surprisingly, the Scottish Rite, as well as the York Rite are practiced there, the result of influence from Mexico's not always friendly neighbor to the north. The Modern Rite, Memphis Misraim, and the Hermetic Rite, in this case actually a version of the Scottish Rite, are also practiced.

The image at right is from inside the Puerto Vallarta No. 34 in Jalisco. This lodge was recently closed. It shows however both a utilitarian aesthetic and a robust architecture demonstrating both native and colonial influences.

The architecture of Freemasonry is diverse, albeit generally a little more homegrown than what would be normal in larger cities in the United States. Vernacular architecture prevails. The former lodge, the Palacio Nacional, is a notable exception to that rule. At the other extreme, there are lodges in rural areas, which meet in people's homes, in a throw back to the early days of Freemasonry, not only in Mexico, but also in Europe.  To the left is an entrance to the Palacio Nacional showing wording that demonstrates its former use as a Masonic Lodge. To the right below is the Acacia Lodge No. 8, dating from 1941, also doubles as the Shriner's Temple, in Tecate.


House Masonry and Presidental Rites

President of Mexico during the late 1930s, Lázaro Cárdenas, has numerous Masonic lodges named after him and he is even credited with the  establishment of a entire Masonic movement or rite, a claim which has been critically examined and found, by some at least, to be lacking in substance.  However, if President Cárdenas was not as involved in Freemasonry as he might have claimed, many of Mexico's founding fathers were profoundly involved with the craft and this involvement even pitted the York Rite against the Scottish Rite at one time.

One variety of Freemasonry in Mexico is called White Masonry, or House Masonry, and although the term is used loosely, it does cover lodges that meet in private homes -- sometimes with touches of astrology and even faith healing. It is also called by some, perhaps with a bit of disdain, as "White Magic Freemasonry."

Mexico is one of our closest neighbors and it is easy to visit by land, water, or air. Head south and check it out. You'll be glad you did!