tag:blogger.com,1999:blog-33128261999210986552024-03-14T12:14:36.430-04:00The Hedge Mason<i>A blog of interesting news and commentary on liberal and esoteric Freemasonry and the Modern Rite.</i>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.comBlogger448125tag:blogger.com,1999:blog-3312826199921098655.post-15820204236311285622024-02-22T00:15:00.002-05:002024-02-22T00:20:35.218-05:00A New Raprochement: The Church and Masonry<p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi74IDQ5s_wAugFagEtv6YVW35uhXgDZI4sOBXblucpttOOGVZtn2KJaToxBycYebAUhdfqwdQKOLZlpwy1jq_V4SeSB2xuzk62-G_m41rbFqRqy0GMPo-5RcBp3R79STskYZZ5kn5maf7aD38L0Sj7oHbQCqEzv9uf8ztfx_TO1IQSo6LXy5mEkuO_1vs/s760/20240220150248_169ab1c385f9d8fa97380eb87017e48dcbb67d0db6abfd7fea914b461761c0e1.jpg" style="clear: left; display: inline; margin-bottom: 1em; margin-right: 1em; text-align: center;"><span style="color: #4c4e4d; text-align: left;"><b></b></span></a></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #4c4e4d; text-align: left;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKLpd3pownurj8utaZBKXrDKQxfdJrVIRu8unEhzEMhrX4i8i5RcfKx5S97hB1cd0gT3hYPPDKpfaDbKp2sbQnkomDrC83t46hqmqF-pzGLtARefpYTPpzn-OdgmNu4xEVSS3Tg2WZQdKlfQRIQXjw3lVLv0_ctJg2NPOwmq3zqO8YjRj_mGFNbVShFqk/s760/20240220150248_169ab1c385f9d8fa97380eb87017e48dcbb67d0db6abfd7fea914b461761c0e1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="507" data-original-width="760" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKLpd3pownurj8utaZBKXrDKQxfdJrVIRu8unEhzEMhrX4i8i5RcfKx5S97hB1cd0gT3hYPPDKpfaDbKp2sbQnkomDrC83t46hqmqF-pzGLtARefpYTPpzn-OdgmNu4xEVSS3Tg2WZQdKlfQRIQXjw3lVLv0_ctJg2NPOwmq3zqO8YjRj_mGFNbVShFqk/s320/20240220150248_169ab1c385f9d8fa97380eb87017e48dcbb67d0db6abfd7fea914b461761c0e1.jpg" width="320" /></a></b></span></div><span style="color: #4c4e4d; text-align: left;"><b>Cardinal Calls for Permanent Dialogue with Freemasons</b></span><p></p><p></p><div class="article__lead" style="box-sizing: inherit; color: #4c4e4d; font-family: "Source Sans Pro", sans-serif; font-size: 1.125rem; line-height: 27px;"><p style="box-sizing: inherit; line-height: 37.06px; margin-top: 0px;"><br /></p><p style="box-sizing: inherit; line-height: 37.06px; margin-top: 0px;">Following a closed-door meeting in Milan, Cardinal Francesco Coccopalmiero reportedly said he believed ‘an evolution in mutual understanding’ had taken place between masonry and the Church over the past 50 years.</p></div><p><a href="https://www.ncregister.com/blog/pentin-cardinal-calls-for-permanent-dialogue-with-freemasons?amp" target="_blank">https://www.ncregister.com/blog/pentin-cardinal-calls-for-permanent-dialogue-with-freemasons?amp</a><br /></p><p> </p><p><br /></p><p><br /></p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-4509966579387901252024-01-16T16:32:00.001-05:002024-01-16T16:32:29.954-05:00Gender and Transgender in Masonry: Evolution in Advanced Societies<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwzwyjtCO_2NudyaCp3CrNo2dSNevzhGFaLc90r384GCGof0-hfCapJ8LNHiaM8KVMdkIG4z84VtQAid5ZeOOk4444rtOeKugMIjbTp1vVu2FEOJGdlSjqEKouWeRAQuBmNPLk1-LkkEnn_7TolOX2i29GSxi9EJpKrLnNdTN-3ykxBjJbbpencg-kqFQ/s1000/71s4rCevSbL._AC_UF1000,1000_QL80_FMwebp_.webp" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="667" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwzwyjtCO_2NudyaCp3CrNo2dSNevzhGFaLc90r384GCGof0-hfCapJ8LNHiaM8KVMdkIG4z84VtQAid5ZeOOk4444rtOeKugMIjbTp1vVu2FEOJGdlSjqEKouWeRAQuBmNPLk1-LkkEnn_7TolOX2i29GSxi9EJpKrLnNdTN-3ykxBjJbbpencg-kqFQ/w266-h400/71s4rCevSbL._AC_UF1000,1000_QL80_FMwebp_.webp" width="266" /></a></div><b>Género y Transgénero en la Masonería: Evolución en sociadades avanzadas.</b><p></p><p><br /></p><p><br /></p><p>Gender and transgender in Freemasonry seem to be unrelatable concepts. However, Freemasonry as a social movement that has crossed the barrier of centuries of existence, is not impermeable to changes in society.</p><p>It has been able to adapt very well to them, although for archaic mentalities such ideas represent a taboo or red line that should not be crossed much less talked about. LGTBIQ+ groups and feminism have been interrelated with each other, and they have also done so within Freemasonry.</p><p>That is what this work is concerned with, demystifying, making visible and self-criticizing the institution from within from a microsociological, constructivist and, why not, deconstructivist perspective of sex and gender relations. It makes visible, through a mixed methodology (quantitative and qualitative that includes statistical analysis and four case studies: France, Spain, Portugal and Ecuador as advanced societies understood as democratic) the formation of behaviors, prejudices, stigmas by which masculinity prevent the humanization and total incorporation of everything feminine, even in the case of trans women.</p><p><br /></p><p>Género y transgénero en la Masonería parecen conceptos que no se pueden relacionar. Sin embargo, la Masonería como movimiento social que ha traspasado la barrera de los siglos de existencia, no es impermeable a los cambios de la sociedad.</p><p>Ha sabido adaptarse muy bien a ellos, aunque para las mentalidades arcaicas sea una especie de tabú o de línea roja de la que no hay que hablar. Los colectivos LGTBIQ+ y el feminismo se han interrelacionado entre sí, y también lo han hecho dentro de la Masonería.</p><p>Es de eso que se encarga esta obra, de desmitificar, visibilizar y autocriticar la institución desde adentro bajo una perspectiva microsociológica, constructivista y por qué no, deconstructivista de las relaciones sexo y género. Visibiliza, a través de una metodología mixta (cuantitativa y cualitativa que incluye la estadística prospectiva y cuatro casos de estudio: Francia, España, Portugal y Ecuador como sociedades avanzadas entendidas como delocraticas) la formación de los comportamientos, los prejuicios, los estigmas que desde la masculinidad impiden la humanización y total incorporación de todo lo femenino, inclusive en el caso de las mujeres trans.</p><p><br /></p><p>On sale in #Spain 🇪🇸 and #Portugal 🇵🇹 at <a href="https://www.amazon.es/dp/B0CQGLRB18">https://www.amazon.es/dp/B0CQGLRB18</a></p><p>For #USA 🇺🇸 and the rest of #LatinAmerica 🇦🇷🇧🇷🇨🇱🇨🇴🇪🇨, on sale through <a href="https://www.amazon.com/dp/B0CQGLRB18">https://www.amazon.com/dp/B0CQGLRB18</a></p><p>For #Canada 🇨🇦 <a href="https://www.amazon.ca/dp/B0CQGLRB18">https://www.amazon.ca/dp/B0CQGLRB18</a></p><p>In #France 🇫🇷 via <a href="https://www.amazon.fr/dp/B0CQGLRB18">https://www.amazon.fr/dp/B0CQGLRB18</a></p><p>In #Italy 🇮🇹 <a href="https://www.amazon.it/dp/B0CQGLRB18">https://www.amazon.it/dp/B0CQGLRB18</a></p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-42455001362976117412023-10-17T21:08:00.000-04:002023-10-17T21:08:06.183-04:00The French Rite & The Knights of the Rosicruz in Brazil<p><i></i></p><div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHlD3tjL_knMmCoZkVQdzQlataGOCbnh-e5UUDJMVxm2NOPBxuAKGBGp1WuVIszKto9zQYDvsmk4Pz4VEphnfqLlhLvPIkiZP-Tm59xO0by0Q0cuZouayNiHWvhUiGIz0CwNpC1d9VDgTH0Xd_-O84rKXoHxboKldNFdndMy1aXszsJLgjHGqKwbOtA8E/s180/GCGRF.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="180" data-original-width="180" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHlD3tjL_knMmCoZkVQdzQlataGOCbnh-e5UUDJMVxm2NOPBxuAKGBGp1WuVIszKto9zQYDvsmk4Pz4VEphnfqLlhLvPIkiZP-Tm59xO0by0Q0cuZouayNiHWvhUiGIz0CwNpC1d9VDgTH0Xd_-O84rKXoHxboKldNFdndMy1aXszsJLgjHGqKwbOtA8E/w400-h400/GCGRF.png" width="400" /></a></i></div><i><br />Translated from Racó de la Llum: Les·ilusionades passes d'un Francmaçó del Ritu Modern o Francès</i><p></p><p><b>O Soberano Grande Capítulo dos Cavaleiros Rosacruzes. Grande Capítulo Geral do Rito Francês de Portugal ~ The Sovereign Grand Chapter of the Rosicrucian Knights. Grand General Chapter of the French Rite of Portugal</b></p><p>This entry is a brief historical<b> </b>exposition about a significant Masonic Power in the practice of the Orders of Wisdom at the world level, and in which I have the immense pleasure of being an Honorary Member: Soberano Grande Capítulo de Cavaleiros Rosa-Cruz / Grande Capítulo Geral do Rito Francês de Portugal.</p><p>The constitution of Masonic Lodges in Portugal seems to date back to 1727 , and it was the result of English and Scottish military and merchants as well as French ones also dedicated to trade in these countries. Hipólito Costa played an important role in the development of Portuguese masonry at the beginning of the 19th century is fundamental because of the intense persecution by the well-known Inquisition throughout the peninsula. The adventures and journeys of this historical personage as well as other details of the historical context that we will not discuss in this article, although we assume that he was responsible for the French Rite, whose rituals were published and printed in 1801, becoming the official rite of the first Gran Oriente Lusitano.</p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td class="tr-caption" style="text-align: center;"><br /></td></tr></tbody></table><p>The foundation of the Gran Oriente Lusitano dates from 1802. Two years later, on April 25, 1804 , a Treaty of Friendship was signed with the Grand Orient of France (where the grade of Caballero Rosa-Cruz appeared among the Portuguese masons who signed it, showing its pre-existence on that date, probably since 1802).</p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rDNFCr9G9nZs1kD8F2ybDeTx8_YuoRTb3mZ7_tRwhf9PzestLVS55Rb8k9jgEZ4DEPfvLrErOWOsQzsrZZm1_7LSt_WnVN7y-QzsWW6lAHXkAP5QQd9zLpVLjTme5HO-AbNIUJBDR1ZE_yzQn_8IrMJcxYlp4TwZlyQXnp7NhQUXF62T0A7EhmKzqDM/s520/An%C3%B4nimo_-_Retrato_de_HIp%C3%B3lito_Jos%C3%A9_da_Costa.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="520" data-original-width="440" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3rDNFCr9G9nZs1kD8F2ybDeTx8_YuoRTb3mZ7_tRwhf9PzestLVS55Rb8k9jgEZ4DEPfvLrErOWOsQzsrZZm1_7LSt_WnVN7y-QzsWW6lAHXkAP5QQd9zLpVLjTme5HO-AbNIUJBDR1ZE_yzQn_8IrMJcxYlp4TwZlyQXnp7NhQUXF62T0A7EhmKzqDM/s320/An%C3%B4nimo_-_Retrato_de_HIp%C3%B3lito_Jos%C3%A9_da_Costa.jpg" width="271" /></a></div><p></p><p>Through this Treaty between the GOL and the GODF, the existence and functioning of the Orders of Wisdom of the French Rite in Portugal has been accredited, at least since 1804, the year in which an official patent will be issued. On the other hand, the Constitución del Gran Oriente Lusitano de 1806 refers explicitly to the different orders and chapters of the French Rite, in its chapter III and article XIII , which presupposes the existence of a "Sovereign Grand Chapter of Caballeros Rosa Cruz" , among other chapters.</p><p>While in France for other reasons, the Orders of Wisdom ceased to be practiced for about 170 years (approximately from 1830 to 1999) in Portugal , fortunately the work of the Sovereign Grand Chapter of Caballeros Rosa-Cruz , continued during this long period, despite the numerous persecutions and prohibitions of those who were the target of Freemasonry. It was worked uninterruptedly from 1804 to 1939 , that is, around 140 years . After Salazar banned Freemasonry in 1935, in a totally underground manner, the last survivors of the "Sovereign Grand Chapter of Caballeros Rosa-Cruz" were incorporated into the Supreme Council of Grand Inspectors Generals of the 33rd Degree of the Ancient Scottish Rite and Accepted for Portugal. its jurisdiction, through the Agreement of 1939 and, as of this date, the French Rite or Moderno is no longer practiced in Portugal.</p><p>Only in 1991, after the Claves Revolution of April 25, 1974, with the foundation of the "Delta" Symbolic Lodge, the French Rite was reintroduced in the Grande Oriente Lusitano, which was practiced for 10 years exclusively by this Lodge. Since 2001, an important group of freemasons from the Lusitano Grand Oriente, belonging to the Respectable Lodge "Delta" and the Spanish brothers of the Iberian Grande Oriente (GOI) were raised in France, under the auspices of the Latin American Grand Oriente (GOLA) in a gradual manner and successively in the different Orders of Wisdom of the French Rite, with the support of the Brothers of the Grand General Chapter of the Great East of France .</p><p>This initial spark finally resulted in the creation of the "Grand General Chapter of the French Rite of Portugal" with a patent granted by the GOLA who in turn had received it from the Godf on December 20, 2000.</p><p>The Supreme Council of the Ancient and Accepted Scottish Rite , depositary since the Agreement of 1939, of the Patent and of all the powers of the jurisdiction and the administration of the French Rite for Portugal, reactivated in 2003, the Sovereign Grand Chapter of Caballeros Rosa - Cruz , with raised masons in France, as well as with others, especially MM II II HH Fernando Valle and Emídio Guerreiro, initiated in the French Rite 80 years ago , the last survivors from 1939 at the age of 103 and 104 respectively in 2003 , transferring to This Sovereign Grand Chapter the Patent and all its prerogatives, thus allowing the restoration of the Chain of Union of the French Rite in Portugal, in all its fullness, without interruption, and that its reactivation in 2003, with the presence of the Venerable Brothers Fernando Valle and Emídio Guerreiro, aged 103 and 104, implied that the Chain of Initiatic Union of the French Rite and its Orders of Wisdom since 1804 until 2003 has been practiced for at least 200 years. These masons, convened by brother Fernando Valle on August 27, 2003 , decided by unanimity in the Assembly on September 5, 2003, in the Masonic Palace of Lisbon, the integration of these two organisms into a unique Masonic Power, Free and Sovereign, with the aim of preserving the historical legacy and tradition of the French Rite in Portugal, thus constituting the Sovereign Grand Chapter of Caballeros Rosa-Cruz - Grand General Chapter of the French Rite of Portugal.</p><p>Joaquim Villalta, Vª Orden, Gr.·. 9, 33º</p><p>Director of the International Academy of the Vª Order - UMURM</p><p>Grand Orator of the Sublime Council of the Modern Rite for Ecuador</p><p>Honorary Member of the Sovereign Grande Chapter of Cavaleiros Rosa-Cruz de Portugal </p><p>Honorary member of the R. L.·. Estrela do Norte nº 553 of the Grand Oriente Lusitano</p><p>Grand Chancellor for Europe of the Grand Oriente Nacional Colombiano</p><p>Honorary Member of the Grand Oriente Tradicional de Bolivia</p><p>Honorary Member of the Supreme Council of the 33º and Ultimo Grado del RSAA per l'Italia e sue Dipendenze</p><p>President of the International Confederation of Supreme Councils of the 33º Degree of R.·. E.·. A. A.</p><p>Muy Poderoso Soberano Gran Comendador del Supremo Consejo del Grado 33º para España del Rito Antiguo y Aceptado (Rite de Cerneau / Thompson-Folger Supreme Council for The United States of America, their Territories and Dependencies)</p><p><br /></p><div class="mail-message expanded" id="m!500!#msg-a:r-6939751392130742590"><div class="mail-message-content collapsible zoom-normal mail-show-images" style="margin: 16px 0px; overflow-wrap: break-word; user-select: auto; width: 352px;"><div class="clear"><div dir="auto"><div dir="auto"><div dir="auto"><div class="mail-message expanded" id="m!500!#msg-a:r-6939751392130742590" style="font-family: sans-serif; font-size: 12.8px;"><div class="mail-message-footer spacer collapsible" style="height: 0px;"></div></div></div></div></div></div></div><div class="mail-message-footer spacer collapsible" style="font-family: sans-serif; font-size: 12.8px; height: 0px;"></div></div>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-53057647820488050372023-10-06T18:05:00.002-04:002023-10-06T18:08:08.249-04:00French or Modern Rite: Foundational Rite<div dir="auto"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqPpR9234wOYDoKpkM-OaLZVRIFbhSq_Q6PDbHc12FiTizEOvFaaSVTismaFpxq0FK3hEdVk1Qojk6QHocLj0wxyv9ZHQMMuiV0OP795vOHjhfo1wY5lUC9FRCHoPSawWbHh9qeyXUdb6zpgXq9mwuhNm9d7lUJ-Hdq1Dqso_P65oJCXC8TEPDZfo3DD4/s640/1139357-main-6470766b964a2%20(1).jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="636" data-original-width="640" height="318" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqPpR9234wOYDoKpkM-OaLZVRIFbhSq_Q6PDbHc12FiTizEOvFaaSVTismaFpxq0FK3hEdVk1Qojk6QHocLj0wxyv9ZHQMMuiV0OP795vOHjhfo1wY5lUC9FRCHoPSawWbHh9qeyXUdb6zpgXq9mwuhNm9d7lUJ-Hdq1Dqso_P65oJCXC8TEPDZfo3DD4/s320/1139357-main-6470766b964a2%20(1).jpg" width="320" /></a></div>The original lack of distinction between historical fact and legend embodied in the first Masonic documents has remained in force for many Freemasons despite the passing of the centuries. Much of this “deformation” was the responsibility of Anderson himself when he attempted to “legitimize” the new obedience structure in the Constitutions of 1723 with a History of Freemasonry that dates back from Adam to that date at the beginning of the 18th century.</div><div dir="auto"><br /></div><div dir="auto">Freemasonry, our Freemasonry, is a traditional and symbolic initiatory Order that is only an indirect heir of those builders of cathedrals. Contemporary Freemasonry was born at the end of the 17th century and beginning of the 18th century, (<i>borrowed from earlier Scottish practices</i>) around the Royal Society in a country that emerged from horrible religious wars. These men of science and enlightenment who do not want to give up their spiritual aspirations are inspired by the rites and symbols of these cathedral builders of whom they are not direct heirs, creating a modern speculative Freemasonry based on myths imported for this purpose. Be that as it may, what is unquestionable is how its evolution was and should be simple and straightforward. A clear symbolic-allegorical use that ultimately should show a close and simple message. A content that stimulates man's potential through moral orthopraxis, appreciates his freedom as well as the use of it; finding that happiness in the self-critical search for shared perennial responses with a sense of belonging and universal interaction and awakening responsibility towards a whole - humanity - freed from all types of irrational or subjugating imposition.</div><div dir="auto"><br /></div><div dir="auto">Speaking of "our Freemasonry", we admire its methodology that aims to unite the dispersed and free itself from the discriminatory yoke, giving entry to every human being, regardless of their religion and political ideology. This universal and ecumenical spirit was the trigger for the idea of Désaguliers and its environment, being able to accommodate every human being with fundamental ethical-moral principles, keeping them sheltered from the forces of tension generated by religious diversity, always source of confrontations, as well as political dissent outside the Lodge. In this regard, it is curious to see how this contention in political and religious opinion,</div><div dir="auto"><br /></div><div dir="auto">The organizational structure of Freemasonry as we understand it today therefore comes from the Grand Lodge of London (<i>though the ritual origins are Scottish</i>) and the entire environment that gave rise to its genesis, despite other fanciful theses without historical and masonological foundation.</div><div dir="auto"><br /></div><div dir="auto">Without a doubt, the Freemasonry that developed the Ancient Duties since 1390 was a Christian professional corporation of a religious type. First Catholic until becoming Protestant (<i>when reconstituted in London</i>). The essentially biblical content of this operative Freemasonry attests to this. However, over the centuries, Freemasonry underwent various metamorphoses that, diversifying its primitive identity, ended up making this ancient Christian professional corporation a modern expression of the tradition of eclecticism.</div><div dir="auto"><br /></div><div dir="auto">Around 1637, Scottish Freemasonry, developed the Mason Word rite that contributed to transforming the old operative Freemasonry into speculative Freemasonry.</div><div dir="auto"><br /></div><div dir="auto">In 1723, Désaguliers and Anderson presented as the moral basis of the Order the natural religion that became in that speculative environment a consistent door to open philosophical thought and various forms of deism and even theoretical atheism, and of course freethought in the lodges. The successive penetration of these diverse points of view in Freemasonry, in addition to explaining the genesis of eclecticism, should invite us to reflect on the consequences and peaceful coexistence of said diverse points of view within the same Masonic Order.</div><div dir="auto"><br /></div><div dir="auto">The rite of the Mason Word, created around 1628/1637 by the Scottish Freemasons of Kilwinning to replace the operative Ancient Duties rite of the Middle Ages and Renaissance, was Anglicized and Catholicized in being transmuted by the Grand Lodge of London of 1717 into a universal philosophical rite. And this is where the true greatness of this ecumenical principle lies, which, among other ritual forms, the Modern or French Rite, for example, has been faithful despite the passage of time and history.</div><div dir="auto"><br /></div><div dir="auto">In its natural expression, Freemasonry, consistent and heir of this enlightened approach, tends and must tend towards that non-exclusive universality, not restricted to criteria of a particular internal order, religious, formal or discriminatory, from respect and tolerance, uniting from diversity where the common link is the practice and development of virtue, making good prevail over evil.</div><div dir="auto"><br /></div><div dir="auto">It is the Insular, that is, Scots, Irish, and even English who install Freemasonry in France. Their motivation is not the desire to transmit Freemasonry in France, but rather that they have been forced to flee England due to the dynastic and religious conflict that occurred at that time, and this is what makes most of them Jacobites, for about forty years, did not stop coming and going through the English Channel with their rituals in use, particularly from the Grand Lodge of London and Westminster, created in 1717, as occurs with the “Modern” affiliation ” referred to Belgium, a country with lodges established since 1721, or Holland somewhat later.</div><div dir="auto"><br /></div><div dir="auto">Christianity of a confessional and religious type was resumed in France in 1735 when, translating the “Duties of a Freemason” inserted by Désaguliers in the Constitutions of 1723, Abbot Moret, grand secretary of the Grand Lodge in France, Christianized Désaguliers' text, whose version dated 1737 served as the constitution for the first lodges in Sweden, later converted into confessional lodges. This act in said geographical context was undoubtedly due to the historical-social reality whose days were numbered.</div><div dir="auto"><br /></div><div dir="auto">It cannot therefore show any contradiction when the rite of the Moderns resumes during the continental Enlightenment that leads to the “Régulateur du Maçon” its base form proposed by Désaguliers, through demanding the simple duty of the spontaneous practice of the universal moral law. inscribed in the heart of every human being and in every era. This personal attitude does not include, but does not exclude, the institution of communities such as Churches. But the community does not become a social group instituted by the churches, but by natural communities, whether family, friends, the non-denominational (secular) State and from there all humanity.</div><div dir="auto"><br /></div><div dir="auto">The secular State is not deprived of ethical or spiritual values. This liberal secular state is inevitably a consequence of confessional pluralism, a place of cultural mixing and in particular of religious values.</div><div dir="auto"><br /></div><div dir="auto">Humanity constitutes a community, a unity that cannot exist without practical respect for ethics, for love of neighbor.</div><div dir="auto"><br /></div><div dir="auto">The Rite of the so-called “Modern” is translated into French and is practiced by almost all of the lodges that are created in the kingdom and does not seem to have a name. It is simply Freemasonry. A Freemasonry that inherits some of the oldest Masonic traditions, which is not fixed word by word, although for administrative reasons, tends more and more to write it down, but which has a fundamental symbolic structure.</div><div dir="auto"><br /></div><div dir="auto">The appearance of these other Masonic systems, almost always "Scottish", where the name has no real relationship with its true place of origin, and closely linked to the proliferation of the so-called High Degrees above the Third Symbolic Degree, makes the The Grand Orient of France's efforts to organize and control French Freemasonry, and the desire of numerous lodges to have a universal version of the rituals, are the cause of the establishment of a "Modern" rite between 1783-1786, a Regulation of reference, which has its advantages and disadvantages that we will address on another occasion, and which in the future will be known by the name “French”. For the High Degrees, This analogous work will be carried out within the Grand General Chapter of France founded in 1784 and later linked to said Obedience in 1786, adding four higher orders plus a Fifth Order of an academic and administrative nature: Secret Elect, Scottish Grand Elect, Knight of the East and Sovereign Prince Rose-Croix, plus a Fifth Order. On this question, Pierre Mollier points out in his contribution to the Introduction of the book dedicated to the rituals of the Sovereign Metropolitan Chapter of 1786: Let us emphasize, however, that it would be a mistake to consider the Grand General Chapter of France as the Author of the French Rite. This assembly of learned Masons only fixed its use by retaining the more traditional high degrees in their more sober versions. Thus, twenty years before the creation of the Grand Chapter, a system very close to the one that the French Rite will take was already practiced. In the 1760s, the Scottish Mother Lodge of Marseilles. Even previously, this desire for ordination and reduction in High Degree Freemasonry is confirmed in the porous Franco-Belgian relationship and interaction. Let us remember that Modern Freemasonry was established through various means in those East, either directly via London or via France through the Grand Lodge directed by the Count of Clermont. In this way the Marquis de Gages (whose lodge “La vraie et parfaite harmonie” of Mons is from the correspondence of the GLdF) appears appointed by Louis de Bourbon in 1766 as « Grand Maître provincial et Inspecteur Général des loges rouges et bleues pour les provinces of Flanders, Brabant and Hainaut. Taking advantage of the situation and difficulties that French Freemasonry is going through and the distancing that this entails between Gages' connection with the GLF, the intended grouping of zonal lodges emanating directly from the GL of London will lead, among other very curious cases, to the creation under London's patent of an authentic and seriously structured "Belgian" obedience, having the Marquis of Gages as provincial Grand Master: the provincial Grand Lodge of the Austrian Netherlands, which will regulate that certain reigning disorder (specifically regarding decentralization ) and will bring together the Lodges in its surroundings. As we pointed out, through the letters between the Count of Clermont and the Marquis de Gages, the former expresses the work of structuring him into 15 degrees in 1767. According to Adolphe Cordier, of the rituals written by the Provincial Grand Lodge of the Austrian Netherlands that greatly exceeded twenty, finally the Degrees were reduced to fifteen in 1776. In this line, it is worth highlighting that already in 1772, it is the Marquis of Gages who externalizes his project of a Masonry in 7 Degrees to the Venerable of the Lodge of Alost within a context of containment in the receptions of Degrees, indicating that some could become useless in the future if they are conferred. It is precisely in a structure in three Degrees and Four Orders, plus a Fifth Order that contains all the Physical and metaphysical Degrees and all the Systems/Rites, that the Grand General Chapter of France of 1784 elaborates. In 1786 the Grand Orient of France proposes a reference text for the three blue degrees, distributed in the form of handwritten copies,</div><div dir="auto"><br /></div><div dir="auto">On the continuity of the Modern Rite in Seven Degrees in the Netherlands also called in those Valleys by the names of Scottish Reformed and even Old Reformed since they considered the structuring of 1784 as a “reform” of the Scottish, or Ancient degrees (by antiquity , not because he is of descent from the Antiens), we must point out some transcendental questions that we will address in extensive in some upcoming works that we will direct for those of us who seek (or so we try) to know certain truths through historical study and follow-up.</div><div dir="auto"><br /></div><div dir="auto">This is:</div><div dir="auto"><br /></div><div dir="auto">a) The creation in 1803 of the Hoofdkapittel der Hoge Graden in Nederland (Supreme Chapter of the High Degrees) in Holland by Independent Chapters following a system of Degrees created by analogy to that of the Grand Chapitre Général de France, although the origin and type of its rituals are of another origin (a surprise element still unknown to many).</div><div dir="auto"><br /></div><div dir="auto">b) In Belgian lands, and following the tradition that proliferated in the southern Netherlands during the 18th century, what we know today as Chapters, develop freely and sovereignly as an extension of a Blue Lodge to whom they correspond and are linked, also being called the Sovereign Chapters. as Grand Atelier (Great Workshop). After the French withdrawal, the pre-existing chapters and those created during the occupation maintained, after the occupation, this organizational procedure, outside of any Chamber of Administration belonging to a Grand Chapter or Obedience (see archives of the R.•. L.• of Hope in the East of Brussels or of the Philanthropic Friends of that same Or.•.).</div><div dir="auto"><br /></div><div dir="auto">c) This working procedure in Independent and Sovereign Chapters is also taken up in connection with the creation of the Sovereign College of the Scottish Rite for Belgium (still in force today) following the rejection of the hierarchical structure of the Supreme Council of the REAA in 1962, which which did not represent any organizational novelty in the Masonic history of that country and which brought together several of the most historical Chapters and Areopagus, imposing itself on the current of Liberal Freemasonry in those East.</div><div dir="auto"><br /></div><div dir="auto">In the 19th century, the Modern Rite became the equivalent of the French Rite. That is why Vuillaume uses the two terms, since it applies to both the first three degrees and the higher orders. This term French Rite will prevail while that of Modern Rite falls into disuse in the last third of the 19th century. Let us keep in mind, however, that in Belgium, linguistic and national problems did not impose the adjective “French”, and the adjective “Modern” was always used. In any case, throughout the 19th century the differentiation between the French Regime and the Scottish Regime will grow. In 1858, a new wording was published for the symbolic degrees of the French Rite called Murat, who was Grand Master. “Ideologically”, the text is hardly different from the Régulateur. The new model continues to define Freemasonry in a “classical” way. After the Convent of 1877 its resolutions led to more daring adjustments and it was when in 1879, the Grand College of Rites commissioned by the Council of the Order of the Grand Orient of France made the apparently religious formulas disappear from the rituals, such as the reference to Great Architect of the Universe, which the Grand Orient of Belgium had already abolished its obligation in 1872. In 1886, a commission of 12 members, chaired by the lawyer Louis Amiable (1837-1897), proceeded to a new review. The new French ritual will take the name of its main editor, and is accompanied by a “report on the new rituals for the lodges” written by Amiable himself. This explains that the new text, partly inspired by the rituals of the Great East of Belgium, They largely refer to positivism. Its general philosophy is that of “neutrality between different beliefs” and the fact that “the evident data provided by the current state of science had to be taken advantage of.” During this half century, the practice of all orders of wisdom fell into disrepair. disuse on the European continent. The Amiable ritual, somewhat modified in 1907 under the authority of the Grand Commander Juan-Bautista Blatin, will remain in these conditions until 1938, date on which the initiative of Arthur Groussier, then Grand Master of the GOdF adopts a new model of the French Rite. The new version is an attempt to return to the symbolic sources of the French system, and not a new, even more ultra-positivist grind. In 1955, the definitive version of the Groussier ritual was disseminated, slightly arranged in the form and under the authority of Paul Chevalier, it is printed and distributed. In the long work of reconstructing obediences in the postwar period, learned Masons returned to initiatory or symbolic research, wishing to find or revive the potential of the French Masonic tradition of the 18th century, inherited from the Moderns.</div><div dir="auto"><br /></div><div dir="auto">In Portugal, the practice of the Modern Rite has been present since 1802. While in France for other reasons worthy of in-depth analysis, the Orders of Wisdom stopped being practiced for about 170 years (approximately from 1830 to 1999) in Portugal, for its On the other hand, the work of the Sovereign Grand Chapter of Knights Rosicrucian continued during this long period, despite the numerous persecutions and prohibitions of which Freemasonry was the target, working uninterruptedly from 1804 to 1939, that is, around 140 years. After Salazar banned Freemasonry in 1935, in a completely underground manner, the last survivors of the "Sovereign Grand Chapter of Rosicrucian Knights, They joined the Supreme Council of Grand Inspectors General of the 33rd Degree of the Ancient and Accepted Scottish Rite for Portugal and its jurisdiction, through the 1939 Agreement and, from this date, the French or Modern Rite ceased to be practiced in Portugal. The reactivation again in all its Orders dates back to 2003 thanks to the Sovereign Grand Chapter of Knights Rose-Cross -- General Grand Chapter of the French Rite of Portugal.</div><div dir="auto"><br /></div><div dir="auto">The Modern or French Rite in Brazil requires a special mention given that the Supreme Council of the Modern Rite located in this country is the oldest Philosophical Power of the French or Modern Rite in the world in terms of the uninterrupted practice of all the Orders. of Wisdom and unique in maintaining his legacy until the “European revival” of the late 90s, working with the Mother Rite in those East since 1822, and which gives him the unquestionable status of Chef d'Ordre.</div><div dir="auto"><br /></div><div dir="auto">Regarding the Régulateur du Maçon, although it should not be considered the source of the French or Modern Rite, it aims to historically establish itself as a unique model, collating and unifying the previous oral and manuscript traditions for the symbolic degrees, after a period of certain disorder in which Freemasonry suffered from an insufficiency in the central organization, whose absence of ritual unity gave rise to apocryphal excesses in most cases, whose replica of containment for the so-called High Degrees is reflected in the Régulateur des Chevaliers Maçons that we will address in the near future. .</div><div dir="auto"><br /></div><div dir="auto">The peculiarity of the Masonic ritual of the Modern or French Rite is that it is based mainly on the universality, the visible elements of light (the Sun and the Moon are two of the three great lights), without referring directly to a divine power. Man is thus the center of the mysteries of nature and tries to understand the signs through the study of the symbols that surround him. Belief in God is not excluded, but it remains within the personal scope of the Brothers and Sisters.·., to live this understanding of nature, leaving others full freedom in the search for truth, away from all dogma or imposition, whatever the type.</div><div dir="auto"><br /></div><div dir="auto">The Ritual form of the “Régulateur du Maçon” demonstrates its timelessness through its full symbolic richness and the validity of its structured message where tradition and modernity coexist.</div><div dir="auto"><br /></div><div dir="auto">The French Rite is essentially mythical. It conveys three fundamental myths:</div><div dir="auto">The myth of the passage from darkness to light</div><div dir="auto">The myth of the construction of Solomon's temple</div><div dir="auto">The Hiram myth.</div><div dir="auto">Let us not try to find in it:</div><div dir="auto"><br /></div><div dir="auto">Nor the religious thought that implies a total submission to an absolute reality. The Modern or French Rite does not contain anything religious or "sacred", nor prayer, nor any act related to a certain confessional character.</div><div dir="auto"><br /></div><div dir="auto">Nor esoteric thought understood as a revelation transmitted to only a select few. This tendency, which can become sectarian, introduces a sieve between the brothers that separates between the elect and the damned, a thought that goes against the universalism of Freemasonry. The Modern or French Rite advocates universalism and the possibility for every human being to develop their potential.</div><div dir="auto"><br /></div><div dir="auto">Nor the mystical thought that seeks a total immersion of the individual in what surpasses him. Masonic mythology is based on the idea of a Construction project; deals with the here and now; It places Man at the center of the universe, where he is both material and worker of his inner Temple, but of necessary universal projection and responsible shared exteriorization.</div><div dir="auto"><br /></div><div dir="auto">Whatever the ritual form used, the Modern or French Rite, if it pays attention to its original characteristics, imposes itself, today as tomorrow, as an orderly and complete expression of the "permanent" Masonic values: the search for truth, perfectibility For anyone who wants to progress, the liberation to allow the advancement of women and men committed as a link in the social chain.</div><div dir="auto"><br /></div><div dir="auto"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWPgWg50UVffYjjDHkO5iqCMTuxzHEnhez6Tkzegk3eVFGtUHwkTUfJAk-3FdX8ePjwQEhp93Mu5Gn4sV37mOCCwvGkS3xiUCZANiL5pNgQi1m5tH0ba6pIw_OwHQNFHfh_uvTIxy7tl7UuwY47vgzKCLrP5L80Xmw2Ao4TRZQsMxn7g8RBWNDllPOyU/s1058/Logia.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1058" data-original-width="831" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWPgWg50UVffYjjDHkO5iqCMTuxzHEnhez6Tkzegk3eVFGtUHwkTUfJAk-3FdX8ePjwQEhp93Mu5Gn4sV37mOCCwvGkS3xiUCZANiL5pNgQi1m5tH0ba6pIw_OwHQNFHfh_uvTIxy7tl7UuwY47vgzKCLrP5L80Xmw2Ao4TRZQsMxn7g8RBWNDllPOyU/w314-h400/Logia.png" width="314" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: left;">Plan of the French Rite Lodge <br />and Distribution of Officers</span></td></tr></tbody></table><br />Postscript:</div><div dir="auto">Fundamental symbolic structures of the French or Modern Rite</div><div dir="auto"><br /></div><div dir="auto">Three candelabra arranged NE, SE, SW</div><div dir="auto">Represent the Three Great Lights: Sun, Moon, Master of the Lodge</div><div dir="auto"><br /></div><div dir="auto">The Pillars of the Lodge: Wisdom, Strength and Beauty</div><div dir="auto"><br /></div><div dir="auto">Beauty and Strength coincide with Columns J and B, and Wisdom is found in an Imaginary column located in the East, in the place of the Venerable.</div><div dir="auto">That is why these Pillars are directly linked to the Venerable and the two Wardens.</div><div dir="auto"><br /></div><div dir="auto">The J and B order of the words and the arrangement of the columns according to the Grand Lodge of London.</div><div dir="auto">Mobile jewelry</div><div dir="auto">The Squadron carried by the Most Venerable. The Level carried by the First Watchman and the Perpendicular or Plumb line carried by the Second Watchman.</div><div dir="auto"><br /></div><div dir="auto">still jewels</div><div dir="auto">The Scribing Plate, the Pointed Cubic Stone and the Rough Stone.</div><div dir="auto"><br /></div><div dir="auto">Lodge Furniture</div><div dir="auto">The Book (or Regulations), the Compass and the Gavel.</div><div dir="auto"><br /></div><div dir="auto">Contrasted ritual material:</div><div dir="auto">Disclosure 1724 </div><div dir="auto">Prichard 1730</div><div dir="auto">Prichard 1730 (in Spanish)</div><div dir="auto">Berne 1740</div><div dir="auto">Le Parfait Maçon 1744</div><div dir="auto">Luquet ca. 1745</div><div dir="auto">Le Sceau Rompu 1745</div><div dir="auto">Le Maçon Démasqué 1751</div><div dir="auto">Three Distinct Knocks "Lecture" ca. 1760</div><div dir="auto">Marquis de Gages 1763</div><div dir="auto">Le Corps Complet de maçonnerie RGL de France ca. 1765</div><div dir="auto">Régulateur du Maçon manuscripts of 1783 and 1786</div><div dir="auto">Duc de Chartres 1784</div><div dir="auto">Collection of Précieux 1785</div><div dir="auto">Published edition of the Régulateur du Maçon 1801</div><div dir="auto">Vocabulaire des Francs-Maçons 1810 (Bazot)</div><div dir="auto">Necessaire Maçonnique 1812</div><div dir="auto">Manuel du Franc-Maçon 1817</div><div dir="auto">Manuel Maçonnique 1820</div><div dir="auto">Le Tuileur-Expert 1828</div><div dir="auto"><br /></div><div dir="auto">(Compendium of various analyzes and research by Brother Pierre Noël)</div><div dir="auto"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhkaEa2wSsE9556tDYn6x4b_G2rANUBGHxvV_MHpVb0v-AjDZoV5Nsp20w2CkFlkK3uVpbtjg2B6HDeWe50pWLSQCjO9XfrgTkk6zcVMFKjP5z2iV4t98o4lili-I_tgdzLPSIinbc1a6ZzIIGLqvRWGEBYMn4MDc91jmeHj8JWanEw3TQAqRvl1ITrH8/s1058/Logia.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><br /></a></div></div><div dir="auto"><br /></div><div dir="auto">Joaquim Villalta, Vª Order, Gr.·. 9, 33rd</div><div dir="auto">M.·. YO.·.</div><div dir="auto">Director of the International Academy of the Fifth Order - UMURM</div><div dir="auto">Grand Orator of the Sublime Council of the Modern Rite for Ecuador</div><div dir="auto">Honorary Member of the Sovereign Great Chapter of Rosicrucian Cavaleiros of Portugal - General Grand Chapter of the Modern and French Rite of Portugal</div><div dir="auto">Honorary Member of the R.·. L.·. Estrela do Norte nº 553 of the Lusitano Grande Oriente</div><div dir="auto">Grand Chancellor for Europe of the Colombian National Grand Oriente</div><div dir="auto">Honorary Member of the Traditional Grand Oriente of Bolivia</div><div dir="auto">Honorary Member of the Supreme Sovereign Council of the 33rd Degree for Scottishness of the Republic of Ecuador</div><div dir="auto">Honorary Member of the Supreme Consiglio of the 33rd ed Ultimo Degree of the RSAA per l'Italia e sue Dipendenze</div><div dir="auto">Member of the Suprême Conseil du 33e Degré pour la France du Rite Ancien et Accepté (Cerneau's Rite)</div><div dir="auto">President of the International Confederation of Supreme Councils of the 33rd Degree of the R.·. AND.·. TO.·. TO.·.</div><div dir="auto">Very Powerful Sovereign Grand Commander of the Supreme Council of the 33rd Degree for Spain of the Ancient and Accepted Rite</div><div dir="auto"><br style="font-family: sans-serif; font-size: large;" /></div>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-14807220211162492182023-10-05T21:04:00.002-04:002023-10-05T21:04:39.362-04:00Masonic Stones: Etched Ashlars<p> The Hedge Mason (Eoghan Ballard) can create etchings on slate, wood, leather, and plastic. I like making veves, firmas, pontos riscados, and masonic designs, but can produce pretty much anything you want. I'll offer a quote based upon the design, material, and size. Email me at <a href="mailto:eoghan.ballard@gmail.com" target="_blank">eoghan.ballard@gmail.com</a> . I can also produce multiples of any design.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfiYqtOwAsM8oK37LBhaJhjSyRIkm4OB_aRb3Psuny6KX9nK0rXgSOrFZLkIq9Mc92tnW6o4zXg-k2IP3rSLa08qQNDlLGnNt4gInN-byNWfMWBOTsKoF8tcM02XRiL0BNGSNQV0NZYKGJ_i9yWDdZzaVJPBTCsXpCuAUzWCKgTyphOTsqEBJptqsJ44c/s2268/20231005_200003.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="2244" data-original-width="2268" height="634" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfiYqtOwAsM8oK37LBhaJhjSyRIkm4OB_aRb3Psuny6KX9nK0rXgSOrFZLkIq9Mc92tnW6o4zXg-k2IP3rSLa08qQNDlLGnNt4gInN-byNWfMWBOTsKoF8tcM02XRiL0BNGSNQV0NZYKGJ_i9yWDdZzaVJPBTCsXpCuAUzWCKgTyphOTsqEBJptqsJ44c/w640-h634/20231005_200003.jpg" width="640" /></a></div><br /><p><br /></p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-61036583423716349652023-10-03T00:05:00.001-04:002023-10-03T00:05:47.627-04:00The Doubting Mason<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5iwkSISmqE7CIXQLWFPtNAMqSaVGjXDSSXvHMIc4mi6GDxPxum0rvgSOpffbBnZJ3Ztpbnlp3GhvIgX2kMkwTQmhpzguz367JOtheHunodZFjn9HFsRU77ZSJKLit2NfHF1f1uEq5VQzFfdvVauctiqjaITQTLSBTyJZ9ZKVUp91wRj08JKggfhIj7Cs/s1000/71lMGA1wooL._AC_UF1000,1000_QL80_FMwebp_.webp" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="625" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5iwkSISmqE7CIXQLWFPtNAMqSaVGjXDSSXvHMIc4mi6GDxPxum0rvgSOpffbBnZJ3Ztpbnlp3GhvIgX2kMkwTQmhpzguz367JOtheHunodZFjn9HFsRU77ZSJKLit2NfHF1f1uEq5VQzFfdvVauctiqjaITQTLSBTyJZ9ZKVUp91wRj08JKggfhIj7Cs/w125-h200/71lMGA1wooL._AC_UF1000,1000_QL80_FMwebp_.webp" width="125" /></a></div>Every so often a Masonic book comes along that catches my attention. One such title just made itself known to me. I generally do not warm to books that fit the genre that offers daily or in this case weekly Wisdom. Books that purport to offer a gem a day usually lose me by day two. This book is different. First of all, it doesn't really offer "a gem a day" and as the title suggests it offers doubt. WEEKLY MASONIC DOUBTS: A pocket companion of squarely critical ponderings for the 21st century by István Horváth is well worth your time.<p></p><p> To begin with, in the beginning of the book he offers two quotes. The second of them is what told me before the book even began that this was going to be a good read. </p><p>"Let Masonry use the pen and the printing-press in the free State against the Demagogue; in the Despotism against the Tyrant." - Albert Pike</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih6Hs_QQ3_-6t4B2TerefUIRjs1oW57S8l4YzsFeCJwW79gMsR1CrzI4MjJ0GMEfPk6aRYiFojtcZ0_VVsLg32LNe02Tm4W3gO-mks-K7yCaYoSX5UGAahMKp3uDT3Fa3A5a66ZpMOJlPxrY5ps2UqTkNYa66HoQ-ukE9w0qA0_KG5Rqri7RPNtNsb9mA/s1000/61EpOHvJ8LL._AC_UF1000,1000_QL80_FMwebp_.webp" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1000" data-original-width="625" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih6Hs_QQ3_-6t4B2TerefUIRjs1oW57S8l4YzsFeCJwW79gMsR1CrzI4MjJ0GMEfPk6aRYiFojtcZ0_VVsLg32LNe02Tm4W3gO-mks-K7yCaYoSX5UGAahMKp3uDT3Fa3A5a66ZpMOJlPxrY5ps2UqTkNYa66HoQ-ukE9w0qA0_KG5Rqri7RPNtNsb9mA/w125-h200/61EpOHvJ8LL._AC_UF1000,1000_QL80_FMwebp_.webp" width="125" /></a></div><br />That is a very relevent observation today,<p></p><p>Brother Horváth manages to cut through the usual noise to pinpoint some very significant if obvious truths which most masons tend to ignore. One of these truths is that there are multiple Freemasonries in the world rather than one. He also notes that it should give us pause for thought that an institution that prides itself as being the most tolerant fraternity in the world cannot get the two major branches of their institution to talk to each other and respect each other.</p><p>This book is in part about looking at ourselves as masons, warts and all. Go read it.</p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-34286509009734919482023-01-27T22:41:00.007-05:002023-06-14T20:30:53.231-04:00CROSSING INTO SPIRIT<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDn5pRyLylMnEBrC9jyA3Ue763TpCYl76manTXIGIL05oKSQ093HcUEn_lS9zu60-UAy8PrMwAD41Fhxgesa45tX80Y3WAV3ZmSjP8O_CGX185QUk9G17VbgeLK9p1cmTR8lnOJCeC4yqeI2FOfc4oQfgQy9NJekPfPuKrj47OxcVeGt1ZpFHNWlSp/s552/FB_IMG_1673199008011.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="414" data-original-width="552" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDn5pRyLylMnEBrC9jyA3Ue763TpCYl76manTXIGIL05oKSQ093HcUEn_lS9zu60-UAy8PrMwAD41Fhxgesa45tX80Y3WAV3ZmSjP8O_CGX185QUk9G17VbgeLK9p1cmTR8lnOJCeC4yqeI2FOfc4oQfgQy9NJekPfPuKrj47OxcVeGt1ZpFHNWlSp/s320/FB_IMG_1673199008011.jpg" width="320" /></a></div><p></p><p>CROSSING INTO SPIRIT: A Bootcamp for Espiritismo Cruzado</p><p><br /></p><p>In a little over 1 week I will be beginning another four week mini-course on Espiritismo Cruzado. This hasn't been offered in over a year and is not likely going to be repeated anytime soon. There are no prerequisites for taking the course. </p><p><br /></p><p>Unlike other materials on the subject, this course offers both history and practice.</p><p>The classes will be in a lecture format and available online. There will also be a chat feature that will allow for discussion during the month (asynchronously). The course will consist of four one hour lectures, as follows:</p><p><br /></p><p>1 - History. This will be an indepth history of the antecedents and developnent of Cuban Popular Espiritismo Cruzado, it's relation to other espiritismos and other religions.</p><p><br /></p><p>2 - The detailed Structure and Pantheon of Espiritismo Cruzado.</p><p> </p><p>3 - The basics of setting up an altar and how to attend to it, and it's spirits.</p><p><br /></p><p>4 - Development and Study. A discussion of how one approaches spiritual development and practice within Espiritismo Cruzado.</p><p><br /></p><p>The entire course will cost $300. Pm me in messengea for specific details or email me at eoghan.ballard@gmail.com . But don't delay.</p><p> </p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-80240179750190537312021-12-25T16:03:00.000-05:002021-12-25T16:03:20.965-05:00A Rare Text in the History of the French Rite<div style="text-align: left;"><i>A communication shared by Q.'. H.'. Joaquim Villalta:</i></div><div style="text-align: left;"><i><br /></i></div><div style="text-align: left;"> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgJyCjSkiCOz3tQzsDcdWFLqH_b8a6TyWxK3EYl69T--KWd0EOKwhvWoK-Qca4gBAZbY-jEZaRm41h9jh4Lu1BVibvUTtumG4a7FpH9pCVlaOPa8IJbuRYAX2n49MxaS9eLJn-M-_45EkuRoJYH52mLjGrdh_xqXXCIOd6VGXtsnDjtUjfRlXBtWcrP=s1762" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1762" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEgJyCjSkiCOz3tQzsDcdWFLqH_b8a6TyWxK3EYl69T--KWd0EOKwhvWoK-Qca4gBAZbY-jEZaRm41h9jh4Lu1BVibvUTtumG4a7FpH9pCVlaOPa8IJbuRYAX2n49MxaS9eLJn-M-_45EkuRoJYH52mLjGrdh_xqXXCIOd6VGXtsnDjtUjfRlXBtWcrP=s320" width="196" /></a></div>I present this rarity edited in 2002 and currently out of print, of which the Academy of the V Order of the Universal Masonic Union of the Modern Rite has a copy as well as a digitized copy. This work is of great value for the documentation that it contributes in the process of re-founding the French Rite in the French "regular" Freemasonry in all its degrees thanks to the transmission received from the Supreme Council of Modern Rite of Brazil, and the exposition of said trajectory from the time of Girard to the transmission of the V Order in the time of Onías Neto, with its mutations, dissensions and events of all kinds. An essential book for scholars of the Modern French Rite.<br /><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi7Tz5y7SYoKXDChtHzAI57UTkMRNaEvMVKdaqnRaW25eBX_yDlZmCrqAEaOPUq2FaLXL7LBHRpzC0rC9lIbwfBgLyO3auIz4cDiRZSbudZYWe6SydPl-6eGDmMI1X_zEfxQX9FSWPuRffJFEDr1vhJRJe9exB-YeL5m7imjHULHitw_-tpBsMEPPQO=s1573" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1573" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEi7Tz5y7SYoKXDChtHzAI57UTkMRNaEvMVKdaqnRaW25eBX_yDlZmCrqAEaOPUq2FaLXL7LBHRpzC0rC9lIbwfBgLyO3auIz4cDiRZSbudZYWe6SydPl-6eGDmMI1X_zEfxQX9FSWPuRffJFEDr1vhJRJe9exB-YeL5m7imjHULHitw_-tpBsMEPPQO=s320" width="220" /></a></div>Acerco este incunable editado en 2002 y fuera de venta actualmente, del que la Academia de la V Orden de la Unión Masónica Universal del Rito Moderno posee un ejemplar así como copia digitalizada. Esta obra es de gran valor por los documentos que aporta en el proceso de refundación del Rito Francés en la masonería "regular" francesa en todos sus grados merced a la transmisión recibida del Supremo Conselho do Rito Moderno del Brasil, y la exposición de dicha trayectoria desde la época de Girard hasta la transmisión de la V Orden en la época de Onías Neto, con sus mutaciones, disensos y eventos de todo tipo. Un libro imprescindible para estudiosos del Rito Francés de los Modernos.</div>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-28213663923792985982021-07-25T22:19:00.000-04:002021-07-25T22:19:17.152-04:00Kelly Ranasinghe: On Masonic Diversity<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2KWnn_6o649Jjb9u8CvrNuOTgH0Zia9uu_83KPL3OSHpaGvpJyHR9WA6z7P7BEPRfOtiGOdGlzpOTP70pVemCq1lg1tI-gZXlNNnHO4vT4JuVyS0a8NMNovsoVA8_XTV_67AwOrpSBTM/s660/240117_freemasonry_symbol.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="371" data-original-width="660" height="120" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2KWnn_6o649Jjb9u8CvrNuOTgH0Zia9uu_83KPL3OSHpaGvpJyHR9WA6z7P7BEPRfOtiGOdGlzpOTP70pVemCq1lg1tI-gZXlNNnHO4vT4JuVyS0a8NMNovsoVA8_XTV_67AwOrpSBTM/w212-h120/240117_freemasonry_symbol.jpg" width="212" /></a></div>As someone who participates in many Masonic groups online and on Facebook, I have on occasion asked myself why. The answer is that on occasion one meets an outstanding Brother whose insight renews both optimism and enthusiasm. One such Brother is Kelly Ranasinghe, of El Centro, California. He wrote a post that deserves to be shared and taken to heart. In fact, although specific to Freemasonry, the advice he offers is applicable to all areas of human interaction. Thank you, Brother Ranasinghe.<p></p><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkfd83H25wYyWyLhSwFWeQIkNY3-AZYxtOO8FyDJfDSdo4-bJZXRK_f3YBPxdES5gTrzpY_YneBgVIbXAfsOxWc-rwGeUdvYrzplHAvTYL3oT97uk7ijOLovveFWnomeLRgSDdZ1AMudU/s1080/FB_IMG_1627260711462.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1073" data-original-width="1080" height="199" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkfd83H25wYyWyLhSwFWeQIkNY3-AZYxtOO8FyDJfDSdo4-bJZXRK_f3YBPxdES5gTrzpY_YneBgVIbXAfsOxWc-rwGeUdvYrzplHAvTYL3oT97uk7ijOLovveFWnomeLRgSDdZ1AMudU/w200-h199/FB_IMG_1627260711462.jpg" width="200" /></a></div>Kelly Ranasinghe is a Mason from California and past master of Imperial Valley Lodge 390. He currently serves as the Senior Warden of that Lodge. He was raised in San Diego Lodge 35 in 2010.</div><div><br /></div><div><br /></div><div><br /></div><div><br /></div><div>"Hey brothers, we need to talk about some racism and microaggressions against Masons of color and Masons who are not from western countries. We are all brothers here, but we may want to keep in mind: </div><div><br /></div><div>1) Ritual is NOT the same everywhere and neither are obligations, degrees, ceremonies, and literally every other aspect of Masonry. Your Masonic experience is not indicative of everyone's experience, and the American Masonic experience is not universal. For example here in the Southwest, we sometimes do our rituals outside. Just across the border, our sister lodge in Mexicali has entirely different ritual more akin to a Commandery or appendant order. A few miles down the road in Yuma, people wear their aprons differently. All that happens within a few miles of us, so imagine what it is like when the distance is far greater. </div><div><br /></div><div>2) English is not the lingua franca (pun intended) of Masonry or the world. In fact, it's tied with Mandarin for the most populous language with Hindi and Spanish coming in second. Remember that Brothers may be using English as a second language and be respectful. The way you speak and communicate in your jurisdiction may be socially and culturally different from other jurisdictions. </div><div><br /></div><div>3) Telling people to "remember their obligation" when the basis of their offense is entirely subjective is called "gatekeeping" but not in the Masonic sense. Gatekeeping is bad. It is when you limit who can and cannot be part of a community or identity based on subjective and arbitrary rules, which often are racist, sexist, elitist, ableist, colorist or other similarly bad subjective judgment calls. Gatekeeping exists in every community, but should not exist in Masonry among people who are Masons. Said another way, it's a way of saying "you don't belong here." </div><div><br /></div><div>4) Finally, remember that the way you act cordially and friendly is ENTIRELY different based on where you are, your age, your region, your job, and a hundred other dimensions of your identity and subcultures. A Mason in Virginia or Massachusetts is going to speak and communicate differently than me, who lives in the rural border community of South-eastern California. That's the beauty of Masonry, we pull together people who are from entirely different areas for common purposes. </div><div><br /></div><div>So please, remember we are all walking a very long road to the East, and we ALL can use help to carry the load. </div><div><br /></div><div>Peace brothers "</div>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com1tag:blogger.com,1999:blog-3312826199921098655.post-63669380764011204092021-06-23T14:30:00.001-04:002021-06-23T14:30:50.097-04:002nd Anniversary of the Letter of Porto<p> JUNE 23, 2021</p><div>Second Anniversary of the "Letter of Porto" and of the 2nd International Academic Congress of the Modern Rite / French Rite</div><div><br /></div><div><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZfXD1fVtBGjU4yk0ixWpSKyKdvWe6RR_jvnqjmX17sx8JDUren8pxVsBjCgEjy5-x6mDJ24SwZUA7Nd_CT25iqDEswkhcAfbI9FRztRqQhBTP55tcSt2X3_5FD5R2uT6r0z4FdXuAERE/s603/Directores.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="452" data-original-width="603" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZfXD1fVtBGjU4yk0ixWpSKyKdvWe6RR_jvnqjmX17sx8JDUren8pxVsBjCgEjy5-x6mDJ24SwZUA7Nd_CT25iqDEswkhcAfbI9FRztRqQhBTP55tcSt2X3_5FD5R2uT6r0z4FdXuAERE/w200-h150/Directores.jpg" width="200" /></a></div>Today is the Second Anniversary of the preparation and signing of the "Letter of Porto" emanating from the 2nd International Academic Congress of Modern Rite - French Rite held on June 21, 22 and 23, 2019 with the logistical collaboration of the Sovereign Grand Chapter of Cavaleiros Rosa-Cruz of Portugal and of the UMURM (International Masonic Union of the Modern Rite) being open to all Masonic Powers.</div><div><br /></div><div>This event was warmly welcomed by the Host and Co-Director of the Congress, the Very Illustrious Brother Belmiro de Sousa, Very Wise and Perfect Grand Venerable of the Sovereign Grand Chapter of Cavaleiros Rosa-Cruz of Portugal. Said act counted as Director of the Congress with Brother Joaquim Villalta (President of the International Academy of the Vª Order) and as Academic Director with Brother Víctor Guerra (President of the Circle of Studies of the Modern and French Rite “Roëttiers de Montaleau”), who were in charge of declaring it open, held at the Losófona University of Porto.</div><div><br /></div><div>The congress had some extraordinary quality presentations covering such diverse fields, but at the same time intertwined, such as the historical, the symbolic, the sociological and obviously the reflective one on the evolution and prospective of the Modern Rite - French Rite whose values remain in full force 21st century and that must be at the height of a free society tending to an ethical, moral, egalitarian and respectful improvement with the future of all humanity. Likewise, we had the pleasure of enjoying artistic musical interpretations, which interludes of pure gold, in charge of first-rate lyrical voices, reflected a careful organization in detail.</div><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt9dkwhgczNwqmZMHRIqMgUHZtRLutpzv2VsP3UogrTNUoo396ceMtqX5nSfo2KdBlWGI23Y0mJL2CVypEqt7NiS_bWPc5eOvX2xI81WE4rKvqhe-V0UO9Ub4lqu74HpTrO28X6zCDZrU/s264/Olga+1.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="198" data-original-width="264" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt9dkwhgczNwqmZMHRIqMgUHZtRLutpzv2VsP3UogrTNUoo396ceMtqX5nSfo2KdBlWGI23Y0mJL2CVypEqt7NiS_bWPc5eOvX2xI81WE4rKvqhe-V0UO9Ub4lqu74HpTrO28X6zCDZrU/s0/Olga+1.jpg" /></a></div>The presence of Illustrious Brothers and Sisters such as Jean-Pierre Duhal, Luigi Sorrento, Antonio Fonseca, Fabrizio Frigerio, Claudie Sorrento, Eric Decanis, Belmiro de Sousa, Rui Alburqueque, Olga Vallejo and Víctor Guerra, among other of the most relevant referential personalities of the French Rite / Modern Rite worldwide made their exhibitions and interventions of the highest level highly valued by some attendees who prevailed the reigning Masonic quality.</div><div><br /></div><div>The Letter of Porto 2019 signed as the culmination of this Congress of Modern Rite - French Rite by members of the Vth Order from different countries and Masonic Powers, to which other Very Illustrious Brothers adhered whose physical presence was not possible for various reasons beyond their control. will, brings together the essence and the procedural framework that is still in full force. We remember with great gratitude the welcome of the hosts, the historical Sovereign Grand Chapter of Cavaleiros Rosa-Cruz of Portugal, of 1804, who appointed some of us Honorary Members of their Masonic Power, which flooded us with a feeling of infinite joy and healthy pride, aware that the Modern Rite - French Rite is very much alive and present in various continents, committed to working as a Union Center and a model of Liberty, Equality and Fraternity, since it is the Universal heritage and property of all the Masonic faithful to the highest values of the Order, above acronyms, cases or crude messianic attitudes that claim to be the sole guarantors.</div><div><br /></div><div><br /></div><div>This rich Masonic experience and experience of ethical-moral and intellectual growth, despite the pandemic that has hit the planet, generated an unstoppable push of constructive synergies, which has led us to successfully probe different methods of progress and interaction, and that It has given fruitful results on the Masonological level, and relational at all levels. With absolute certainty, we will soon begin to design and coordinate all the procedures leading up to our next meeting since the values of the aforementioned "Charter of Porto" remain intact and its content is a radiant beacon and an example to be followed by its universal values that all of us seek to emulate.</div><div><br /></div><div><br /></div><div>Joaquim Villalta, Vª Orden, Gr. ·. 9.</div><div>Director of the International Academy of the Vth Order - UMURM</div><div>Joaquim Villalta at 7:46 p. m.</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6h4vG4hvhV-VvM37mOts5q4jRiKQ2OQkwBf4Hne577GTnn5Z6WECmGN88tEBbgb7Wi1htzI3zDOq8EqtuSdIIVIWLWWA6bmMGGG6-VBAq7NdoztBi76k5O1ot1xw_CKgSPgnTuPDxQKY/s320/cp1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="320" data-original-width="232" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6h4vG4hvhV-VvM37mOts5q4jRiKQ2OQkwBf4Hne577GTnn5Z6WECmGN88tEBbgb7Wi1htzI3zDOq8EqtuSdIIVIWLWWA6bmMGGG6-VBAq7NdoztBi76k5O1ot1xw_CKgSPgnTuPDxQKY/w232-h320/cp1.jpg" width="232" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKytPY8GuSTYgbxVAyjA5FBWm9rURcy6XC_z_htcoPdLiwmWBb2QerVdRe_8UZ3xMJ0bjt0Qth-q_aC8Zo1ECKJd-8UMZWBx073O76r_Xvegi8FpggwrX7osixtN3JIOzmvy6btVXNVxI/s320/cp2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="320" data-original-width="226" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKytPY8GuSTYgbxVAyjA5FBWm9rURcy6XC_z_htcoPdLiwmWBb2QerVdRe_8UZ3xMJ0bjt0Qth-q_aC8Zo1ECKJd-8UMZWBx073O76r_Xvegi8FpggwrX7osixtN3JIOzmvy6btVXNVxI/w226-h320/cp2.jpg" width="226" /></a></div>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-48490578137423531482021-05-19T15:38:00.003-04:002021-05-19T15:38:42.359-04:00Angels in Vermilion<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbJrGKFQZGnaO8GBP51pR2x1mjZIfIP7ZGzMx6UFCxTf_hhfP9h2_qcSoFr4iazMnpRQ7hALkYPn-_nPv6n876Y6exHr_rb_e5Unp1gJi23vi_g-au8R2mlPV5QWs5H_Y2OghAGU5XutE/s1350/FB_IMG_1621449885722.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1350" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbJrGKFQZGnaO8GBP51pR2x1mjZIfIP7ZGzMx6UFCxTf_hhfP9h2_qcSoFr4iazMnpRQ7hALkYPn-_nPv6n876Y6exHr_rb_e5Unp1gJi23vi_g-au8R2mlPV5QWs5H_Y2OghAGU5XutE/s320/FB_IMG_1621449885722.jpg" /></a></div>Our intrepid entheomason has been hard at work. The results are at hand. A new book by P. D. Newman, Freemason and author of what is arguably the most radical (not to mention interesting) book on Freemasonry ever is availabee to grace your bookshelf.<p></p><p><br /></p><p>Once considered the "Holy Grail" of hallucinogens, over the last quarter century, DMT has entered the public mind like never before. No longer a taboo topic to be discussed in the hushed tones among an esoteric elite, P.D. Newman's Angels In Vermilion traces the secret lineage of transmission, beginning with Elizabethan alchemists, Dr. John Dee and Sir Edward Kelley, winding through the Royal Society and Masonic fraternity, and leading all the way up to the nineteenth-century occult revival - and beyond. Fathoming Hell and soaring angelic, Newman leaves no stone unturned in his quest to uncover the hidden, hallucinatory history of the "Spirit Molecule," DMT.</p><p><br /></p><p>As the publisher's site notes, "<span style="background-color: white; font-family: Oxygen, Helvetica, Arial, Lucida, sans-serif; font-size: 15px;">In Angels in Vermilion, Newman uncovers the story of the fabled red power known as the philosophers’ stone, while revealing a history of sorcerers, Freemason’s, con-men and alchemists. He makes a compelling argument for where the hallucinogenic powder might have come from as well as why it was such a jealously guarded secret."</span></p><p><span style="background-color: white; font-family: Oxygen, Helvetica, Arial, Lucida, sans-serif; font-size: 15px;"><br /></span></p><p>More to follow!</p><p><br /></p><p><a href="https://triaprima.co/2021/05/19/angels-in-vermilion-book-dmt-philosophers-stone-alchemy/" rel="nofollow" target="_blank">Click here to buy the book!</a></p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-80644766395762373512021-01-25T07:19:00.002-05:002021-01-25T07:30:38.708-05:00A New Cerneau<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjg0N-S7jNbKpvGPSKLsvCCL4gRaEHPf98I340IXz5npDBzYT17XeTupGPEMBSMTP0JmNZtY3HJHypGyy97smv26UJu2WWnjzW-BEPXQUAEadVU3NjvZ6E2EODr4-PDNlGg1UtA66yUIaQ/s597/20210125_071705.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="597" data-original-width="398" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjg0N-S7jNbKpvGPSKLsvCCL4gRaEHPf98I340IXz5npDBzYT17XeTupGPEMBSMTP0JmNZtY3HJHypGyy97smv26UJu2WWnjzW-BEPXQUAEadVU3NjvZ6E2EODr4-PDNlGg1UtA66yUIaQ/s320/20210125_071705.jpg" /></a></div>Joaquim Villalta Mata<p></p><p>Apuntes sobre Joseph Cerneau y su Supremo Consejo del Rito Escocés Antiguo y Aceptado: El otro legado de Étienne Morin</p><p><br /></p><p>A fascinating new book on a major figure in Masonic history has just been released. Joseph Cerneau has long deserved a fair deal. He has, for millions in the United States, been unjustly positioned as a villain as a result of power struggles which took place after he no longer was a part of North American Masonry.</p><p>Yet, for most of Latin America, he remains a major figure and highly regarded. Through this work, Joaquim Villalta brings us closer to the image of this determining and prominent Freemason of the 19th century, restoring his image to the place it deserves within Masonic History, initially in the Rite of Perfection and in its legitimate evolution as the other line of what would come to called the Ancient and Accepted Scottish Rite, derived from the Morin - Francken - Hays affiliation. It should be noted the closeness and permanent collaboration of Cerneau with the Grand Consistories of Rites of the Grand Orient of France, whose Supreme Council was chaired by his friend Germain Hacquet since its foundation.</p><p><br /></p><p><a href="https://www.amazon.com/Apuntes-Cerneau-Supremo-Consejo-Aceptado-ebook/dp/B08NT93W98/ref=mp_s_a_1_1?dchild=1&keywords=joaquim+villalta&qid=1611577527&sprefix=Joaquim+&sr=8-1" target="_blank">To purchase click here!</a><br /></p><p><br /></p>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-78033657791867989252020-06-20T00:43:00.000-04:002020-06-20T01:08:21.323-04:00Albert Pike has died for your sins!<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Iq8_ye8OrWoUFVQiQgPeKscEncDnpADjdppO2-u8snsFoJNgR0CjcG0j78BT7fy6nBkhnnzr1XmwLNPhe_v25tspnIDTnBY5yX1FeAYz1jjRuSEBdPB0ANg4CWVi0639_gTkFcdVw7w/s1600/Albert-Pike-statue-on-fire-1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="478" data-original-width="850" height="179" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Iq8_ye8OrWoUFVQiQgPeKscEncDnpADjdppO2-u8snsFoJNgR0CjcG0j78BT7fy6nBkhnnzr1XmwLNPhe_v25tspnIDTnBY5yX1FeAYz1jjRuSEBdPB0ANg4CWVi0639_gTkFcdVw7w/s320/Albert-Pike-statue-on-fire-1.jpg" width="320" /></a></div>
Following a day of peaceful protests celebrating Juneteenth, protesters pulled down the statue of Albert Pike in Judiciary Square in Northwest D.C. and set it on fire.<br />
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So much for keeping discussions of politics out of the lodge. The pidgeons have come home to roost. Now, I have dear friends who will be having an emotional moment, so I am far from insensitive about the matter. I will state that I am sorry for the distress that I am certain they are feeling at this moment.<br />
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That being said, American Masons have been largely disingenuous when it comes to dealing with this symbolic matter, just as they have been with the entrenched racism within North American Freemasonry. It's time to get honest, brothers.<br />
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We need to use this moment to deal with the skeletons in our closets, and there are many. Let's get real.E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-48447703172370664342020-06-05T16:13:00.000-04:002020-06-05T16:13:01.519-04:00A Persistant Fiction: The A-Political Freemason!<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCy2yKDHHeobZYhAvHvFZTpfNBYlatHmLVHoiNxGpZvdaEb9py4JDxfungsgvNusIqFdRBdzRiuPUTBXpNVa6vzPJLfg8SB-ceUDIqPpK16T-vTx3_kONW-1P3SIlFMf7CzDaZZL2g920/s1600/john-wesley-dobbs2.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="526" data-original-width="400" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCy2yKDHHeobZYhAvHvFZTpfNBYlatHmLVHoiNxGpZvdaEb9py4JDxfungsgvNusIqFdRBdzRiuPUTBXpNVa6vzPJLfg8SB-ceUDIqPpK16T-vTx3_kONW-1P3SIlFMf7CzDaZZL2g920/s320/john-wesley-dobbs2.jpg" width="243" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">John Wesley Dobbs</td></tr>
</tbody></table>
<b>Freemasons Are Political and they need to be more so in the fight for Civil Rights today!</b><br />
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There is this persistant myth in the US that Freemasons are a-political. Nothing could be further from the truth. Again and again over the past centuries masons in numerous countries have acted as masons rather than as private citizens to change the course of history.<br />
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Freemasons in Ireland consistantly supported uprisings against the English occupation as late as the 19th century. Indeed, it was such activity and those very masons whose nickname is enshrined in the name of this blog.<br />
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There were masons in the US War of Inbependence, and as masons, they helped arrange and carry out the Boston Tea Party, under the name of "Th Sons of Liberty."<br />
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Masons were also actively involved in the Haitian Revolution, and subsequently the Bolivarian Revolution which freed Latin America. Masons were active in the Mexican Revolution.<br />
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Many masons are proud of these past political activities, until the subject of contemporary civil discord comes up. Teen they all deny it.<br />
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In relation to Civil Rights, a particular American Mason stands out. John Wesley Dobbs used the power of African American Freemasons to fight for human dignity. Read his amazing story by following the link below, and be inspired to actually walk the walk like he did!<br />
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<a href="https://blackartblog.blackartdepot.com/organizations/freemasonry-organizations/john-wesley-dobbs-using-the-power-of-freemasonry-in-the-struggle-for-civil-rights.html" target="_blank">https://blackartblog.blackartdepot.com/organizations/freemasonry-organizations/john-wesley-dobbs-using-the-power-of-freemasonry-in-the-struggle-for-civil-rights.html</a>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-72558889256797769312019-07-28T21:23:00.000-04:002019-07-28T21:29:12.886-04:00Dreaming and Espiritismo<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPsIQb-ReqIPGMg4dRBrl6Oejg8YHJxObEIYncYkDxMC8AdHf3G-oZWGQTMqRLRig8MnM5asc_khE09DVhyphenhyphenoNT3defHyC83hTxl-Q8DhXIvxq7LQANIQ9KkOOr06H569GBI2xC-CMdchM/s1600/large.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="500" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPsIQb-ReqIPGMg4dRBrl6Oejg8YHJxObEIYncYkDxMC8AdHf3G-oZWGQTMqRLRig8MnM5asc_khE09DVhyphenhyphenoNT3defHyC83hTxl-Q8DhXIvxq7LQANIQ9KkOOr06H569GBI2xC-CMdchM/s200/large.jpg" width="200" /></a></div>
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Long before I knew what Espiritismo was, or had any interest in it, I was a dreamer. I still am. I can in fact recall the time when my dreams decided to initiate me into another world in earnest. That marked my first glimmer of awareness of something more.</div>
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I was about 9 years old, and had gone through several days of illness. It wasn't the first time, nor the last. It was however the occasion in which my dreams were carried to a new level. </div>
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At that time, largely bedridden, and with a touch of fever which at least seemed to spike the intensity of the dreams, I embarked on a series of dreams that took me from familiar places to underground worlds and Oz-like scenes of wonder and adventure. It was then that I first experienced solo flight (without any mechanical assistance) and serial dreams which resumed night after night.</div>
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Dreams have, a half century later never deserted me. They remain the method by which, despite initiations into various religious and magical traditions, and study of various forms of divination, spirit communicates with me in ways I find most satisfying. </div>
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In dreams, both at night and while awake, the spirits that walk with me communicate, often at length. Spirits have come to teach as well. There was an old Congo who taught me in front of his nkisi on the floor, a class I attended on literal shape shifting (which still requires discipline at the dinner table in waking life) and a woman in a business suit who came to teach me how to throw bones. Dreaming is for me, and for many who practice Espiritismo and Bantu religions, the most consistant means of communion with spirit. </div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-_H6YA-tYkIgns5MU8caN1PzhpBhSL_q-TwMUuZ4R1hzv6VU5Et3GERh-RwQU-va49c_hH8gMWtDPzsjr8xcNgn-Wei9QppBB-jGo71AwlALT7G3ZiuUuspNVTpD6Z7Mbl_8s6DrkUrw/s1600/book3cover-small-1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="128" data-original-width="203" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-_H6YA-tYkIgns5MU8caN1PzhpBhSL_q-TwMUuZ4R1hzv6VU5Et3GERh-RwQU-va49c_hH8gMWtDPzsjr8xcNgn-Wei9QppBB-jGo71AwlALT7G3ZiuUuspNVTpD6Z7Mbl_8s6DrkUrw/s1600/book3cover-small-1.jpg" /></a></div>
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As one of my spirits remarked once, "When we descend in possession, we visit your world, but when you dream, you visit ours."</div>
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TODAY ONLY: To schedule a reading to find out which spirits walk with you in Espiritismo Cruzado, pm Eoghan Craig Ballard on Facebook Messenger to get the particulars. If you pay today (Sun. July 28, 2019) I will extend a $25 discount off my regular fee for a one hour reading.</div>
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E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-24806852312683425112019-07-24T20:39:00.001-04:002019-07-24T20:39:59.694-04:00IN IT TO WIN IT: Olga Ballard's Cancer Fundraiser<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjyTtVQWSNUwpim_OUqy458ZZlA62lp__P9E7WCNzzVgZkYCXsyfmV3H3nm2zAPHvJW5dPJ3_RdZzikl2hA5Ep4drlVnjvPinYGUHQy5D4hEAvYYmV2AfEXCH_LG0KtfyV4oPqFYxbgcg/s1600/20190623_162633.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="color: black;"><img border="0" data-original-height="1600" data-original-width="1200" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjyTtVQWSNUwpim_OUqy458ZZlA62lp__P9E7WCNzzVgZkYCXsyfmV3H3nm2zAPHvJW5dPJ3_RdZzikl2hA5Ep4drlVnjvPinYGUHQy5D4hEAvYYmV2AfEXCH_LG0KtfyV4oPqFYxbgcg/s200/20190623_162633.jpg" width="150" /></span></a></div>
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<span style="font-family: sans-serif;">Help Olga Ballard fight Stage III Breast Cancer</span></h4>
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<span style="font-family: sans-serif; font-weight: normal;">Olga has lived in the United States for 20 years, having moved here from Cuba to marry her husband Eoghan, an Irish-American whom she met when he was doing research for his degree in Cuba in the 1990s. Over the years they covered the expenses for her parent’s health care during their final illnessses back in Cuba, including her mother’s cancer. As a result, when Olga was diagnosed with Stage III ductal carcinoma, we were not in the financial condition that we were previously.</span></h4>
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<span style="font-weight: normal;">Having had a lumpectomy for a benign tumor several years earlier, when Olga felt a soreness in her breast again, she did not wait to be examined. The initial results indicated there was no sign of cancer, but the soreness returned. Yet another test showed nothing. However, this spring, suddenly her breast developed a persistent red swelling. This time testing indicated stage III invasive ductal carcinoma.</span></h4>
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<span style="font-family: sans-serif;">The Challenges and Changes of Breast Cancer</span></h4>
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<span style="font-family: sans-serif;"> <span style="font-weight: normal;">Olga has had to put her school on hold while she gets treatment, and is grateful that the medical office in which she works has been incredibly supportive, otherwise she could not manage. Eoghan is working part time so he can be available to support Olga during her chemo sections and doctor’s visits. The insurance that covers her treatments is dependent upon her ability to continue working. Having moved on with Cuban family, has helped to make costs a little more manageable.</span></span></h4>
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<span style="font-family: sans-serif; font-weight: normal;">While the initial news is extremely encouraging, more funds than we have hope of earning at this time will be needed. Between costly chemotherapy and related treatment, expected radical mastectomy for both breasts and reconstructive surgery, also a total hysterectomy, there will be no savings to turn to for any reason, expected or otherwise. For all these reasons, a Go Fund Me campaign seemed the only choice, and all recommended this course of action.</span></h4>
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<span style="font-family: sans-serif;">Our Appeal</span></h4>
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<span style="font-weight: normal;">We are asking for the generosity of friends and strangers alike. This is something that can happen to anyone, and it doesn’t take into consideration your ability to pay for it, and medical bills aren’t prorated.</span></h4>
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<span style="font-family: sans-serif; font-weight: normal;">Please contribute financially what you can whether small or large. All funds are going toward Olga’s treatment, recovery, and related costs. Olga and Eoghan thank you in advance for any help you offer. We assure you that without you, we will find it more challenging. All the encouragement and support have helped, and we are touched. However, we reluctantly ask for this help.</span></h4>
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<span id="goog_1091211498"></span><a href="https://www.blogger.com/"></a><span id="goog_1091211499"></span><a href="https://www.gofundme.com/f/olga-vs-breast-cancer?utm_source=customer&utm_medium=email&utm_campaign=p_cp+share-sheet." target="_blank">Click Here To Contribute To Olga Ballard's Fundraiser </a>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-72998806479874334992019-06-01T14:53:00.000-04:002019-06-01T14:53:36.148-04:00Afro-Masonry of the Primitive Rite of Umbanda<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjD4bmb8DjfbGqH2yShbYK8eYCNImpf5uZuJTxTmoLgpsdgHl6GdSm11b3NqPuABhb-8iZgdweb5H6r50ag4gqiZAZRpV7rFcNmRR0_sH-Kddp-ow1ez82K_btI8Q447-bxEyeM9lpclJY/s1600/27332042_1067303150089836_3056081040444205851_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="360" data-original-width="358" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjD4bmb8DjfbGqH2yShbYK8eYCNImpf5uZuJTxTmoLgpsdgHl6GdSm11b3NqPuABhb-8iZgdweb5H6r50ag4gqiZAZRpV7rFcNmRR0_sH-Kddp-ow1ez82K_btI8Q447-bxEyeM9lpclJY/s320/27332042_1067303150089836_3056081040444205851_n.jpg" width="318" /></a></div>
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<span style="font-family: sans-serif;">Afro-Freemasonry</span></div>
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<span style="font-family: sans-serif;">Sovereign Sanctuary of Brazilian Afro-Masonry</span><br />
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<span style="font-family: sans-serif;">The Afro-Masonry of the Primitive Rite of Umbanda can be defined as an Occult, Real and Living Spiritually Operative Initiation.</span></div>
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<span style="font-family: sans-serif;">It should be Understood that the term Hidden Order is meant to describe a discreet Order, one that does not practice proselytism;</span></div>
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<span style="font-family: sans-serif;">The term occultism refers to the study of the Occult sciences, especially African traditions.</span></div>
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<span style="font-family: sans-serif;">The real and living spiritual operative initiation is the first objective of the order, which focuses on the quality of its members over quantity. We do not propagate honors, merits or ostentatious titles. On the contrary, we promote the spirit of humility that opposes the exaltation of the ego and human vanity. </span></div>
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<span style="font-family: sans-serif;">The first work of the initiate in the Order is the polishing of the Rough Ashlar, transmuting the Seven Vices or Sins into their corresponding Seven Virtues.</span></div>
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<span style="font-family: sans-serif;">The Primitivo Rito Umbandista is a helio-lunar rite, that is, we accept in our ranks men and women who are noble, of good manners and who yearn for true and real initiation, which brings tangible results in their lives and enables their reintegration into the spiritual world - the heart of the omnipresent.</span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7d2L5qez2iXBhHUNvdkExRpj9KGCAKzoci7iQkye7ttkVY_Ebl2_V3p004cY4KE22ksFjkuuYspyYEjhx6Sv03MRyn5I6QN7l2MEXRx9qtGxLYHNoacZbup-FGvVMxrjsEkpLYGeTPdE/s1600/Screenshot_20190526-192559-1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="298" data-original-width="540" height="176" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7d2L5qez2iXBhHUNvdkExRpj9KGCAKzoci7iQkye7ttkVY_Ebl2_V3p004cY4KE22ksFjkuuYspyYEjhx6Sv03MRyn5I6QN7l2MEXRx9qtGxLYHNoacZbup-FGvVMxrjsEkpLYGeTPdE/s320/Screenshot_20190526-192559-1.jpg" width="320" /></a></div>
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<span style="font-family: sans-serif;">Afro-Freemasonry was drafted in the 1980s by Umbandistas, who were initiated in Western Traditions, such as Freemasonry, Rosa + Cruz, Martinism, the Gnostic Church, OKRC, Elus Cohen, etc. However, due to the prejudice at the time regarding Afro-Brazilian traditions, especially Umbanda and Candomblé, this project did not advance, remaining guarded and preserved until the best moment to return to light and be implanted in Brazilian lands, under order and direct guardianship of the astral.</span></div>
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<span style="font-family: sans-serif;">It was on September 9, 2017, at Senzala, in the East of Guarulhos, SP, at 3:30 p.m., that NOVE brothers performed the installation of the Brazilian Afro-Masonry of the Rito Primitivo Umbandista, where under the direct supervision of the Astral, the Caboclo Ventania and Vovo Benedito da Calunga made manifest in the center of the temple, under the steadfastness of the seven Orixás, the marked point of strength and protection of the Lodge, which was named after its patron, protector and august spiritual mentor, the Respectable Masonic Lodge "CABOCLO VENTANIA" nº 01.</span></div>
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<span style="font-family: sans-serif;">Not coincidentally that same day, month, year and hour, as well as number of brothers demonstrates the harmony and synchronicity of the astral in this memorable event.</span></div>
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<span style="font-family: sans-serif;">Day Nine - (9)</span></div>
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<span style="font-family: sans-serif;">Month September - (9)</span></div>
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<span style="font-family: sans-serif;">Nine Brothers - (9)</span></div>
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<span style="font-family: sans-serif;">Fifteen hours and thirty minutes - (15:30 = 1 + 5 + 3 + 0 = 9)</span></div>
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<span style="font-family: sans-serif;">Year of Two Thousand and Seventeen - (2017 = 2 + 0 + 1 + 7 = 10 or 1)</span></div>
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<span style="font-family: sans-serif;">The Nine is the number of true initiation, it is the Hermit of the Tarot which guides with the lamp of his wisdom;</span></div>
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<span style="font-family: sans-serif;">The number TEN or UM represents the beginning, it is the IOD, it is the Tarot Magician that connects the top to the bottom. Because the theosophical sum results in the number DEZ, this represents the beginning of a second cycle, since the beginning of the first cycle is represented by the number ONE. Therefore it is a new cycle, which in the Tarot is represented by the blade 10, the Wheel.</span></div>
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<span style="font-family: sans-serif;">Further explanations on Tarot, Kabbalistic numerology and other occult sciences, which explain the advent of Afro-Freemasonry, will be taught and developed within the Order.</span><br />
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<span style="font-family: sans-serif;"><a href="https://m.facebook.com/notes/afro-ma%C3%A7onaria/soberano-santu%C3%A1rio-da-afro-ma%C3%A7onaria-brasileira/1067319186754899/" target="_blank"><b>Soberano Santuário da Afro-Maçonaria Brasileira</b></a></span></div>
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E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-84254224116987733672019-05-26T16:23:00.002-04:002019-05-26T16:23:11.935-04:00Brother Karen tells it like it is!<div class="separator" style="clear: both; text-align: center;">
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It is so rare that someone comes along and writes something refreshing about Freemasonry. It is even more rare that someone is willing to actually speak the truth. That is of course what has always appealed to me about Brother Karen Kidd. She's not only smarter than your average mason, but when she gets some foolishness in her sight, she speaks the truth.<br />
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One aspect of Freemasonry that is stressed in all the literature on the Craft is that Freemasons are supposed to maintain the highest standards of behavior and character. None of that seems to apply to any Freemason who is a member of a Masonic Obedience that is not recognized by their own, however.<br />
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I have yet to see any "irregular" who took his or her Masonic vows seriously, who didn't show respect toward the overwhelming majority of different obediences. So, it is continuously tiring not to mention disappointing that so many who have initiated into the fraternity are so immature in this matter.<br />
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What a breath of fresh air then, when Brother Karen speaks what many of us in the rest of Freemasonry are thinking.<br />
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So, without further ado:<br />
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<a href="https://masonicmouse.org/2019/02/05/shite-the-malecraft-say-and-how-i-answer-when-im-bothered-about-it/" target="_blank">Shite the Malecraft say and how I answer when I'm bothered about it</a>.<br />
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That pretty much sums it all up! Thank you Karen for telling it like it is, and I'm sorry it took me a couple of months to post this.E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-71916555905188719902019-04-12T15:49:00.000-04:002019-04-12T15:49:44.606-04:00Rough Ashlar No. 27: Paraphrasing an Old Adage for a New Day.<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh54dhujSO1lPyU9unEkK4XSqnSLESqBcF9DA4xS3-fOUH-v9i2t6S13fQ9DqygN1svz-AKsQqSmOTn0ZNdxRiOmxppPJ2TYfc6ad-WzonoEhOyvLibtEC3JG1ICGQIvKB3FW4S0hZNqA4/s1600/RoughAshlar+%25281%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="200" data-original-width="169" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh54dhujSO1lPyU9unEkK4XSqnSLESqBcF9DA4xS3-fOUH-v9i2t6S13fQ9DqygN1svz-AKsQqSmOTn0ZNdxRiOmxppPJ2TYfc6ad-WzonoEhOyvLibtEC3JG1ICGQIvKB3FW4S0hZNqA4/s320/RoughAshlar+%25281%2529.jpg" width="270" /></a></div>
In recent months I have watched discussions in various Masonic forums. Perhaps things are indeed spiraling downwards toward new levels of ridiculousness within the craft, or perhaps it is simply that with the increasingly serious level of dystopia that passes for our public lives these days, I simply am seeing more absurdity in everything. I'm not at all certain which is the case, though it seems completely credible to me that it is a bit of both.<br />
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Whichever is the truth, today I have witnessed several conversations online that leave me more than a little bemused. I am accustomed to non-masons being attracted to open Masonic groups like moths to a flame. Some come with a sincere desire to learn and more than a few legitimate questions. Others post, often incoherently about Illuminati, and similar themes.<br />
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It has always saddened and puzzled me why the legitimate Masons seem all too often as uninformed about such topics as the crackpots are. Gradually, I've come to the conclusion that between the ignorance and the all too often crude behavior displayed by brethren online, that there are as many crackpots within the lodge as without.<br />
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On more than one occasion in the past month I have found myself offering the observation in such groups that "You may lead a brother to wisdom, but you cannot make him think."<br />
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I am just going to leave that there.E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-68179662132413834212019-02-23T21:04:00.000-05:002019-02-23T21:04:23.234-05:00Rough Ashlar No.26: I'm Just Saying!<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9J_AJzDO9NICVwdzfYCusCnzCfzTb0yfUBxyHlqi8WHSIEO5un9PtCr6ip4ycFPzCDN7_mVVYaNG8x6rIJxzHrf35NJFT8KH_qpTX572Czl0b34AG9tzka-0OLYciA5pwXuKoLtRLpLc/s1600/RoughAshlar+%25281%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="200" data-original-width="169" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9J_AJzDO9NICVwdzfYCusCnzCfzTb0yfUBxyHlqi8WHSIEO5un9PtCr6ip4ycFPzCDN7_mVVYaNG8x6rIJxzHrf35NJFT8KH_qpTX572Czl0b34AG9tzka-0OLYciA5pwXuKoLtRLpLc/s200/RoughAshlar+%25281%2529.jpg" width="169" /></a></div>
<span style="background-color: #f2f3f5; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; white-space: pre-wrap;">When Masons begin to concern themselves with how well they themselves are mastering the lessons of the Craft and stop judging Masons of other Obediences, the decline in membership will end. Then, and only then, will Freemasonry prosper. </span><br />
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<span style="background-color: #f2f3f5; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; white-space: pre-wrap;">The sectarian bickering which has become the mainstay of Modern Freemasonry is its own demise. There is an old saying which all who know anything of American history should be familiar, which states "Together we stand, divided we fall." If we cannot learn to ignore minor differences of protocol, nobody has reason to call us anything but old fools.</span><br />
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<span style="background-color: #f2f3f5; color: #1c1e21; font-family: "helvetica" , "arial" , sans-serif; font-size: 13px; white-space: pre-wrap;">We are in the 21st Century, folks. When will we begin to wake up and smell the coffee? I'm just saying!</span>E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-45635716661986005802019-02-08T19:00:00.000-05:002019-02-08T19:00:58.260-05:00More Visionary Art from Jens Rusch<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNEPP_k0wqd6XSToXfIY5wjM289YN7WZ24UcrOS9-A9mFhXRs_2NXxPS4D_Z4fOv4fuYejnpgF1rgBWgXo_HDthgs5bL4dN_NjCU1Z170fWmEtPIE2UruVN3GXve_KKCSO5Bw7U_ZXEBo/s1600/675px-Fertig.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="445" data-original-width="675" height="131" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNEPP_k0wqd6XSToXfIY5wjM289YN7WZ24UcrOS9-A9mFhXRs_2NXxPS4D_Z4fOv4fuYejnpgF1rgBWgXo_HDthgs5bL4dN_NjCU1Z170fWmEtPIE2UruVN3GXve_KKCSO5Bw7U_ZXEBo/s200/675px-Fertig.jpg" width="200" /></a></div>
If you are at all connected to contempory Freemasonry, you are certain to have seen the artwork of Jens Rusch. It has justifiably gained much attention and praise, and he continues to be the most visionary and skilled artists to focus on Masonic themes.<br />
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It's hard to get enough of Jens Rusches art, and and harder still too tear your eyes away from it when you start looking.<br />
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So when he contacted me the other day about some of his art that graces the blog page, I asked if I could do a post to highlight his work. He graciously sent me some samples to post. So, I am happily posting some of his wonderful Masonic Art.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPS_0JSDn_xr0Opgr2b-dOMdMu5pM7wngeljrYgtWyf1CEu7woI_t7pAHK0Npwl2d5AEFUsN3lzh5wVOVsRo7yaguIH1mXI8VJPbwDuc1XtCZOiJ82XFjJ7faoTGG7wzM_r_b1EdGGVbA/s1600/Vanitas_vanitatum.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="320" data-original-width="438" height="145" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPS_0JSDn_xr0Opgr2b-dOMdMu5pM7wngeljrYgtWyf1CEu7woI_t7pAHK0Npwl2d5AEFUsN3lzh5wVOVsRo7yaguIH1mXI8VJPbwDuc1XtCZOiJ82XFjJ7faoTGG7wzM_r_b1EdGGVbA/s200/Vanitas_vanitatum.gif" width="200" /></a></div>
I also took the opportunity to visit his website again today. I should note that for those brethren who are unaware of it, Jens also has some amazing non-masonic art.<br />
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Do yourself a favor, go check it out. I know he has some good opportunities available for you to own one of his pieces! You should!<br />
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Jens was born on April 26, 1950 in the fishing village of Neufeld/Dithmarschen, in Germany. He pursued craft vocational training from 1964 to 1967, and studied under the tutorship of Norman Rockwell and Robert Fawcett.<br />
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<a href="http://www.jens-rusch.de/index.php/Hauptseite">http://www.jens-rusch.de/index.php/Hauptseite</a><br />
<br />E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-87093909481602774022019-02-03T20:57:00.002-05:002019-02-03T20:57:13.161-05:00Unrequited Hope: Freemasonry & Spiritualism in Reconstructionist New Orleans<div class="separator" style="clear: both; text-align: center;">
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<span style="text-align: center;">In the Caribbean world and in Brazil, at the least, the encounter between Freemasonry and African Diasporic spiritual traditions and practices sparked interesting and profound exchanges. These took different forms in different places.</span><br />
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<span style="text-align: center;"> In Hispaniola, after the revolution had transformed Saint Domingue into Haiti, some Masonic rituals found room to invoke the Loa or spirits of Vodou within the lodge. In Cuba, significant elements of Masonic ritual found their way into Palo Congo initiations, and others incorporated African divination into fraternal orders. To this day, the top leadership in Masonic organization are often the leaders of Afro-Cuban religions. In Brazil, there have been close connections between Candomblé and especially Umbanda and Freemasonry.</span><br />
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The connection between Spiritualism (or Spiritism) and Freemasonry is often a bit more subtle. Since Spiritualism is less inclined to iconographic representation than African traditions, (with a few exceptions) the fusion of these traditions tended to be less expressed through ritual merges than in the overlap of memberships and community, which emphasized mutual social and political concerns.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSeP-hm-rO_IJXIqDb6QgO78utsv_giIzHUBs5VH1yCu2GVFKGGLYxAzEfEQCVUWSdiX_axAGJfi_7FPgVBOVW2WjmTDU2WzpirduQZuy8_08-2VHlLq0wzlQCZ04FQ4o4aexbpInZ-ok/s1600/51NNu%252Bl%252BdYL._AC_US327_QL65_-1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="327" data-original-width="212" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSeP-hm-rO_IJXIqDb6QgO78utsv_giIzHUBs5VH1yCu2GVFKGGLYxAzEfEQCVUWSdiX_axAGJfi_7FPgVBOVW2WjmTDU2WzpirduQZuy8_08-2VHlLq0wzlQCZ04FQ4o4aexbpInZ-ok/s320/51NNu%252Bl%252BdYL._AC_US327_QL65_-1.jpg" width="204" /></a></div>
<span style="text-align: center;">This was especially the case in pre-revolutionary Saint Domingue and in French speaking New Orleans, most notably in the latter during the unfortunately shortlived Reconstructionist period after the US Civil War, when government and the social efforts of the Creole free people of color strived to develop an unprecidented egalitarian society.</span></div>
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Remarkably detailed records of Spiritualist sessions in New Orleans survive, especially from the Cercle Harmonique, an Afro-Creole Spiritualist Circle led by Henri Louis Rey, François "Petit" Dubluclet and J.B. Valmour. Just as before the Civil War French Masons and Spiritualists were often at the forefront of Abolitionism, during Reconstruction they made strong efforts to create a truly egalitarian society. </div>
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These men were both mason and spiritualist and saw both as paths toward individual and collective perfection.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqy9KSncINAQIZAjWCv8fOpkfZupCVfvpNNV6WIc0y97nXPbR5hWvW-GBxL7-oyTpHVoD1biczXvf3_bVYjsJoXku90FDB-uBw6Lox1EDqxNTkoco9AFeU4ecpv6v3wWNNLEWbSnpyg7c/s1600/51gvxj4LcNL._AC_US327_FMwebp_QL65_-1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="327" data-original-width="215" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqy9KSncINAQIZAjWCv8fOpkfZupCVfvpNNV6WIc0y97nXPbR5hWvW-GBxL7-oyTpHVoD1biczXvf3_bVYjsJoXku90FDB-uBw6Lox1EDqxNTkoco9AFeU4ecpv6v3wWNNLEWbSnpyg7c/s320/51gvxj4LcNL._AC_US327_FMwebp_QL65_-1.jpg" width="209" /></a></div>
It was unfortunately, the destruction of Reconstruction policies, that undid the efforts of these French-Creole Masons, bringing along with that the supremacy of English language Freemasonry and Jim Crow racial supression.</div>
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A few titles may help uncover some of the most interesting Spiritualist and Masonic history in the United States:<br />
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Bell, Caryn Cossé. 2004. Revolution, romanticism, and the Afro-Creole protest tradition in Louisiana 1718-1868. Baton Rouge: Louisiana State University Press.</div>
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Clark, Emily Suzanne. 2018. Luminous Brotherhood: afro-creole spiritualism in nineteenth-century new orleans. Chapel Hill: University of North Carolina Press.</div>
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Daggett, Melissa. 2018. Spiritualism in Nineteenth Century New Orleans: the life and times of henry louis rey. Jackson: Univeristy Press of Mississippi.</div>
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E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-5127878566647010912019-01-26T19:17:00.000-05:002019-01-26T19:17:04.402-05:00Spiritualism: Sensing Spirit<div>
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Having noted before certain aspects relating to divination in Espiritismo, I come back to it at least briefly in this post. For the Espiritista, divination is not so much a learned mechanical procedure with certain constant registers or meanings as it is an experiental process or phenomenon. It is, according to Espírito Santo, not so much "read off" as "read in." </div>
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I view it perhaps somewhat differently as being a process of extracting understanding or interpretive possibilities from experience. That experience may be mental, emotional, of bodily sensation, or worldly observation.</div>
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One may simply become aware of answers when focused, or the medium may find it necessary to somehow translate a range of emotional feelings or physical sensations into meaning. Alternately, the medium may see in the world "beyond their own body" interpretable signs, be they originating from everyday occurances in the world or by looking at a set of object that the medium interprets, such as shells, coconuts, cards, etc.,<br />
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The means by which these are interpreted as noted in other posts, may not be formulaic. Rather, they are often fluid and inspirational in origin, often through a process that the medium may intuitively understand, but be incapable of explaining or reducing to a series of steps or instructions.<br />
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E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-57108954374622413652019-01-24T09:45:00.001-05:002019-01-24T09:45:24.489-05:00The Relationship between Espiritismo and Afro-Cuban Religions<div class="separator" style="clear: both; text-align: center;">
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Just as there are different Afro-Cuban Religions, there are a number of forms of Espiritismo extent in Cuba today. These include Cordón (Orile), Caridad, and Cruzado, the last which may also be described as Espiritismo Popular Cubano.<br />
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In discussing the unique connection between Espiritismo and Afro-Cuban Religions, the majority of our attention will be given to Cruzado, and the reason for that will be made clear.<br />
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Apart from among a few people, notably in the US, where Afro-Cuban Religions have gained some small popularity,, Espiritismo is closely tied to all the Afro-Cuban Religions and plays an integral, supportive role in the spiritual development and practice of their adherents.<br />
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Converted communities outside Cuba may on occasion have Cuban origins, but often are non-Cuban whether Latino or not. Many of these groups of necessity, rely on the interpretation of one or maybe two individuals augmented by literature, and as a result may lack a broader experiential sense of what is understood as normative within the native Cuban context. I often hear positions defended with the explanation that "my godfather said that..." or "we do/don't do that in our house." Both of those are perfectly fine explanations for why you may practice a certain way. They are not a basis for extrapolating an overarching value which privileges any given practice over others. In other words, just because you do it that way doesn't make your way more correct, nor ever more rational. It just makes it your way.<br />
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In contrast I have inquired in Cuba, the home of these traditions, as broadly as possible, what people do, and don't do. Some of that concurs with the practice in my own lineages, and some contrasts with them. What I get from this is that while there are some small numbers whose practices may vary in significant ways from the norm, and some may offer negative opinions of these more significant variations, there are many more minor variations in practice and in attitude, and such minor variations seldom are commented upon. The upshot of all that is that it is possible to charactize, at least in broad terms, what is the most common practice.<br />
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The following comments explain how Espiritismo came to be closely associated with Afro-Cuban Religions, and why it both makes sense and is a valid practice.<br />
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Afro-Cuban Religions, as they evolved into their contemporary forms in the late 1800s shared a variety of similar social and political experiences. All of them, as a result of the experience of slavery, had effectively lost the cult structures of their various African homes related to the veneration of both the recent dead and familial dead. West African Egungun traditions survived in one single location in Brazil, but not at all in Cuba. Traditional Kongo ancestral veneration required both family elders and the accumulated remains of the dead in their traditional homeland, which of course could not even be approximated in the new world. In both those examples, veneration of the generah and ancestral dead had always been a separate cult with a separate priesthood.<br />
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The arrival of espiritismo provided a widely available and flexible substitute which Afro-Cubans found appealing and adaptable to their needs. It had the added advantage of being perceived as socially acceptable.<br />
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North American Spiritualism arrived in Cuba in the 1850s with Kardecist Spiritism arriving a decade or more later. It was soon noticed and emulated by Afro-Cubans, who embraced the practice, as did slaves and Free People of Color in other parts of the Americas, most notably among Haitians, Creoles in New Orleans, and in Brazil.<br />
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The early development of Cuban Popular forms of Espiritismo, folk or Afro-Cuban Espiritismos if you will, cannot be charted or dated with certainty. While it might be tempting to speculate about what the earliest predecessors of these Espiritismos looked like, barring the discovery of new documentation, such speculation would consist of equal parts guess work and wishful thinking.<br />
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It is safe to say that modern uniquely Cuban forms of Espiritismo, while probably coming into existence a few short years after the documented arrival of Espiritismo in 1856, did not come to be a documented movement before the foundation of the first Templo Cordonero, in Monte Oscuro n 1905. Named Buscando Luz y Verdad; it was founded by Salustiano Olivera, a veteran of the Cuban war of independence.<br />
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At what time the Espiritismo often called cruzado or cruzao came to approximate its current forms (because it is a varied and idiosyncratic practice) it is impossible to say with certainty. Even its proper name is debateable. The name was apparently coined by Cuban anthropologists to describe any form of Espiritismo practices being performed in conjunction with any Afro-Cuban Religiion, a practice which seemingly was normative and not new enough to deserve comment within the religious community as early as the 1920s.<br />
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Many who practice Espiritismo Cruzado simply refer to their practice as Espiritismo. Although some have no problems embracing the term Espiritismo Cruzado, other object, due to the multiple meanings the word "cruzado" has. While it was coined by Cuban academics to describe an Espiritismo which is perceived as mixed with Afro-Cuban Religion(s), and in that sense the term is both correct and neutral, being devoid of value judgement, the word also has a coloquial meaning used to describe something which is mixed-up, messed up, or incorrect. Those who object to the term assert that there's nothing wrong with the way they practice Espiritismo, and of course, they are correct.<br />
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Until a better and catchier term presents itself, Cruzado or Cruzao is a convenient name. It represents those forms of Espiritismo used in concert with Afro-Cuban Religions. As long as we keep in mind that this refers to a range of practices and not a monolithic tradition with a fixed set of rules, we will remain on target.<br />
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Errors and misunderstanding occurs when we try to define fixed boundaries based upon narrow definitions and visions. If you cannot be comfortable with a degree of contradiction, then none of these traditions are right for you.<br />
Misas are the common group ritual, and almost the only one that most in North America are familiar with. They're also often quite different from what North Americans are exposed to. In spite of that, most work in Espiritismo is done at the boveda and or in consultations.<br />
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Cruzado has its own pantheon of spirits and also may deal directly with ancestors. It's connections with Palo should need no explanation, as the most common and numerous spirits in Espiritismo Cruzado are the Congos and Congas. The logic which gives Espiritismo a presence and infuence in Ocha comes from Ocha itself which maintains that Iku lobi Ocha, the dead give birth to the saints.<br />
Cuban culture is distinct from those of other Caribbean nations, even the Spanish speaking ones. The nation that comes closest to Cuba in its multiplicity of African ethnicities and religion<br />
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Brazil, is still very different due to its geographical expanse. For all the sense of "shared experience" and sympathy, the culture and traditions of Cuba are not those of the DR much less Puerto Rico. Cuba had to develop ways of speaking across ethnic divides that Puerto Rico never had to, and that the DR largely has failed to do.<br />
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The way in which Espiritismo Cruzado bridges the divide between secular, non-initiate, and spiritual sectors of popular culture and Cuba's various ethnic subcultures, is very much a part of this Cuban accommodation of ethnic difference while asserting a cultural commonality called Cubanidad.E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0tag:blogger.com,1999:blog-3312826199921098655.post-75128768037341941922019-01-20T15:54:00.000-05:002019-01-20T15:54:17.543-05:00Commissions: A Bantu Influence in Cuban Spiritism<div class="separator" style="clear: both; text-align: center;">
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There are certain elements within a number of religions with Bantu influences that are often not recognized as being representative of Bantu origin. One of these is the association of spirits in "filial" groups. Such groupings are not by any means universal, nor do they present themselves in exactly the same way even when they are present. While common in Brazilian Umbanda, they are absent in Cuban Palo. It is none the less, possible to identify this phenomena in several especially Bantu ethnic tradiitions in Africa, and in both the Caribbean and South America.<br />
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In southeastern and southern Bantu traditions among the Shona, Swazi, BaTonga, Xhosa, and others, certain categories of spirits are identified by ethnicity. A similar structure is visible in certain forms of Mbundu religions in Angola, and these are likely the source of the Falanges of Umbanda and the Comiciones of Cuban Popular Espiritismo, also called Cruzado.<br />
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While different sorts of spirits existed and exist in Spiritualism and Kardecist Spiritism, including for example spirits of Indians (Native Americans), Mariners, and Hindus, these are individuals and there is no sense of these identities representing a formal group or class of spirit possessing certain functions specific to their identity.<br />
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This characteristic is present in certain Bantu traditions in Africa, and in Umbanda and Cuban Popular Espiritismos, both of which bear evidence of strong Bantu influence. Kardecism does have spirits who belong to professions such as doctors, teachers, and even lawyers, but they remain largely individuals; where ethnicity is highlighted, it does not usually play a strong defining characteristic associated with the role the spirit plays.<br />
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In Brazil, Umbanda evolved as an African derived religion with a strong Bantu core, having to varying degrees depending on the escuela or school (read type) of Umbanda, influences from Kardecism, Native American, or Orixa religion. Umbanda evolved falanges (falanxes) or groups of spirits usually with specific identity type such as Pretos Velhos (black slave spirits), Marinheiros (mariners), Caboclos (Indians), Ciganas (gypsies), etc. In many versions of Umbanda, these groups are headed by a specific Orixa who while sometimes invoked, none the less does not usually appear in possession. Umbandas falanges are large and their attendant spirits often presented as being almost limitless in number Despite this, the majority of Terreiros de Umbanda (temples) work with a very limited number of spirits as a rule.<br />
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In the popular or Cruzado form of Espiritismo of Cuba, the term for such groups or families of spirits is usually referred to as Corrientes or Comisiones. Since the term "corriente" has another meaning as well, I choose to refer to them only by the term "comisiones." These families of spirits are at once less formally constituted and less densely populated than their Brazilian counterparts. It should be understood that Umbanda and Cruzado are not versions of each other, but distinct traditions which demonstrate some common influences. While dogmatic Kardeclsts may refer to them as "baixo espiritismo" or "bajo espiritismo" respectively, they are far from being versions of each other. While Cruzado may legitimately be viewed as a popular, perhaps heterodox form of espiritismo, though Umbanda demonstrates many characteristics emblematic of its early influence by espiritismo, it has long since become a religion distinct in its own right.<br />
Comisiones in Cuban Cruzado, are not standardized. There are certain ones which are fairly universal and at least two or three which tend to dominate, most notably the Congos, but the membership and characteristics of such comisiones may be fluid. The names of some may vary, and certain espiritistas may have distinct comiciones for spirits that another may fold into a single group.<br />
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Comisiones tend to be identified by either ethnicity or profession, such as Congos, Indios, Gitanas, on the one hand and Medicos, Mariñeros, and Monjas on the other. One reason why the number of comisiones in Cuban Espiritismo are fewer than in Brazilian Umbanda, is that Cruzados comisiones tend to reflect the cultural elements that contributed to Cuban society, either literally, as in the case of Congos, Españolas, and Haitianos, or more mythically as in the case of Indios and Gitanas. It should also be noted that these groups are all described in stereotypical ways based upon 19th century perceptions. Modern PC sensibilities concerning both names and common behaviors carry no weight here. These may be in some cases real ethnicities that existed or exist in Cuban society, but their real function is more archetypal than literal.E C Ballard ஃhttp://www.blogger.com/profile/15467348696099148972noreply@blogger.com0