Esoteric Freemasonry, Research, and Playing in the Water

Freemasonry has always been associated with esotercism. The 18th century expansion of Freemasonry demonstrated the continued the interest that earlier Freemasons had in spiritual studies, including hermetic principles and alchemy, and developed it further, adding the newer Rosicrucian elements that had begun to become popular in the previous century. This aspect of Masonic practice continued despite the resistance of first the Christian hierarchies, and in the 19th century of a growing faction within the Masonic institutional establishment to homogenize and manipulate Freemasonry to advance their desire for numeric growth and political control within the institution. Such forces, which are still present in what remains of the “Masonic empire” of the later 19th and first half of the 20th centuries, which is sometimes euphemistically referred to as a golden age for the fraternity, deemed that they needed to eliminate or minimize within the institution elements that might not be comfortable for a membership that was demographically more mainstream and popularist. 18th Century Freemasonry appealed too much to intellectuals and those in search of a more profound spiritual vision, and while it became obvious both that such interest could not be completely eliminated, and that erasing the mystery within Freemasonry, with nothing similarly compelling to replace it would be a fatal mistake, they tried their best. The fact that the 19th century produced Masonic writer with strong esoteric  interests such as Albert Pike, W.L. Wilmhurst, A.E. Waite, and William Wynn Westcott, amply demonstrates that the rug could not be pulled out from Freemasonry's earlier esoteric focii. Sanitized revisionist histories were not compelling enough to erase the memory of those “secrets” hidden in plain view.

It may be possible to argue that those efforts contributed to Freemasonry's current dilemma. The institutional leadership travelled the same path over the last two centuries that the mainstream denominations of Christianity have, that of an increasingly desacrilized approach to the sacred. The institutional leadership, as with those at the top of most complex hierarchies, don't appear to have their fingers on the pulse of the rank and file. If we conclude, as is at least possible, that the older generation of Freemasons agree with the model we have just described, since the 1960s, the fraternity has been unable to find an approach which would stem the attrition, and attract new initiates. I suspect that failure is more do to an unwillingness to give up the by now old, albeit not the original model, than due to the disinterest of potential new blood. Such a conclusion is in keeping with the decision of the UGLE recently to declare in its mission statement for the 21st century that Freemasonry is nothing more than a Gentleman's social club. 

The problem in a nutshell is this; society has changed radically since the 1960s. The great unwashed masses no longer are interested in joining clubs. Mainstream religion is suffering from the same decline in membership that afflicts Freemasonry. There's a link between those sets of statistics. It is no accident that mainstream religions which have desacrilized the sacred are in decline, while those which are growing are those that offer a strong connection to divinity. The religious fields which have grown since the 1960s on the right have been evangelical Christian sects, and among those with more intellectual tastes turn to Eastern, African and a variety of new religions, including those newly coined religions based upon European paganism and myth. In among those has been a steady stream of new students for the various streams of Western Esoteric traditions. Today, the lion's share of these a represented by late Victorian revivals, such as the Golden Dawn, and Crowley's OTO. 

Elsewhere I have, as have others, offered my views as to what Masonry's future could look like. My only comment concerning that today is that it is predicated upon institutional Freemasonry acquiring a radical dose of visionary inspiration. If I were a betting man, I would be fairly pessimistic. I'm neither, though. While that's allowed me to avoid years of costly therapy, I've been wrong more than once in my life.

What I'm interested in discussing here is the subject of remnants of esoteric teachings and practices in Freemasonry, but with a twist.

Many have offered their views on the influence of Hermeticism, Egyptian Religion, and those which apparently have fallen out of favor since the late 19th century, Mithraism and the Culdee of Gaelic speaking societies. While they will no doubt be the subject of future entries, with the possible excepton of a cameo appearance by Gaelic monks, these subjects are not the topic of this blog entry.

In recent years, scholars have begun examining subjects that previously have not been considered, for a variety of reasons. One of those subjects is Freemasonry, and scolars, not limited by the narrowest of guidelines, those which makes many of even current Masonic historians less than successful in producing historical documentation on a par with modern academic research, have come up with some unexpected sources. Information gleaned from the confluence of modern science with more traditional disciplines uncovered that the plant acacia, so central to Masonic teaching, possesses halluconogenic properties which opens a wide range of speculative possibilities. While such knowledge appears unknown among speculative Freemasons, it is quite possible that in earlier times, before our modern neurosis concerning altered states of consciousness, this information had practical applications.

While comparison has frequently been used sometimes to excess in earlier Masonic historiography, caparative cultural analysis today looks more deeply than at mere surface similarities. Comparative methodology may look at social spaces, issues of cultural processies and the role of social institutions in relation to subaltern communities. 

One such examination, by Hugh B. Urban, in Numen (Vol. 44, Jan. 1997) compares two of the world's most sophisticated esoteric traditions - the Srividya school of South Indian Tantra, the school associated with the 18th century south Indian Brahman, Bhaskararaya, and the Rectified Scottish Rite of French Freemasonry founded in Lyons in the 1770s.  As he points out, his selection of these two esoteric schools was due in part at least, to the (relatively) extensive reliable primary and secondary documentation on both of them.  Although, there may be no direct connections between these two esoteric schools of study, Urban suggests that they utilized a very similar strategy of creating social space within their respective organizations. On the one hand, Tantra, which admitted both men and women, with no regard to gender or caste, and at least while within their ritual activities, they were all viewed as egalitarian, and on the other, 18th century speculative lodges which incorporated magical and occult symbolism from Kabbalah, Hermeticism, Templar lore, alchemy and Rosicrucianism.  Rather interestingly, Urban argues that esotericism, which many consider to be counter-cultural and subversive is actually quite frequently an elitist phenomenon,

“the province of highly educated, affluent and powerful intellectuals, who do not wish to overthrow the existing religious and political structures but rather, either to reinforce or else to bend and reshape them to suit their own private interests.”

This of course, describes 18th century Freemasonry closely, but also provides a clear explanation for the  increased distancing of Freemasonry from esoteric ideologies as it became less elite and welcomed a broader range of social classes. It may similarly offer a rationale for the resistance of modern Freemasonry now to innovation, which had previously been its hallmark. While work such as that of Urban focuses on the function of Freemasonry as an institution, and the social relations and impact that the institution had, the work of some other scholars choose to look at practices within Freemasonry and its ritual forms. 

Alan Nowell, has written in Archaeology Ireland (Vol. 24, No. 1 2010) concerning the origins and distribution of a particular dance which he documents through early illustrations in early Irish monastic art, and up to modern times in public media and interestingly, in the survivals of Morris dancing, tying folk custom with ritual tradition. When considering Masonic origins and history, perhaps the first thing to remember is that in spite of attempts to deny connections between Freemasonry and various esoteric traditions, including the Culdees, Cabbala, Mythraism, Hermeticism, Alchemy, the Egyptian mysteries, and even the Templars we have to acknowledge that at least some of these connections are legitimate. The literal and narrow perspective which took hold among Masons who sought to write Masonic history, and epitomized by the Quartro Coronati, while attempting, perhaps sincerely, to counteract what was seen as ungrounded speculation went far beyond what was needed. It also served as a tool to discredit voices, views, and histories that the leadership wished to supress. 

This same literal approach fails to consider that human institutions rarely exist as a dynastic lineage of unbroken inheritance. Nor is it necessary to discover, in the absence of that dynastic inheritance, a book that reveals all the secrets to the reader. That is the stuff of storytellers, and reiterated in our day through Hollywood, the modern version of the storyteller sitting by the fire. We are dealing with esoteric approaches to understanding, and that most esoteric of them all – the passage of ideas and ideals across time. Humans create a receptacle, a vessel within which to manifest systems of understanding, and when the old instution has been eradicated, due to shifting power bases, conquest, or simply the passing of time and the evolution of human societies, cultures, and languages, ideas and human knowledge systems, especially esoteric systems of understanding have a way of sprouting anew, like the seed left from a piece of fruit eaten last summer. 

Freemasonry is one of those vessels, and it is the survival of the old mystery schools, of the Egyptian mystery traditions, and even of Templarism, not because the secret was held and passed down in some literal fashion, but rather because, when the need for these ideas in the human imagination arose, and with it the opportunity, the old traditions sprouted anew. They didn't sprout out of thin air, though. The Renaissance uncovered what materials survived and ultimately this gave rise to what we call the Enlightenment, and in the midst of that, Freemasonry was found to be a convenient space within which to incubate the new child of the old aeon.

However esoteric the ideas and philosophies with which 18th century Freemasons were dabbling, this process I am mentioning is not a chimera. There is plenty of documentation that such investigation was going on in lodges of every description, and if the French were at the forefront, their brethren in insular Europe were no strangers to such speculation.

If you find a keyhole in a door and look through it, you will not see nearly as much as you do when you simply open the door and walk through it to the other side. Since the late 1800s, Masonic historians have spent endless hours staring with trepidation through a little hole. Scholars recently have found the keychain and have opened the door. Being scholars, they have begun to research, which is the word used in academia for play. Whether a particular theory or avenue of research bears fruit or not, such examples suggest that there are many secrets in the history of Freemasonry that have yet to be discovered, even by Freemasons. 

All I wish to do is poke my head back through the door to say that the sun is out, the beach is just outside the door and the water is fine. Come play.

Esoteric Freemasonry: An Introduction. - Mark E. Koltko-Rivera

Bro. Mark E. Koltko-Rivera, MM, 32*, K.T., Ph.D. will deliver a presentation, "Esoteric Freemasonry: An Introduction." He will describe what Esoteric Freemasonry is, what can be gained from its study, and how to go about beginning one's development in this area.

The presentation is taken from portions of Bro. Koltko-Rivera's forthcoming book, Esoteric Freemasonry: A Guide. Attendees will have the opportunity to pre-order this book at a reduced price. 

This is a rare opportunity to hear from a recognized scholar whose Masonic writings have appeared in _Heredom: The Proceedings of the Scottish Rite Research Society, in Philalethes: The Journal of Masonic Research, in the Proceedings of The American Lodge of Research, and in other Masonic publications. He has appeared as an expert on television, discussing Freemasonry on History Channel and Discovery Channel. He is also the author of Freemasonry: An Introduction. 

The presentation is sponsored by Heritage Lodge #371 F&AM, as part of their Stated Communication. The event will be held in the beautiful Ionic Room, on the Sixth Floor of Masonic Hall, at the Grand Lodge of the State of New York F&AM (see above for address and map).

Grand Lodge of the State of New York Free & Accepted Masons

71 West 23rd Street, New York, New York 10010

All Master Masons of jurisdictions in harmony with the Grand Lodge of New York F&AM are welcome to attend. Dress is conservative business.

Egregore of the Freemasons

The subject of this post might require some explanation, at least for some. For others among us, it is probably a well recognized concept, whether understood literally, psychologically or metaphorically. So, bear with me and we will unravel this concept. Etymologically, the word "egregore," comes from the Greek word εγρηγορότα, meaning  watchers . The word appears in the Septuagint translation of the Book of Lamentations, as well as the Book of Jubilees and the Book of Enoch.

Christian tradition speaks about the Angels of Heaven and Fallen Angels, the ill-fated followers of Satan. There is, however, a third kind of Angel less well known. The Grigori were a group of fallen angels, described in both the Old Testament and Biblical Apocrypha, who mated with humans, giving rise to a race of hybrids known as the Nephilim, who are described as giants and heroes of old, the men of renown. In Enoch, the Watchers are angels apparently sent to Earth simply to watch over the people and teach law and justice to humankind. In that context, they might have been equated to what we today refer to as "guardian angels."

The first modern author to adapt "egregore" in a contemporary language appears to have been the French poet, Victor Hugo. In La Légende des Siècles ("The Legend of the Ages"), 1859, he uses the word "égrégore" first as an adjective, then as a noun, although he left the meaning obscure. The author seems to have concerned with providing a word that would rhyme with both with "or" (gold) and "mandragore".

Eliphas Lévi, in Le Grand Arcane ("The Great Mystery", 1868) identifies "egregors" with the tradition concerning the fathers of the nephilim, describing them as "terrible beings" that "crush us without pity because they are unaware of our existence." More recently, the concept of the egregore as a group thoughtform was developed in works of the Hermetic Order of the Golden Dawn and the Rosicrucians and has been referenced by writers such as Valentin Tomberg.

The concept of egregore is generally positive regardless of whether viewed as a psychological, sociological, or metaphysical concept. Gaetan Delaforge (Gnosis Magazine, 1987) defined Egregore as a form of group consciousness created by people consciously coming together for a common purpose.

In metaphysical terms, an egregore is the general character that binds a group entity. It may be viewed as the combination of physical, emotional, mental and spiritual energies generated by people working together towards the same goal; being a by-product of our personal and collective creative processes.

According to the metaphysical view, an egregore may develop to the point of attaining an independent existence as an entity or as an intentionally created entity, such as a servitor, that has grown in power well beyond its original design. To a non-religious practitioner of magic, an egregore and a god, or goddess, would be interchangeable terms. To a religious practitioner, an egregore would be somewhere below the level of a god or goddess, saint or other spiritual entity.

For those who find themselves either uncomfortable with such "magical" language or who are totally lost in the concept, relax, the concept may also be approached from a psychological or sociological perspective, and that might make more sense to you, or be more comfortable if you are into rigid materialistic views of what passes for reality. From these more material perspectives , an egregore is that  atmosphere or  personality that develops among groups independent of any of its members. It is the feeling or impression you get when walking into a neighborhood that has an ambience distinct from others, or that you may experience visiting a club or association that has been around for a long time. It also is analogous to what is commonly referred to as "corporate culture." In this last case, admittedly, egregore may be viewed as being from mildly toxic to downright evil. Generally speaking however, as noted before egregore is usually a positive or at least benign concept.

So, what does any of this have to do with Freemasonry? The symbols, rituals and meetings of a group, when repeated over time, develop an egregore or group mind which binds the members together, harmonizes, motivates and stimulates them to realize the aims of the group, and enables the individual members to make more spiritual progress than if they worked alone. Now here is where some psychological speculation may raise some interesting food for thought. Eosteric groups often shield themselves not so much against public awareness of their activities but to ensure that negative opinions do not disturb the group mind or egregore. This may in fact explain the extreme positions many rank and file members of mainstream masonry take toward the subject of secrecy, positions that often go far beyond the actual regulations. What is more, it raises another interesting question, and this may be considered from either a psychological, a sociological, or a metaphysical perspective. What reactions may be inspired in the egregore, or "group-think" of an organization which has a strong egrigore but which has somehow lost sight of its original purpose? How does that even come to be? Such a thread of speculation may provide some useful ideas for those concerned with the future health of Freemasonry.

To turn to a completely experiential set of observations, and this may be a way to convince the skeptical that such things exist, let me raise a few questions for the readers. Test your own reactions, and see whether the concept of egregore relates to Freemasonry, and how it may fit into your own understandings. How do you feel in lodge? Do you feel a different ambience there? Do you sense that Masonry is somehow, perhaps indefinably, more than just the members of the lodge? Is that difference palpable in some way? Does the lodge feel different when you are lone there than when with the other members? Do you sense a presence or awareness, on whatever intellectual or emotional a level? Have you ever entered a deserted lodge, or one which has been repurposed? How did that feel? Do not worry about trying to justify these reactions as belonging to your own thinking. That would be missing the point. After all, an egregore is at the very least, a feeling, a group of common emotions or conceptions, or social identity. At the opposite end of that spectrum, it may be more than just a common identity, it may be a group energy, or even a group "soul."

What is the "Masonic Egregore?" Well, what are real Masonic values? There will be more than one answer to that last question, as there is far less agreement among masons concerning Masonic values than most like to admit. If you look at a hundred attempts to express them, the majority will possess some range of divergence, which is fine. Uniformity is overrated. I would argue, that just as there is more than one "Freemasonry," there exists more than one "Masonic Egregore." Certainly the egregore of Progressive Freemasonry is a very different spirit than that possessed of Mainstream Masonries. Maybe they may be viewed as siblings. 

This seems to be an idea and a realm of speculation worth returning to, and should I find more worth sharing on the subject, the Hedge Mason will return to the subject. Perhaps looking at the concept of egregore in relation to Quantum Physics might reveal some interesting new insights.

St. John's Day: Going Back to the True Origins of Masonry

John the Evangelist, is identified as the son of Zebedee and Salome, and the brother of James the Greater. The two brothers were often called after their father "the sons of Zebedee" and  Boanerges, the "sons of thunder." According to the usual explanation John became, with his brother, a disciple of John the Baptist, before following Jesus.

St. John is commemorated on 27 December, which he originally shared with St. James the Greater. At Rome the feast was reserved to St. John alone at an early date, though both names are found in the Carthage Calendar, the Hieronymian Martyrology, and the Gallican liturgical books. The "departure" or "assumption" of the Apostle is noted in the Menology of Constantinople and the Calendar of Naples (26 September), which seems to have been regarded as the date of his death. The feast of St. John before the Latin Gate, supposed to commemorate the dedication of the church near the Porta Latina, is first mentioned in the Sacramentary of Adrian I (772-95).

By history, custom, tradition and ritualistic dictates, the Craft reveres the days of St. John the Baptist on June 24, and St. John the Evangelist on December 27. A lodge would do well to celebrate these dates as a renewal of allegiance to everything in Freemasonry symbolized by these Patron Saints.

St. John the Evangelist first appears in masonry somewhere around the end of the sixteenth century. The earliest reference to St. John the evangelist in Edinburgh occurs in 1599, although earlier mentions are made in connection, probably with John the Baptist. "The Fraternity of St. John" is noted in Cologne in 1430.  "St. John's Masonry" is a distinctive term for Scotch Lodges, many of the older of which took the name of the saint. It has been noted that the Lodge of Scoon and Perth was called the Lodge of St. John.

Masons today seem as puzzled by the presence of the two Saint Johns, John the Evangelist and John the Baptist, in their heritage as they are about most of the rest of what they do. This is obviously due to the decision to turn their back on the spiritual and metaphysical foundations of their craft. Tobias Churton, in his book "The Mysteries of John the Baptist: His Legacy in Gnosticism, Paganism, and Freemasonry," (Inner Traditions, 2012)  states without equivocation, "There are in the world two principle groups of people for whom John the Baptist has significant spiritual meaning, though in the case of Freemasons, I should say a group for whom John ought to have spiritual meaning; Masons have mostly forgotten why they were once "St. John's men." Of course, the rest of that tale will lead us to subjects such as the original Templars, the caput mortuum, the Sabians and the Mandaeans, which is enough to give most masons a permanent migraine.

Despite confusion in some circles, while the Masons celebrate both St. Johns, in what must be viewed as a truly Hermetic touch, the greater importance must rest with John the Baptist. John the Baptist, on many levels may be viewed as a devine Mercurial figure, and his role in masonry, as that of John the Evangelist, deserves much more attention.

The True Chamber of Reflection

It is rightly claimed that Freemasonry is "a beautiful system of morality, veiled in allegory and illustrated by symbols."

In those forms of Freemasonry that hold true to their spiritual foundations, a new initiate is led to a small room dark but for the light of the moon or a small candle. Here, amid symbols meant to cause one to ponder the purpose of life, the aspirant is meant to begin the inward journey of self discovery which Freemasonry is intended to be.

While mainstream Freemasonry may arguably be said to have virtually abandoned this endeavor, even many Obediences who wish to pursue the original purpose of Freemasonry do not necessarily have the tools with which to do so much less materials which will assist the modern seeker of light. With that in mind, The Hedgemason hopes to offer from time to time a glimpse at some materials that Masons of any order may find useful in the practice of the Hermetic Science. These may include traditional materials familiar to the elders of the craft, and newer materials which benefit from recent research and discoveries.

One of the most interesting areas of study in the modern field of neuroscience is the search to understand how and why the brain produces spiritual experiences. In The Spiritual Doorway in the Brain: A Neurologist's Search for the God Experience, Kevin Nelson maintains that near-death experiences, out-of-body sensations, battles with the devil, religious ecstasy and psychotropic drugs all figure in this exploration of the neurological basis for altered states.

Mario Beauregard and Denyse O'Leary, in their work entitled The Spiritual Brain: A Neuroscientist's Case for the Existence of the Soul, note that "neuroscientists have not discovered that there is no you in you; they start their work with that assumption. Anything they find is interpreted on the basis of that view. The science doesn't require that. Rather, it is an obligation that materialists impose on themselves." These authors go on to argue, with some convincing evidence, that far from pointing to a materialist answer, the science points to a different conclusion.

So, what does all of this have to do with Freemasonry? Specifically, if, as Freemasons claim, the craft is not a religion, then the approach we find in Freemasonry to spiritual development may be more scientific in its approach. It may at the least, if the argument that Freemasonry is not a religion is more than politically motivated self-delusion, make the esoteric techniques of Freemasonry a useful resource for scientific research. Does this provide us with anything of immediate use? Since part of the process of Hermetic studies includes self-examination, and studying the advances of neuroscience in understanding the spiritual impulse, and the attempts to apply scientific investigation of whatever origin to the corpus of Freemasonry's esoteric teachings, then research into these areas should be recommended reading for any Freemason interested in something other than barbecues, beer, and big charity drives.

To that end, consider the following titles, and set aside some time away from your computer.

"The Spiritual Brain: A Neuroscientist's Case for the Existence of the Soul" by Mario Beauregard and Denyse O'Leary

"The Spiritual Doorway in the Brain: A Neurologist's Search for the God Experience" by Kevin Nelson

"Why Religion Is Natural and Science Is Not" by Robert N. McCaule

"The Lost Key: The Supranatural Secrets of the Freemasons" by Robert Lomas

"The Secret Power of Masonic Symbols" by Robert Lomas

Ancient and Primitive Rite of Memphis and Misraim in Romania

Light from Light

Friday, 2 March 6012 3:44 p.m.

We started this journey, which now we call G Magazine, because we dare more.
We learned that we receive light only give it on.
Therefore, life is a journey that always return the same places, a little wiser each time. Only at the end of this eternal return we find light.

Let us walk humbly before returning to tradition.
Learning about the past.
To know this.
To dream the future.

Love is the answer to everything there.
The only thing worth doing anything.
Even if we have all the answers, we can even add new questions.
Let us dare together to know ourselves!

Thus begins the First entry of Gmagazine, a new and visually stunning blog dedicated to the Ancient and Primitive Rite of Memphis and Misraim in Romania. A hint — if you are challenged like I am by Romanian (I can understand a very little bit thanks to Spanish and to a lesser degree Portuguese) using Chrome as your browser allows the option for instant translation. It's far from perfect, but it is good enough to allow you to appreciate this beautiful site. It is worth it to make the effort. Enjoy, or as the Romanians say, Bucuraţi-vă!

http://www.gmagazine.ro

Conference: The Source of Masonic Symbols: The Western Esoteric Tradition.

Aux sources des symboles maçonniques : la tradition ésotérique occidentale

A Conference to be delivered by Jan Snoek this Tuesday, February 28 as part of Gremme will be devoted to exploring the sources of Masonic symbols, shedding new light on specific elements of the symbolic construction of and naming of different degrees.

Conference Summary: The study of "Western esotericism" as a scientific discipline, including astrology, Neoplatonism, Gnosticism, alchemy, Kabbalah, hermeticism, the cult of Astrea, Rosicrucianism, or the occult in the nineteenth century. Freemasonry is also included. Although all these currents are distinct, their founders were still scholars familiar with the literature produced by earlier movements. Thus, we find many traces in Freemasonry. In this lecture, Professor. Snoek will give examples of symbols and methods characteristic of Freemasonry, whose sources are probably to be found in the movements discussed above as the perfection of oneself (Neoplatonism), the cubic stone (alchemy), the how to spell sacred words (Christian Cabala), or the revival of the golden age under the reign of Astraea (Astraea worship).

Dr. Jan Snoek, Ph.D. (1987) in the Sciences of Religions, University of Leiden (The Netherlands), is attached to the Institute for the Sciences of Religions at the University of Heidelberg (Germany), and published widely about the development of masonic rituals. With Jens Kreinath and Michael Stausberg he published Theorizing Rituals (two volumes), Brill 2006 & 2007, and with Alexandra Heidle Women’s Agency and Rituals in Mixed and Female Masonic Orders, Brill 2008.

When: Tuesday, February 28 at 18h
Where: at CIERL, 17 av. F. Roosevelt, 1050 Brussels
Admission: Free admission, no reservations
Information: Anna Maria Vileno avileno@ulb.ac.be

Jan Snoek studied Religious Studies at Leiden (Netherlands). After his PhD he was devoted to the history and development of Masonic rituals. It is in this context that he published some eighty articles. In 1996, the ULB conferred on Prof. Snoek The Chair of Théodore Verhaegen. Since 2000 he is professor at the Institute of Religious Sciences at the University of Heidelberg (Germany). In 2009 he was appointed Honorary Research Fellow in the Department of Theology and Religious Studies at the University of Wales, Lampeter. Recently, he published: Einführung in die Westliche Esoterik, für Freimaurer (Introduction to Western Esotericism, for Freemasons), Zürich 2001. Soon appear on his book "Rite of Adoption" (in English by Brill in January 2012 and French in Dervy in September 2012).

http://gremmenews.blogspot.com/

Following the Count

There is probably no Freemason in history who elicits more interest and simultaneously more controversy than Alessandro di Cagliostro (2 June 1743 – 26 August 1795). The earlier accounts of his life paint him most frequently as at best a person who was less than discreet in his choices of friends, and at worst, himself a scoundrel. It would remain until the end of the 19th Century for biographers to give the accounts, and the documented records a second look. As we give the briefest account of his life, I thought it might be interesting to trace it with images of various buildings in which he was known to live.

Photos included
in this Blog Entry

We see, in order from top to bottom:
a bust of the count;
the street where he was born in Palermo where Casa Cagliostro has been converted into holiday apartments available for rent over the internet;
an ironic use of floor tiling in one of the Casa Cagliostro apartment bathrooms;
a home in which he dwelt in Strasbourg;
another in Paris;
Il Castel di San Leo

Much of the earlier accounts of his life have the feel of legend about them. They are weak on facts, and long on mystical reveries and charges of infamy. In his early life, he was said to have traveled to Egypt where he was initiated in the pyramids themselves. He returned to Italy, lived in France, and England, where he variously was feted by the elite for his wonderful knowledge of Freemasonry and his magical cures. He was implicated (apparently falsely) in the theft of royal jewels, which occasioned his removal to England, and ultimately upon the instigation of his wife, returns to Rome. He fell back on Freemasonry to earn a living, and was arrested by the Inquisition, he and his wife are imprisoned, tortured, and he eventually dies in Castel San Leo, in the Marche region of Italy. His burial site remains undetermined, but the armies of Giuseppe Garibaldi came in a belated attempt to rescue the Count.

When writers in the late 19th century did look anew at his history, a different picture begins to emerge. The Count at the least appears a less dubious character than before. This occurs because apparently many of the respectable elite who knew him spoke only in positive terms and his humanitarian acts toward the destitute and poor are well documented. He is remembered by the Italian peasantry near where he was held captive by the pope and ultimately died, as practically a saint.

It is perhaps no accident, Masonically speaking, that troops loyal to Garibaldi came in search of the Count. Cagliostro was famous for his Rite of Egyptian Freemasonry, and it undoubtedly greatly influenced the development of both the Rite of Memphis and that of Mizraim, which were later to be joined as the Memphis Mizraim. Garabaldi was an initiate of this form of Freemasonry, and modern Italy is the home of the only regular Grand Lodge which includes it among its active inventory of rites.

Modern Esotericism might indeed look different today had the movement chosen to take more inspiration from the documented works and rituals of Cagliostro, than those of the self promoting Crowley. Some actually believe that the Comte de Saint-Germain and Count Cagliostro were one and the same.

If you wish to learn more, there has probably never been another Freemasonry about whom more books have been written. There have even been a few movies, although they are unlikely to leave you very entertained, and most certainly no better informed. The Hedge Mason recommends you investigate the following titles to avoid some of the dross:

Cagliostro and His Egyptian Rite of Freemasonry. Evans, Henry R. NY: MacCoy, 1930.

Cagliostro: The Splendour and Misery of a Master of Magic. Trowbridge, W. R. H. London: Chapman & Hall,1910.

The Last Alchemist: Count Cagliostro, Master of Magic in the Age of Reason. McCalman, Iain. NY: Harper Collins, 2003.

The Masonic Magician: The Life and Death of Count Cagliostro and His Egyptian Rite. Faulks, Philippa, Cooper, Robert L D. London: Watkins, 2008.

Orden de los Caballeros de la Luz

La Orden de Los Caballeros de la Luz (The Order of the Knights of Light) claims to be the only one fraternal order which is authentically Cuban as other orders such as the long-established Freemasons within Cuba are universal in character.
The Knights of the Order of Light was founded in Philadelphia May 9, 1873, by its founder José González Curbelo and his mentor and guide Jose de la Luz y Caballero. José González Cuban Curbelo was given the task of organizing a mutual aid institution dedicated to the achievement of independence for Cuba to accomplish this goal brought together a group of patriots living in the city of Philadelphia in the United States. This group first met on April 20, 1873 to make preparations for founding a secret society of mutual aid called ¨The Light¨. Its first president was José González Curbelo.

Lodges were established in Philadelphia, New York, Los Angeles, and several cities in Florida, including Ibor City (Tampa) and Miami, as well as in Key West. Minutes and dues books from Philadelphia Lodge No. 1 from 1873-1880 are in the collection of the Historical Society of Philadelphia.

The Order continues as a primarily fraternal order, albeit one which places a strong emphasis on national pride within Cuba to this day. In 2010, with much fanfare, the Order celebrated the centenary of its instillation in an Independent Cuba. As late as 1983, Orden Caballero De La Luz Logia Miami Numero 58, Inc., incorporated itself under Florida law as a Domestic non-profit organization, where a number of lodges are said to continue in operation.

A text for any serious Hermeticist and Esoteric Freemason

Turning up the heat on Masonic understandings of Hermeticism and their own esoteric history

One of my pet obsessions is encouraging the Fraternity, of whatever flavor, to intensify the level and quality of research and study. Mainstream, and indeed even some non-mainstream Freemasons, are still functioning on a grade school level when it comes to the history and philosophy of the Craft. Some efforts to correct this issue have begun with the rise of interest in academia for the subject of fraternalism and Freemasonry in particular. This trend will hopefully bring about an awareness among Freemasons that they can no longer afford to be amateurish when it comes to education, nor provincial and sectarian.

With this in mind, The Hedge Mason will, from time to time, highlight texts, programs, and other activities intended to shed a stronger light on various important aspects of the Craft. This blog has already provided announcements on conferences in the US and elsewhere. In this post, The Hedge Mason is highlighting an academic text which is of profound significance to Freemasons who have an understanding of the Hermetic underpinnings of our fraternity.

This text is not new. It has been on the market for several years now. However, being aimed at serious scholars of Egyptology, and bearing a not insubstantial price tag, most masons who might not balk at spending $250 on a box of real Cuban cigars but would never think of spending that much on a book, might unsurprisingly be unaware of the content of this title. In fairness, it's specialized audience has likely allowed it to elude even the scholars of Esoteric Freemasonry.

A quick perusal of the structure of the demotic texts which make up the subject of
Richard Jasnow and Karl Zauzich's 2 volume study entitled The Ancient Egyptian Book of Thoth A Demotic Discourse on Knowledge and Pendant to the Classical Hermetica, will alert the reader familiar with European Hermetica that we are looking at a much earlier Egyptian version of that body of literature which has informed Masonic esotericism for centuries.

For those who do not have deep pockets, I recommend trying Interlibrary Loan from your University. Even some local libraries offer such services. Perhaps you might want to urge your lodge to ante up to make the purchase for the library. At the very least, any good research lodge should be interested.


http://www.harrassowitz-verlag.de/dzo/artikel/201/a/2894_201.pdf?t=1131462970

Fourhares: A website dedicated to Philosophy & Kabalah, Anthroposophy, Freemasonry, and Tarot

Fourhares describes itself as a blog dedicated to the subjects of Philosophy & Kabalah, Anthroposophy, Freemasonry, and Tarot. The author of this blog indicates he has been an eductaor since 1987, and primarily a Waldorf teacher since 1995. He has been involved in various offices in Masonic Lodges and other esoteric Societies, given papers on various aspects of Freemasonry, Rosicrucianism and related esoteric impulses, and been actively involved in the development and implementation of Masonic education. In addition, the author was a co-founder of the Association for Tarot Studies, and is based in Australia as well as being involved with Sophia Australis - The Sophia Community in Australia.

About this site, the author states that "Fourhares began for content of a more personal interest across a broad spectrum, though predominantly reflecting four fields of personal interest.

It should be noted that other people who may be involved in any one of these fields do not develop an interest in the others. FourHares, therefore, simply reflects my syncretic interests, weaved in a personal and eclectic style."

On how the site gained its name, this interesting explanation is offered: "I've been fascinated by the geometry, riddle, claimed symbolic meaning, and optical illusion of mediæval representations from various parts the world that show three hares (or deer) arranged in such a way that their ears are drawn in common — resulting in three ears for three hares. In 2005, when in Lyon (France), I saw upon its Notre Dame Cathedral a petroglyph of the same concept, save that here were four hares, as photographed above.

So why 'fourhares'? when selecting a domain name (that eventually also became my business name) that initially focussed on four areas of more esoteric and, for myself at any rate, interconnected and personal interests, the option “fourhares” simply rose to the fore. So here we are!"

It is an ideal read over a cup of coffee in the morning, or something else in the evening. Whenever you do take it a look, you will not go away disappointed.

http://www.fourhares.com/

Arte Maçónica .'. Masonic Art

Carmen-Lara is a Portuguese visual artist with a rich palate and an equally diverse subject matter. One of her stated interests is in devoting canvases to Masonic themes.

VITRIOL or V.I.T.R.I.O.L. is the abbreviation of the Latin expression "Visita Interiorem Terrae, Rectificandoque, Invenies Occultum Lapidem," which means: Visit the Center of the Earth, grind it up, find the hidden stone (or Philosophy). Philosophically it means: Visit the Interior, purify, find the Hidden Self, or "the essence of your human soul." It is the universal symbol of man's quest to constantly improve himself and society in general.

Of her art, Carmen-Lara remarks, "Art adds beauty, excellence, nobility, dignity, and balance to a space. Let the feeling of well-being, of harmony, of emotions, invade your being!

ART IS A LANGUAGE!

Arte Maçónica .'. Masonic Art
http://artemaconicadacarmen.blogspot.com/

Logia José Martí

From time to time we will offer some small photographic pieces of masonic architecture, because we have and believe all Freemasons should have an interest in the forms of lodges in various corners of the world. We will start, perhaps somewhat arbitrarily, with the Logia José Martí in Palma Soriano, Santiago de Cuba, in eastern Cuba. José Julián Martí Pérez, 1853-1895, was a Cuban national hero and an important figure in Latin American literature. He was a poet, an essayist, journalist, revolutionary philosopher, translator, professor, publisher, and a political theorist. He was also a Freemason. Through writing and political activity, he became a symbol for Cuba's bid for independence against Spain in the 19th century. He also fought against the threat of United States expansionism into Cuba. He is unique among political symbols in the world for being a revered figure for both Cubans who support the current government and those who oppose it. After his death, one of his poems from his collection, "Versos Sencillos" (Simple Verses) was adapted to become the song, "Guantanamera", which is the definitive patriotic song of Cuba.

Fifth International Conference: Mystic and Esoteric Movements in Theory and Practice

HISTORY AND DISCOURSE
Historical and Philosophical Aspects of
the Study of Esotericism and Mysticism

2-5 December, 2011 - St Petersburg (Russia)

Keynote lecture: Dr. Prof. Wouter J. Hanegraaff (University of Amsterdam)

The historical approach plays a highly important role in the study of mystical and esoteric movements as all other approaches are to an extent reliant on it. The extraordinary importance of historical analyses requires, however, special attention. It is well-known that over the course of the history of western culture mystical and esoteric phenomena have been to a great extent excluded from the cultural mainstream and have often been oppressed by dominant ‘exoteric’ discourses. This is because historians of esotericism and mysticism are often confronted with the discursive nature of historical witnesses and descriptions and are called for "not confusing our constructs with historical reality” (W. J. Hanegraaff). Could a supposedly realistic description of some esoteric phenomenon merely be a result of polemical discourse? Do clichés or even pure inventions appear in place of expected historical analysis? How do discursive formations influence the way mystical and esoteric aspects of religious culture have been perceived and represented during a particular period of time in history? How can a historian ‘separate the wheat from the chaff’ in (self)descriptions of mystical and esoteric phenomena? These and other related issues still call for more awareness and conceptualization within historical and philosophical research of deviant religious and cultural phenomena.

Conference Languages
Russian & English

Conference Fee
The conference fee is 40 Euro (for participants who are not from countries of the Commonwealth of Independent States). The fee for non-CIS citizens who plan to arrive in Russia by opening a tourist visa is 30 Euro. The fee is to be paid upon registration.
Addresses of the Conference
191023 Saint-Petersburg, 15 Fontanka Naberezhnaya.
Phone: +7 812 3143521 and +7 921 3843029
Conference E-mail and Homepage

For additional information about the conference, please send an e-mail to the conference organizers (esot.conference2011@gmail.com).
The latest information about the conference will be published at the homepage of the Association for the study of Esotericism and Mysticism (ASEM) http://asem.ucoz.org/

A New Masonic Tarot by Osvaldo Menegazzi

Freemasons of an esoteric or hermetic bent may be interested in the new deck of 22 major arcana cards designed around a masonic theme by the master card designer Osvaldo Menegazzi. For those of you who are not aware of this, the development of Tarot as a divination system is intimately tied to Freemasonry and specifically several freemasons during the 19th century. Many tarot officiados do not realize that A.E. Waite, whose tarot designed for the Golden Dawn and which bears Waite's name was a Freemason. Similarly, many freemasons are unaware of his connection to the world of Tarot. The Waite deck contains symbolism every Freemason will recognize. A number of tarot decks have been designed over the years which focus on Freemasonry.

Click on the title for this post to see illustrations of the deck on the website.