The spiritual foundations of Freemasonry

This concludes a two-part paper that discusses three major aspects of modern Western esotericism: esotericism as a form of thought, esotericism as gnosis, and esotericism as discourse. Freemasonry is seen as a significant and influential aspect of esoteric traditions in reviews of writings by scholars of modern Western Esotericism.

A Quick Guide to Freemasonry was my fourth published book, and was commissioned by Lewis Masonic as part of a proposed quick guide series, aimed at mentors and new members to the fraternity. It was written in an easy-to-understand question and answer format as requested by the publisher and covered a variety of Masonic topics, with many of the questions actually coming from new Masons that were submitted to the author via social media.

The book provides a brief history of Freemasonry, along with a quick guide to many of the English Masonic rituals, Masonic dress and various practices; also covering the roles of the Officers, the Festive Board, toasting and the use of symbols within Masonry. Containing the basic FAQs and more deeper considerations.

We all know what masons are. They are tradesmen involved in building in stone. We are not so certain, however, about Freemasons. To say they are Masons who are free is not much help. We need to ascertain what is free about them. That’s the question which this evening’s lecture will attempt to address. Our concern will not be with masonry in the sense of stonework, nor with the etymological derivation of the word mason (it is probably from a root that means to hew or cut), but with Masonry/Freemasonry as a fraternal movement.

This paper is the text of an address by Rt. Wor. Bro. Rabbi Dr Raymond Apple, AO RFD, Past Deputy Grand Master of the United Grand Lodge of New South Wales & the Australian Capital Territory, to the Montefiore Lodge, Tel Aviv, Israel, on 9 October, 2012.

A vossa primeira instrução como maçon foi a que mais define o que é a Maçonaria. Foi a instrução dos sinais que vos colocam em ordem, dos toques que vos permitem reconhecer irmãos, da palavra que é o vosso nome de aprendiz e a chave de acesso ao grau, da marcha, da bateria, da aclamação – foi a instrução de uma prática iniciática, não de uma doutrina simpática.

The purpose of this article is to introduce the concepts of duality and unity to the earnest esoteric reader and the studious mason. It covers the general view of these concepts, however it leaves wanting the masonic student. So that he may search for himself the meaning of duality to the craft and how when unified, they may open the students eyes to the wonders of the mysteries. As well stated by the theosophical teacher; “Duality is present everywhere on every level of being — whether we think about it vertically or horizontally. This is one of the truths of the yin yang symbol, that within every single thing lie the seeds of its opposite. On every plane of manifestation (intellectual, psychological, physical etc.) there is nothing that does not have (or invoke) it’s opposite. To us, Oneness is largely theoretical, but in spiritual teachings it is said that when we experience (or a part of our being experiences) Absolute Oneness there is no duality. And we are rooted in this; our essential nature is an aspect of this absolute Oneness.”

This is the popular story: in the Middle Ages the artisans who constructed the great European cathedrals and castles were “operative” Masons who carried their credentials in the form of modes of recognition. They lodged on site and shared a social life. Later they were joined as “honorary members” by outsiders interested in the symbolism of building methods and working tools. Eventually the “speculatives” supplanted the “operatives”, and Masonry as we know it was born. Where this took place is not certain: “operative” Masonry seems to have been centred on the European continent but the speculative version developed in England. All we can say about the time frame is that the new version was in place in England by early 18th century.


This paper originally appeared as a chapter in Freemasonry: Studies, Speeches and Sensibilities, by Rt. Wor. Bro. Rabbi Dr Raymond Apple, AO RFD, Past Deputy Grand Master of the United Grand Lodge of New South Wales & the Australian Capital Territory, published by The Museum of Freemasonry, Sydney, 2010, pp. 181, ISBN 9780980758405.

Recommended to read "Re-Examining the Larmenius Charter" in addition to this.
The Charter of Larmenius has not been considered a reliable historical document regarding a legitimate line of descent of the Knights Templar for nearly 200 years. However, renewed analysis of the Charter's contents, language, and historical correlations have reinvigorated the study of its claims in a new generation. As a result, new historical connections are now being made which may further bolster the
credibility of the Charter's narrative. One potential association with the Charter is a document known as the Avignon Decree of 1326. This Papal Bull was produced by a council of bishops assembled at the abbey of Saint Ruf in what is now Avignon, France and was adopted and enforced by Pope John XXII just two years after the reported writing of the Larmenius Charter in 1324. If a legitimate connection between the two is found to be likely, it would establish an additional primary document that corresponds directly to the narrative of the Charter.

In my book The Genesis of Freemasonry I proposed how natural philosopher and Freemason Dr Jean Theophilus Desaguliers was responsible for creating the third degree by the mid-1720s. Before this, there were two 'parts' being performed; the Entered Apprentice and the Fellow Craft. The new three degree style ritual soon spread. It seemed that Freemasons soon wanted to explore deeper pathways within Masonry, leading to new ideas being developed. Chevalier Ramsey was a Jacobite Mason who had gone to France to tutor the sons of aristocrats, and in his Masonic address in 1737, he famously outlined that Freemasonry was linked to the Crusaders and Chivalric Orders. His Oration put forward that after being preserved in the British Isles, it was transported to France, and though there is no evidence that Masonry was associated in any way to the Crusaders or Chivalry, it does show that at this time there was a developing interest in Chivalric Orders in relation to Freemasonry. Though Ramsey did not set out any plans for new Chivalric Masonic Orders in his 'Oration', his address certainly assisted to inspire them.

This study investigates the transitional phases of English Freemasonry from the mid-seventeenth century into what can be described as a Masonic Enlightenment during the eighteenth century.  This movement was part of a wider enterprising evolution led by the Newtonian experimental natural philosopher Dr. John Theophilus Desaguliers and James Anderson, both members of the London based Grand Lodge founded in 1717 and both staunch Hanoverians.  The ritual, along with the accompanying Masonic symbolism, quickly became adopted into what would become known as ‘Modern’ Freemasonry, which spread its influence around England.
One of the aims of this thesis is to assess why it was embraced by some areas, yet rejected by others, such as York.  Scholarship to date has avoided analysis of the Masonic ritual, with Freemasonry being seen as a secret society, and many of the original documentation relating to Masonic lodges being held in private collections.  The United Grand Lodge of England has only recently opened its archive and library to the public, though this has only revealed how much documentary material has either been lost or destroyed.  An example of this is the absence of personal correspondence relating to Desaguliers’ Masonic ritual changes, despite the evidence that changes where made by him.  An objective of this dissertation is to examine why the development of ‘Modern’ Freemasonry was so successful, and why Desaguliers, and other members of the Royal Society were attracted to the Craft.
The study will also assess the fermentation of Freemasonry as it transmuted from the ‘operative’ society into a more ‘speculative’ one during the seventeenth century.  Precious little academic work has been published on this aspect of the society, and this study will analyse the contributions of Christopher Wren and Isaac Newton on the development of the Craft, concentrating on their emphasis upon the search for the divine measurement of Solomon’s Temple.  The later changes to the Masonic ritual reflected their work, displaying themes for the search of lost ancient knowledge set against the backdrop of the construction of Solomon’s Temple.  In this Masonic quest the ethos of Freemasonry became shaped by fashionable and attractive concepts of the ‘New Science’ merging with the ‘Old Science’ of magic and alchemy.  These concepts which became appealing in the light of the social and political atmosphere of the Whig Oligarchy of early eighteenth century England, will also be discussed, the study concluding with an examination of the overall contribution of the Masonic Enlightenment on English society.

A recent visit to Kosovo in the Balkans gave me a glimpse into three Islamic Sufi Orders; the Bektashi, Saadi and Halveti. It was interesting to talk to the Masters of these Orders, and to learn how they use initiation and a culture of secrecy, while also providing a journey of spiritual discovery and development for the initiate in a learning environment of signs and symbols, achieving levels of spiritual knowledge—a journey that is perceived by some nineteenth century writers, such as John Yarker, as being reminiscent of the spiritual journey some may experience within Freemasonry. Indeed, Bektashi, Saadi and Halveti are but three of the twelve Sufi Orders that can be found in Kosovo, other examples being Bajrami and Mevlevi. This short paper attempts to explore and examine the perceived Masonic similarities to the Islamic Mystical Movements that can be found in the Balkan region, and will also discuss how the views of nineteenth century Orientalist writers assisted in popularising this view.

This book will examine the deeply esoteric eighteenth century Rite of Seven Degrees, a Masonic rite that was based in London, but was led by French engraver Pierre Lambert de Lintot. The work will not only present the story of de Lintot and his rite, but for the first time will display the translated ritual and the minute book from the late eighteenth century French, which not only reveals the workings of the lost rite, but adds to our historical understanding of the development of the rituals in a wider context. This is the third book in Harrison's Lost Rites series and follows on from his last work Rediscovered Rituals of English Freemasonry.

Most people think of the tarot as either a fanciful deck of cards, a system for divination, or a tool for spiritual growth. In fact, as noted in an earlier article (Sosteric, 2014), the tarot is a powerful system of indoctrination created by emerging social elites to facilitate the creation of modern power structures and modern systems of mass control. This article extends the previous sociological expose of the Western Masonic tarot by delving into the origins, form and content of the elite ideology inscribed into the deck. Finally, an alternative to the elite, masonic deck is suggested.

IN OUR PREVIOUS ARTICLE ENTITLED: The Spear of Destiny and the Grail Cup as Remedy for the Counter Evolutionary Forces of the Ancient Priestly Wisdom, Part I  we addressed the polarity of independence and collaboration in the context of modern spiritual evolution. We saw how the wrong sort of independence is used as a counter-evolutionary influence, and that collaboration is the remedy for an unhealthy independence. In the three articles in this sub-series within a greater series , we are dedicated to seeking a remedy for the three old practices of independence, hierarchy and secrecy. We are examining these ancient principles of priestly wisdom in order to recognize the activity of backward, atavistic, forces that linger in our present-day culture, forestalling the Christening of the Human Ego by what Rudolf Steiner called, “erecting something of a dam to hold back the whole stream.”  Understanding how independence, hierarchy and secrecy frustrate the maturation of the human ego is the key to overcoming their influence and rising to the level of the future Philadelphia culture, which is based on "brotherly love" or what we would call today "human love," and which is the objective of building a community of Grail Knights.

Pour accéder à la purification, la matière comme l’esprit doivent passer par trois niveaux. Le premier se nomme « œuvre au noir », il s’agit de la calcination de la matière et de la putréfaction des corps. Dans son pendant spirituel, l’œuvre au noir est la phase d’abandon du monde et de sa vanité, le moment où l’on prend conscience de la putrescibilité du corps. L’œuvre au blanc correspond au « lessivage » c’est-à-dire à la purification de la matière et de l’esprit. Enfin, l’œuvre au rouge est la phase d’incandescence et la Pierre Philosophale est achevée et où l’esprit parvient à l’illumination.

In 1728, a year after the death of Sir Isaac Newton, his protégé and ardent supporter, Dr. John Theophilus Desaguliers (1683–1744), published a poem in celebration of Newton’s mechanical Universe, titled The Newtonian System of the World, The Best Model of Government: An Allegorical Poem. The poem—reproduced on the beginning on page 99—celebrated Newtonian Experimental Natural Philosophy, Desaguliers applying Newtonian mechanics to a poetical formula that at times, struggled under the sheer weight of Newton’s immense achievements. The poem also praised the Hanoverian Monarchy of the time, and as we shall see, the ordered Universe of Newton was applied by Desaguliers in his praise of this new system of British government.

Thomas De Quincey is best remembered for his work The Confessions of an Opium Eater, a nineteenth century exploration into an aspect of the Romantic movement. However, De Quincey also explored Freemasonry for one particular work, his Origin of the Rosicrucians and the Free-Masons being published in 1824, examining a history of the two secret societies. This paper discusses his background and the interests that led to this work being published.

Доклад на X конференции АИЭМ, 23–25 апреля 2019, г. Ставрополь. Масонский Храм вне всякого сомнения является центральным объектом масонского символического метода. Сам этот метод подразумевает совершенно особый подход к символам, основанный на средневековых и, возможно, еще более древних методологиях эзотерической работы со смыслами и объектами реальности. Он состоит не только в осмыслении того или иного символа посредством медитации и интеллектуального квеста в поисках его толкования посредством аналогий в различных мифологических, религиозных и научных системах мировой истории. В первую очередь, масонский метод состоит в протопрактиках "проживания" символа, помещения человеческой личности в пространство символа в особой сгенерированной ритуалом "пограничной реальности", где в идеале происходит самоотождествление личности с самим символом, будь то переживание опыта символической смерти в ходе масонского ритуала степени Мастера или переживание опыта слияния со Вселенной и всем человечеством в ритуалах открытия и закрытия работ и посвящения в степень Ученика. Масонский Храм имеет одновременно "горизонтальное" измерение (соединяющее каждого масона со всем сотворенным миром) и "вертикальное" (соединяющее его со всеми масонами в прошлом и будущем). Ключевые слова: масонство, масоны, масонский храм, история масонства, масонский символ, символизм храма Масонский храм вне всякого сомнения является символическим и социальным центром всего масонского общества. Являясь эзотерическим обществом, основанным исключительно на понятиях коллектива и коллективного приобщения к традиции, в противовес большинству прочих эзотерических орденов и организаций, отдающих преимущество индивидуальному приобщению к традиции и передаче посвящения от индивидуума-индивидууму,-масонство традиционно рассматривает место собраний своих ячеек как центральный элемент своей символической системы, фокальную точку ритуальной практики и ключевой элемент институциональной философии и идеологии. Храм является местом проведения собраний масонской ложи-главной структурной единицы масонского братства, одновременно и первичной, низовой его ячейки, и основополагающей, фундаментальной символической единицы «всемирной братской цепи».

Within Freemasonry, there have been a range of views about the extent to which Masonic teachings and practices are esoteric. By contrast, a review of writings by scholars of Western Esotericism finds that many of them see Freemasonry as a significant and influential aspect of esoteric traditions. This paper reviews writings of Frances Yates, Antoine Faivre, Jan A.M. Snoek and Edmond Mazet here in Part One. Writings of Wouter J. Hanegraaff, Kocku von Stuckrad, and Henrik Bogdan are reviewed in Part Two.

One of Freemasonry's most overlooked traditions is also among its oldest: the fundamental responsibility of the Master of the Lodge to educate his fellows. This article traces that role and shows how Masonic legend and tradition reinforces the educational mandate of the station through symbolism and ceremony. The full text of Wellins Calcott's 1767 Masonic charge for installation of a lodge Master, which became absorbed into standard installation ceremonies in most English-speaking Masonic jurisdictions, is included and analyzed.

CHICAGO CITATION: Shawn Eyer, "Light and Instruction: The Educational Duties of the Worshipful Master." Philalethes: The Journal of Masonic Research & Letters 72(2019): 138-46.

The first Australian masonic activity was in the form of “travelling lodges” attached to the early regiments. There were also some freemasons amongst the convicts. Neither group of masons, however seems to have included any Jews. No known Jewish name appears in the lists of the 46th and 48th Regiments. But from the time of the formation in 1820 of the first Australian lodge, known as the Australian Social Lodge, No. 260 in the Irish Constitution and subsequently No. 1 under the Grand Lodge of NSW, Jews are gradually found in the membership lists. This paper is an abridged text of a lecture delivered by Rt. Wor. Bro. Rabbi Dr Raymond Apple, AO RFD, Past Deputy Grand Master of the United Grand Lodge of New South Wales & the Australian Capital Territory, at the Victorian Lodge of Research on 23 March 1995.

The background of this research has emerged from a lack of studies on Freemasonry in small towns or district areas in the Dutch East Indies, because research on Freemasonry in Indonesia is limited to its development in large cities or provincial regions. Freemasonry is the largest secret society in the New Age Movement which was founded in 1717 in England, spread throughout the world and many world leaders, politicians and professionals were members. In 1756 the Great Loge of Netherlands was established as the beginning of the formation of Freemasonry in the Netherlands. Freemasonry was established in the Dutch East Indies when two lodges were established in 1767 and 1769. The Great Loge of Nederland was recirded that the number of lodges in the Dutch East Indies in the golden period reached 25 lodges and 1,500 members. Methods used for this research is historical methods, that consists of heuristics, critics, interpretation and historiography. The main problem of this research is “What is the activity of Freemasonry at Karawang and who are the influential figures in the Krawangsche Kring?” The results of this research show that Freemasonry in addition to exist in large cities also developed in small town areas such as Karawang and even some local figures became members. This local-branch of Freemasonry is called "De Krawangsche Kring" or "Vrijmetselaarkring Krawang" which carried out various activities from 1926 until Japanese occupation (1942). De Krawangsche Kring held regular meetings since it was founded and had been vacuumed in 1930-1933 until new officials were appointed to succeed in reactivating organizational activities. Various annual or monthly routine meetings are held with several objectives, namely developing and evaluating organizations, holding discussions with themes such as science, occultism, magic, mysterious, supernatural and spiritual.

Delineates three distinct taxons for the meaning of the word esoteric as it applies to Freemasonry, from the nominal (the regulation of the secret work), to the conceptual (the location of secret meanings within Masonic myth and ritual), to the cultural (referring to western esotericism as a cross-traditional genre).

This paper will be the first to comprehensively cover the little known Liverpool Masonic Rebellion of 1823, a rebellion which went on to become the Wigan Grand Lodge.  This was the last Masonic rebellion - taking place after the union of English Freemasonry in 1813, and the independent Grand Lodge lasted until 1913.  The paper will cover the themes of the continuation of the Antients and of both Masonic and social rebellion in the early nineteenth century.

In the third degree ritual the central feature is the death and upraising of Hiram Abiff. It brings solemnity and drama into the occasion, though our version lacks the theatricality of some other rites which use costumes and elaborate dialogue. All versions believe it is a true story that happened at the time when Solomon constructed the Temple in Jerusalem, but those who look for Biblical backing are bound to be disappointed.

Paper delivered by Rt. Wor. Bro. Rabbi Dr Raymond Apple, AO RFD, Past Deputy Grand Master of the United Grand Lodge of New South Wales & the Australian Capital Territory, at the Discovery Lodge of Research, Sydney, 27 January, 2010.

This paper examines the Grand Lodge of All England held at York, otherwise referred to as the York Grand Lodge, which was an independent body of Freemasons that existed during the eighteenth century. The paper explores the origins of this Grand Lodge and how it came into conflict with the dynamic of the Premier Grand Lodge of London. The leading figure of York Masonry Dr Francis Drake will be discussed, and how this concept of independent Masonry survived up until the closing years of the eighteenth century, leaving behind remnants of a Masonic culture that still inspires Masonic researchers to this day.

La Sociedad Teosófica (ST) inició sus actividades en Centroamérica con la organización en 1904 de la logia Vïrya en la Ciudad de San José, capital de Costa Rica.  El fundador de esta primera logia teosófica fue el inmigrante andaluz Tomás Povedano de Arcos, quien para ese momento era además el Gran Maestro de la Gran Logia de Costa Rica.  Acerca del desarrollo de la Sociedad Teosófica en Costa Rica (STCR), hemos identificado cinco etapas: (i) 1904-1910, dependiente de la Agencia Presidencial Teosófica en La Habana, Cuba y caracterizada por el desenvolvimiento de Povedano como máximo dirigente teosófico y masón del país; (ii) 1911-1927, dependiente de la misma agencia presidencial, pero caracterizada por su expansión espacial centroamericana; (iii) 1928-1929, breve desarrollo de una agencia presidencial teosófica nacional; (iv) 1930-1997, creación y desenvolvimiento de la agencia presidencial teosófica para Centroamérica; y (v) 1998 hasta hoy día, fundación y desarrollo de la Agencia Presidencial Teosófica costarricense.
Por lo tanto, en la presente investigación analizaremos la primera etapa de la STCR, inicialmente estudiaremos la figura de Povedano, para luego analizar el proceso de establecimiento de la teosofía en Costa Rica y sus distintos vínculos con la masonería local, donde además compararemos las formas de sociabilidad teosófica y masónica.  La importancia de esta investigación radica en que es la primera que analiza los vínculos entre masonería y teosofía en Centroamérica,  y en que serán explotadas por primera vez, fuentes de la ST presentes sólo en archivos de La Habana y San José, las cuales combinamos con las distintas fuentes del Archivo de la Gran Logia de Costa Rica.

The Fellowcraft degree, or second degree of Freemasonry, is often underestimated; its secrets sometimes unintentionally dismissed as ho-hum, or over laden with redundant Biblical tales concerning commonplace morality. This study examines the Legend of the Winding Stair, an intriguing and exciting element of Freemasonry, and a central theme of not only the second degree, but the entire masonic system. It suggests the Winding Stair is an esoteric link to the geometric principles of the Golden Ratio and the Phi Spiral, both early mathematical concepts and examples of ancient and sacred geometry. Following this trail, the article explores the involvement and contributions of natural philosophers and scientists such as Sir Isaac Newton, Elias Ashmole, Chistopher Wren and Newton’s secretary and British Grand Master John Theophilus Desaguliers, in the development and transmission of modern Freemasonry and its hidden mathematical allegories.

Three letters between Jean-Baptiste Willermoz (reviser of the Strict Observance, and founder of the Régime/Rite Écossais Rectifié (R.E.R. or Rectified Scottish Rite) and Chevaliers Bienfaisants de la Cité Sainte (C.B.C.S. or Beneficent Knights of the Holy City) and Prince Charles of Hesse-Cassel.

These letters concern the transition from the old Strict Observance to Willermoz' R.E.R., the 1782 Convent of Wilhelmsbad, the formation of the C.B.C.S. and Ordre du Grands Profès degrees, as well as the effects of the French Revolution on French Freemasonry and the eventual resurrection of the Order post-Revolution. They also clearly show the influence that Pasqually's Élus Coëns had upon the R.E.R./CB.C.S. and Willermoz' vision for the future of Pasqually's teachings.

BAŞLARKEN
Mesleğimizin dili ve terminolojisi önemli bir şey değil, önemli tek
şeydir!
Masonluğun bir Tefekkür ve Tefsir Sanatı olduğu tanımı, bu çalışmanın
ve bir önceki cümlenin özünü anlatır. Bugünün yaşamında pek de
kullanılmayan bu iki kavram, mesleğimizi ve bizlere düşeni çok güzel
ifade eder.
Mesleğimizin dilini öğrenmek, terminolojisine hakim olmak zorundayız.
Aksi takdirde Mason olmak isteyen ancak Masonluğu anlamaktan
aciz kimseler oluveririz. Kadim zamanların bilgi ve bilgeliğini taşıyan
bu sözcüklerin anlattığı felsefeye uzak düşmemiz işten bile değildir.
Masonluğun bir düşünme sistemi olarak kendi terminolojisi vardır,
bunu kavramları güncelleyerek aşamayız. Tam tersine çıkmaz sokaklara
girdiğimizle kalırız.
Sözgelimi Hakikat kavramı. Günümüz Türkçesine taşımaya
kalktığımızda karşımıza çıkan Gerçek sözcüğü, sıradan bir insanın sıradan
bir gününde yapacağı sıradan konuşmalar için yeterlidir. Ancak ezoterik
düşünceler ile meşgul bir inisiye için yeterli değildir. Hatta yanıltıcıdır. Bir
başka kavram da Muhterem’dir. Sözlüğe bakıp Sayın ya da Saygıdeğer’in
aynı anlama geldiği söylenebilir ama aynı değildir. Sayın lafı usulen
kullanılan bir hitap şekliyken, Muhterem’de bilgisini takdir ve kalpten gelen
bir saygı vardır. Nur, günlük yaşamda Işık’tır. Ziya da günümüzde Işık’tır.
Bu durumda Nur-u Ziya, Işığın Işığı mı oluyor? Tabii ki! Ziya, gözümüzü
ve günümüzü aydınlatan Güneş gibi bir Işık anlamına geliyor. Doğrudan
bakılmayacak kadar güçlü aydınlığı remzediyor, göz kamaştırıyor. Nur
ise Güneş’ten gelen ışığı yansıtan Ay gibi, içimizi ve karanlık gecemizi
aydınlatıyor. Doğrudan ve dolaylı olarak alınan Işık, anlamı pekiştirilerek
Nur-u Ziya halini alıyor. Şimdi siz sözleyin, otomobil farından bahseder
gibi tek başına Işık bu güçlü anlamı ifade edebiliyor mu?
Konumuz, günümüz Türkçesi ile geçmişe ait olan ile de sınırlı değildir.
Mesleğimiz sadece Doğu değil, Batı kaynaklarından da beslenmekte,
ilham almaktadır. Bunlar arasında Latince başta olmak üzere günümüz
devletlerinin kullandığı İngilizce, Almanca ve Fransızca gibi diller
ile unutulup kaybolmaya yüz tutmuş ortaçağ Avrupa’sına ait diller de
bulunmaktadır.
Bu açıdan bakıldığında Rit, Order, Obediyans, Juridiksiyon gibi kimi
kavramlara da Türkçe karşılıklar bulunabilir ancak anlamları da yitip gider.
Farklı yönlere giden değişikler de söz konusudur. Günümüzde hepimizin
kullandığı Kardeş buna tipik bir örnektir. Kardeş, uniseks başka bir ifade
ile cinsiyetsiz bir kavramdır. Kız Kardeş için Hemşire, erkek Kardeş için
de Birader kavramlarının kullanılması gerekir(di). Ancak Birader hiç
kullanılmama sınırına gelip dayanmış, yerini de genel tanımlama ifadesi
olan Kardeş kavramına bırakmıştır. Diğer kavram ise dişil karakterini
koruyarak günümüzde de kullanılmaya devam etmektedir. Bu açıdan ele
alındığında Kardeş kavramı, değişimin tartışmaya açık belki de olumsuz
yöndeki bir örneği olarak dilimizde yerini alacaktır.
Bugün sıklıkla kullanılan Evrenin Ulu Mimarı kavramı ise dildeki
değişimin olumlu yöndeki tipik bir örneği olarak dikkat çeker. Önceki
Ritüel’lere göz gezdirildiğinde bu halinden önce Kainatın Ulu Yaradanı
olduğu görülecektir. Yaşça 1950’ler öncesinde de mesleğimizi icra
etmiş Kardeş’lerimiz o dönemde de Sani-i Azam-ı Kainat kavramının
kullanıldığını hatırlayacaktır.
Dilde değişimler ve dönüşümler olmuştur, olmaktadır, olacaktır da.
Anlamların korunması, manalarının yitip gitmemesi kaydıyla...
Bu çalışmanın amacı, mesleğimizin sırlarına vakıf olmak isteyen
Kardeş’ler için bir tür ‘avadanlık’ olmaktır. Konferans verecek ya da
konuşma yapacak Kardeş’lerin bildiklerini kontrol için katkı sağlaması
arzu edilen bu çalışma kuşkusuz zaman içinde gözden geçirilecek,
yenilenecek ve geliştirilecektir.
Kaçınılmaz eksikler de giderilecektir.
Bu çalışmayı bütünleyecek ve hemen her maddeyi tamamlayacak
bilgileri içeren EK OKUMA kısımlarında listelenen birbirinden değerli
yazılı ve/veya basılı eserleri içerecek ikinci cilt için de çalışmalar
sürmektedir. Pek yakın zamanda bu ikinci cilt de tamamlanacaktır.
Kardeş’lerin kendi hamtaşlarını yontması gibi, Masonluk var oldukça,
bu ve buna benzer dil odaklı çalışmalar da sürüp gidecektir.
Bir Mason’un bilmesi gereken (1-3) Semboller | Simgeler | Kavramlar
başlıklı çalışma, en başında hedeflendiği gibi, sadece Çırak-Kalfa-Üstat
derecelerinde çalışan, Sembolik Masonluk ile sınırlı tutuldu. Evrenin Ulu
Mimarı izin verirse Felsefi Masonluk kavramlarını da kapsayacak hali de
siz değerli Kardeşlerim ile zaman içinde buluşacaktır.

The Moderns and the Antients had finally come together in union in 1813, the rift between the two Grand Lodges being healed. One of the main problems had been the Royal Arch ritual, seen by the Antients as a fourth degree but practiced by the Moderns as the completion of the third degree. When both sides finally came together, it was settled that the Royal Arch was the completion of the third degree, though was to be practiced in separate ‘Chapters,’ the Chapter room set out differently than the craft Lodge room. Despite this, the Royal Arch was still referred to as a fourth degree by some stubborn lodges until around 1850, and the rebel Grand Lodge of Wigan still practised the Royal Arch as a separate degree. In fact during the Liverpool Masonic Rebellion, the Royal Arch became a point of debate. In my book, The Genesis of Freemasonry, I put forward how Dr. John Theophilus Desaguliers had reconstructed the Masonic ritual in the 1720s, creating the three degree structure set within Solomon’s Temple, describing its initial construction by chief architect Hiram Abiff, disclosing his murder and the attempt at raising him from the dead to regain his lost knowledge. The Royal Arch ritual continues this theme with the rebuilding of Solomon’s Temple under Zerubbabel and the search for lost knowledge within the temple ruins, the ritual revealing a number of lost artefacts set within the keystones of three arches in the temple. These artefacts were lost in the destruction of the original temple, but with their discovery, the temple could be reconstructed, the divine measurements of God being found to recreate the most sacred holy place on Earth. This paper will discuss certain theories and ideas behind the creation of the Royal Arch and will examine how the ceremony was viewed within the context of the Masonic story.

The Warrington Dissenting Academy, situated in the north-west of England, existed from 1757-1786, and as an independent centre of learning, it became a paradigm of dissent against the backdrop of the British Enlightenment, a time of fermenting radical views and a reaction to exclusion. Importantly, it also exemplifies self-help amongst the Non-Conformist community and indeed, the local community of Warrington, a community that also included the local lodge; the Lodge of Lights. Two members of the lodge were Academy tutors, a founder of the lodge had also assisted in founding the local circulating library, and a number of other Freemasons were linked to the Academy and its community. This paper will discuss how certain Freemasons promoted education within a culture of self-help, and helped to leave a legacy of civic philanthropy that promoted education and charity on a wider social scale.

Um Rito consiste num conjunto de práticas, no seio da mesma Instituição, destinadas a agregar os seus membros numa Tradição, orientando-os para um objetivo comum. O Rito Francês deriva de uma Tradição Maçónica, que assenta em bases simbólicas, que se têm mantido quase invariáveis desde meados do século XVIII, e que têm as suas raízes na origem da própria Maçonaria Especulativa. Daí que o Rito Francês, embora Moderno, seja o mais antigo, e tenha servido de fonte a todos os outros Ritos Maçónicos. Todavia, pelas suas características próprias, é um Rito que integra a Modernidade no seu próprio código genético. A Exposição "Massonary Dissected", de Samuel Prichard, publicada em 1730 revelou já um sistema trigradual (Entered Prentice, Fellow Craft, e Master), apresentando as Instruções dos três Graus. Desta publicação depreende-se o significado das Luzes da Loja.

The importance of masonic education is a subject that has been overlooked by many lodges. In the interest of forming a lodge of research and education in the Delaware jurisdiction, and hopefully help other lodges do the same. I see it fitting to explain Masonic education’s Raison d'etre, its purpose and importance. The Modern mason will quickly learn that the craft, in our current era, goes under the name of speculative masonry. It is important to understand why this is the case, that way we will fully appreciate the importance of masonic education.

This article investigates geometry’s importance within freemasonry and discovers the de facto guardianship provided geometry by operative masons through the Middle Ages. Operative masons passed their geometry and their philosophy from generation to generation via initiation. This paper illustrates the transmission and sometimes startling application of those principles while examining the masonic symbolism of the 47th Proposition of Euclid, the Golden Ratio and the Point within a Circle. Consequently, the study reveals an extraordinary path from the operative to the speculative age. By tracing the history of the Master Mason, or third degree, we gain a deeper understanding of this transition. We find a suggestion the third degree came into common usage in the late seventeenth or early eighteenth century, and an implication the resurrection and/or esoteric modification of masonic geometry occurred during this era. We explore the fascinating intersection of Dr John Theophilus Desaguliers and Sir Isaac Newton at the centre of this intriguing period, and contend these men played a part in not only the modification (or re-creation) of the Master Mason degree, but also in the resurrection of those geometric symbols from the operative age that define present freemasonry.

Much has been written about the symbols of Freemasonry.  To some, they are simply the emblems of a fraternal organization that promotes fellowship, good will, kindness, loyalty, tolerance, and brotherly love.  Others see clues pointing to an esoteric mystery religion that seeks to establish a New World Order. Without opening a debate over the proper interpretation of centuries­old arcania, it can be shown, through their own words and symbols, that Scottish Rite Freemasonry honors perhaps the greatest rebel against God—the greatest human rebel, at least—in all of history.