Freemasonry

Presentation for the Jüdische Institut für Erwachsenenbildung, 20. 10. 2021, 18:30: https://www.vhs.at/de/k/288581599

Mit der zweifachen Zerstörung des antiken jüdischen Tempels zu Jerusalem durch die Babylonier bzw. Römer verlor sich auch die Spur der darin aufbewahrten Schätze, darunter die Bundeslade. Seit dem Mittelalter entstanden dazu verschiedene Legenden, die bis in die Gegenwart ihre Fortsetzung in Erzählungen über die Tempelritter und Freimaurer bis hin zum "Da Vinci Code" fanden. Diesen Spekulationen werden im Vortrag historische und archäologische Funde gegenübergestellt.

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.

La première femme à être initiée en Franc Maçonnerie, n'est pas madame Maria Adélaïde Deraismes connue sous le nom de Maria Deraisme, cofondatrice du Droit Humain. La première loge de cette Obédience mixte porte le nom de la jeune Irlandaise qui le fût dans les années 1700. L'histoire mérite d'être racontée. L'honorable Miss Elizabeth St. Leger (1693-1773) 1 était la fille de Sir Arthur St. Leger, premier Baron Kilmayden et Vicomte Doneraile, qui avec ses fils et quelques amis intimes étaient membres d'une loge maçonnique, la Loge N° 44, dont les tenues se déroulaient dans une partie de l'immense bibliothèque du manoir familial à Doneraile Court, dans le Comté de Cork en Irlande.

This article presents the Masonic career of a kabbalistic lithograph in the United States in the middle of the 19th century, against the background of a sectarian debate that concerned the religious character of Freemasonry. In their struggle for equality, Jewish Freemasons took advantage of the Solomonic heritage of Masonic mythology and advocated a Jewish origin for the fraternity, in which Kabbalah assumed a role of providing esoteric underpinnings for this narrative. The article shows that within the wider historical framework of Jewish-Christian relations, the kabbalistic lithograph became a tool in the hands of Jewish Freemasons in a Masonic sectarian debate.

Alexander Barnard Davis, the esteemed leader of the Sydney Jewish community between 1862 and 1913, gave a series of lectures on the origin of the rites and worship of the Hebrews. A fascinating story emerges from the history of these lectures: They were given on a large Kabbalistic lithograph. The paper will trace the circuitous route of the artwork, which will shed light on the hitherto unknown affiliation of Davis with Freemasonry, and will elaborate on the content and the socio-cultural context of the lectures delivered for a multi-denominational audience in Sydney and Melbourne.

Ceci est la version révisée et augmentée de l'ancien article du même nom
La participation de la franc-maçonnerie dans la fondation de la Grèce a été longtemps ignoré. L'ambition de cet article est de la réhabiliter.
αυτό το άρθρο είναι γραμμένο στα γαλλικά. Μια ελληνική έκδοση θα είναι σύντομα online.

An in-depth scholarly analysis of the June 24, 1734, "Dissertation upon Masonry," the oldest surviving American Masonic speech, and the third oldest in the world. Critical commentary includes intertextual relationships and an analysis of the types of esotericism mentioned in the document.

The best expose on MK gandhi .& a deep look into global politics. Vegetarianism , radical green environmentalism = agenda of the globalists to make the people weak & take over the world /natural resources. Gandhi was an occultist theosophist freemason. His London diary is missing but 20 pages. he described his initiation into 3 rd degree freemasonry but in coded language. he supposedly wrote so much. but he forgets to mention the role of freemasonry , rothschilds , the role of secret socities. he propagated/ promoted feminine ideologies. passive resistence , nonviolence. but he never practised them. When his masters wanted he was more than willing to kill the innocents. he was a hardcore racist and never hid it. he allied himself openly with all the top racist fascist brital dictators and he praised them openly. salt is the child of sun and sea or fire and water and in occult esoteric lore its feminine. that must be the reason why he had salt satyagraha. he was a complete british agent , a trained mason. who talked through both sides of his mouth and the ignorant people believed him blindly. as always .

This dissertation seeks to define the importance of John Dee’s interpretation of mediaeval and Renaissance esoterica regarding the contacting of daemons and its evolution into a body of astrological and terrestrial correspondences and intelligences that included a Biblical primordial language, or a lingua adamica. The intention and transmission of John Dee’s angel magic is linked to the philosophy outlined in his earlier works, most notably the Monas Hieroglyphica, and so this dissertation also provides a philosophical background to Dee’s angel magic. The aim of this dissertation is to establish Dee’s conversations with angels as a magic system that is a direct descendant of Solomonic and Ficinian magic with unique Kabbalistic elements. It is primarily by the Neoplatonic, Hermetic, Kabbalistic, and alchemical philosophy presented in the Monas Hieroglyphica that interest in Dee’s angel magic was transmitted through the Rosicrucian movement. Through Johann Valentin Andreae’s Chymische Hochzeit Christiani Rosencreutz anno 1459, the emphasis on a spiritual, inner alchemy became attached to Dee’s philosophy. Figures such as Elias Ashmole, Ebenezer Sibley, Francis Barret, and Frederick Hockley were crucial in the transmission of interest in Dee’s practical angel magic and Hermetic philosophy to the founders of the Hermetic Order of the Golden Dawn. The rituals of the Golden Dawn utilized Dee’s angel magic, in addition to creative Kabbalistic elements, to form a singular practice that has influenced Western esoterica of the modern age. This study utilizes a careful analysis of primary sources including the original manuscripts of the Sloane archives, the most recent scholarly editions of Dee’s works, authoritative editions of original documents linked to Rosicrucianism, and Israel Regardie’s texts on Golden Dawn practices.

Brahmins – who are they . where do they originate from.  Any proper credible verifiable evidence , as to their true origins ? More than 1, 200 clans of Brahmins . Some are considered backward classes . Everyone don’t intermarry , interact .  Some of the Brahmin clans are --- Manu / Modh / Sha / Datta / Valmika / Rai / Bharathavarsha / Mithila / Parashara / Vasishtha / Vyasa / Kar / Kali / Pandit / Salman / Gopinath / Gouthama / Viswamithra / Dhanwanthari . 

Chittpavan Brahmins are said to be Jews – Godse , Savarkar were Chittpavans .
   
Swami Vivekananda ( born Narendranath Datta ) --  extremely racist , one of the Highest degree Freemason , in his time . Groomed and promoted by Freemasons & Knights of Queen of England.  Hero of both Reformed Hinduism & Sanatanis .  Sanata Dharma - promoted  by Freemasons & Theosophists like Annie Besant …. Benares Hindu University was founded by British. They  promoted  Sanskrit .  Madan Mohan Malavya was a just a front man.

How come Indus Valley Civilisation – if at all it existed - is applicable to everyone in the present day massive nation called India?. What is the justification? It must have been practiced by a very small number of people , if at all it existed .   

The opposition  is always controlled . Led by Freemasons. Example = CAA , NCR =  Asaduddin Owaisi whose father was a protégé of Nizam of Hyderabad/ freemason ,who follows- MalcolmX , Maududi.  – ( The All India Majlis-e-Ittehad-ul-Muslimeen or AIMIM (translation: All India Council for Unity of Muslims) ..  has its roots in the Majlis-e-Ittehadul Muslimeen founded in 1927 in the Hyderabad State of British India .  It was founded and shaped by Nawab Mahmood Nawaz Khan Qiledar of Hyderabad State with the "advice" of Nawab Mir Osman Ali Khan, the Nizam of Hyderabad and in the presence of Ulma-e-Mashaeqeen in 1927 as a pro-Nizam party.  Then it was only Majlis-e-Ittehadul Muslimeen (MIM) and the first meeting was held in the house of Nawab Mahmood Nawaz Khan on November 12, 1927.

A génese dos grandes Sistemas Maçónicos desenvolveu-se, essencialmente, no decurso do século XVIII, podendo-se considerar que a mesma se processou em três etapas distintas. Assim: -Entre o princípio do século e, os anos 40, estabilizaram-se as grandes linhas da maçonaria simbólica, estruturando-se a mesma em três graus; -De 1740 a 1760, sensivelmente, assistiu-se, sobretudo em França, ao desenvolvimento do Escocismo, consistindo o mesmo no advento de uma profusão de graus complementares ao de Mestre; -Entre 1760 e o fim do século surgiram várias tentativas de ordenação lógica e, de estruturação desses altos graus em sistemas coerentes, bem como de regulamentação da sua prática através da criação de orgãos responsáveis pela sua jurisdição iniciática e administrativa, tendo resultado destes esforços o nascimento dos Grandes Ritos, tais como o Rito Francês, o Sistema Retificado e, finalmente, o REAA. Todos estes sistemas, embora partindo do mesmo substrato maçónico, organizam os seus graus de acordo com ideias distintas. O Rito Escocês Antigo e Aceito resultou do último destes processos, decorrendo o mesmo numa primeira fase em Santo Domingo, entre 1763 e 1767, por iniciativa de Etienne Morin e, de Henry Andrew Francken, que compilaram e ordenaram um conjunto de 25 altos graus, praticados à epoca em França, dando origem a um sistema denominado de Ordem do Real Segredo. A este Rito, em 25 graus, foram acrescentados, em Charleston, nos Estados Unidos da América, mais 8 graus, por Maçons Americanos e Franceses, de modo a que o sistema resultante perfizesse o numero simbólico de 33 graus. Assim, em 1801, foi constituido o primeiro Supremo Conselho do Mundo, sendo no ano seguinte difundida a "Circular aos Dois Hemisférios", por iniciativa de John Mitchell e de Frederik Dalcho, respetivamente Soberano Grande Comendador e, Lugar Tenente desta Câmara. Este documento apresentou o novo Rito como sendo constituido apenas por altos graus, deixando às Grandes Lojas a jurisdição sobre os graus simbólicos, situação esta que ainda hoje persiste, no universo Anglo-Saxónico. No entanto, este mesmo Supremo Conselho, em fevereiro de 1802, tinha já empossado o Irmão de Grasse-Tilly com uma patente que o reconhecia como Grande Inspetor-Geral (decorado com o 33º Grau) e, lhe conferia poderes de constituir, estabelecer e, inspecionar todas as Lojas, Capitulos, Conselhos e, Consistórios da "ordem real e militar da antiga e moderna Franco-Maçonaria sobre os dois Hemisférios, em conformidade com as Grandes Constituições". Depois de uma série de vissicitudes, que envolveram uma partida para Santo Domingo, a captura pelos ingleses, o emprisionamento na Jamaica e, a libertação seguida de uma breve segunda passagem por Charleston, o Irmão de Grasse-Tilly regressou a Paris, donde era originalmente proveniente, em 1804. Neste mesmo ano verificou-se, igualmente, o regresso à capital francesa de outros emigrados, tais como Germain Haquet, que traziam na bagagem o sistema em 25 graus da Ordem do Real Segredo. A situação da maçonaria francesa era, à epoca, ainda muito complexa, persistindo por sarar várias feridas decorrentes da sucessão de acontecimentos verificada nas ultimas duas décadas do século XVIII. Nos anos pré-revolucionários tinha-se assistido a uma tentativa de centralização da jurisdição da atividade maçónica, por parte do Grande Oriente de França, que não tinha sido completamente bem sucedida, persistindo ainda Oficinas a trabalhar sob os auspicios da antiga Grande Loja de França. Adormecido durante o periodo revolucionário, o Grande Oriente de França só retomou os seus trabalhos, com muita dificuldade, em 1796, sob o impulso decisivo de Röttiers de Montaleau. Este conseguiu, no decurso deste processo de revivificação da maçonaria, unificá-la numa só Obediência, através da celebração, em 1799, de uma concordata de união com o remanescente da Grande Loja de França. Esta fusão, contudo, foi despoletar uma reação das Lojas ditas "Escocesas", nas quais se praticava uma maçonaria simbólica que apenas diferia do Rito Francês em pequenos pormenores da decoração do Templo, tais como a sua cor vermelha e, a disposição dos grandes candelabros, bem como na aclamação utilizada (Huzzé em vez da tradicional aclamação francesa Vivat).

Nata a Londra nel 1717 la Massoneria moderna si diffuse presto anche in Italia portata da viaggiatori e commercianti inglesi. Venezia fu, con Firenze e Livorno, una delle prime città in cui la nuova società si diffuse negli ambienti intellettuali che guardavano alla rivoluzione dei lumi. Come ogni parto, anche la nascita della Massoneria non fu indolore: ben presto fioccarono le accuse di empietà. sovversione, segretezza. Qualcuno, come Giacomo Casanova, finì in carcere, altri, come Carlo Goldoni, ne presero le difese. Nonostante il mito del “segreto” (che dura ancora) la Libera Muratoria divenne argomento di articoli, opere teatrali, dipinti e persino giardini.

Martinists orders - Pasqually - Saint-Martin - Willermoz - Papus -  Encausse - Elect-coen - RER - Birth and rebirth of Martinism - Elements for understanding martinism, Saint-Martin's doctrine - three points of the work: emanation, fall, reintegration - the return - implantation -

What is 10x more lethal than COVID-19? Viral covidiocy. 9 out of 10 COVID deaths were vaccinated in the K, Israel, Chile and Argentina, where case fatality rate was 1300% higher for the vaccinated than for the unvaccinated, plus a higher 40% contagion rate (5% if unvaccinated): the opposite of the narrative. The USA, also showed worse outcomes for the vaccinated than the unvaxxed. COVID waves seem to have receded due to the increase of herd immunity of the recovered, both vaccinated and unvaccinated.

In the USA and Europe, 5 million adverse reactions and 70 thousand deaths were reported linked to COVID vaccines. Informed consent forms can’t protect COVID-19 vaccine manufacturers against legal actions, even under immunity by law, not only because they are not really “vaccines” but gene hacks to produce the S1 spike protein (or parts), nor because some or all the elements are secret, un-disclosed or hidden, but especially, because the cure had been found, voiding Emergency Use Authorization (EUA): if you get COVID, especially if vaccinated, follow this successful evidence-based treatment: https://covid19criticalcare.com/covid-19-protocols/ ( translations: https://covid19criticalcare.com/covid-19-protocols/translations/ ). Yet, there are many other options in this document.

This research is not “anti-vaccine”, but pro-sane-vaccines. Unlike insane vaccines, it stands for evidence based medicine, i.e. scientifically proven safe and effective treatments. 500 scientific citations prove a systemic bias against cheap effective cures and towards unethical, ineffective and/or unsafe vaccines.

Among dozens of effective treatments here reviewed, ivermectin is the best mass cure for COVID-19 variants. It had been scientifically proven beyond any reasonable doubt by May 2020, yet, instead of informing the public about the amazing results and going back to normal, there was a global scheme to block lifesaving information and promote lock downs, masks, restrictions, experimental vaccines and passports.

1 million dollars of ivermectin would end the pandemic compared to 160 thousand million dollars PER YEAR to keep a perpetual endemic disease, with vaccines always chasing new variants in a never ending lucrative arms race. It is not a matter of unsettled science: there are more RCT studies than for any other standard-of-care treatment. An insane “war on bugs” by legal drug cartels? It was an un-treatment pandemic designed to push vaccines and expensive monoclonal antibodies as the only option.

The pandemic proved that there is neither quality control nor pharmacovigilance in any country of the world, especially the USA. In spite of more deaths linked to COVID vaccines than all deaths reported since 1990 from all vaccines, there was no real follow up of cases, no studies about subclinical side effects like myocarditis and thrombosis, no interest in public health:

Deaths after vaccination (USA, openVAERS.com)


With COVID vaccines, Governments have turned a medical act into an administrative mandate. Yet, practically no medical association protested against this violation of the right of the physician to practice medicine, i.e. a customized treatment according to the best knowledge/possibilities.

Human rights continue to be systematically violated: to life, to informed consent, to fertility, to ethical treatments (where benefits are higher than harms), to healthcare (instead of sickening-care), to treatments for vaccine injuries, to compensation for injuries and death, to privacy (passes), to freedom (to work, move, assemble, worship), etc.

This research presents strong scientific evidence for a planned global genocide:

MAY A PERSON : WITH
COVID
VACCINATION WITH
EFFECTIVE
TREATMENT
AVOID GETTING SICK FROM COVID? 🗴 No ✓ Yes
AVOID INFECTING OTHERS? 🗴 No ✓ Yes
AVOID HOSPITALIZATION? 🗴 No ✓ Yes
AVOID DYING FROM COVID? 🗴 No ✓ Yes
AVOID SIDE-EFFECTS LIKE INFERTILITY, MISCARRIAGE, DISABILITY OR DEATH? 🗴 No ✓ Yes
GET HEALTHCARE OR MANUFACTURER LIABILITY FOR INJURIES, DEATH OR NEGLIGENCE? 🗴 No ✓ Yes
HELP PROTECT OTHERS? 🗴 No ✓ Yes
HELP REDUCE THE SATURATION OF THE HEALTH SYSTEM? 🗴 No ✓ Yes
GENERATE HERD IMMUNITY? 🗴 No ✓ Yes
HELP TO END THE PANDEMIC? 🗴 No ✓ Yes
REDUCE THE GENERATION AND SPREAD OF VARIANTS? 🗴 No ✓ Yes
AVOID COOPERATION WITH VACCINES PRODUCED WITH ABORTION CELL LINES? 🗴 No ✓ Yes
GIVE INFORMED CONSENT WITH A PACKAGE INSERT LISTING ALL THE INGREDIENTS? 🗴 No ✓ Yes
AVOID UNDISCLOSED GENE-HACKING, NANO-TAMPERING AND BLUETOOTH CHIP? 🗴 No ✓ Yes

From the systematic genocide of abortion, they moved on to the 7 COVID genocides:
1. Engineering and releasing of the infertilizing, handicapping and lethal virus.
2. Maximizing spread (delaying alerts with open borders, forbidding open air activities, cloth masks, lock downs, vaccination).
3. Lethal recommendations (the above plus banning autopsies, pre-term delivery/c-sections, mother-baby separation).
4. Censoring, defunding and persecuting effective treatments.
5. Unneeded deadly treatments (ventilation, Remdesivir).
6. Infertilizing, handicapping and lethal vaccines and haccines (especially during pregnancy, breastfeeding and childhood).
7. Magnetoxic attacks: graphenation of haccines, food and beverages, EMF blasts from satellites, towers and phones, etc.

The genocidal trend didn’t change, only the target population. Same serial killers, different weapons.

Hosea 4:6 “My people are dying for lack of knowledge...”

Rassegna Quadrimestrale edita su www.grandeoriente.it Le opinioni degli autori, impegnano soltanto questi ultimi e non configurano, necessariamente, l'orientamento di pensiero della rivista MASSONICAmente o di Società Erasmo Srl. La riproduzione totale o parziale dei testi contenuti nella pubblicazione è vietata sotto qualsiasi forma, senza espressa autorizzazione scritta, secondo le norme vigenti in materia. Tutti i diritti riservati. Vietata la riproduzione anche parziale se non autorizzata. Manoscritti e illustrazioni, anche se non pubblicati, non si restituiscono.

Il saggio descrive i rapporti di Giuseppe Mazzini con la massoneria e analizza poi l'uso pubblico che la massoneria fece di Mazzini dopo la sua morte (1872) e il contributo che essa dette alla costruzione del suo mito e alla diffusione delle sue idee politiche.

Westphalia Press, 2019
ISBN 978–1-63391-819–1 (paper)
361 pages, $19.99 US

Few names are better known within the community of Masonic researchers than S. Brent Morris. He is not only the indefatigable editor of Heredom: The Transactions of The Scottish Rite Research Society and Managing Editor of The Scottish Rite Journal, but he is also the author of a number of books.

A previous collection of Brent Morris’ essays, A Radical in the East, reflected in part the author’s interest in membership trends (see the review by Erik Arneson, MPS, in Philalethes vol. 63, pages 172–73). This latest collection, as Morris notes in his preface, demonstrates how his interests evolved over the intervening decades. It is, of course, appropriate to offer in disclosure that the reviewer enjoys a collegial relationship with the author of these essays, who served as the Secretary of the Philalethes Society from 1980 to 1984, and continues to work closely with the executive committee.

Why Thirty-Three? compiles twenty-one of the author’s articles that previously appeared in sources like Heredom, The Plumbline, Ars Quatuor Coronatorum, and the Hibiscus Masonic Review. The topics cover a spectrum of interests, offering useful historical background on the rites and rituals of Masonry, a critical examination of opposition to Freemasonry, and statistical analyses of Masonic membership trends. The collection is certainly the most convenient way to access articles from such a diverse range of Masonic sources. It is worth noting that one of the pieces, “Themes of Antimasonry,” is published here for the first time, while another, the eponymous “‘Why Thirty-Three?’—A Revisit” is revised from the original. Both of these last are co-authored with Arturo de Hoyos.

Many of the articles here bear directly on important topics within Masonic history, particularly matter relating to the development and spread of degrees. “The High Degrees in the United States: 1730–1830,” “The Royal Secret in America Before 1801,” and “Henry Andrew Francken and His Masonic Manuscripts” are all substantial contributions that address the evolution of the Ancient and Accepted Scottish Rite.

“The Polite Revolution: The Formation of American Grand Lodges, 1777–1806” considers the crucial period of formation and reformation of the Craft in the nascent United States, dealing with many fascinating questions pertaining to how the American jurisdictions—originally formed as provincial bodies under British Grand Lodges of the Antients and Moderns—became independent institutions.

Next is a useful survey of the “Itinerant American Masonic Lecturers.” These men, such as Abraham Jacobs, Thomas Smith Webb, and Benjamin Gleason, are often maligned as profiteers (as though their work could have been done without any means of support). Morris points out that the fabric of Freemasonry would be less established without their work: “Itinerant American Masonic Lecturers were colorful and sometimes scorned, but through their efforts, American Freemasonry spread and assumed the successful form it has today.”

One of the most fascinating pieces in the collection is “Early Newspaper Accounts of Prince Hall Freemasonry,” coauthored with Paul Rich, MPS, and originally published in The Phylaxis. These contemporary accounts bring the subject of Prince Hall Masonry to life in a new way. My admiration of the article was enhanced by the literal style of transcription used for the old news reports.

Another useful survey is found in “The Impact of English Freemasonry and America and Vice-Versa,” in which many ritualistic and institutional influences are effectively and efficiently mapped out. “Voting With Their Feet,” which follows, is a brief article on the statistical analysis of membership trends, with some important observations.

The next piece, coauthored with Arturo de Hoyos, deals with “Themes of Antimasonry,” and is printed here for the first time. Understanding what the objections to the Craft have been over time allows us to see that Masonry’s opponents are remarkably uncreative. Plus ça change.

Following this are some short pieces, including one on “The Letter ‘G’,” and another on “The Eye in the Pyramid.” Morris rightly points out that the symbolism of the Letter G has been consistently described since at least 173o, whatever eisegesis might have been practiced by later interpreters. The essay on the All-Seeing Eye argues that this symbol was introduced “officially” as late as 1797, a conclusion that might generate friendly debate in some circles.


Next are important scholarly articles on the Trinity College Tripos of 1688 and the 1723 Post Boy exposure. These provide meaningful introductions to these early documents as well as thought-provoking critical analyses of them. Particularly fascinating is “New Light on the Gormagons,” in which Morris identifies previously unknown sources on this satirical “rival” of the London brotherhood.


Rounding out the volume are a piece on Masonry in the Sherlock Holmes canon and a brief on the explorer Sir Charles Warren, who was the founding Master of the famous Quatuor Coronati Lodge of Research, of which S. Brent Morris is a respected Past Master.

Why Thirty-Three? is a convenient way to access some of the most important contributions of a crucial Masonic voice of our times, and should occupy a place within any well-stocked library on the topic of Masonic history.

full text: https://doi.org/10.13109/9783666564857
How could the ideal of a universal brotherhood of mankind be realized in an age of nationalism, colonialism and culture wars? "With God, for fatherland and humanity?" is a comprehensive study of masonic internationalism. It explores, with a focus on England, France, Germany, and Italy, how European masonic associations promoted or opposed a worldwide organisation of the "brotherhood". It argues that the transnational efforts before and after the First World War ended up reinforcing the differences they set out to overcome.

Wie ließ sich das Ideal einer umfassenden Menschheitsverbrüderung im Zeitalter von Nationalismus, Kolonialismus und Kulturkämpfen organisatorisch umsetzen? »Mit Gott, für Vaterland und Menschheit?« ist eine umfassende Studie zum Internationalismus von Freimaurern. Sie untersucht, mit Fokus auf Deutschland, England, Frankreich und Italien, wie sich europäische Freimaurerverbände für oder gegen eine weltweite organisatorische Vereinigung der »Bruderschaft« einsetzten. Dabei zeigt sich, dass die transnationalen Organisationsversuche vor und nach dem Ersten Weltkrieg die Gegensätze verstärkten, die sie eigentlich überwinden wollten.

Join the Illuminati today, whatsApp +18133057260 and become Rich, Famous, and Powerful. This is an authorized illuminati agency whatsApp number +18133057260. Are you in US, UK, CANADA or anywhere in the world kindly join the illuminati today and get recognize in businesses or politics. Join the illuminati today and be protected spiritually and physically. Join the illuminati and rise to the top in whatever you do. Join the illuminati today and get good connections. The illuminati is an organization of Peace, Unity and Love, If you're interested kindly email: illuminatiauthorities@gmail.com OR whatsApp +18133057260

C a i n M i c h a e l T i b e r i u s H a y w a r d -H u g h e s 4 A r t a n d W a r Freemason ry is intricately woven with symboli sm. As a fraternal society i t is almost entirely speculati ve, and as such vi rtuall y ever y par t of t he Craft is steeped in allegor y. All egory and symbolism are used to educate the brethren in t he history and meaning of Masonry.

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.

"The Origin of Freemasonry and Knight Templar" is compiled by John Richardson Bennett. Published by Mason.ca, Published of the Ancient Craft. In 2020 Copyright by Entreacacias, SL [Publishing House]. 

This book has a note at the opening section of the Table of Contents; it says, "We can not understand the actual of a character or system without in some degree entering into its ideal."

The book is divided into five chapters:

1. Freemasonry
2. Fraternity of Builders or Freemasons of Continental Europe
3. Degree of Freemasonry-Symbolic Degrees
4. Cryptic Degrees
5. Knight Templar

De 1717 à 2017, la Franc-maçonnerie éclaire et interroge de manière incomparable trois siècles d’histoire et d’identité européenne, de Lisbonne à Saint-Pétersbourg, de Stockholm à Zagreb. Europe des Lumières, Printemps des peuples, nationalisme et pacifisme, Société des Nations, guerre froide et construction européenne, après-communisme : les francs-maçons, unis ou divisés, écoutés ou exécrés, sont de tous les combats, présents sur tous les chantiers qui rythment l’histoire du continent.
Ce livre se distingue par son choix de rompre avec une juxtaposition d’histoires nationales au profit d’une perspective résolument européenne. Il intègre les recherches les plus récentes et s’appuie sur de nouveaux fonds d’archives dont l’exploitation bouleverse en profondeur la connaissance de l’histoire de la Franc-maçonnerie : « Archives russes » du Grand Orient de France conservées jusqu’au début des années 2000 dans les archives du KGB à Moscou, après avoir été pillées par les Nazis en 1940 ; archives de Minsk en Bélarus, découvertes par l’auteur en 2015.

Après avoir donné quelques clés méthodologiques relative à l'étude de l'ésotérisme chrétien, l'article rappelle les circonstances de l'apparition du martinisme, et en particulier de l'Ordre Martiniste de Papus, puis de l'Eglise gnostique universelle de Jules Doisnel, et montre les proximités de ces milieux entre eux, avec la Franc-maçonnerie occultiste et avec certains milieux spirites.

L'étude se concentre ensuite sur la situation du martinisme dans les années 1960, dans le contexte de la réunion des martinistes dans l'Ordre Martiniste dit de Paris sous la direction de Philippe Encausse (1962). La signature en 1968 du traité d'alliance entre cet Ordre martiniste, auquel s'étaient ralliés les martinistes belges, et l'Eglise gnostique apostolique de Robert Ambelain (partiellement héritée de Doisnel) causa le trouble en Belgique entre martinistes de l'Eglise gnostique et martinistes de l'Eglise Catholique Libérale. Ces derniers, par la création de l'Ordre martiniste de Belgique (Brahy, Warnon, etc) puis de l'OM des Pays Bas, signèrent la rupture avec les fidèles de l'Eglise gnostique. Cette rupture a donné lieu à de nouvelles structures, notamment l'Ordre Martiniste des Chevaliers du Christ (Armand Toussaint) en lien avec l'Eglise rosicrucienne apostolique. L'article tente de présenter de cette histoire complexe un tableau cohérent.

L'article termine par quelques réflexions sur l'importance des filiations dans ces milieux maçonnico-martinistes et gnostiques en tentant d'en montrer les mécanismes et les raisons.

Mayor Gillespie: «Apenas habían transcurrido dos años y medio desde nuestra llegada a Inglaterra [invasiones inglesas de 1806-1807 al Río de la Plata], cuando estallaron las llamas de una revolución, que formará el tema final del presente volumen, en estas provincias de América del Sur que habíamos dejado tan recientemente, y fue al contemplar sus resultados futuros sobre los intereses políticos y comerciales de mi país [que] fui influenciado para dirigirme al Honorable Sr. Perceval, quien luego presidió sus consejos sobre el tema de que yo fuera el depositario de un registro quizás de referencia útil al gobierno de Su Majestad, ya que contiene nombres que algún día podrían parecer llamativos (...) No pasó mucho tiempo antes de que tuviera el placer de comentar que la anticipación que había concebido se hizo realidad: de los seis miembros que constituyeron la Primera Junta revolucionaria de Buenos Aires, tres de ellos, registrados en esa lista (…) estarán listos para salir como celosos órganos y abogar por proclamar nuestros deseos mutuos y para promover los intereses recíprocos de Gran Bretaña y el Río de la Plata».

Spis treści:

- Wprowadzenie (N[orbert] W[ójtowicz])
- Elżbieta Jagielnicka, Symbol w wolnomularstwie. wczoraj i dziś
- Arkadiusz Morajko, Rola i znaczenie rytu w wolnomularstwie
- Norbert Wójtowicz, Różnorodność masońskich wizji Wielkiego Architekta
- Monika Kała, Żydzi i masoneria - między mitem a prawdą
- Norbert Wójtowicz, "Masoni" w polskiej prasie katolickiej drugiej połowy lat 30-tych
- Łukasz Kamiński, Masoneria w Polsce Ludowej
- Aneks A. Konstytucja Andersona (1723)
- Aneks B. Czy istnieje filozofia masońska? Wywiad [Norberta Wójtowicza] z profesorem Andrzejem Nowickim, autorem książki pt. "Filozofia masonerii"

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.