martedì 31 maggio 2011
Gran Logia de la Argentina de Libres y Aceptados Masones
Carta del Gran Maestre a los Hermanos de la Orden - Junio 2011.Carta del Gran Maestre a los Hermanos de la Orden - Junio 2011">
2011 Photo Contest, sponsored by The Texas History Committee of the Grand Lodge of Texas.
The “Photograph Contest” is underway for 2011.
Spring is heading toward summer, so grab your cameras and start clicking away!
You may submit up to 3 photos that you have shot in the past three years.
There will be three categories to enter; Landscape, Portrait and Snapshots. Each category will reward a 1st, 2nd, and 3rd place ribbon. Plus there will be a Best of Show winner.
We want shots of: Texas scenes, Masons, lodges, Events, good Family fun shots.
Just about anything that you desire to photograph.
Please submit a detailed description along with your photos.
The deadline is September 1, 2011, (cutoff date). This year the judges will be: Dick Brown, Erik Briseno, Jerry Smith, Rob Kyker, Darrell Hefley and J. Darrell Kirkley.
Email your photo entries to: jdarrell@jdkcom.com please write “Texas Photo Contest” in the subject line.
If you don’t have email, then you can send your photo print entries by US Mail to me at:
Photo Contest
J. Darrell Kirkley
P. O. Box 700383
Dallas, Texas 75370
Have Fun!
Thank you,
J. Darrell Kirkley Chairman
GEORGIA, U.S.A.GCMA Meeting at Norcross Lodge #228.
Buford Lodge #292
2011 Relay For Life of Gwinnett, GA
2011 Relay For Life of Gwinnett, GA
Saturday, June 11, 2011 6:30 PM
Come join our Relay for life team and walk a lap as Masons and Brothers. Buford Lodge has been participating in the Gwinnett Relay for Life for several years and our Team of Masons has steadily grown. We would love to have every Mason that can come out and join the fellowship, we try to serve something to eat, normally hot dogs and hamburgers, when at all possible, we set up 10 X 10 tents for the Brothers and their Ladies to gather around under, BRING YOUR OWN CHAIR, as our team size grows so do the size of the site grow. We encourage all Past Masters to bring your aprons to wear on the walk, the walk will occur shortly after the survivors lap, around 6:30 PM. Our site last year was located at the rear of the music stage.
Once our site selection is made for this year it will be posted on www.Bufordmasoniclodge292.org website.
Every Mason knows a family member, relative or friend who has suffered the horrible pain and agony of CANCER, the funds raised at this function go directly to he American Cancer Society. Please search your hearts and dig deep in your pockets and donate to this great cause!
CONFERENCE OF GRAND MASTERS.
The 2012 Conference will be held FEB. 19-21, 2012 at Sheraton Hotel, Atlanta, Georgia.
CONFERENCE OF GRAND MASTERS
OF MASONS IN NORTH AMERICA, Inc.
An annual meeting of the Grand Masters of Masons in North America. Currently the membership is the Grand Lodges of the Provinces of Canada, the States of the United States of America, including the District of Columbia and Puerto Rico, the States of Mexico, and the American-Canadian Grand Lodge of Germany. These Grand Masters represent some 2 million Freemasons in North America. Grand Masters from countries throughout the world also attend to join in fellowship. The Conference is the largest gathering of Grand Masters in the world.
"Considering the checkered history of Masonic congresses and conventions from 1780 to World War I,...no achievement of the Conference of Grand Masters of North America is more outstanding than its... survival as a voluntary annual meeting of the leaders of the Craft. ...it answers a ...need of Grand Masters to know each other and to learn how others are meeting and handling the problems of the Fraternity in their jurisdictions." ("A Short History of the Conference of Grand Masters of Masons in North America" by M.W. Conrad Hahn, PGM Connecticut, published by the MSA in 1963)
CONFERENCE OF GRAND MASTERS
OF MASONS IN NORTH AMERICA, Inc.
An annual meeting of the Grand Masters of Masons in North America. Currently the membership is the Grand Lodges of the Provinces of Canada, the States of the United States of America, including the District of Columbia and Puerto Rico, the States of Mexico, and the American-Canadian Grand Lodge of Germany. These Grand Masters represent some 2 million Freemasons in North America. Grand Masters from countries throughout the world also attend to join in fellowship. The Conference is the largest gathering of Grand Masters in the world.
"Considering the checkered history of Masonic congresses and conventions from 1780 to World War I,...no achievement of the Conference of Grand Masters of North America is more outstanding than its... survival as a voluntary annual meeting of the leaders of the Craft. ...it answers a ...need of Grand Masters to know each other and to learn how others are meeting and handling the problems of the Fraternity in their jurisdictions." ("A Short History of the Conference of Grand Masters of Masons in North America" by M.W. Conrad Hahn, PGM Connecticut, published by the MSA in 1963)
lunedì 30 maggio 2011
Gran Logia Femenina de Espàna.
VALORES FEMENINOS Y PROGRESO SOCIAL
Abordar esta cuestión de la mujer, significa examinar aunque sea brevemente, el
papel que las sociedades patriarcales han concedido a las mujeres, al trabajo
femenino y a sus aportaciones al conjunto de la vida social y productiva. Un tiempo
presidido por una visión cartesiana dualista del mundo, cuyos valores dominantes en
el plano social, definidos desde la visión masculina y occidental del mundo, tuvieron
la pretensión de servir como valores universales que alcanzasen a todos los seres
humanos (pretensión, que por cierto, se sigue manifestando, desde quienes tienen el
poder en la sociedad de la globalización)
El momento actual que vive la humanidad se manifiesta a través de una polarización
entre una cosmogonía patriarcal y una matriarcal enfrentadas, como una solución al
reclamo de hacer justicia al mito de los orígenes de la creación, el cual excluyó el
principio femenino de la misma. Hasta que no se produzca una síntesis integradora y
transmutadora que incluya este principio y la única forma de entender el origen del
mundo creado por la manifestación de dos energías complementarias, la humanidad
no encontrará salida a los conflictos. Los antiguos mitos han originado una mente
dividida, al elegir un arquetipo masculino convirtiendo al femenino en
irreconciliable. El proceso de lucha por la igualdad efectiva de derechos de la mujer,
exige un cambio profundo de mentalidades y pautas de comportamiento y acción
social. La necesidad de pasar de un imaginario de oposición y confrontación donde
predominan valores tradicionalmente considerados como masculinos, a uno de
alianza flexible y cooperante, con una presencia importante de rasgos y valores
considerados tradicionalmente como femeninos es necesario.
Difícilmente en la sociedad actual se puede hacer una distinción de valores en
progreso social, entre los que trasladan, defienden o luchan por ello mujeres y
hombres, mas bien el verdadero interés radica en la aplicación de estos valores, en
los que sin querer ser demasiados severas, constatamos que el avance en igualdad
entre ciudadanos de diferente sexo o condición, aún deja campos de actuación en los
que hay que trabajar y progresar. La mujer se ha visto y se ve obligada a tomar roles
masculinos para ser admitida en el mundo y con su persistencia, acabará
modificando su entorno social. La mujer actualmente reclama y asume su condición
femenina.
El reto de esta oportunidad pasa por saber, qué no queremos perder y de que
connotaciones ancestrales nos queremos liberar, como la sumisión, la inhibición, etc.
y no perder otras como pueden ser la habilidad emocional, la inteligencia intuitiva.
Pero no solo se trata de redefinir nuevas feminidades y masculinidades, se trata
también de restituir los valores asignados al género femenino en cuanto a la
igualdad con los masculinos- Debemos recuperar e incorporar en el ámbito público
los valores que han sido relegados, junto con las propias mujeres, al ámbito de
aquello considerado privado.
La resistencia femenina y los esfuerzos de tantas y tantas mujeres para cambiar el
estado de la cuestión, ha logrado que la sociedad patriarcal aceptase, lo que
aparentemente es un status de igualdad en el campo socio laboral, pero que visto
más útilmente es tan solo la incorporación de la mujer a un mundo de valores y
prácticas masculinos, tanto en las ofertas a las que puede acceder al empleo, como
en los aspectos de proyectos, en los horarios, en los valores que priman en las
empresas, pero hay que preguntarse ¿es coherente con la utopía femenina, una
liberación del segundo sexo, producida al precio de parecerse al primero?. Está
claro que queda mucho camino por recorrer, hemos conquistado un espacio, hemos
ocupado un nicho ecológico en un mundo regido por la lógica masculina, pero
todavía tenemos pendiente la redefinición de las reglas del juego.
Para que todo esto se desarrolle es fundamental estar en el marco de una sociedad
laica y librepensadora, en donde exista el respeto a la diversidad, para poder
convivir en armonía, donde el dogmatismo religioso no interfiera con el desarrollo
de estos valores y donde no tengamos que llevar a cuesta el peso de las tradiciones.
Mientras la sociedad patriarcal divide, la sociedad matriarcal engloba, une y el
hombre, lejos de estar a la altura de la evolución, va asumiendo un rol más humano
y comprensivo. En definitiva el hombre evoluciona porque la mujer le enseña y en
parte le obliga a hacerlo, ya que al fortalecerse en su lucha, modifica con ello la
sociedad. Para conseguir este modelo es necesario lo siguiente:
– Romper con la visión central y jerarquizada del patriarcado
– Defender la cultura de la diferencia y de la homogeneización
– Plantear una nueva mirada de la realidad, desde varios puntos, distintas
visiones y pensamientos laterales
– Pasar de objeto a sujeto de la historia que construimos
– Revitalizar la cultura del éxito y del control, aceptando que la vida es algo
complejo de sujetar
– Integrar el pensamiento lógico, con el intuitivo y el artístico, lo que nos
ayudará a tener una capacidad mucho más rica de interpretar el mundo y
estar en él.
–
Es necesario para todos, refundar el espacio femenino, feminizar la sociedad, que no
pasa solamente por la conquista de la igualdad, pasa además por reinventar y
recrear a diferencia, por la vuelta al sistema de valores, modificando el predominio
de unos sobre otros. Ello supone poner en pie una transformación cultural profunda
que tienda a conseguir una mayor equidad, paz y sostenibilidad en el sistema de vida
compartido. Redefinir nuestras raíces y nuestros roles lo debemos hacer las mujeres
y los hombres juntos, pero también como mujeres no es necesario un espacio propio,
para reconstruir en plena libertad nuestra propia condición de mujeres, rescatando
en nosotras y para el conjunto de la sociedad “la polaridad femenina de la
existencia”
Está en marcha,no sin dolor, la construcción de un modo femenino de gobernar
socialmente, de gestionar la administración, de llevar adelante las empresas... un
modo femenino que no debe ser la clonación de los valores competitivos masculinos
y patriarcales, sino que sean una verdadera propuesta para un cambio de paradigma
colectivo, así los modelos masculinos/racionalistas, deben abrir paso a las ciencias
que abordan la complejidad. La comprensión de la vida como fenómeno indisociable
es esencial en el mundo femenino, un mundo en el que se practican distintas tareas,
con intrincados procesos de conciliación de los tiempos... un mundo en el que el
desorden convive y fecunda al orden. No hay que buscar la liberación femenina, sino
contribuir a la emergencia de nuevas formas de ver el mundo y estar en él.. Este es
un reto a nuestro conocimiento, pero también una deuda histórica que está inscrita
en el corazón mismo de cada mujer:” ser sujetos en un mundo, donde ningún ser
humano, siga siendo objeto”, contribuir a la creación de condiciones de vida dignas
que aproximen a todas las mujeres a su condición de artífices de su propio destino,
de dueñas de su cuerpo y de su historia.
Madrid, 29 de Marzo del 6010
Abordar esta cuestión de la mujer, significa examinar aunque sea brevemente, el
papel que las sociedades patriarcales han concedido a las mujeres, al trabajo
femenino y a sus aportaciones al conjunto de la vida social y productiva. Un tiempo
presidido por una visión cartesiana dualista del mundo, cuyos valores dominantes en
el plano social, definidos desde la visión masculina y occidental del mundo, tuvieron
la pretensión de servir como valores universales que alcanzasen a todos los seres
humanos (pretensión, que por cierto, se sigue manifestando, desde quienes tienen el
poder en la sociedad de la globalización)
El momento actual que vive la humanidad se manifiesta a través de una polarización
entre una cosmogonía patriarcal y una matriarcal enfrentadas, como una solución al
reclamo de hacer justicia al mito de los orígenes de la creación, el cual excluyó el
principio femenino de la misma. Hasta que no se produzca una síntesis integradora y
transmutadora que incluya este principio y la única forma de entender el origen del
mundo creado por la manifestación de dos energías complementarias, la humanidad
no encontrará salida a los conflictos. Los antiguos mitos han originado una mente
dividida, al elegir un arquetipo masculino convirtiendo al femenino en
irreconciliable. El proceso de lucha por la igualdad efectiva de derechos de la mujer,
exige un cambio profundo de mentalidades y pautas de comportamiento y acción
social. La necesidad de pasar de un imaginario de oposición y confrontación donde
predominan valores tradicionalmente considerados como masculinos, a uno de
alianza flexible y cooperante, con una presencia importante de rasgos y valores
considerados tradicionalmente como femeninos es necesario.
Difícilmente en la sociedad actual se puede hacer una distinción de valores en
progreso social, entre los que trasladan, defienden o luchan por ello mujeres y
hombres, mas bien el verdadero interés radica en la aplicación de estos valores, en
los que sin querer ser demasiados severas, constatamos que el avance en igualdad
entre ciudadanos de diferente sexo o condición, aún deja campos de actuación en los
que hay que trabajar y progresar. La mujer se ha visto y se ve obligada a tomar roles
masculinos para ser admitida en el mundo y con su persistencia, acabará
modificando su entorno social. La mujer actualmente reclama y asume su condición
femenina.
El reto de esta oportunidad pasa por saber, qué no queremos perder y de que
connotaciones ancestrales nos queremos liberar, como la sumisión, la inhibición, etc.
y no perder otras como pueden ser la habilidad emocional, la inteligencia intuitiva.
Pero no solo se trata de redefinir nuevas feminidades y masculinidades, se trata
también de restituir los valores asignados al género femenino en cuanto a la
igualdad con los masculinos- Debemos recuperar e incorporar en el ámbito público
los valores que han sido relegados, junto con las propias mujeres, al ámbito de
aquello considerado privado.
La resistencia femenina y los esfuerzos de tantas y tantas mujeres para cambiar el
estado de la cuestión, ha logrado que la sociedad patriarcal aceptase, lo que
aparentemente es un status de igualdad en el campo socio laboral, pero que visto
más útilmente es tan solo la incorporación de la mujer a un mundo de valores y
prácticas masculinos, tanto en las ofertas a las que puede acceder al empleo, como
en los aspectos de proyectos, en los horarios, en los valores que priman en las
empresas, pero hay que preguntarse ¿es coherente con la utopía femenina, una
liberación del segundo sexo, producida al precio de parecerse al primero?. Está
claro que queda mucho camino por recorrer, hemos conquistado un espacio, hemos
ocupado un nicho ecológico en un mundo regido por la lógica masculina, pero
todavía tenemos pendiente la redefinición de las reglas del juego.
Para que todo esto se desarrolle es fundamental estar en el marco de una sociedad
laica y librepensadora, en donde exista el respeto a la diversidad, para poder
convivir en armonía, donde el dogmatismo religioso no interfiera con el desarrollo
de estos valores y donde no tengamos que llevar a cuesta el peso de las tradiciones.
Mientras la sociedad patriarcal divide, la sociedad matriarcal engloba, une y el
hombre, lejos de estar a la altura de la evolución, va asumiendo un rol más humano
y comprensivo. En definitiva el hombre evoluciona porque la mujer le enseña y en
parte le obliga a hacerlo, ya que al fortalecerse en su lucha, modifica con ello la
sociedad. Para conseguir este modelo es necesario lo siguiente:
– Romper con la visión central y jerarquizada del patriarcado
– Defender la cultura de la diferencia y de la homogeneización
– Plantear una nueva mirada de la realidad, desde varios puntos, distintas
visiones y pensamientos laterales
– Pasar de objeto a sujeto de la historia que construimos
– Revitalizar la cultura del éxito y del control, aceptando que la vida es algo
complejo de sujetar
– Integrar el pensamiento lógico, con el intuitivo y el artístico, lo que nos
ayudará a tener una capacidad mucho más rica de interpretar el mundo y
estar en él.
–
Es necesario para todos, refundar el espacio femenino, feminizar la sociedad, que no
pasa solamente por la conquista de la igualdad, pasa además por reinventar y
recrear a diferencia, por la vuelta al sistema de valores, modificando el predominio
de unos sobre otros. Ello supone poner en pie una transformación cultural profunda
que tienda a conseguir una mayor equidad, paz y sostenibilidad en el sistema de vida
compartido. Redefinir nuestras raíces y nuestros roles lo debemos hacer las mujeres
y los hombres juntos, pero también como mujeres no es necesario un espacio propio,
para reconstruir en plena libertad nuestra propia condición de mujeres, rescatando
en nosotras y para el conjunto de la sociedad “la polaridad femenina de la
existencia”
Está en marcha,no sin dolor, la construcción de un modo femenino de gobernar
socialmente, de gestionar la administración, de llevar adelante las empresas... un
modo femenino que no debe ser la clonación de los valores competitivos masculinos
y patriarcales, sino que sean una verdadera propuesta para un cambio de paradigma
colectivo, así los modelos masculinos/racionalistas, deben abrir paso a las ciencias
que abordan la complejidad. La comprensión de la vida como fenómeno indisociable
es esencial en el mundo femenino, un mundo en el que se practican distintas tareas,
con intrincados procesos de conciliación de los tiempos... un mundo en el que el
desorden convive y fecunda al orden. No hay que buscar la liberación femenina, sino
contribuir a la emergencia de nuevas formas de ver el mundo y estar en él.. Este es
un reto a nuestro conocimiento, pero también una deuda histórica que está inscrita
en el corazón mismo de cada mujer:” ser sujetos en un mundo, donde ningún ser
humano, siga siendo objeto”, contribuir a la creación de condiciones de vida dignas
que aproximen a todas las mujeres a su condición de artífices de su propio destino,
de dueñas de su cuerpo y de su historia.
Madrid, 29 de Marzo del 6010
CLIMAF,Centre de Liaison International de la MAçonnerie Féminine
Quelle pierre la Franc-Maçonnerie féminine peut-elle apporter à la construction européenne (Florence 2011- colloque maçonnique)
Le CLIMAF est un organisme international regroupant des Obédiences maçonniques féminines.
Son objectif est de créer, pour ses Obédiences-membres, un espace de réflexion, d’échanges, voir d’actions communes, en vue de promouvoir les valeurs de la Franc-Maçonnerie universelle en général, de la Franc-Maçonnerie féminine en particulier, et celles de la démocratie.
Par leur adhésion au CLIMAF, les Obédiences-membres manifestent leur intention de :
•Etablir des liens suivis entre les maçonnes au-delà des frontières nationales.
•Favoriser l’établissement de conventions entre Obédiences.
•Œuvrer à la création d’Obédiences féminines là où il n’en existe pas.
•Apporter aide et assistance lors de cette création et ultérieurement si nécessaire.
•Susciter des actions sous son égide, pour renforcer la Franc-Maçonnerie féminine et, plus généralement, aider les femmes.
•Permettre l’accès de la maçonnerie à des femmes citoyennes de pays où il n’existe pas d’Obédiences féminine nationale.
Les Obédiences-membres doivent fonctionner selon les règles traditionnelles de la Franc-Maçonnerie et adhérer à la déclaration de principes et aux statuts du CLIMAF. Ce dernier fonctionne avec un organe législatif et un organe exécutif qui est le Bureau.
En 1982, le Centre de Liaison International de la Maçonnerie Féminine a été fondé afin de renforcer les liens entre la
Grande Loge Féminine de France et la Grande Loge Féminine de Belgique.
Par la suite, d’autres Obédiences féminines ont rejoint cet organisme en tant que membres actifs: la
Grande Loge Féminine de Suisse, en 1985, ceci dès que l’Union des Loges travaillant sur le territoire suisse a été réalisée. La Grande Loge Féminine du Portugal, la Grande Loge Féminine d’Italie, la Grande Loge Féminine d’Allemagne. En 2006, la Grande Loge Féminine d'Espagne a rejoint le CLIMAF et, après quelques années d'absences, la Grande Loge Féminine de Turquie a demandé sa réintégration en 2007.
Les loges partenaire de la GLFS, la Izvor (Roumanie)
Kreoussa (Grèce) sont également
devenues Loges partenaires du CLIMAF
Ces 8 Obédiences féminines représentent au total environ 15'000 Sœurs.
AASR
Die Freimaurerei umfasst traditionellerweise drei Grade, Lehrlinge, Gesellen und Meister. Diese stellen auch die Erkenntnisstufen des in der Freimaurerei vermittelten Gedankengutes dar. Der letzte Grad, der Meistergrad, sollte von seinen Inhalten her, den Bruder Meister befähigen, alle die Aufgaben, die ein Freimaurermeister wahrzunehmen hat, zu erfüllen.
Jeden Bruder, der die Initiation in den Meistergrad erlebt hat und danach Zeit gehabt hat, darüber zu reflektieren, befällt das Empfinden einer gewissen Unfertigkeit oder Unvollständigkeit seines im Meistergrad erhaltenen Wissens. Traditionellerweise wird der Bruder aufgefordert, sich anhand der umfangreichen freimaurerische Literatur, die ihm als Meister zugänglich ist, selber freimaurerisch weiterzubilden. Doch fehlt dafür oft eine geeignete Anleitung und das Unbehagen bleibt. Dieses ist bereits vor langer Zeit erkannt worden und hat bei vielen freimaurerischen Systemen zur Entstehung weiterführender Grade, früher wurden sie Hochgrade genannt, geführt. So haben die Große Landesloge von Deutschland (FO) und die Große National-Mutterloge zu den drei Weltkugeln (3WK) jeweils ihre eigenen weiterführenden Gradsysteme. Es bestehen allerdings internationale Vereinbarungen, wonach die in den verschiedenen Ländern anerkannten Großlogen ausschließlich die ersten drei Grade bearbeiten. Weiterführende Grade sollten in getrennten Organisationen bearbeitet werden.
In Deutschland versteht sich der Alte und Angenommenen Schottischen Ritus (AASR) als das geeignete System weiterführender Grade für die humanitäre Großloge AF&AM, der ja die Brüder des AASR auch angehören. Die Zusammenarbeit zwischen beiden Obödienzen ist in dem Konkordat von 1963 "Gemeinsame Erklärung der GLL AF&AM und des DOR" (heute ORD) festgeschrieben, das in dieser Homepage unter "Konkordat" eingesehen werden kann.
Der AASR hat sein oberstes Prinzip, die Humanität, mit der Großloge der Alten Freien und Angenommenen Maurer von Deutschland gemeinsam. Beide Obödienzen wurzeln in den "Alten Pflichten" von 1723 und der durch sie begründeten freiheitlich‑humanitären Tradition.
Für die Mehrzahl der Brüder des Alten und Angenommenen Schottischen Ritus (AASR) in Deutschland ist der Meistergrad der zentrale Grad des freimaurerischen Systems. Sie verstehen die weiterführenden Grade als Ergänzung des Meistergrades.
Bereits im ersten Grad werden die Brüder mit zwei symbolischen Begriffen konfrontiert, die erst im Laufe ihrer Mitgliedschaft in der Freimaurerei nach und nach an Konturen gewinnen. Es ist der Begriff der "Königlichen Kunst", die er in der Freimaurerei vermittelt bekommen soll und es ist die Aussage "Wir bauen den Tempel der Humanität".
Die "Königliche Kunst" kann man vereinfachend mit "Lebensweisheit" umschreiben. "Wir bauen am Tempel der Humanität" umschreibt die Aufgabe eines jeden Freimaurers, an der gesellschaftlichen Entwicklung seines Umfeldes, nach Maßgabe seiner Möglichkeiten, positiv mitzuwirken. Beide Elemente sollen beim Bruder Meister eine gewisse Ausprägung erreicht haben.
An dieser Stelle setzen nun die weiterführenden Grade des AASR an. Durch Anwendung der bekannten freimaurerischen Methode, Symbolik und Rituale, werden bestimmte Themen bearbeitet und dem Bruder Meister näher gebracht. Diese Themen sind sinnvolle Ergänzungen der Inhalte der ersten drei Grade und sollen dem Meister helfen, seinen eigenen Weg der geistigen und emotionellen Weiterentwicklung zu gehen.
domenica 29 maggio 2011
The Grand Encampment of Knights Templar of the USA.
2011 DEPARTMENT CONFERENCES
A WORK IN PROGRESS
SOUTH EAST DEPARTMENT CONFERENCE
Alabama, Florida, Georgia, Mississippi,South Carolina, and Tennessee
June 10-11, 2011, Chattanooga, TN
Residence Inn Marriott
Conference Center Near Hamilton Place
2340 Center Street
Chattanooga, TN. 37421
INFORMATION
NORTHEASTERN DEPARTMENT CONFERENCE
Connecticut, Maine, Massachusetts/Rhode Island,
New Hampshire, New Jersey, New York,
Pennsylvania, and Vermont
September Sept 9-10, 2011, Rocky Hill, CT
SOUTH CENTRAL DEPARTMENT CONFERENCE
Arkansas, Kansas, Louisiana, Missouri, Oklahoma and Texas
September 16-17, 2011
Westin Crown Center
1 East Pershing Road
Kansas City, Missouri 64108
Toll-Free: 1-800-937-8461
www.westincrowncenterkansascity.com
MID-ATLANTIC DEPARTMENT
Delaware, District of Columbia, Maryland,
North Carolina, Virginia, and West Virginia
Sept 23-24, 2011 Hilton Mark Center, Alexandria, VA
NORTHWESTERN DEPARTMENT CONFERENCE
Alaska, Colorado, Idaho, Montana, Oregon, Washington and Wyoming
October 13-15, 2011, in Boise, ID
NORTH CENTRAL DEPARTMENT CONFERENCE
Iowa, Minnesota, Nebraska, North Dakota and South Dakota
October 21-22, 2011, Des Moines, IA
SOUTHWESTERN DEPARTMENT CONFERENCE
Arizona, California, Mexico, Nevada, New Mexico and Utah
October 27-29, 2011, Phoenix, AZ
“IS COMASONRY THE ANTIDOTE?”
IS COMASONRY THE ANTIDOTE?”
(PART 1-2-3)
By: Carlos Antonio Martinez, Jr.
INTRODUCTION
- The eagerness to know the Self and his/her Objective and Predominant Surrounding, in order to achieve Self-Transcendence, is one of the peculiar characteristics of human feeling, thinking and acting.
- The perennial problems that Humanity has endeavored to resolve since its very origins, are all alike in their roots, though their solutions have been adapted to “the spirit of times”, that is to say, to the appropriate conditions of a particular civilization in a determined time and place.
- Since immemorial times, there have existed ritualistic practices exclusively for men, for women, and/or for both.
- Nowadays, it has become frequent to observe the rediscovery or resurfacing of Ancient Schools of Thought and Initiatic Organizations engaged in new ways of understanding and implementing (esoterically and exoterically) the Traditional Science. Among these organizations and schools, Organized Free-Masonry distinguishes itself as the most important of all Initiatic Institutions in Western Europe, America and parts of Asia and Africa.
All these aspects – without prejudice to others that are also worthy of consideration – should be kept into account when asking ourselves and others the questions: “What is Masonry?”, and, “What is Mixed Masonry or Comasonry?”.
As we now begin to reflect, with the purpose of building for ourselves and others the most objective possible vision of what Free-Masonry is in general, and Mixed Free-Masonry or Comasonry in particular, we must try to answer, with the utmost honesty, the following three questions:
Have there existed initiatic organizations of mixed and feminine orientation in ancient times, and, if so, did they actively participate in the Art of Architecture?
Has there existed a Mixed and/or a Feminine Speculative Masonry, at least since its alleged “official birth” in 1717, and, if so, how has it evolved?
Is it possible, at this point in time, to conceive a Free-Masonry integrated by Lodges of Women, of Men, or, of Mixed Gender among which there can exist a broad respect to their particular preferences of initiatic realization, while, at the same time, having full conscience that they ALL are part of an unique and indivisible entity known as: Universal Free-Masonry?
ANTECEDENTS
A Curious Mythology:
Ever since humans left behind their nomadic conditions and became sedentary, they started to manifest their attitude toward advancement and their aptitude for construction. In fact, Construction is one of the most evident characteristic signs of Civilization in all epochs and cultures; However, with respect to determining its objective origins, History is irremediably mixed with Myth, arriving sometimes to some unsuspected extremes.
Charles Bernardin (1860–1939), notable Masonic Historian and member of the Supreme Council of the Grand Orient of France, was able to compile and prove the existence of 206 authors who contended and presented 39 divergent opinions on the origin of Masonry. Amongst these opinions, the most admiration-worthy are the following:
- At the very beginning of “his constitutions”, Anderson himself asserts that the first Mason was Adam, and that the Great Architect of the Universe inscribed in his heart the Liberal Sciences, and, before all, Geometry, fundament of Masonry and Architecture, which, he later taught to his descendants.
- Fifteen of the thirty nine Masonic Historians elaborated on the existence of a Lodge at the East of Paradise. Some contend that at the sixth day of the Creation, the issue of women in Lodge was addressed and approved at the Celestial Grand Lodge. Others state that the First Mason was indeed Adam, and from that standpoint Jean Marie Ragon de Bettignies (1781-1866) concluded: “… If our father Adam labored in Lodge, he could not have done it with anyone else, but, with his woman …”.
Elian Brault stated, rather persuasively: “… Given that the Serpent of Genesis approached Eve first, to have her taste the fruit of The Tree of Life, Science and Death, it was Eve evidently the First Initiated, whom, in turn, initiated Adam …”
For his own part, Marc Bedarride sustains that the Patriarch Jabel, son of Lamech, was the first who conceived the felicitous idea of accepting a woman in Lodge. He chose as Grand Mistress his sister Noema, daughter of Lamech and Sella, and sister of Tubalcain. Since the age of seventeen, Noema demonstrated having the most outstanding qualities, by being honest, civilized, gracious, affable, amiable, kind and beautiful. Jabel surrounded himself with other illustrious sisters to help him with his labors – having had their first Lodge meeting at a plain field surrounded by twelve palms, and under a pure and serene sky where Peace, Concord and Harmony reigned.
OPERATIVE ERA
When some poorly informed people – Masons and Non-Masons – blindedly reject the possibility of a Woman being eligible and/or worthy of Masonic Initiation, whether it be in a Feminine Lodge or a Mixed-one, one cannot help to “sketch” a light smile; for it is clear, even by the accounts and terms of Profane History, that women, in their individual capacities or through their membership in diverse guilds of spinners, weaveresses, carvers, upholsterers, sculptresses, etc. have taken active participation in the Divine Art of Architecture.
Some evidential facts that support the above statement are the following:
1. The Carpenters Guild of Norwich, a guild that dates from 1375, and to which the
Masons of York belonged, recollect that:
“Every year, the Saturday following the Ascension, the Brothers and Sisters get together in a determined place to recite their prayers in honor of the Holy Trinity, in favor of the Holy Church, for Peace and Union of the country, and for the repose of the souls of all defunct, not only Fore-Brothers and Fore-Sisters, but, all friends and Christians… If a member of our Guild dies, his/her Brothers and Sisters should pray for him/her and celebrate a mass for the peaceful state of his/her soul”…
2. In the archives of York Lodge Number 236, which belonged to the Ancient Grand
Lodge of England, in the Orient of York whose origin is immemorial, there is a
Manuscript dated in 1693 and transcribed on a lightly mutilated parchment, by which
we find that, during the reception of a neophyte in the 17th century:
“One of the Elders picks-up the Book, and He or She who is to be made a Mason places his/her hand on the Book, and then the instructions are given”.
3. Another fact comes to contradict the exaggerated misogyny of a vast number of
Masons, Grand Jurisdictions and Concordant Bodies: There is a great feminine name, among those “admirable cathedral builders”, that of Sabine de Pierrefonds, daughter of Herve de Pierrefonds, better known by the germanic name of Erwin Von Steinbach. Sabine participated in the construction of the cathedral of Strasburg, and also sculpted some of the most prominent statues of Notre Dame in Paris. Evidently, however, the construction of these cathedrals, which, usually took up to a couple of centuries to be built, required more than one Master of the Work, and it is highly probable that Sabine de Pierrefonds was not the only woman who toiled in these labors.
On another hand, among those possible feminine receptions of “Accepted Masons”, like those narrated by ancient medieval “Duties” and “Charges”, we can include those of the Masters’ wives, since these “Bylaws” make an invariable reference to them both:
“Thou shall not reveal the secrets or projects of thy Master or thy Mistress… “ (Ancient Constitutions of Franc-Masons, taken from a manuscript written 500 years ago by J. Roberts, Warwick-Lane, 1722, Apprentices’ Bylaws, 1,4,5,7)
The publication of this manuscript was prior to that of “Anderson’s Constitutions”, and it has been found to be more trust-worthy, in light of its antiquity and uniqueness – since in 1724 (seven years after the creation of the alleged “First Grand Lodge”) Anderson simply made a synthesis of various documents, some of which were even second hand; whereas in the case of our forementioned manuscript, we are in the presence of an unique and complete document. And with respect to the evoked “Mistress”, we can all admit that Sabine de Pierrefonds, artist and sculptress, had to, at the same time, form/train Apprentices and Companions (Fellowcrafts). Later on, in due time, the benefits of this Feminine Initiation into “Accepted Free-Masonry” were extended to a female monarch: Queen Anne Stewart, Daughter of James II, who ruled between 1702 and 1714.
SPECULATIVE ERA
1. Alleged “Official Birth” in England:
Symbolic or “Speculative Masonry” began to gradually develop during the XVI and XVII in Europe, particularly - though not exclusively - in the kingdoms of England and Scotland.
As the official history relates, on June 24, 1717, four Londonese Lodges gathered to celebrate the Summer Solstice, and to “constitute” the First Grand Speculative Lodge (“Grand Lodge of London”); But, not without the most indignant protest of The Grand Lodge of Operative Masons, which, denounced the “Speculative One” of being Illegitimate and Apocryphal, for many of its subordinate lodges and very leaders (including Anderson himself) had never been affiliated with the Craft - let alone initiated – as “Accepted Masons”.
From that moment on, however, the Grand Lodge of London became the creating source of numerous lodges around the world, which, in turn, were progressively creating their own national bodies (Grand Lodges or Grand orients in every country), all inter-linked by bonds of Solidarity and Mutual Recognition.
In September 1721 (four years later), as a result of the heterogeneity provoked by great errors that existed in all the copies of the Ancient Constitutions, and, at the same time, due to the expansion of Speculative Masonry to Europe and America, the assembly of The Grand Lodge of London charged Pastor James Anderson, chaplain of a subordinate Lodge, with “ordering the old constitutions with a new and better method”. Anderson finalized the assignment in three months and presented his finalized work at the festivity of Winter Solstice of that same year - being thereupon revised by a commission integrated by fourteen erudite masons, shorthly thereafter approved by the same group on March 25, 1722, and subsequently published by William Hunter the following year. In the third article of these “new constitutions”, there is a concrete clause prohibiting women to join the Order. In that sense, Anderson is very clear in stating such prohibition; But, he is rather indifferent in stating the motivations that drove him to such a pronouncement.
2. Emergence in Continental Europe:
Simultaneously, Speculative Masonry started gaining terrain in Continental Europe, mainly in France. In addition to the Irish Lodges that were constituted in Saint Germain in 1690, Free-Masonry attained much strength at the beginning of 1720, under the leadership of the Duke of Wharton, and, posteriorly, under that of Sir John MacLean. The first “londonese styled” election, of which there is historical constancy, was that of Charles Radcliffe, Count of Dervenwater, in 1736, as “Grand Master of the Most Ancient and Most Illustrious Society of Franc-Masons in the Kingdom of France”. The Duke of Anton was the first French Grand Master of the Order in 1738. Later came the Grand Mastership of Louis de Borbon, Count of Claremont and Abbot of Saint Germain from 1743 to 1771, whom at one point was even called “Grand Master of All Regular Masonic Lodges in the Kingdom of France”.
The first french translation of the “Constitutions of the Grand Lodge of London”, better known historically as: “Anderson’s Constitutions”, was made by the Marquis de la Tierce in 1742, twenty years after its first publication in London. In his translation he mentions:
“The famous festivities of Ceres in Eleusis, of Isis in Egypt, of Minerva in Athens, of Urania in Phoenicia, and of Diana in Sitia, had much in common with ours. The celebration of these mysteries contained clear vestiges of the ancient religion of Noah and other patriarchs; they concluded their ceremonies with a feast and libations during which, at the beginning, no one knew of excesses or intemperances, until later when the pagans fell into them gradually. The source of these infamies, was the admission of people from one gender and the other at the nocturnal assemblies of the institution. It was to prevent these abuses that women were excluded from the Order”.
This, could be interpreted as either a tacit or veiled admission that indeed women were admitted to work in Lodge in the past; as a rather poor and quasi-baseless argument to discriminate against women; or, as a political pretext – as the very de la Tierce points out - to keep Queen Elizabeth from joining the Order and using it to her benefit, as she so did with other guilds.
It is possible that due to this draconian transition between the established observance of the real constitution of the Grand Lodge of London and the reissuing of its new general norms (“Anderson’s Constitutions”) which lasted approximately six years, the lodges under its jurisdiction worked without rituals and unifying norms during the first half of the XVIII century, and this was, of course, reflected in the first Speculative or Symbolic Masonic Lodges of Continental Europe, many of which, due to their involuntary or voluntary disavow of Anderson’s Constitutions, welcomed the initiation of women.
3. Pseudo-Initiatic Androgynous Societies of Masonic Appearance:
In the Pre-Revolutionary French Society, there were many organizations created by the growing Bourgeoisie that participated in the process of creating the “Civil Court” which came to gradually substitute the “Imperial Court”; these organizations were circles, clubs, cafes, academies, literary societies, scientific societies, spiritualist societies, alchemical societies, chambers, halls of lecture and singing, etc. The vast majority of these societies were not only bi-gender, but, were also sponsored by women of great economical, social and political power – mainly the “philosophical halls”, a world of initiates that was dominated by the “Court of Seals” of the Duchess of Maine (1676 – 1753), Director ad vitam of the “Order of the Bee”; the hall of the Marquee of Lambert (1647 – 1733); the “Bureau of the Spirit” of Claudine Guerin de Tencin (1681 – 1749); the hall of the Marquee of Deffand (1697 – 1780); the “Kingdom” of Maria Teresa Geoffrin (1699 – 1777) and the “Philosophical Hall” of Julia de Lespinasse (1732 – 1776).
The pseudo-initiatic societies denominated as: “Androgynous” or “Hermaphrodite” that appeared along the XVIII century, have their origins in like organizations created at the end of Louis XIV’s rule, and other social entities of more profane roots where the openness of membership to both genders was not only normal, but, encouraged. These organizations can be divided in two groups:
Secret Societies which were gallant, licentious, fun-seeking and recreational, platonic and charitable.
“Orders” that parodied Free-Masonry and sought to become their competitors and/or substitutes – something that they did so well, that between 1730 and 1740 public powers/officials mistook them for actual Masonic Lodges in a number of occasions. Among these “Orders” were: the “Con-Fraternity of Figs” in Vienna, the “Order of Liberty”, “Order of Felicity”, and “Order of Anthropophilics” in France. The “Order of Felicity” proliferated and got to be sponsored by high personages of French politics, economics and society at large. On the other hand, the “Order of Anthropocentrism” took its name from maritime language, a fact, which, in the eyes of the profane world, got them often misidentified with Masonic Lodges of naval origin – aside from having passwords and methods of recognition which made reference to bodily parts of men and women, and, that, as such, had erotic, sexual and licentious connotations.
The “Order of Knights and Nymphs of the Rose” was also famous; its membership was mainly constituted of aristocrats and well known free-masons, such as: the Duke of Chartres (then future Duke of Orleans) who was also Grand Master of the Grand Orient of France.
The “Order of Knights and Ladies of Perseverance” equally pseudo-initiatic, but, less “loud”, was created by notable figures such as: the daughter of Stanislav II, Augustus Poniatowski, Last King of Poland, Elizabeth Lubomirska and her daughters, the Countesses Rzewuska and Potocka, all members of the Masonic Lodge of Adoption “Catherine the Northern Star” which was conjoined with its male counterpart of the same name, constituted under the auspices of the Grand Orient of France, and propelled by Ignatius Potocki. Other notables who held membership in this Lodge of Adoption were the Duke of Chartress, the Count of Artois (future Charles X), the Prince of Ligne, Charles Joseph, future Marshall of Russia, the Austrian Duke of Lauzum. Knight Hospitallier of the Order, and a number of prestigious intellectuals.
During the kingdoms of Louis XV and Louis XVI appeared other pseudo-initiatic organizations of Masonic appearance, such as: the “Order of Medusa”, the “Extirpators of Palisades”, the “Knights of the Dove”, the “Order of the Green Apple”, etc.
Since 1730, aside from these more or less “light societies”, in all of Europe we are able to find fraternities (bi-gender or not) which, amused themselves parodying Masonic secrets and rituals out of mere jealousy, contempt, rivalry and/or imbecile humor.
The “Order of Mopses” is perhaps the most famous of the afore-mentioned organizations which used to mocker Free-Masonry. It was born in Strasburg in 1738, after the official prohibition of Masonry emitted by the Empress Mary Therese, as a consequence of the Papal Bull “In Eminenti”. It was presided by Wilhelmina, sister of Frederick II, King of Prussia. With the exception of the Grand Mistress Ad Vitam, all the Sisters may occupy all the “stations”. In every Lodge, every position or office has two titleholders, a man and a woman. Every six months the presidency of the Lodge is alternated between a Man and a Woman, and their ceremony of Initiation is carried out in accordance with the Inductee’s gender, be it by male or female officers.
It was within that context, in 1736, that Andre Michelle, Knight of Ramsay pronounced his over-misogynous speech before the General Assembly of Masonic Lodges in Paris, and which he later repeated in 1737. His public address had the eventually-failed objective of causing Free-Masonry to be under the control of the Monarchy and the Roman Catholic Church, in order to counterattack the incredulity and socio-political discredit in which the Craft had fallen, due to the turmoil and disorder provoked in considerable measure by these Pseudo-Initiatic Institutions of Masonic Resemblance and, of course, by the misconduct of actual Free-Masons.
All this agitation caused a great deal of tension between the Puritan and Orthodox Masonic Jurisdictions of England and their French counterparts. From then on, the English Free-Masons demonstrated an unbelievable efficiency in generating tidal-waves of anti-feminine literature aimed at justifying the non-admittance of women in Lodge. They had three basic arguments which had been tangibly proven in France, at the hands of the previously referenced “Mixed Pseudo-Initiatic Orders”. Such arguments were: the congenital Feminine Indiscretion which made the respect to Masonic secrecy Impossible; the disorders, conflicts and eventual loss of harmony that could be provoked by the “Beautiful Gender” in a Masculine Lodge; and the risks of being accused of Immorality, Lasciviousness and Libertinism by civil and ecclesiastical authorities.
From that moment forward, one of the most colossal antifeminist campaigns was launched in all of Europe. These campaigns were clearly manifested in Literature, Music, Theater, and, of course, the Media… What’s new?!
In reaction to this, in 1774 the Grand Orient of France legitimized the Lodges of Adoption (Bi-Gender and Feminine Masonic Lodges). Pierre Louis Gouillard Aine, Parliament’s Attorney, Dean of the Faculty of Law in Paris, Royal Auditor, Officer of the Grand Orient of France and Venerable Master of Sophia Lodge prepared a document containing numerous points in defense of Female Free-Masons. Some of those remarks and arguments were:
“The association of both genders is founded upon Natural Law and one cannot separate from this Principle without rebelling against the tenets of this Immutable Law”;
“ What a most satisfying spectacle to see a Lodge formed by Brothers and Sisters animated by the desire of practicing the fundamental virtues of our Institution”;
“Which Philosopher – even the most austere – can refuse the pleasure of contemplating in the same place the two most perfect artworks that were ever sculpted by the hand of Nature?!”
Then, he gives historical proof that indeed Women are capable of safe-keeping the most delicate secrets:
“… when being admitted in many of the Mysteries of Antiquity, like those of the Druids, to whom they were Deservers of all Confidence and Respect, even more so than that which they professed toward men, by having been assigned to the office and dignity of Prophetesses and Sages that were considered the elite of the nation …”
He continues on advocating for the innocence of Sisters in Lodge:
“Some of our Brothers, oblivious to the principles of Art and under false pretenses of creating a Lodge of Adoption, have gathered incorrigible females with whom to abandon themselves in orgies and the most uncontrollable excesses of libertinism; But, precisely because we have had the disgrace of nourishing in our bosom those unworthy monsters that I call “men” (for I wish not to call them Masons), these spurious brothers, abusing a title of which they are totally unworthy of, have succumbed to the most execrable superfluities; Can we actually think that the solution is to throw women out of our Temples?, No! Undoubtedly what must be done is to take measures against the perpetrators of these transgressions”.
He then suggested a number of regulative measures to stop the abuses in the Lodges of Adoption – such as the following two:
“To summon, by consent of the majority of the Brethren, to participation in all meetings and special gatherings, which will be indistinctively presided by either the Venerable Master, or one of the Wardens of the Adopting Lodge”;
“Scrupulous Examination of the conduct and state of all female candidates”.
And with this final comment, our French Brethren voted in favor of admitting women into our Order:
“… profiting from lessons of Wisdom that shall be vividly engraved in the hearts of men, when imparted by an amiable mouth which by the sweetness of its accents, shall make the austerity of precepts disappear, and will force us to think of ourselves and to practice virtue …”
From this very moment, many masculine lodges under the jurisdiction of the Grand Orient of France began to auspice Lodges of Adoption, and, at the same time, to enrich the arguments in defense of Free-Co-Masons (Women Free-Masons), thus creating the Perfect Unification of Human Energies and Labors toiling for the material, moral, spiritual and intellectual progress of Humanity.
All these events gave full or partial pretext or foundation to the “surfacing” or “devising” of an Anglo-Saxon System of Masonry which calls itself “REGULAR” and refuses to “recognize” others, and a “LIBERAL” F-R-E-E-MASONRY, integrated by all those other Sovereign Grand Bodies and Jurisdictions that are “Irregular” in the eyes of our English Styled/Controlled Masonry – An absolute contraposition which seems irremediable still in our days.
The pre-revolutionary condition and philosophy of illustration of the era, propitiated the strengthening of the Principle of Equality between a man and a woman, and so it came to pass that both genders became lawfully eligible for membership in the Craft.
To admit a Woman in Lodge, is more than “opening the doors of our Temples to the Lovelier Gender”. It is to interrogate our Inner Tribunal of Consciences over the Eligibility of Women for Induction, in other words, to reflect on their potentials and their undeniable intellectual and spiritual qualifications as human beings; Yet these reflections cannot be carried out in Lodge so directly and openly – it is preferable to induce them by making reference to the “High Priestesses” and “Female Initiates of Ancient Mysteries”, through whom it is tacitly presupposed therefore that Women are “thinking beings”.
In spite of the efforts of many Free-Masons to place women in conditions of Equality, the Official Masonry at the dawn of the XIX century, at best, accepts the Adoption but not the Initiation; this meaning that women may become “adoptive daughters” of Anderson, perhaps even “his sisters”, but never his equals.
Now, in the arts and written press of France, serious, noticeable, and rather loud public discussions over women joining Free-Masonry began to take place, and to become the habitual topic of debate in almost every social gathering of the period.
In general, we can state that the arrival of English-Styled Masonry in France caused problems, and provoked an uproar in the aristocratic-bourgeois sociability of Paris and other parliamentary capitals dominated in part by women. Since 1730, the year in which the first Feminine Masonic Lodge appeared, there were published a number of literary works that fervently manifested the discontent of Ladies who saw themselves marginalized by “Regular Masonry”. In fact, however, not a single one of those pamphlets and/or books was written by a woman; thus leading us to assert with much certainty, that “The Enchanting Gender” was not considered odd or foreign to the mobilization and activism of many Male Free-Masons who favored the admission of women to the Royal Art.
At the same time, we must be honest, and for the sake of historical accuracy mention that there were Male Masons whom, over-looking the fundamental principles of the Order, invited to their banquets, dance halls and post-official gatherings, numerous loose females, dancers and courtesans, with whom they committed excesses that brought forth a terrible loss of prestige to our Institution in the eyes of the government, the roman catholic clergy, and the society at large; However, since the legalization of Masonic Lodges of Adoption by the Grand Orient of France, there were countless Male Free-Masons who defended the Legitimate Right of Women to participate in Masonic labors; and these actions, of course, provoked an immediate reaction in their detractors. As every day went by, more and more, the arguments over Women in Free-Masonry became a personal dispute between members of the Craft in general – whether they be sympathizers or adversaries of Co-Masonry. Eventually, the debate, or, better stated, the war of ideas between the defenders of the “enchantment of women”, and those concerned-accusers who denounced the “dangers of their weaknesses”, created the propitious soil for the germination of what in due time came to be known as: The Global Feminist Movement.
STATE OF CO-MASONRY IN OUR DAYS
Masonic Organization in Mexico and Latin America:
Given the fact that during the last 150 years Co-Masonry has gained greater notoriety, relevance and power in the Masonic World at the south side of El Rio Grande in the American Continent, and most of Europe (with the exception of the so-called “United Kingdom”) has long embraced the spirit of True Universal Free-Masonry, I will focus this section of my article in that part of the Western Hemisphere where the most retrograde and deplorable conservative-religious societies still exist, Mexico, Colombia, and Latin America as a whole.
Despite having been duly constituted as Independent Secular Republics, and, as such, having earned their Freedom and Sovereignty among the nations of the world - through the leadership and struggles of Free-Masons precisely, Mexico and most Central and South American countries, have proven to be quite an on-going challenge for the Craft and, most particularly, for the aspirations of women.
For a very long time, in Mexico, Colombia, and other Ultra-Catholic/Patriarchal Latin American countries, the membership of women in Free-Masonry has been considered one of the greatest taboos that, more than anything else, divide rather than unify.
The equivocated interpretation and enforcement of the Landmarks, which, per the so-called “Regular Masonry”, bars women’s admission and equal participation in the Craft, not only ignores the role of Guilds of Women Spinners, Seamstresses, Weaveresses, Women Glass-Stainers/Cutters/Blowers, Sculptresses, Women Engravers, etc. in the Arts of Architecture and Construction, but, it also captures one of the fundamental prejudices of the Puritan English Society of the beginning of the XVIII century, to whom a woman was considered a “thing”, in the juridical meaning of the word, and, as such, she was legally deprived of any and all rights, except, of course, of those dispensated to her by her Master, or better stated, her “Proprietor”.
French Free-Masonry, sponsored in considerable measure by Opulent Ladies of the period, since its very official foundation in 1740, marks a pivotal moment in the consolidation of a more equalitarian society, by taking on the challenge of recognizing the rights of their compatriots of like gender, and with that the possibility of being initiated in a Masonic Lodge. To our contemporary dismay, unfortunately, the prejudices of “Victorian Morals” remain in force at the dawn of the Third Millenium, and they still are the principal cause of Discord and Disharmony among the different visions and bodies of Symbolical Masonry around the world.
Amidst this puritanical phase in Global Free-Masonry, a significant event took place in the less-suitable country, Mexico. Surprisingly and amazingly enough, by the standards of that period and society, the Mexican Masonic Organization, following the tradition of Vanguard Thinking which, since its official birth around the middle of the XIX century has been hoisted by “The Mexican National Rite”, has sponsored the formation of Bi-Gender Lodges, considering women in total equality of conditions, rights and capacities as those of their Male Brothers. There is also much respect to the autonomy, habits, and bylaws fomented among all different Lodges and Grand Orients or Jurisdictions, by recognizing and accepting with like enthusiasm the existence of Masonic Lodges which, are exclusively masculine or feminine.
Thus, in all the Lodges and Bodies amalgamated in the Mexican Masonic Organization, and particularly in the Grand Orients of Peru, Colombia, Venezuela, Argentina, Chile and Bolivia, the participation of women or men in The Order, is accepted – without being obligatory to Lodges that are purely masculine, or, exclusively feminine, respectively.
Moreover, in 1991, the Mexican Masonic Organization welcomed the official birth and constitution of the First Masonic Grand Lodge of Women of Mexico, also known as: “Grand Lodge of Insurgent Women”. Unlike a number of “Co-Masonic” and/or “Para-Masonic” Grand Jurisdictions of Latin America where women are recognized as “Lesser Sisters”, this unique Masonic Body has total recognition. and is endowed with absolute power and autonomy over its laws, decisions, and labors. In 1995, Argentina and Peru followed in their Mexican Brethren’s footsteps, by rejoicing in the emergence and formation of their respective Feminine Masonic Grand Lodges. Presently, with the exception of The Central American Isthmus, there are Co-Masonic and Feminine Grand Bodies in every country of Latin America.
CONCLUSION = GENDER IS IN EVERYTHING
“Gender is in everything; Everything has a Masculine and Feminine Principle; Gender is manifested in all planes”, so teaches the ultimate of the Hermetic Laws. With this postulate, the “Thrice Wise Master” guides us through the different levels of Natural Evolution, observing in it how duality is fused into one, in order to create a new being.
This Principle, which relates to Procreation, also shows us the existence of centrifugal and centripetal impulses, which are the forces that support gravitation, be it at the level of minuscule particles, or, of immense Universes.
Of all the Cosmic Purposes, to engender Life is the most sacred and transcendental act. At the microscopic level, the force of attraction makes the negative corpuscles or electrons revolve around the positive-ones or protons. After their obligated courtship, they unite, and thus the creation of a new atom occurs. In the animal and human species the “dance of life” repeats itself with male spermatozoa being attracted by female ovules. When one of the male reproductive cells attains penetration, the miracle of conception takes place.
The same system of procreation reigns at the macrocosmic levels. In the British Encyclopedia we find that “… in remote times, the bombardment of comets to the earth could have had an important role in the formation of the atmosphere and the seas. Additionally, these comets could have supplied the organic molecules necessary for the development of life”.
The method of fertilization is then the same – be it electrons, sperm, or comets that fecundate protons, ovules or planets. In like manner, we must apply the Principle of Gender to “traveling” from the “known” to the “unknown” - supporting ourselves in the Principle of Correspondence: “As it is above so is below, and, as it is below so is above”. Only through such application of this Principle shall Free-Masons comprehend and harness its primordial significance and power.
So states Hermes Trismegistus: “the very creation of the Universe also obeys the Principle of Gender”. He adds further: “Gender is manifested in all planes”. This, my Brothers, means that all possibilities of creation - mental and spiritual – are governed by the same Universal Law or Principle. Until the luminous emergence of the “Thrice Greatest Master”, a little over five thousand years ago, this was an occult body of knowledge available only to the Great Sages and High Priests/Priestesses of Ancient Egypt. In it there also secrets of “High Magick”, for only the faithful implementation of this law can bring within our reach the key, with which to command the Sacred FIAT LUX by the power of the Wise.
Brethren, Co-Masonry is already part of our lives - whether we accept it or not; it is in our very Human Faculties; it is part of our natural mechanism, and, accordingly, part of our very Masonic Essence as “Individuals who were first made Masons in OUR HEARTS”. Even at more subtle levels, to procreate is the result of the union of opposites.
A Thought, which is activity and mobility, represents Masculine Polarity, while Emotions and Sentiments, as clear expressions of Receptivity and Repose, incarnate the Feminine Principle.
In order to physically produce what we desire, we must unite these forces:
THOUGHT plus EMOTION equals MANIFESTATION.
Thus, all our individual and/or collective endeavors shall first be conceived in subtle planes. Then, if the Law/Principle of Correspondence allows, the Universe will support it/them and accommodate the circumstances of manifestation (Gestation Process), Once the necessary time has elapsed, we shall invariably see the materialization of that which we created.
Our membership is still declining, regardless of our Enthusiasm, Official Optimism, and the momentary “Increase” of alleged “quality brethren”. It is Time to open our Third Eyes and begin seeing! THERE ARE PLENTY OF ELIGIBLE AND WORTHY WOMEN OUT THERE!
All it takes is Humility, Wisdom, and a Sense of Justice and Equality. Are we “Worthy Masons” not characterized by such Virtues?! Are we “Concerned Masons” not worried about the Future of our Institution?! Are we “Enlightened F-r-e-e-Masons” not the Children of Alchemy’s Hermaphrodite Being?! If you responded positively to these questions, there is no need for further disputes and/or discussions – there is only much Amelioration to bring into our Fraternity.
In short, Is Co-Masonry the Antidote?... I have no doubt!
American Lodge of Research .
October 29th, 2011, 8 pm- Stated Communication
French Ionic Room, Masonic Hall, 10th Floor
71 West 23rd Street, New York, New York 10010
Attire: Business suit
OFFICERS' DINNER
Please join the officers for an informal "on-your-own" dinner at 6pm
Outback Steakhouse
across 23rd Street from Masonic Hall
THE AMERICAN LODGE OF RESEARCH
The American Lodge of Research is the oldest Masonic research Lodge in the United States. It was organized in 1931, and has been continuously active and productive since. Although its activities were originally directed towards the study of Masonic history in the United States, the Lodge now encourages work in wider and more general topics of Masonic study.
"European Grand Secretaries Meeting – Croatia 9th October 2011"
"European Grand Secretaries Meeting – Croatia 9th October 2011"
Canonbury Masonic Research Centre.
2011 Conference – Call for Papers
Freemasonry and Empires
22-23 October 2011
Freemasonry and Empires
22-23 October 2011
The field of Empire and post-colonial studies has received a good deal of attention in recent years. However, with the notable exception of Jessica Harland-Jacobs pioneering study, Builders of Empire, Freemasonry and British Imperialism, 1717-1927 (The University of North Carolina Press, 2007), an important aspect of associational life in this field – the study of freemasonry – has not received the attention that it arguably deserves. And the neglect of this influential and often controversial society leaves us an incomplete view of associational life within the Age of Empire and beyond.
This is something of an irony given that freemasonry was very often the largest fraternal association in the colonies and many leading advocates of Empire such as Lord Kitchener, Sir Stamford Raffles, Rudyard Kipling, King Edward VII and George VI were all enthusiastic devotees of the Order. Many non-British personalities also sought membership of the fraternity including Joseph Brant, Chief of the Mohawks, Dhuleep Singh, last Maharaja of the Sikh State, and Habibullah Khan, Emir of Afghanistan. And the lodges even embraced some implacable opponents of colonialism such as George Washington, Annie Besant and Jamal ad din Al Afghani.
The Canonbury Masonic Research Centre therefore invites scholars to submit proposals for papers on any aspect of this broad theme. Proposals should consist of 300 to 400 words and should be sent, along with a potted CV, to the Conference Organiser, the Canonbury Masonic Research Centre, Canonbury Tower, Canonbury Place, London N1 2NQ. The Call for Papers closes on 30 May 2011.
Papers can focus on any Empire where there is a demonstrable connection with freemasonry and themes that one might consider could include: nationalism, internationalism, supra-nationalism and trans-nationalism; sociability and the public space; the slave trade (specifically its abolition); gender related themes (including women’s and mixed-sex freemasonry); secularism and religion (including esoteric and ritual practice); independence and anti-colonial movements; material culture; the image of Empire, both moving and still; connexity, inculturation and cultural exchange, and the legacy of the masonic presence within the former colonial world.
The event will include three plenary lectures delivered by Dr Jessica Harland-Jacobs, Associate Professor at the University of Florida, Professor Andrew Prescott, University of Glasgow, and Professor Cécile Revauger, University of Bordeaux III. And tickets for the event are now available priced £99.00 (this includes conference entrance and two buffet lunches) and reservations for the Saturday evening dinner are an additional £40 (please provide details of any special dietary requirements). Cheques should be made payable to the ‘CMRC’ and sent to conference organiser at the above-mentioned address.
Tenue Blanche Ouverte en Hommage au Trés Illustre Frère Robert Ambelain.
Notre Respectable Obédience -GLFMM- organise une Tenue Blanche Ouverte aux profanes le samedi 25 juin à 15h dans les locaux de la Grande Loge de France, 8 rue Puteaux 75017 Paris.
Réservation obligatoire par mail auprès de Ghislaine PARIS avant le 15 juin 2011
Réservation obligatoire par mail auprès de Ghislaine PARIS avant le 15 juin 2011
D.H.conférence publique à Paris le 7 juin 2011 à 19H30.
Sur le thème de la dignité en fin de vie et l'euthanasie
Lieu: 9, rue Pinel- 75013 PARIS- Métro Nationale (ligne 6) ou Campo Formio (ligne 5)
Le 7 juin 2011 à 19H30
Table ronde autour de :
- Jean Léonetti : Député Maire d’Antibes Juan les Pins. Rapporteur de la Mission d’évaluation du 22 Avril 2005 relative aux Droits des Malades et à la Fin de Vie.
- Gaëtan Gorce : Député de la Nièvre. Ancien Président de la Commission Spéciale chargée de l’examen de la Proposition de Loi concernant les Droits des Malades et la Fin de Vie.
- Philippe Maassen : Directeur Général des Services de Santé, Affaires Sociales et Environnement de la Province de Liège. Administrateur du C.H.U de Liège. Membre de la Commission de suivi de la Loi sur l’Euthanasie depuis sa création ( 2002 )
- Marie Pierre Pancrazi-Métais : Psychiatre. Gériatre. Auteur de « Ethique et démence »
Programme :
· 19h30 : ouverture de la table ronde par le Président du Conseil National Jacques Samouelian
· 19h40 : introduction à la table ronde et présentation des intervenants par Michel Meley, responsable de la commission de bioéthique
· 20h00 : intervention de M. Jean Léonetti suivie des questions de la salle et des internautes
· 20h30 : intervention de M. Gaëtan Gorce suivie des questions de la salle et des internautes
· 21h00 : intervention de M. Philippe Maassen suivie des questions de la salle et des internautes
· 21h30 : intervention de Mme Marie-Pierre Pancrazi-Métais suivie des questions de la salle et des internautes
· 22h00 : débat autour de la table et avec l'auditoire
· 22h30 : conclusion par Michel Meley et clôture par Jacques Samouelian
Entrée libre sous réserve des places disponibles et ouverture des portes à partir de 18H30.
Inscriptions: contact@apfdh.org
Paris, Journée mémorielle - Plateau des Glières.
Journée mémorielle au Plateau des Glières suivie d'une conférence publique sur le thème " Laïcité et religions : un conflit ? " mardi 14 juin 2011
MASONIC THEMED LICENSE PLATES LISTED BY STATE.
Licenses may be purchased for cars, motorcycles, trailers, motor-homes, just about anything
Berwyn Lodge No. 839
Brethren,
have a wonderful time this Memorial Day weekend
and may you give a special thanks to those who
paid the ultimate sacrifice
Belo Horizonte, LOJA ROMA – PARABÉNS!
..........Há exatos 114 anos passados, em 27 de maio de 1897, 15 irmãos italianos resolveram fundar uma Loja Maçônica com a denominação de ROMA 2º, e o seu quadro de obreiros tinha a seguinte composição:
01- Venerável interino: Giambattista Palermo - grau 3.
02- 1º Vigilante: Giuseppe Spinelli – grau 3.
03- 2º Vigilante: Francesco Paladino – grau 30.
04- Orador: Alfredo Arduini – grau 18.
05- Secretário: Cesare Tofani – Grau 18
06- Tesoureiro: Guglielmo Troschil – grau 3.
07- Chanceler: Aroldo Buffo – grau 3.
08- 1º Experto: Giovanni Novello – grau 3.
09- 2º Experto: Michele Boffalo – grau 3.
10- Hospitaleiro: Agostino Interieri – grau 3.
11- Mestre de Cerimônias: Giovanni Morandi – grau 3.
12- 1º Diácono: Giuseppe Tricoli – grau 18.
13- 2º Diácono: Felice Berardinelli – grau 18.
14- Cobridor: Baldassare Genzoni – grau 3.
15- Venerável Mestre: Gaetano Tricoli – grau 18.
........Podemos dizer que 114 anos é mais que uma vida, em 18 de maio de 2011, segundo consta no Guinness World Record reconhecendo como a pessoa mais idosa do mundo, uma mineira de nome Maria Gomes Valentim nascida em 9 de julho de 1896 na cidade de Carangola – MG, ela completou 114 anos 313 dias. Em 114 anos podem existir várias gerações.
Quantos de nós estaremos vivos daqui a 114 anos? Talvez nem nossos filhos ou os nossos netos.
Assim como fazemos hoje, esperamos que os nossos sucessores possam manter os ideais desse grupo inicial de 15 irmãos, que seja mantida acesa a chama da Liberdade, Igualdade e Fraternidade. Nós recebemos uma maçonaria forte e atuante como nos mostram os feitos do passado mundial. Qual será a maçonaria que legaremos ao futuro?
........Somente dentro de sete anos teremos a oportunidade que nos é apresentada na data de hoje, comemorar um aniversário da Loja Roma no dia de sua reunião, sexta-feira. Em sete anos, muita coisa pode mudar, alguns já não deverão pertencer aos quadros da loja ou mesmo da Sublime Instituição, outros poderão estar no oriente eterno.
........Temos sobre os nossos ombros uma responsabilidade imensa nos destinos da Loja, não podemos fraquejar, não podemos esmorecer, não podemos ficar à margem do caminho.
Em 15 de fevereiro de 1940, por ocasião da segunda guerra mundial, onde a Itália juntamente com a Alemanha e o Japão formavam o chamado Eixo, 40 irmãos fizeram um memorial solicitando a mudança do nome ROMA 2º.
Em 27 de maio de 2010, 12 irmãos resolveram soerguer a Loja, agora com a denominação de ROMA, aos quais, mais dois irmãos se juntaram para levar adiante os ideais da maçonaria, perfazendo um total de 14 irmãos:
01- Hirohito Torres Lage - Mestre Instalado.
02- José Vicente Meneses da Silva – Mestre Instalado.
03- Paulo Bittencourt Siqueira – Mestre Instalado.
04- Pedro Neves – Mestre Instalado.
05- Sebastião Costa dos Santos – Mestre Instalado.
06- Jose Bernardo Cardona Campero – Mestre Instalado.
07- Carlos Gomes Silva – Mestre Instalado.
08- Luiz Carlos Afonso – Mestre Instalado.
09- Marcos Sales Diniz – Mestre Instalado.
10- Fabiano de Avelar Diniz – Mestre Instalado.
11- Edmilson de Souza Carmo - Mestre
12- Jair Neves dos Anjos Júnior – Mestre Instalado.
13- Rainy Dias do Nascimento – Mestre Instalado.
14- Márcio José janeiro – Mestre Instalado.
........
Parabéns aos 14 soerguedores, que juntos possamos fazer uma maçonaria forte e atuante, no próximo ano em mais um aniversário, outros nomes deverão constar no quadro de obreiros.
Assim como se denomina a cidade italiana, Roma deve ser eterna.
Belo Horizonte, 27 de maio de 2011.
Pedro Neves – Past Master
sabato 28 maggio 2011
Pennsylvania's Shiloh Lodge No. 558.
Meeting Times
Pennsylvania's Shiloh Lodge No. 558's annual dinner on May 31st will feature John Mauk Hilliard, PM, as the 2011 Bernard H. Dupee PM Memorial Speaker. William Penn Inn in Gwynedd, PA.
Stated Meetings
Second Tuesday of Each Month
Except July and August
Dinner 6:15 PM -- Meeting at 7:00 PM
Extra Meetings
By order of the Worshipful Master
(Typically Third Tuesday of Each Month)
Meeting 7:00 PM
Where We Meet
MacCalla Masonic Hall
314 N. Main St.
Souderton, PA 18964
Phone Number:
1.267.645.9753
Pennsylvania's Shiloh Lodge No. 558's annual dinner on May 31st will feature John Mauk Hilliard, PM, as the 2011 Bernard H. Dupee PM Memorial Speaker. William Penn Inn in Gwynedd, PA.
Stated Meetings
Second Tuesday of Each Month
Except July and August
Dinner 6:15 PM -- Meeting at 7:00 PM
Extra Meetings
By order of the Worshipful Master
(Typically Third Tuesday of Each Month)
Meeting 7:00 PM
Where We Meet
MacCalla Masonic Hall
314 N. Main St.
Souderton, PA 18964
Phone Number:
1.267.645.9753
Meetings 2011 .Quatuor Coronati Lodge, No. 2076 (United Grand Lodge of England).
Thursday 23rd June 2011
Professor Susan Mitchell Sommers: ‘Thomas Dunckerley: A True Son of Adam’
Dunckerley (c. 1720-1795) was so influential in his day that he scarcely needs an introduction, or so one might have thought. Henry Sadler’s 1891 biographical study has long stood as the final word on Dunckerley’s life and accomplishments. Sadler’s work is a fine example of how new historical methods were brought to bear on Masonic history which, until that point, had relied on hearsay and pious mythology. Drawing largely on Dunckerley’s correspondence and contemporary newspaper accounts, Sadler affirms Dunckerley’s claim to be the illegitimate son of George II. Dunckerley has thus come down to us, according to Sadler’s conclusions, as a Masonic wunderkind—an illegitimate and unrecognised son of George II whose exceptional personal qualities manifested themselves early in life, commanding the respect and friendship of his social superiors, and whose eventual royal recognition and unsurpassed Masonic authority were the just rewards of a life focussed, laser-like, on virtue and service.
The Dunckerley that is endorsed by Sadler’s study is, however, largely a creature of Dunckerley’s own invention. Dr Sommers’ current research reveals a much more interesting and ambiguous character –one whose personal quest for respectability and preferment also drove his aggressive pursuit of Masonic order, ritual uniformity, and the creation of a unified system of higher degrees. This paper will share current research on Dunckerley’s personal life and ambitions, offering a much more nuanced and intriguing portrait of the man than has heretofore been presented.
Professor Susan Mitchell Sommers is Professor of History at St Vincent’s College in Latrobe, Pennsylvania. She earned a BA and MA at Southern Illinois University at Carbondale, and an MA and PhD from Washington University in St Louis. Dr Sommers is the author of Parliamentary Politics of a County and its Town: General Elections in Suffolk and Ipswich in the Eighteenth Century (Greenwood Press, 2002) as well as several articles and book reviews. Her current book projects include: The Radical Brotherhood: The Society of the Gentlemen Supporters of the Bill of Rights, Job’s Children: A London Demimonde, 1770-1820, and a biography of Thomas Dunckerley
The Grand Chapter of the State of New York, Royal Arch Masons
Companions
We are pleased to invite you and your lady to the General Grand Chapter, RAM and General Grand Council, CM, International Triennial, at the Hilton North Raleigh Hotel, on August 26-30, 2011. We are quite happy with our meeting location and feel that it is an efficient and appropriate linking of cost, quality and location. The Raleigh/Durham/Chapel Hill Triangle is an attractive composite of an up-scale new south city and old south traditions including our warm hospitality.
Our job is to make certain that your registration and attendance needs are effectively and efficiently provided. To best assist you in registration, we are including the forms for the Hilton Hotel and Triennial activities. Even though the Triennial is several months away, we encourage you to signify your attendance so we may efficiently plan for hosting you in the most favorable manner.
We invite your attention to the two tours on Friday and Saturday August 26th & 27th included on your registration form. Tour #1 through Raleigh showcases the historic buildings and grounds including the State Capitol. Lunch will be on your own in North Hills amid shops and restaurants. Tour #2 emphasizes the Duke family history, Duke University and Chapel Hill. Lunch will be on your own at the Brightleaf Square and then later to the Bennett Place, a location of importance to the Civil War. Sunday, August 28th is a full day’s activities; CMMRF and RARA presentations, the Flag demonstrations, Memorial Service and finally the Triennial Banquet. Monday, August 29th is General Grand Council & Tuesday, August 30th is General Grand Chapter.
We aspire to provide you the best possible services to enhance your stay here. May it be enjoyable and beneficial. Please contact me personally for any special needs you may have.
James H. Glen, Jr.
Reservation Chairman
We are pleased to invite you and your lady to the General Grand Chapter, RAM and General Grand Council, CM, International Triennial, at the Hilton North Raleigh Hotel, on August 26-30, 2011. We are quite happy with our meeting location and feel that it is an efficient and appropriate linking of cost, quality and location. The Raleigh/Durham/Chapel Hill Triangle is an attractive composite of an up-scale new south city and old south traditions including our warm hospitality.
Our job is to make certain that your registration and attendance needs are effectively and efficiently provided. To best assist you in registration, we are including the forms for the Hilton Hotel and Triennial activities. Even though the Triennial is several months away, we encourage you to signify your attendance so we may efficiently plan for hosting you in the most favorable manner.
We invite your attention to the two tours on Friday and Saturday August 26th & 27th included on your registration form. Tour #1 through Raleigh showcases the historic buildings and grounds including the State Capitol. Lunch will be on your own in North Hills amid shops and restaurants. Tour #2 emphasizes the Duke family history, Duke University and Chapel Hill. Lunch will be on your own at the Brightleaf Square and then later to the Bennett Place, a location of importance to the Civil War. Sunday, August 28th is a full day’s activities; CMMRF and RARA presentations, the Flag demonstrations, Memorial Service and finally the Triennial Banquet. Monday, August 29th is General Grand Council & Tuesday, August 30th is General Grand Chapter.
We aspire to provide you the best possible services to enhance your stay here. May it be enjoyable and beneficial. Please contact me personally for any special needs you may have.
James H. Glen, Jr.
Reservation Chairman
Massachusetts Lodge of Research.
Brethren,
The next communication of the Massachusetts Lodge of research will be Saturday, June 18th at the the
Marlborough Masonic hall, 8 Newton Street - Marlborough, MA 01752. Our host Lodge will be United Brethren Lodge. Social hour at 9:00 AM, Lodge will open promptly at 10:00 AM. This will be our election of officers for next year.
Fraternally,
Wor. John Soderblom
Worshipful Master
Massachusetts Lodge of Research
La morale massonica: Il XVIII secolo e Le logge d’adozione. Roberto Amato
“Sui costumi dei Liberi Muratori circolarono nel secolo XVIII voci infamanti: essi, si diceva, banchettavano spesso e non ammettevano le donne… Si erano meritati gli elogi dell’autore dei Praise of drunkenness ( Elogio dell’ubriachezza) e nel 1730 un certo Peter Farmer pubblicava una satira, New Model for the Rebuilding Masonry on a stronger basis than the former, in cui figurava una canzone, “Let malicius people censure” col sottotitolo: “A song made by a mason, occasion’d by a report that they were guilty of sodomitical practices”. Anderson stesso, nei “Songs” che pubblica in appendice all’edizione del 1738 delle Costituzioni, crede di dover inserire un Sword-bearer’s Song (Canto del portaspada) di protesta:
Noi abbiamo pietà di questi sciocchi
Che credono impure le nostre azioni;
noi sappiamo che è dalla loro ignoranza che procede
un’opinione così meschina dei nostri atti.”
Al rimprovero dell’omosessualità e alcolismo, non fu la massoneria inglese ma precisamente la massoneria continentale che trovò la buona risposta e la “grazia” propria del XVIII secolo francese, creando per le donne la “massoneria d’adozione”.
I liberi Muratori Francesi, nel XVIII secolo, danno accesso alle donne con l’ adozione, creano uno spazio misto entro riunioni specifiche e separate da una Loggia esclusivamente maschile.
Nel 1730 operavano già delle Logge d’Adozione ( Loges d’Adoption).
I riti della Massoneria femminile sono “androgeni”, cioè, uomini e donne si trovavano in comune nelle logge di adozione, e insieme prendevano parte ai “lavori”. Non fu mai concesso a donna di prendere parte ai “lavori” della Massoneria maschile o dar luogo a logge tutte femminili.
La Massoneria di “adozione”, denominata anche “androgina”, ebbe vari ordini e riti tra i più citati: Ordine dei sette savi, Ordine del Palladio, Rito delle Scozzesi di perfezione, Rito di Monte Tabor, Rito di Mopse, Rito della Felicità, Rito della Rosa, Rito degli amanti del piacere.
La loro esistenza veniva però taciuta ai massoni col grado di apprendista. La prima comparsa di queste logge avvenne in Francia ( e sono il frutto evidente del mondano spirito francese) che lavoravano sotto gli auspici della GRANDE LOGE DE FRANCE.
Soltanto nel 1770 la Massoneria femminile venne convalidata dai debiti statuti. Il riconoscimento ufficiale ha la data del 1774.
Da un documento dell’epoca, DAMES MACONNIèRES , si apprende che originariamente la Massoneria femminile, sotto la denominazione di “Logge d’adozione”, si costituì su due sole classi: nella prima venivano comprese le dame “virtuose”, nella seconda le “volubili”. Una classe doveva operare all’insaputa della esistenza dell’altra.
La direzione delle logge femminili era di pertinenza degli uomini. Precisa il documento” I fratelli incaricati di dirigerle faranno loro pervenire le lezioni senza farsi conoscere. Guideranno le prime [ LE VIRTUOSE] con letture di buoni libri (Rousseau, Voltaire, Diderot, Mirabeau), e le altre col formarle all’arte di soddisfare segretamente le loro passioni”
La esistenza di questi cenacoli venne per la prima volta denunciata nel 1882 dalla rivista dell’Ordine dei Gesuiti “Civiltà Cattolica”.
Nel libro “ la massoneria delle donne, regolamento e rituali (1730-1780)”, troviamo scitto:
“ Le prime tracce accettabile di una Muratoria con le donne appartengono proprio al decennio 1730-40. Tra le più significative, una Marcia della Libero Muratore attribuita a un membro della Loggia Coutos-Villeroy, datata 1737 e lettere private che dicono, per esempio: “ La signora Contessa di Grandville ha messo a parte della vostra lettera tutta la fratellanza, ma nessun membro di quel corpo è stato così ardito da rispondere, malgrado le sue sollecitudine”, o : “Non dimenticatevi di me presso la signora, la vostra cara Libero Muratore”. Le tracce divengono più esplicite nel decennio seguente. Nel 1747 la loggia Saint-Julien di Brioude, Haute Loire, arricchisce i propri numeri con numerose signore della nobiltà – “Quella fu la sola seduta straordinaria, dice il segretario, nella quale furono ricevute delle donne”.
Dal libro “Rituali e Società Segreta” edizioni Convivio, a pag 460 riportiamo l’Obbligazione della Massoneria di Adozione del Grado 1° Apprendente:
“Io giuro e prometto solennemente, in presenza di questa Venerabile Assemblea, di conservare e custodire fedelmente nel mio cuore tutti i segreti dei Massoni e della Massoneria di Adozione che mi saranno confidati, e di sottopormi ai Regolamenti e usi di questa Loggia, sotto pena di essere disonorata se manco alla mia Obbligazione.
In questo caso acconsento di essere colpita dalla Spada dell’Angelo Sterminatore. Così, per garantirmene, possa una porzione del fuoco, che risiede nella più alta regione del cielo, discendere nell’anima mia per accenderla e purificarla, rendendola degna di penetrare nei più segreti sentieri della virtù. Così sia”.
All’obbligazione delle Dame di Adozione, mettiamo a confronto il Giuramento maschile inglese del Libero Muratore del 1730 circa:
Io Qui solennemente Prometto e Giuro alla Presenza di Dio Onnipotente e di questa Rispettabilissima Assemblea, che Celerò e Occulterò e giammai Rivelerò i Segreti dei Muratori o della Muratoria, che mi saranno confidati; salvo che a un Sincero e Legittimo Fratello, dopo debito Esame, o in una Rispettabile Loggia giusta e perfetta di fratelli e Compagni.
Io inoltre prometto e Giuro, che non li metterò in Iscritto, non li Stamperò, Marcherò, Scolpirò, o Inciderò, né che li lascerò mettere in Iscritto, Stampare, Marchiare, Scolpire o Incidere su legno o Pietra, sicchè possano illecitamente ottenersi, sia pure per l’apparire di un Carattere o di una Impressione.
Tutto questo sotto Pena non inferiore a quella di avere la Gola Tagliata, la Lingua sradicata, il Cuore strappato dal lato Sinistro del mio Petto, e seppellito a una Gomena dalla Riva nelle Secche Marine, là dove la marea monta e cala due volte nelle 24 ore, il mio Corpo ridotto in Cenere, e le Ceneri sparse sulla faccia della terra, sicchè non rimanga di me Traccia veruna fra i Muratori.
E che Iddio mi assista.
Quello che oggi come allora, scandalizza i più, è come persone di grande rispetto e considerazione si sottoponessero al giuramento o a una obbligazione così solenne, sotto pena di conseguenze così terribili.
La Massoneria d’Adozione o Mista comparve in Francia nel 1730; e successivamente si fondarono in seguito molti riti diversi.
Roberto Amato, 3.33.95.
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