Este mensaje es para toda la comunidad Masonica latinoamericana.
Este sujeto se ha identificado como mason ante la MRGL York de Mexico y del Alto Consejo Masonico de Mexico, y no lo es.
Aqui sus datos:
Pais: Nicaragua
Ciudad: Managua
Nombre: Pedro Pablo Acosta Traña
Telefono: (505) 22 48 62 53 (despues de las 10 pm)
Celular: (505) 888 28 997
email: ppat196@gmail.com
perfil sonico: http://www.sonico.com/u/Pedro_Pablo_Acosta_Trana/34916834
dimanche 28 août 2011
DENUNCIA: un falso mason - pedro pablo acosta traña
lundi 18 juillet 2011
US Declaration of Independence ::: Texte
IN CONGRESS, JULY 4, 1776
The unanimous Declaration of the thirteen united States of America
When in the Course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.
He has refused his Assent to Laws, the most wholesome and necessary for the public good.
He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.
He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.
He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their Public Records, for the sole purpose of fatiguing them into compliance with his measures.
He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.
He has refused for a long time, after such dissolutions, to cause others to be elected, whereby the Legislative Powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.
He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.
He has obstructed the Administration of Justice by refusing his Assent to Laws for establishing Judiciary Powers.
He has made Judges dependent on his Will alone for the tenure of their offices, and the amount and payment of their salaries.
He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people and eat out their substance.
He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.
He has affected to render the Military independent of and superior to the Civil Power.
He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:
For quartering large bodies of armed troops among us:
For protecting them, by a mock Trial from punishment for any Murders which they should commit on the Inhabitants of these States:
For cutting off our Trade with all parts of the world:
For imposing Taxes on us without our Consent:
For depriving us in many cases, of the benefit of Trial by Jury:
For transporting us beyond Seas to be tried for pretended offences:
For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies
For taking away our Charters, abolishing our most valuable Laws and altering fundamentally the Forms of our Governments:
For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.
He has abdicated Government here, by declaring us out of his Protection and waging War against us.
He has plundered our seas, ravaged our coasts, burnt our towns, and destroyed the lives of our people.
He is at this time transporting large Armies of foreign Mercenaries to compleat the works of death, desolation, and tyranny, already begun with circumstances of Cruelty & Perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.
He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.
He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.
In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.
Nor have We been wanting in attentions to our British brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.
We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States, that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. — And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.
New Hampshire:
Josiah Bartlett, William Whipple, Matthew Thornton
Massachusetts:
John Hancock, Samuel Adams, John Adams, Robert Treat Paine, Elbridge Gerry
Rhode Island:
Stephen Hopkins, William Ellery
Connecticut:
Roger Sherman, Samuel Huntington, William Williams, Oliver Wolcott
New York:
William Floyd, Philip Livingston, Francis Lewis, Lewis Morris
New Jersey:
Richard Stockton, John Witherspoon, Francis Hopkinson, John Hart, Abraham Clark
Pennsylvania:
Robert Morris, Benjamin Rush, Benjamin Franklin, John Morton, George Clymer, James Smith, George Taylor, James Wilson, George Ross
Delaware:
Caesar Rodney, George Read, Thomas McKean
Maryland:
Samuel Chase, William Paca, Thomas Stone, Charles Carroll of Carrollton
Virginia:
George Wythe, Richard Henry Lee, Thomas Jefferson, Benjamin Harrison, Thomas Nelson, Jr., Francis Lightfoot Lee, Carter Braxton
North Carolina:
William Hooper, Joseph Hewes, John Penn
South Carolina:
Edward Rutledge, Thomas Heyward, Jr., Thomas Lynch, Jr., Arthur Middleton
Georgia:
Button Gwinnett, Lyman Hall, George Walton
dimanche 22 mai 2011
THOSE MYSTERIOUS PILLARS : BOAZ and JACHIN
In being associated with the construction industry and in having our lodges as a representation King Solomon's Temple, there is in myself and perhaps many others, a wonderment of the origin, the design, and the building, of this magnificent structure. Many individuals care not how their home is erected, only that the paint, the woodwork, and the carpets are pleasing and appealing to the eye. But for many others, there is the challenge of how it was fashioned, if the design and craftsmanship were of the finest available. If it was built strong enough to withstand the test of time and the physical demands which are to be placed upon it.
To perform an in-depth study of King Solomon's Temple would consume many pages and consummate a book in itself. Let us instead narrow our scope of view and pursue one of the most outstanding and manifest features of King Solomon's Temple, the two stalwart pillars of Boaz and Jachin, which guarded the Temples entrance, and that which we would view, if we were approaching on foot from a westerly direction.
The first complete architectural reference of the two pillars in our Fellow craft lecture deals very extensively with the design, height, weight, how they were cast, the location of their casting, the symbolic meaning of their adornments, where they were positioned, and the decorous names which are associated with them.
These twin pillars are now, and as they have been, very prosaic features in all of our Masonic Lodge rooms. But their placement is not uniform, or standardized, through out the balance of the Masonic world. As an illustration, in England and many other countries abroad, the two pillars are usually displayed in front of the Master's chair.
In the United States, the earliest description, from the 1700's, show both Wardens seated in the west, facing the Master. The two pillars were generally near them, forming a kind of portal, so candidates passed between them during their admission, to gaining access, to the Middle Chamber of King Solomon's Temple, a custom we have modified, and which inherently, we carry out today. In George Washington Lodge Number 22 A.F.& A.M. in Alexandria Virginia, the two pillars are found on one side of the Junior Warden's station in the south, perhaps to add strength to our Masonic thoughts that it was our first Junior Warden who originally fashioned them.
The application and employment of the two pillars, is common throughout the United States, where they are customarily placed at the northwest corner, near the entrance to the candidate's preparation room, preparatory to the Fellow craft lecture. But in this present time, and as every lodge seems to do something different, some have the pillars on either side of the Master's chair, at the entrance to the lodge room, or even on the right and left side of the Senior Wardens chair. There are some lodges and jurisdictions, where the two pillars are on the south of the Masters chair, or even positioned in the south with the Junior Warden, and in some portions of the world, they are not represented at all. The pillars of Boaz and Jachin seem to be physically represented by two ornately decorous columns which are always standing in their place, at the Senior Warden's and the Junior Warden`s stations. The Senior Warden's and the Junior Warden's columns are typically about twenty five inches long, and symbolically, but perhaps mistakenly, are taken to be supports for the porch of King Solomon's Temple. The Senior Warden's column is called Jachin and signifies "To establish in the Lord", whereas the Junior Warden`s column is called Boaz and signifies "Strength".
In the United States, and undoubtedly elsewhere as well, these two small columns now standing on the Senior Warden's and the Junior Warden's pedestals are merely symbols of their relationship with the pillars Jachin and Boaz, and their original attachment with antiquity is completely forgotten. These pillars are theorized by a few to have been structural members supporting the roof of the porch, leading into the Temple. There was in King Solomon's day, supported between these two pillars, a large traverse screen, or drape, to ward off the wind and retain the late afternoon sun from shining into the Temple itself. One question in our minds might be: Were they an architectural feature or an ornamental feature used to garnish the beauty of the Temple?
There is a majority of Masonic scholars who hold to the fact that the two pillars were free standing columns, conceptually ornamental and of emblematic disposition, just as they are depicted in our Fellow craft lecture. There are satisfactory reason, given elsewhere (in other Masonic papers), for the general belief that they were free standing and symbolic in character, being symbols of Deity.
The pillars of King Solomon's Temple may have been set up more specifically as an imitation of the obelisks that have been found at the entrance to many Egyptian Temples; additionally they may have been copied from Tyre, the home of Hiram Abif, where it is reported two pillars, which were fashioned of gold and emerald stood guard at the entrance to the Temple of Hercules. Also in Syria, recent excavations have uncovered a small chapel with two pillars, standing freely near the entrance, which appeared to be purely ornamental or symbolic in design, rather then architecturally supporting any part of the building.
Similarly it is interesting to note that there are some discrepancies between Masonic tradition and the Holy Scriptures, and even some inconsistency between several books of the Bible itself, and also, in the various versions of the Bible. The Biblical description of King Solomon's pillars, in the King James version, and according to the books of II Chronicles, I Kings, and II Kings, is written as follows:
II Chronicles 3:15-17
Also he made before the House two pillars of thirty and five cubits in heights and the chapiter that was on the top of each of them was made five cubits. And he made chains, as in the oracle, and put them on the heads of the pillars, and made an hundred pomegranates, and put them on the chains. And he reared up the pillars before the Temple, one on the right hand, and the other on the left; and called the name of that on the right hand "Jachin", and the name of that on the left he called "Boaz".
II Chronicles 13 & 17
And four hundred pomegranates on two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiter's which were upon the pillars. In the plain of Jordan did the King cast them, in the clay ground between Succoth and Zeredathah.
I Kings 15-17
For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about. And he made two chapiter's of molten brass, to set upon the tops of the pillars: the height of one of the chapiter's was five cubits, and the height of the other chapiter was five cubits.
I Kings 15-17 (cont.)
And the nets of checker work, and wreaths of chain work, for the chapiter which were upon the top of the pillars; seven for one chapiter, and seven for the other chapiter.
II Kings 25:17
The height of one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the other chapiter was three cubits; and the wreathing work, and the pomegranates upon the chapiter round about, all of brass and like unto these had the second pillar that of wreath work.
Several sets of discrepancies, with consideration to the pillars, are to be observed in these Biblical accounts. The first of these is in regard to their height, which is given as thirty five cubits in II Chronicles, and as eighteen cubits in the books of I Kings and II Kings. The length of a cubit is normally taken to be a foot and one half, and the royal cubit, which was used in the building of King Solomon's Temple, was the equivalent to about twenty one inches. The Genoa Bible, printed in 1560, has this to say:,"Every one was eighteen cubits long, but one half of a cubic could not be seen, for it was hidden in the roundness of the chapiter and therefore he giveth it as seventeen and one half cubits in height."
The question of the actual height has been commonly scrutinized to be of minor interest only. But as an interesting aspect, in 1903, the Grand Lodge of Iowa took a poll of all other American jurisdictions (and one Canadian) with respect to the question of Masonic usage of the pillars in their area. Four jurisdiction did not reply, but of the forty four who did, fourteen attested to the fact, that they used the eighteen cubits figure, while twenty seven utilized thirty five cubits as the total height, and one curiously enough used thirty. Four jurisdictions indicated that the height was either not given or not regarded in their lectures, while one declined giving any information on the grounds that it alleged it to be an improper request.
It is universally conceived that the two pillars were cast in one piece, and this common belief is expressed and emphasized in the Fellow craft lecture, which informs us that the pillars were cast of a hollow nature and to function as repositories. This explanation is only partially correct. For from a foundry man's viewpoint they may have been cast a handbreadth, or four inches in thickness, not only to reduce the weight, but also to simplify the casting.
As a result the central core of sand or clay was, most surely and laboriously, scooped out to aid the workers to trans-port and erect these mammoth pillars. The brass castings in themselves would have weighed about twenty seven tons, and being confronted with the task of moving so massive of a casting the twenty five miles or so from their origin, in the clay ground between Succoth and Zeredathah to their destination of King Solomon's Temple, would have necessitated that they were cast in a hollow fashion. We should though, bear in mind, that a pair of obelisks in front of the Temple of Karnak, which was erected some four centuries before King Solomon's Pillars, were said to have been almost ninety eight feet in height, and to have weighed approximately three hundred and fifty tons each. Such pillars in the Babylonian era were made hollow and contained the rules of deportment and behavior, as well as the etiquette governing the rites of the religious ceremonies, also to carefully preserve the properties, and the precious ancient writings.
Furthermore, there has been a good deal of speculation among Masonic scholars as to whether the designation of the pillars as "right" and "left" is from a viewpoint of a person entering or leaving the Temple. On one basis, the two pillars must be assumed as they would be first viewed when entering the temple from the outside. A worshiper leaving the Temple, and his view as to their placement of Boaz and Jachin would be unrealistic, for before he could leave, he must have first entered. Many writers, of Masonic papers, have contested this question, but Josephus clarifies the situation sufficiently well when he writes, "The one of these pillars he set up at the entrance of the porch on the left hand and called it Boaz." The word entrance, should leave no question in speculating which way these pillars were to be viewed. A person can only enter the Temple from the outside, when leaving he would be departing or exiting to the outside.
Another interesting facet which comes to the speculative Mason's mind deals with the meaning of the two names given in the Bible to these two pillars. It appears to have been the custom among the ancient mid-eastern people to give names to their sacred and religious objects. It is stated (in Exodus 17:15), "And Moses built an alter, and called the name of it Jehovahnissi". This name which Moses endowed upon the alter, when translated from the ancient Hebrew effectively states "God's Sacred and Holy Vestments". Thus we can establish the fact that the two pillars were not merely articles of architectural design and function, but also must have been objects of blessed sacraments, in relation to the names which were used to adore them.
These two pillars also served as memorials of Gods repeated commitment of support to His people of Israel and of a vision, which came to David, the father of King Solomon, where the voice of God proclaimed, (I Kings 9:5) "Then I will establish the Throne of thy Kingdom upon Israel forever, as I have promised to David thy father".
But why two pillars, if but one Deity is represented? This question could contain an entire topic in itself. Let us suffice to say that in the times of primitive people, that the gods went in pairs, male and female. Quite possibly this ancient custom was to retain their identity with the past, and therefore stood for male and female, who were the active and passive principles in nature.
Still some other points for the contemplative Mason to view and reflect upon would be the adornment and number of pomegranates, as well as the number of rows which were round about the chapiter.
The King James Version, II Chronicles, informs us of two wreaths on each chapiter and two rows of pomegranates in each row, or four hundred on each of the pillars. Additional the same book of the Bible speaks in an earlier chapter of chains with an hundred pomegranates on each row. Perhaps this discrepancy is the predominant reason why, in the United States, and generally throughout the rest of the world, we in our Masonic degrees disregard the number of rows as well as the number of pomegranates, thereby eliminating any deception.
To summarize this topic of the two twin pillars, we must learn to open our minds and hearts to all of mankind, to remember that each and every person on this earth of ours needs championship, understanding, inspiration, and above all, the love and guidance of our Supreme Architect.
To attempt to understand what the original intentions of these two pillars were designed to symbolize is lost somewhere in the chronicles of unwritten history dating to the emanation from the prehistoric era. And as the pillars of Boaz and Jachin do inhabit one designated position or another in our Lodge rooms, the inspirations which are represented by the "Pillar of fire" and the "Pillar of cloud", should teach us, as it did Moses, that although we may seem to be retracing our old footsteps, that it may appear we are only going in endless circles no matter what we do, even though our impression may be that the world is; "coming apart at the seams". And as how the Children of Israel were led through the Red Sea by a miraculous east wind, so should we ever remember that God promises to watch over us with grace and love and how He will redeem us into His own house at the end of our earthly existence.
In relation to these two pillars as representing parallels of mankind, we should study the illustration of their ornamental adornments. The lily, and the retired situation in which it flourishes, teaches us that we must learn to open our minds and hearts to all of mankind, to retain the fact, in our compassion, that as one pillar only serves to support the other, we are also obligated, and should offer our support, not only to the brother who may have stumbled and fell by the by the wayside of life but to the aggregate of all mankind; to offer help, aid and assistance to those who may be in dire need; to make that total concentrated effort to add to, and not subtract from, the whole of human existence.
From the intricate connection of the network, we can also perceive that all of mankind must learn to live in peace and harmony with his brothers and sisters and with nature; to appreciate the beauties which God has given us to enjoy, not to dominate, or exploit and manipulate it; and finally from the network, we should also be taught to discern the sounds of brotherly love which ring loud and true to all those who will only take the time to listen.
The pomegranates and their exuberance of seeds proclaim to many, in their minds, seeds of skepticism. To the avaricious person, that vast number of seeds represents greed --- greed, and its collaborator, the selfishness of despotism, because the word charity and the symbolic intention of this fruit, is alien and anonymous. To the educated and true man, who practices the application of his Masonic teachings, these pomegranates manifest the plenty which our Great Creator has provided for all. It is individuals of this caliber who have come to understand the true meaning of the pillars adornments; men whom unquestionably enjoy sharing the bounties of life. The pomegranates do address the revealing fact that the abundances of our earth were placed here to be apportioned equally.
There is no alternate misunderstanding of the two pommels or globes which adorn the top most portion of Boaz and Jachin. Their symbolic acknowledgment announces to the whole of humanity that Masonry is as unending, and as universal as the blue arch of heaven.
Summarily the most inspiring feature of our two friends, Boaz and Jachin, is the fact that God created us to be of equal status; we certainly were given by Him the power to be our brother's keeper, to console with our brother in time of need, and to share with him in times when the joys of life abound. God gave to us the Holy Bible which is the most beautiful love story ever told, and we, each and every one of us, should endeavor to learn and practice from its teaching every day of our life.
Never forget, my brother, the lessons of these two pillars, which are on guard at the entrance to our Lodge rooms. Stop and ponder a while the next time that you are in their presence. Let your mind become subjective and captive to all they represent silently and express tranquility. For as they are on guard at our Lodge's doorways so should we ever strive to attain them as symbols of charity, relief and brotherly love. These symbolic structures should become a pathway for all men to tread throughout there earthly existence.
I Asamblea Internacional de la Vª Orden Rito Frances
Durante el I Congreso Internacional de Supremos Consejos y Grandes Capítulos Generales del Rito Moderno o Francés que será organizado por el Gran Capítulo General de España – Supremo Consejo del Rito Moderno para España y auspiciado por el Supremo Conselho do Rito Moderno – Brasil, que tendrá lugar en la ciudad de Barcelona los días 11 y 12 de Junio 2011 (E.•. V.•.), se llevará a cabo la I Asamblea Internacional del Vº Orden.
http://congresormrf.blogspot.com/
Este Congreso pretende ser un foro de reflexión, intercambio y enriquecimiento en el que estén presentes todas aquellas Potencias Filosóficas del Rito Moderno o Francés, así como Soberanos Capítulos Independientes, conducente a llevar a cabo una verdadera y real Cadena de Unión que nos enlace mediante la puesta en práctica de los principio de Absoluta Libertad de Consciencia, de Laicidad, absteniéndose de toda afirmación dogmática, permitiendo un desarrollo de la relación fraternal, fieles a los valores del Rito Moderno o Francés, consecuencia lógica de este espíritu abierto, de interacción constructiva y su efectiva práctica masónica, libre de cadenas, genuflexiones o rendimiento de pleitesías a supuestos garantes propietarios que en ocasiones se auto-titulan únicos curadores de la legitimidad.
Arropados por nuestra legitimidad histórica, iniciática y ritual, somos conscientes de que debemos dar un paso al frente en cuanto al trabajo que debemos realizar en pro de una efectiva materialización de la reunión de lo disperso, desde el consenso, el diálogo, el respeto a la pluralidad y una actitud constructiva.
Esta asamblea constituye un laboratorio de pensamiento donde serán abordadas libremente y mediante el procedimiento filosófico apropiado ideas y temas conducentes a encontrar soluciones y respuestas a las preocupaciones del ser humano en su búsqueda del bienestar en el seno de una sociedad que desea mejor y más fraterna. Se encargará asimismo de plantear una reflexión prospectiva en el cuadro de un laboratorio ético conducente a dar un mayor y mejor sentido al pensamiento y conceptos masónicos y humanos para el Siglo XXI.
La Asamblea Internacional de la Vª Orden será presidida por el S.•. G.•. I.•. G.•. del Supremo Consejo del Rito Moderno – Brasil, el M.•. Il.•. H.•. José Maria Bonachi Batalla, por ser la Potencia Filosófica histórica más antigua en cuanto a práctica ininterrumpida de la totalidad de los Grados del Rito Moderno, siendo por tanto referente en cuanto a su práctica y experiencia a nivel mundial.
La Asamblea Internacional de la Vª Orden estructurará una Academia del Rito que tiene por objeto la investigación y publicación de textos y obras relevantes del patrimonio histórico del Rito, cuyo contenido permita dar a conocer y valorar el Rito Moderno, rito de Fundación, en el que las múltiples y varias evoluciones son conocidas con los vocablos de Rito Moderno, Rito Francés, Rito Francés Moderno entre otros.
La Academia procederá igualmente al estudio científico y filosófico del contenido simbólico, humanista y ético contenido en los diferentes rituales incorporados al contenido inventariado por la Vª Orden y de los más Altos Grados de todos los Ritos atendiendo a su legitimidad histórica fundacional, dado que “la Vº Orden comprenderá todos los grados físicos y metafísicos y todos los sistemas, particularmente aquellos adoptados por las asociaciones masónicas en vigor”, los cuales podrán ser practicados en los talleres de altos grados, pudiendo así mismo, si fuera preciso, reactivar aquellos grados desaparecidos que presentaran un interés remarcable, y dando apoyo y asesoría por otra parte, a todo Supremo Consejo o Gran Capítulo General del Rito Moderno que lo demande, manteniendo estos últimos siempre su independencia jurisdiccional.
Joaquim Villalta
M.•. M.•. del Grande Oriente Ibérico
Miembro del Gran Capítulo General de España – Supremo Consejo del Rito Moderno para España
Miembro del Círculo de Estudios del Rito Francés "Roëttiers de Montaleau"
_____________________________
Fuente: masoneriaparatodos.blogspot.com
dimanche 15 mai 2011
Un Masón sera nombrado Obispo....
Link:
http://www.telegraph.co.uk/news/religion/8514169/Archbishop-allows-freemason-to-be-bishop.html
================================
Archbishop allows freemason to be bishop
The Archbishop of Canterbury is at the centre of a row after it emerged he had appointed a Freemason to be a bishop.
Cadaver en tierras Masonicas....
Texto original del Artículo: Vallejo police are investigating the city's sixth homicide of the year after a Fairfield man's body was found late Friday morning on the grounds of the Masonic Temple. Just after 11 a.m. Friday, employees of the Springbrook Masonic Temple at 101 Temple Way discovered the body, later identified as Keith Erick Osby of Fairfield, Sgt. Kevin Bartlett said. The body was found in the bushes near the southeast corner of the temple's parking lot, and apparently had gunshot wounds, Bartlett said. Responding firefighters pronounced Osby dead at the scene, Battalion Chief Patrick Dunn said. Bartlett said Osby's body has been at the temple for a "recent" amount of time, though it was unclear exactly how long. Neighbors have reported they heard gunshots a few nights before the incident, though it is unclear whether they called 911 to report them, Bartlett said. Nevertheless, a few neighbors interviewed Friday afternoon said it is a safe neighborhood and that they didn't hear anything suspicious Thursday night. "We're really stunned because nothing ever happens around here," said Ruth Trimble, who lives near the temple. Anyone with information can call investigators at (800) 488-9383 or leave an anonymous message on the Crime Stoppers Tip Line at (707) 644-STOP (7867). Staff writer Tony Burchyns contributed to this article. Contact staff writer Lanz Christian Banes at (707) 553-6833 or lbanes@timesheraldonline.com.
http://www.mercurynews.com/breaking-news/ci_18064729?nclick_check=1
====================Fairfield man's body found on Masonic Temple grounds
Posted: 05/14/2011 02:30:26 PM PDTUpdated: 05/14/2011 02:30:26 PM PDT
jeudi 5 mai 2011
jeudi 14 avril 2011
YORK : Maçon de l'Arc Royal : instructions et exhortation
Chers Compagnons, maintenant que vous avez passé les cérémonies de ce grade, nous exprimons le souhait que ce n'est pas la simple et vaine curiosité, qui ne se nourrit que de nouveauté, qui vous a amené à recevoir ce grade très sublime de la Franc-Maçonnerie, beaucoup plus important que tous ceux qui l'ont précédé. Il est destiné à nous inculquer une ferme croyance en l'Essence et l'Existence de Dieu, et à nous enseigner un profond respect de Son Grand et Saint Nom. Ce grade ramène à la lumière quelques uns des secrets lés plus importants du Métier, qui demeurèrent dans les ténèbres depuis la mort de notre Grand Maître H. A., jusqu'à la construction du Second Temple, et sans lesquels l'ensemble de la Maçonnerie n'est pas complet. Le grade de Maçon de l'Arc Royal est fondé sur la destruction du premier Temple et la construction du second Temple.
Les cérémonies de ce grade ont une base historique intéressante et scripturaire ainsi qu'une signification morale profonde et révérencieuse. Le grade de Maçon de l'Arc Royal est le complément du grade de Maître; le développement en un second volet, de l'histoire de ce qui fut perdu jusqu'à sa redécouverte finale sous l'Arc Royal. Le grade de Maître n'est qu'un chant à demi chanté, un conte en partie raconté, ou une promesse inaccomplie.
L'histoire des 418 ans écoulés depuis l'achèvement du premier Temple jusqu'à sa destruction par Nabuchodonosor est remplie des gloires, des triomphes, de la chute ultime et de la disparition du Royaume de Juda, la dispersion du peuple et la perte du Royaume d'Israël. Il est inutile de rappeler à celui qui étudie l'histoire biblique et ancienne, les tragiques événements qui entourèrent la fin des dix tribus d'Israël, dont l'histoire commença avec la révolte contre Jéroboam, après la mort du Roi Salomon. Il n'est pas plus nécessaire de s'étendre sur l'histoire des deux tribus restantes, celles de Juda et de Benjamin, qui constituèrent le Royaume de Juda et demeurèrent fidèles à leur allégeance envers Réhoboam, le fils de Salomon. En l'an 586 av. J.C., le Temple de Salomon fut incendié et rasé jusqu'au sol par Nabuchodonosor, Roi des Chaldéens; tandis que l'infidèle Sédécias, dernier Roi de Juda, fut rendu aveugle et enfermé dans un donjon à Babylone. Les Colonnes d'Airain, et tous les trésors de la Maison du Roi, de ses palais et de ses Princes, furent emportés comme butin. Le pays de Juda demeura saccagé. Le Temple de Dieu désolé. Le reste du peuple, à l'exception des indigents, fut amené captif en terre étrangère. La douleur de ces captifs à Babylone est exprimée dans le Psaume CXXXVII (137):
On pourra chanter la traduction de Clément Marot (1539) du Ps. 137, selon les Psautiers de Strasbourg et Genève (1551) .
Assis au bord du fleuve à Babylone,
Terre d'exil où Dieu nous abandonne,
Avec douleur nous songions à Sion.
En ce séjour de notre affliction,
Chacun de nous, la douleur au visage,
Pendit sa harpe aux saules du rivage.
Là, nos vainqueurs raillaient notre détresse,
Chantez nous donc ces hymnes d'allégresse,
Qui remplissaient, jadis, votre Cité !
Comment ces chants, pourrions‑ nous les chanter,
Et profaner sur la terre étrangère,
Nos hymnes saints qui louaient Dieu naguère ?
Jérusalem, si jamais je t'oublie,
À mon palais que ma langue se lie,
Et que m'oublie aussi ma propre main.
Ô seule joie, espoir qui seul m'étreint,
Que sous mes doigts nulle corde ne vibre,
Jérusalem, tant que tu n'es pas libre.
Sinon, J. récitera le Ps. 137, selon la traduction du Rabbinat Français.
Sur les rives des fleuves de Babylone,
Là nous nous assîmes, et nous pleurâmes Au souvenir de Sion.
Aux saules qui les bordent,
Nous suspendîmes nos harpes;
Car là nos maîtres nous demandaient des hymnes,
Nos oppresseurs, des chants de joie.
"Chantez-nous un des cantiques de Sion ! "
Comment chanterions-nous l'hymne de l'Éternel
En terre étrangère ?
Si je t'oublie jamais, Jérusalem,
Que ma droite me refuse son service !
Que ma langue s'attache à mon palais,
Si je ne me souviens toujours de toi,
Si je ne place Jérusalem
Au sommet de toutes mes joies !
Souviens-Toi, Seigneur, pour la perte des fils d'Edom,
Du jour fatal de Jérusalem,
Où ils disaient:
"Démolissez-la, démolissez-la jusqu'en ses fondements!"
Fille de Babel, vouée à la ruine,
Heureux qui te rendra le mal que tu nous as fait !
Heureux qui saisira tes petits, et les brisera contre le rocher !
Josué Quarante-huit ans après la destruction du premier Temple, dans la première année de son règne, Cyrus, Roi de Perse, promulgua un édit permettant aux captifs de retourner dans leur pays et de reconstruire le Temple de leur Dieu. Il nomma Zorobabel, un Prince de la Maison de Juda, Gouverneur du Peuple, sous la direction duquel la reconstruction du Temple à Jérusalem fut commencée. Mais par suite de la pauvreté du peuple et du harcèlement de leurs ennemis, très peu fut accompli pendant dix-huit années, lorsque Darius, le Roi, promulgua un édit déclarant que les Juifs ne soient plus harcelés ou retardés dans la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Il fit renvoyer les Trésors Sacrés à Jérusalem et, par ordonnance royale, détermina que les frais de reconstruction du Temple seraient payés sur le Trésor Royal.
En l'an 520 av. J.C., suite aux appels pressants des prophètes Aggée et Zacharie, Zorobabel reprit la reconstruction de la Maison du Seigneur. Elle fut achevée en l'an 516 av. J.C.. Ainsi, la période allant de la destruction du premier Temple [586] à 1' achèvement du second Temple [516], accomplit les soixante-dix ans de captivité prophétisés par Jérémie.
Le Grand Conseil qui se constitua à Jérusalem pour la reconstruction du Temple, comprenait Zorobabel, en tant que Roi, Josué, le fils de Jotsadak, comme Grand Prêtre, et Aggée, le Prophète, comme Scribe. Ils tenaient leurs réunions dans un Tabernacle semblable, en sa structure et sa décoration, à celui érigé par Moïse au Désert. Ce Tabernacle fut élevé près des ruines du premier Temple, et des gardes furent stationnés à l'entrée des Voiles pour s'assurer que nul ne pourrait entrer, sauf ceux qui seraient dûment qualifiés en étant des descendants authentiques des douze tribus d'Israël, et qui se feraient connaître par les mots, donnés par Dieu à Moïse depuis le Buisson Ardent.
Dans ce grade vous avez représenté trois de ces captifs hébreux qui? heureux de leur liberté récemment recouvrée, accomplirent la marche longue et fatigante, sur les routes pénibles et inégales, de Babylone à Jérusalem et, ayant prouvé en être dignes, furent admis devant le Grand Conseil, comme trois voyageurs fatigués, arrivant de la captivité à Babylone, qui venaient pour aider à la tâche noble et glorieuse de reconstruire la cité et la Maison du Seigneur, sans attendre salaire ou récompense. Vous avez exprimé le désir de travailler à n'importe quelle partie des travaux, même la plus humble. Vous avez alors commencé vos travaux, au cours desquels vous avez fait certaines découvertes importantes, dont la principale le M. L. P. D. M. (34)
Vous vous souvenez que dans le grade de Maître, on vous fit vivre la mort tragique de notre Grand-Maître H. A., qui refusa de révéler le Mot de Maître. Suite à son décès prématuré le Mot de Maître fut perdu. Nos trois anciens Grands-Maîtres s'étaient en effet mis d'accord pour ne jamais communiquer le Mot sauf en la présence, et avec le consentement des trois.
La tradition maçonnique nous informe qu'une crypte fut construite, au dessous du Temple, dans laquelle nos anciens Grands-Maîtres tenaient leurs réunions. Là furent déposés de nombreux trésors de la Fraternité. A la mort de notre Grand-Maître H. A., la crypte fut scellée. Le Roi Salomon décida alors d'utiliser un Mot substitué jusqu'à ce que les générations futures découvrent le Mot véritable.
Vous avez travaillé longtemps et fidèlement, et la découverte du Mot de Maître est votre récompense. Et maintenant, mes chers Compagnons, vous avez reçu toute l'instruction qui appartient à notre noble Fraternité. Vous êtes parvenus, par une progression régulière, au sommet de notre Art royal et sublime.
Vous avez visité les cours extérieures du Temple, admiré ses magnifiques proportions, ses colonnes massives, son firmament étoilé, son dallage ou pavé mosaïque, ses lumières, ses joyaux et ses meubles. Vous avez été admis dans la Chambre du Milieu et y avez appris, tels nos anciens Frères, à révérer le Nom sacré de la Divinité. Vous avez pénétré dans le Saint des Saints inachevé et, par l'intégrité et l'inflexible fidélité de l'illustre Tyrien, vous avez là, été témoin d'un exemple de fermeté et de force de caractère inégalées dans l'histoire humaine.
Vous avez travaillé dans les carrières et fourni des preuves de votre habileté puis on vous apprit comment recevoir, de la manière prescrite, votre salaire maçonnique. Vous avez régulièrement passé la Chaire, et appris ses importants devoirs un savoir qui seul qualifie à présider les fils de la Lumière. Vous avez été présent et avez participé à l'achèvement et à la dédicace de notre temple mystique et, pour votre zèle et votre fidélité au Métier, vous avez reçu le titre émérite de Très Excellent Maître.
Puis vous avez été témoin de la désolation funeste de Sion, du pillage et de la destruction de la Cité et du Temple de Dieu, et de la perte totale, comme les prophéties l'annonçaient, de tous les objets contenus dans le Saint des Saints.
Vous avez vu le Peuple élu de Dieu, forcé par un despote étranger à quitter les beaux vallons et les paisibles vignobles de sa terre natale d'Israël, et emmené en captivité sur les rives du lointain Euphrate. Mais vous avez pu aussi voir les fils affligés de Sion, au plus profond de la nuit de leur adversité, visités par une lumière de paix venue des cieux, qui les guida, par des chemins pénibles et inégaux, vers la terre de leur ancienne gloire. Vous les avez vus, rendus capables, par le Sceau de la Vérité Éternelle, de passer les Voiles qui s'interposaient entre eux et leurs plus chers espoirs.
Vous les avez vus se vouer avec succès, à la tâche noble et glorieuse de reconstruire la Maison du Seigneur. Enfin, vous avez pu voir les trésors sacrés du premier Temple, ramenés à la lumière et le Livre Saint rétabli, aux yeux éperdus des Juifs dévots, comme guide et règle, réconfort et soutien, du peuple de Dieu, pour les temps à venir.
Mes chers Compagnons, si dans tout cela, vous n'avez perçu qu'une série de rites insignifiants, si l'esprit de vérité n'a pas, en même temps, insufflé en vos cœurs les enseignements moraux de ces cérémonies, alors, vraiment, nous avons tous oeuvre en vain ,et vos propres efforts sont tout aussi futiles et vains. Mais je suis porté à espérer mieux de vous. Je suis sûr que vous avez pénétré l'esprit de ces cérémonies solennelles, et compris toute l'importance de ces intéressants symboles. Je suis persuadé que tous les rites et cérémonies par lesquels vous êtes passés, depuis l'instant où vous avez, pour la première fois, foulé les cours extérieures du Temple, jusqu'à votre admission à l'intérieur des Voiles, ont puissamment gravé dans votre esprit les grands principes fondamentaux de notre Institution vénérée.
Car, c'est à cette condition, et à cette condition seulement, que vous pouvez justement prétendre au noble nom de Franc-Maçon. Car, c'est alors, et alors seulement, que vous pourrez vraiment éprouver vous-mêmes et ressentir chez vos frères, cette amitié, cette union, ce zèle et cette pureté du cœur qui doivent animer chacun de ceux qui souhaitent user du digne titre de Compagnon qui ne craint aucune honte.
EXHORTATION
Mes Dignes Compagnons, du plein consentement et avec l'assistance des membres de ce Chapitre, vous êtes maintenant exaltés au grade sublime et honorable de Maçon de l'Arc Royal. Les rites et mystères développés dans ce grade ont été transmis, par la chaîne ininterrompue de quelques élus, immuables malgré le passage du temps et inaltérés malgré les hommes; et nous espérons avec confiance que vous les considérerez avec la même vénération et les transmettrez dans la même scrupuleuse pureté, à vos successeurs.
Nul ne peut réfléchir sur les cérémonies d'admission en ce lieu, sans être frappé par les enseignements importants qu'elles contiennent. En ces lieux, nous sommes nécessairement amenés à contempler, avec gratitude et admiration, la source sacrée d'où découlent tous les bienfaits terrestres. Nous trouvons ici encore un motif supplémentaire pour, demeurant fermes et imperturbables, remplir fidèlement les devoirs qui nous incombent et, ici même, encore, il nous est enjoint, par les engagements les plus solennels, de promouvoir notre mutuel bien-être et de corriger nos fautes réciproques, au moyen de l'avis amical, de l'admonition ou du reproche. Notre désir le plus cher, comme notre devoir envers nos Compagnons, est que l'admission de tout candidat au sein de ce Chapitre ne soit prononcée qu'après une enquête stricte. Nous pouvons alors espérer la satisfaction de n'y rencontrer que de fidèles défenseurs du grand dessein de notre Institution.
Si vous vous conformez strictement à cela, nous pouvons espérer que vous ne recommanderez jamais aucun candidat dans ce Chapitre, dont
vous ne pourriez garantir les capacités ou la connaissance des grades précédents, et dont vous ne soyez fermement assuré qu'il se conformera aux principes de ce grade et aux obligations d'un Maçon de l'Arc Royal.
Tant que les membres de ce Chapitre seront de cette trempe, nous pouvons être sûrs d'être unis dans un seul but, sans tiédeur, désaffection ou négligence. Que le zèle, la fidélité et l'affection soient les traits caractéristiques de notre Société pour que nous puissions jouir de la satisfaction, de l'harmonie et de la paix, qu'aucune autre société humaine ne peut garantir.
Vous pouvez maintenant prendre place parmi vos Compagnons
Source: http://hautsgrades.over-blog.com/article-york-ma-on-de-l-arc-royal-instructions-et-exhortation-69277073.html
dimanche 20 février 2011
BSA 100 – Origins Scouting and Masonry
The Boy Scouts of America in three parts:
Part I – Being a Boy Scout | Part II – Origins | Part III – Organization
There are many stories about how the Boy Scouts came into existence: Unknown Scouts on foggy London streets, clubs organized for wayward boys, or alternatives to a growing urban way of life. What is for sure is the zeitgeist or spirit of the age in which the idea of the Scouts emerged.
In short, as the middle class began to take shape in early 20th century and families moved from rural farms to urban city, there was a growing concern among some about the loss of patriotism and individualism instilled in young people. Part of that drive was a sort of early social welfare that included programs to provide physical, mental, and spiritual development for those who wanted them. The YMCA was an early promoter of these reforms and an early proponent (and organizer) for the Scouts which in quick turn, in 1910, incorporated as the Boy Scouts of America with the express purpose of teaching boys “…patriotism, courage, self-reliance, and kindred values.” The Scouts first Director, Edgar Robinson was a former YMCA administrator who brought his skills and expertise and applied them to the newly formed Boy Scouts.
Read a complete time-line of the Early Scouts formation.
The prospect of a National Boys movement as such even garnered a national Federal Charter by Congress in 1916 as both a Patriotic and National organization.
What the scouts captured was an ideal citizen, a compassionate, reverent, and committed member. The ideal of this is codified in its mission statement which has gone through some evolution from its origins to present day.
1936 – “Each generation as it comes to maturity has no more important duty than that of teaching high ideals and proper behavior to the generation which follows.”
2008 – “to prepare young people to make ethical and moral choices over their lifetimes by instilling in them the values of the Scout Oath and Law”
Two notable predecessors of the Boy Scouts in the United States were the Woodcraft Indians started by Ernest Thompson Seton at Cos Cob, Connecticut, in 1902 and the Sons of Daniel Boone founded by Daniel Carter Beard in 1905 at Cincinnati, Ohio. A more pronounced source came in 1907 from the founding of the Scouting movement in England by British General Robert Baden-Powell who used elements of Seton’s works to create Several small local scouting programs for boys.
Wikipedia says of this inspiration:
“In 1909, Chicago publisher W. D. Boyce was visiting London, where he encountered the Unknown Scout and learned of the Scouting movement. Soon after his return to the U.S., Boyce incorporated the Boy Scouts of America on February 8, 1910. Edgar M. Robinson and Lee F. Hanmer became interested in the nascent BSA movement and convinced Boyce to turn the program over to the YMCA for development in April 1910. Robinson enlisted Seton, Beard, Charles Eastman and other prominent leaders in the early youth movements. In January 1911, Robinson turned the movement over to James E. West who became the first Chief Scout Executive and Scouting began to expand in the U.S.”
It makes for an interesting Masonic aside to find the parallels between Masonry and Scouting, yet only a few concrete connections to American Freemasonry can be found that have carried to present day.
Beard (right) with Scouting founder Robert Baden-Powell (seated) and Ernest Thompson Seton (left)
First of those connections being through Daniel Carter Beard and his Sons of Daniel Boone, of which a notable Masonic award exists today for the support of Freemasonry and Boy Scouting aptly called the Daniel Carter Beard Masonic Scouter Award which is presented to any Master Mason who has made significant contributions to youth through Scouting. This is a selective award, the purpose of which is to recognize the recipient’s outstanding service to youth through the Boy Scouts of America.
A second, and perhaps more prevalent in the daily operation of lodge and troop, is the National Association of Masonic Scouters which works to foster and develop support for Boy Scouts of America by and among Freemasons while upholding the tenants of Freemasonry.
A third connection is a bit more at the root of the early organization. Following Robinson as director of the newly formed BSA, James E. West was appointed director. West also happened to be a Freemason (complete records of his lodge affiliations have been a challenge to find).
Freemasons for Dummies blog recently reported on the Lodge opened at the 100th Jamboree in conjunction with Fredericksburg Lodge No. 4. Said of the event: The meeting was simply amazing as nearly 500 masons attended. The Lodge was opened on the Entered Apprentice degree, so that all Masons could attend. Most of us were dressed in our full scout uniforms. Introductions were made and the wealth of Masonic knowledge in the room was impressive. Numerous Masters and Past Masters, 3-4 past state Grand Masters, heads of Scottish Rite and York Rite bodies, etc.
In his career, West was instrumental in the early Scouts being a strong champion for it on many fronts, building its acceptance and credibility to many groups including the unions who disliked its early anti organizing language and with the Catholic Church (which at first prohibited membership because of its non Catholic start with the protestant YMCA).
Looking beyond Beards contribution and West’s obvious affiliations to Masonry, another possible Masonic connection to the Boy Scouts comes in Baden-Powell himself.
Much has been written on this subject, and its easy to find many references that say that Baden-Powell was NOT a Freemason (including a letter from then UGLE Secretary J. MacDonald in 1990) , and that the Scouts were in no way a Masonic club for boys.
Despite the similarities between the two and the obvious awards and rank progression it is possible, however, to find a small connection to Baden-Powell and Masonry through Rudyard Kipling, who, as many readers will know, was a very prolific Mason and who took his Masonry very seriously in both his works of fiction (See the The Man Who Would Be King
Further, its more likely to see how the spirit of the age contributed to the early Scouting movement, especially as youth orders seemed to lend themselves to more grown up responsibilities expressed, in some measure, through the Scout Defense corps (or even perhaps in the more nefarious Hitler Youth which existed from 1922 to 1945, the Young
The Young Soviet Pioneers
Soviet Pioneers from 1922 – 1991, or even more alarming the American Boy Scouts which was a parallel of the Boy Scouts of America which existed from 1910-1920 and organized as a more militaristic program to train boys). A bolder aspect of this ideal of civic citizen contribution can perhaps be seen in the Civil Conservation Corps which had a two fold aspect of building the well-being of the country and putting unemployed men to work. In that same period there was a growing sense of losing the youth to the changing society, and the Boy Scouts were an early precognition of just how important it was to keep the youth engaged and conscious to civic involvement. In the years following the BSA incorporation, Eleanor Roosevelt was a champion for youth engagement as she championed in 1930 the American Youth Congress which saw, then as now, the need to engage youth and instill values.
But, from the relationship of Baden-Powell and Kipling, and this spirit of the age, came the essence of what would become the Cub Scouts taking shape from Kipling’s work “The Jungle Book
“A-KAY-Lar with an accent on the second syllable which can be prolonged indefinitely. The initial A on the other hand is almost a grunt – ‘Er’- Try this and you will see the beauty of the thing.”
Some other notable elements from The Jungle book that made there way into the Cub Scouts include “Law of the Pack,” “Akela,” “Wolf Cub,” “grand howl,” “den,” and “pack” all (and more) used with Kipling’s blessing.
See the History of Cub Scouting for a time line of its formation up to its 75th anniversary in 2005.
The obvious connections mentioned above, Freemasonry and the Boy Scouts have a few other traces in common. Besides the obvious interaction of Masons in the ranks of the Scouts, its been suggested that the Order of the Arrow, created in 1915, is a Masonic ritual embedded into the Boy Scout organization.
Created by E. Uner Goodman and Carroll Edison, the two collaborated to make a club within the club – to create a camp fraternity to improve the Scout’s summer camp experience.
From Wikipedia:
Goodman and Edson decided that a “camp fraternity” was the way to improve the summer camp experience and to keep the older boys coming back. In developing this program they borrowed from the traditions and practices of several other organizations. Edward Cave’s Boy’s Camp Book was consulted for the concept of a camp society that would perpetuate camp traditions. College fraternities were also influential for their concepts of brotherhood and rituals, and the idea of new members pledging themselves to the new organization. Ernest Thompson Seton’s Woodcraft Indians program was also consulted for its use of American Indian lore to make the organization interesting and appealing to youth. Other influences include the Brotherhood of Andrew and Phillip, a Presbyterian church youth group with which Goodman had been involved as a young man, and Freemasonry. The traditions and rituals of the latter contributed more to the basic structure of the rituals than any other organization. In an interview with Edson during his later years, he recalled that the task of writing the first rituals of the society was assigned to an early member who was “a 32nd degree Mason.” Familiar terms such as “lodge” and “obligation,” were borrowed from Masonic practice, as were some ceremonial practices. Even the early national meeting was called a “Grand Lodge,” thought to be a Masonic reference. Goodman became a Mason only after the OA was established.
Goodman was Raised in Lamberton Lodge No. 487, Philadelphia, Pa. about 1917 according to Denslow’s 10,000 Famous Freemasons.
The aim of the order of the arrow is to allow Scouts to choose from among their numbers the individual who best exemplifies the ideals of Scouting. Those selected are to embody a spirit of unselfish service and brotherhood.
Goodman said of it:
“The Order of the Arrow is a ‘thing of the spirit’ rather than of mechanics. Organization, operational procedure, and paraphernalia are necessary in any large and growing movement, but they are not what count in the end. The things of the spirit count: Brotherhood, in a day when there is too much hatred at home and abroad; Cheerfulness, in a day when the pessimists have the floor; Service, in a day when millions are interested only in getting or grasping rather than giving.”
From the other side of the threshold there are some Masonic Grand Lodges that recognize cross over clubs like the National Association of Masonic Scouters and promotes a greater level of interactivity with troops. The most significant interactions with Freemasonry today, however, are those Masons with sons who have served in some capacity in the leadership of their Troop or Local Council.
Freemasonry does not rank in the top 10 of organizations that support the Scouts (the top 5 being the LDS Church, the Methodist Church, the Roman Catholic Church, PTA Groups, and private citizen groups) which is a terrible missed opportunity for lodges to engage and support an organization in such affinity to its own ideals. The reason for this I can only extrapolate is that Scouting is perceived to encroach on its own membership from participating in DeMolay, the Masonic youth order, founded in 1919.
With this briefest glimpse at the Scouts origins, the next step is to look at its organization to appreciate its flexible and member friendly approach to put the priority on the Scouter and less on the place the Scouts practice.
dimanche 30 janvier 2011
The Companion's Jewel of the Royal Arch
| Symbolism |
The Companion's Jewel of the Royal Arch is a double triangle, sometimes known as the Seal of Solomon, within a circle of gold; at the bottom is a scroll bearing the words, Nil nisi clavis deest - "Nothing is wanting but the Key;" and on the circle appears the legend, Si talia jungere possis sit tibi scire satis - "If thou canst comprehend these things, thou knowest enough." On the triangle is inscribed EYPHKAMEN (Eurekamen) - invenimus cultor dei civis mundi - "We have found the worship of God, O citizen of the world." On the reverse of the circle are engraven the words, Deo, regi, et fratribus; honor, fidelitas, benevolentia - "For God, king and the brethren; honour, fidelity and benevolence;" and on the reverse of the triangles, Wisdom, Strength, Beauty, Peace, Concord, Truth.
Within these is another triangle, with the sun in the centre, irradiated; a pair of compasses issue from the sun, suspending a globe representing the earth, beneath these is 
, the triple Tau, signifying, among other occult things, Templum Hierosolyma, the Temple at Jerusalem. It also means Clavis ad Thesaurum - "A key to the treasure" - and Theca ubi res pretiosa - "A place where the precious thing is concealed," or Res ipsa pretiosa - "The precious thing itself." It is usual to add on the scroll the date of the exaltation of the wearer to the Companionship of the Holy Royal Arch.
This Jewel, by its intersections, forms a given number of angles, to be taken in five several combinations, which, being reduced to their amounts in right angles will be found equal to the five regular Platonic bodies, representing the four elements and the Universal Sphere. These combinations will be found respectively to correspond in geometrical value with the five regular solids contained under equal and equilateral triangle equal squares and equal and equilateral pentagons, viz., the Tetrahedron, Octahedron, Cube, Icosahedron and Dodecahedron, which were used by the Platonists to express the four elements and the sphere of the Universe. It may be proper here to state that the Platonic theory was this, that the Universe itself, as well as its subordinate parts, both animate and inanimate, were created by the Deity from the four elements - Fire, Air Water and Earth. It was conceived according to this theory that all created matter must be both visible and tangible. Now, considering Fire as the source of light, it was plain that nothing can be visible without it; and since nothing can be tangible but what is solid, and that the earth is the most properly solid of all the four elements, therefore, all created matter was constituted of Fire and Earth.
Again, it was supposed by the Platonists that no two bodies could unite and cohere without some intervening medium to consolidate them; that two planes required one such medium, and solids two. Therefore, the Deity constituted two intervening elements between fire and earth, viz., air and water, in such a manner that there might be an exact analogy between the four' i.e., as fire is to air, so is air to water, and as air is to water, so is water to earth; thus forming a regular and harmonious gradation from the lightest and most penetrating of the elements to the heaviest and most obtuse. Now all the elements except the earth are without form in themselves; yet, in order to assist the mind in arranging its ideas, it is necessary to attach some form to them. Therefore, since the elements are bodies, and all bodies are solid, and bounded by superficies which consist of triangles either equilateral or otherwise, the
Platonic theory assigned to each of the four elements the form of a solid, bounded by plane surfaces constituted of triangles; for although one of those solids is bounded by square and another by pentagons, yet it will be evident that equilateral rectilineal figures may be resolved into as many triangles as the sides have united by their vertices in a common centre.(See Figs.1 and 2)
Having thus stated the general outline of the Platonic theory, we proceed to show that, by the assistance of the Key , the Jewel forms by its various triangles and intersections an equivalent in geometrical value for the five regular solids expressing the four elements and the sphere of the universe. The hermetic T was a most ancient hieroglyphical representation of the Deity, and consequently the , denotes His triunessence, and in geometrical value is eight right angles, viz., two on each of the exterior lines, and two at the point of union in the centre.
In this figure (Fig. 3) which is similar to that in which the six lights are arranged, there will be found a geometrical value equivalent to the , for since the interior angles of every triangle are together equal to two right angles, the whole triangle here displayed resolves itself into four equal and equilateral triangles; that is, three on the extremities (a, b & c), and a fourth (d) by their union at the centre. It follows, therefore, that the triangle thus resolved is equal to eight right angles, and consequently to one .
If you look at the Jewel, or on this figure (Fig. 4), where it is represented, you will perceive that it consists of two larger equal and equilateral triangles, A B C and D E F, inscribed in one circle and equally intersecting each other and of a smaller triangle in the centre, G H I, which divides or resolves the larger inverted triangle, D E F, after the manner explained in the former figure.
First, then, the central triangle G H I, resolved into its elements according to the first figure, will be equal to eight right angles, or , and these are equal in amount to those found in the Tetrahedron - a solid figure contained under four equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of three plane acute angles), on account of its lightness, as well as its acute and pyramidal form, is used by the Platonists to express the element Fire.
2dly The two larger triangles A B C, D E F, considered without regard to their intersections, and resolved upon the foregoing principles, will be = 2 , or 16 right angles, which are equal in amount to those contained in the Octahedron, a solid figure comprised of eight equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of four plane acute angles), being next in lightness and acuteness to the Tetrahedron, was used by the Platonists to express the element Air.
3dly. The triangles A B C, D E F, and G H I (i.e., the two larger and the small central triangle), considered without regard to intersections, and resolved by the same rule, will be found = 3 , or 24 right angles which are equal in amount to those contained in the Cube, a solid figure contained by six equal squares. This body (each of the solid angles of which is formed by the union of three plane right angles), being the most substantial in form, as well as the firmest and most immovable on its basis, of all the solids, was used by the Platonists to express the element Earth.
4thly. Consider now the inverted triangle D E F, as divided into 4 lesser ones by the central triangle G H I, and add to these the other large triangle A B C. These five triangles, considered again without regard to intersection, and resolved in the same manner as before, will be = 5 , or 40 right angles, which are equal in amount to those contained in the Icosahedron, a solid body bounded by 20 equal and equilateral triangles. This body (each of the solid angles of which is formed by the union of 5 plane acute angles), being the heaviest of the solids contained by triangles, and the next in weight to the Cube, was used by the Platonists to express the element Water.
Thus 1st, the central triangle G H I = , is equivalent to the Tetrahedron which expresses the element Fire. 2d, the two large triangles A B C, D E F, = 2 , are equivalent to the Octahedron which expresses the element Air. 3d, the 3 triangles A B C, D E F, G H I, = 3 , are equivalent to the Cube, which expresses Earth. 4th, the five triangles A B C, E G I, F H I, D G H and G H I = 5 , are equivalent to the Icosahedron, which expresses Water.
It now remains to find an equivalent in the R.A. Jewel for the solid expressing the sphere of the Universe, which is the Dodecahedron, a solid body bounded by 12 equal and equilateral pentagons. (See Fig. 5)
The 6 small triangles round the circumference of the Jewel (formed by the intersections of the 2 larger triangles), together with the central triangle G H I, if resolved in the same manner as the former, will be found to be = 7 , or x 8 = 56 right angles; to these add the external angles of the before-mentioned 6 triangles formed by the intersections of the 2 larger triangles = 16 right angles. For since the exterior angle of every triangle formed by producing one of its sides is equal to the sum of 2 interior and opposite angles, and every angle of one equilateral triangle is equal to one third of two right angles; and as they are 12 in number, their amount in right angles will be 16, that is 12 x 2/3 of 2 = 12 x 1 1/3 = 16. Then 16 added to the before-mentioned 56 right angles will make 72. But by a corollary to the 32d Prob. of the 1st book of Euclid, the interior angles of every rectilinear figure are equal to twice as many right angles - 4 as the figure has sides; hence the interior angles of the 5 sided figure, called a pentagon, are 10-4 = 6 right angles; whence the solid figure called a Dodecahedron being contained by 12 equal and equilateral pentagons, will be 12 x 6 = 72, corresponding with the number of right angles contained in the 7 triangles before mentioned, and the 12 exterior angles of intersections. Thus the Dodecahedron (each of the solid angles of which is formed by the union of 3 plane obtuse angles), approaching nearer to the form of a sphere than any of the other solids bounded by plane superficies, was used by the Platonists to express the sphere of the Universe.
Thus it is proved, by the assistance of the Key , that the R.A. Jewel is equivalent to the five geometrical solids, which were used by the Platonists to express their 4 elements and the sphere of the Universe. In conclusion, let our attention be directed to the fact that the R.A. Jewel thus presents us with an emblem of those great attributes of the Deity - his eternity and triunessence. The former is represented by the circle which surrounds the Jewel, the latter by the relation which its component parts bear to the ; while by the equivalent we find in those parts for the 5 solids expressing the 4 elements and the sphere of the Universe, we are further reminded of His Omnipotence and Creative power, who first formed the elements out of nothing, and from them constituted that mighty frame within whose comprehensive sphere are included myriads of worlds, each containing millions of animated beings dependent on His will and mercy. The Jewel which every Companion wears on his breast should inspire him with profound veneration for that Incomprehensible Being at whose command the world burst forth from chaos into light, and all created matter had its birth; whose Infinite Wisdom directs, and whose unspeakable Goodness preserves and blesses, every work that has proceeded from His hands.
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