Freemasonry in Mexico

Masones en La Laguna, su misión la labor social (In Milenio)
Torreón.- La masonería está enfocada a la superación personal, al desarrollo humano y a la labor social, según afirman integrantes de diversas logias masónicas de la localidad, reunidos en la mesa de debate del programa Cambios de Multimedios Laguna.
Hay muchos mitos que distorsionan la tarea de una logia masónica, comentó Mario Cabrera, diputado y muy respetable maestro de la Benemérita y Centenaria Gran Logia del Estado de Coahuila.
Explicó que este tipo de asociaciones iniciaron desde antes de Cristo, debido a las iniciativas de quienes buscaban participar en la solución de problemáticas sociales, perdurando a lo largo de los tiempos gracias a la discreción y al trabajo de sus miembros.
Aunque es común que se piense que es una organización antirreligiosa, aclaró que uno de los principios para ingresar es que la persona manifieste la creencia en un dios o ser supremo, sin importar la religión que profese.
Otros requisitos para formar parte de la sociedad es conocer sus bases y principios, y ser recomendado por dos masones, además de ser hombre libre, de buenas costumbres y de buenas costumbres, agregó.
Todas las actividades que realizan los masones tienen como principio la búsqueda del bienestar de la humanidad, en forma espiritual, mental y física, considera Bruno Ávila Casas, ex presidente de la Confederación de Grandes Logias Regulares de la República Mexicana y ex gran maestro.
Detalló que las logias masónicas tiene representación en la mayor parte de los paises del mundo, están formando una federación mexicana y en Coahuila tienen presencia en muchos de los municipios.
Al ser cuestionado sobre la participación de miembros del gobierno en la masonería, Enrique Hernández Fierro, ex diputado y gran maestro de la Benemérita, Centenaria Gran Logia del Estado de Coahuila, declaró que cuentan con gobernadores, presidentes municipales.
Comparte que a instancias de Rodolfo Guerrero González, presidente municipal de Torreón en 1967, se instaló el templo masónico ubicado en bulevar Constitución.
Mencionó que esta tendencia en el país está presente desde Benito Juárez, quien tuvo el acierto de separar la iglesia del Estado, por lo que el ciudadano consiguió ser libre para profesar cualquier religión.
Dentro de un gremio masónico todos son libres y no hay ningún tipo de discriminación para los aspirantes, únicamente tienen que cumplir con los requisitos, comparte Blas Morales Quirino, venerable maestro de la Respetable Logia Simbólica.
Detalló que la discreción que predomina sobre los asuntos de las sociedades masónicas se debe a que no tiene sentido dar a conocer actividades que se realizan, como las de carácter filantrópico en general.
La masonería consta de 33 niveles, que comprende la Masonería azul, a su vez integrada por los grados de aprendiz, compañero y maestro; después sigue la Escuela filosófica, compuesta por más de 30 grados filosóficos.

Holy Grail and Freemasonry

Holy Grail could be in Kilwinning (The news)
Jul 24 2009 by Lorraine Howard, Irvine Herald
KILWINNING could rival Rosslyn Chapel as a major tourist attraction in the wake of claims it is the final resting place of the Holy Grail.
The Irvine Herald can reveal an historic archaeological dig is to take place in the town’s Abbey grounds.
The project is to be carried out by Irvine Bay Regeneration after actor turned historian, Jamie Morton, a recognised expert on Freemasonry, revealed the artefact used by Christ at The Last Supper could have been hidden in the town by the Knights Templar.
He based his theory on historical documents he has uncovered and the town’s close connections with The Masonic Order.
Mr Morton has compiled the evidence in his latest book, the foreword of which is being written by members of The Mother Lodge in Kilwinning. The 29-year-old author said: “Historians have been searching for a Templar haven where the members sheltered after their downfall.
“Several places have been pinpointed but all of them are false, I have found that Kilwinning and nearby Irvine had the highest concentration of Templar Knights in Scotland.
“The Templars were Europe’s bankers and when they were destroyed, none of the material was returned, it disappeared, so it is possible that it is in Kilwinning or Irvine.”
One leading member of the Lodge said he hoped the findings would bring the importance of Kilwinning to Freemasonry to the rest of the world.
He said: “It’s great for the town and while I can’t claim to be an authority on the topic of the Holy Grail, it certainly has shown just how important Freemasonry is to the world.
“I am interested to know what lies beneath this street as there are wells underneath the surface, who knows what’s buried there?”
Jim Miller, spokesman for the ancient Abbey Tower, welcomed the findings.
“It’s great news for the town as people will be coming from all over to find out more about Kilwinning’s connection to the Holy Grail.
“We have a number of artefacts in the Tower but I’m afraid I don’t know the whereabouts of this particular cup.
“I know there are people who follow the Grail Trail and travel all over the world, you just have to appreciate how popular Rosslyn Chapel became following the Da Vinci Code claims so we should be expecting a lot more people in the town.”
Kilwinning is thought to be the resting place of the Holy Grail after information was found to suggest The Templars had a major presence in the town.
And he rubbished the claim that Rosslyn Chapel, near Edinburgh, was where the Grail was hidden.
“There were no Templars in Rosslyn as the building was constructed after the Templars were destroyed, while Kilwinning Abbey was built shortly after the Templars were created – Rosslyn Chapel is an enigma, a beautiful building but nothing to do with the Templars.”
Rosslyn Chapel was saved from certain closure as its visitors shot up from 30,000 to over 120,000 a year with the release of Dan Brown’s Da Vinci Code book and subsequent Hollywood film starring Tom Hanks.
Now, the search is on as Holy Grail trailers who travel the world looking for evidence about the cup – said to have mystical powers – are expected to invade Kilwinning on the hunt for the Holy Grail.
Hot spots where it could be include:
- The Mercat Cross outside the original Mason’s Howff in the Main Street. It is said in Kilwinning folklore that the cross is believed by some to have been part of the original wooden cross on which Jesus was crucified.
- The Abbey Church grounds. The Tower already has a feasibility study for an archaeological dig approved and Irvine Bay Regeneration have also talked of making the town an open dig to draw tourists.
- The Mother Lodge – the new lodge was built next to the Abbey Church and Tower, could this be standing on top of the Holy Grail?
- The Main Street itself – it has already been the subject of an archaeological dig by Irvine Development Corporation. Could it be hiding the Christian chalice?
If Mr Morton’s theory is proved, Kilwinning could hold the keystone to re-writing history and give the Main Street a boost with the tourist trade.

Masonic Symbolism VI

What does the "Perfect Ashlar" represent?

a. A educated, refined man whose mind is filled with Light

b. Part of King Solomon’s Temple

c. A condition that is rarely found in a candidate

d. Found in the Middle Chamber of King Solomon’s Temple

Masonic Symbolism V

What does the "Rough Ashlar" represent?

a. The cornerstone of the Lodge

b. Building of the Temple

c. The imperfect, untutored state of man

d. A tool used by the craftsmen

Masonic Symbolism IV

What does "The All Seeing Eye" represent?

a. Sanctum Sanctorum

b. Holy of Holies

c. Lodge of Master Masons

d. Deity

Masonic Symbolism Quiz III

What does the "Mosaic Pavement" symbolize?

a. Love and Hope

b. Peace and Harmony

c. Good and Evil

d. Charity and Forgiveness

Masonic Symbolism Quiz II

What does the "Level" represent?

a. A symbol of equality

b. A symbol of stability

c. A symbol of truthfulness

d. A symbol of brotherhood

Masonic Symbolism quiz I

What does the "Compass" symbolize?

a. Used for navigation

b. Used to draw circles

c. Infinite spiritual boundaries

d. The Junior Deacon's Jewel

Freemasons arrested in Fiji islands

A group of fourteen Freemasons were arrested and held in Fiji on charges of sorcery. The group, which included eight Australians and one New Zealander, was arrested on Tuesday night on Denarau Island. They were held for 24 hours at the police station at Nasudi, but were released by order of Prime Minister of Fiji Frank Bainimarama.
The Freemasons had been convening a Masonic meeting, but did not, according to the Australian Department of Foreign Affairs and Trade, have the correct permit. Waisea Tabakau, the police director of operations, told Legend FM News in Fiji that the Freemasons were being investigated for “allegedly practising sorcery”, after complaints by villagers.
The New Zealander commented to reporters that his time in police custody had been “wretched”, and that the arrests had been the result of “dopey village people”.
A spokesman for the ADFAT stated that Fiji police were continuing their investigations.
Here the rest of the report.

Dan Brown looks inside Freemasonry as argument for its next novel

A editora Doubleday revelou a imagem da capa do novo livro de Dan Brown e também seus planos para a campanha de lançamento, marcado para 15 de setembro. Em 2008, uma matéria do The Wall Street Journal dizia que o livro tinha o título provisório de The Solomon Key (A Chave de Salomão). O diretor Ron Howard também comentou em fevereiro que o autor tinha um novo livro pronto.
Oficialmente batizado The Lost Symbol (O Símbolo Perdido), o livro é a terceira aventura de Robert Langdon, intepretado no cinema por Tom Hanks, depois de O Código Da Vinci e Anjos e Demônios. Seguindo o estilo de Brown de colocar seus personagens correndo contra o tempo, a ação do livro acontece em um período de 12 horas. A imagem da capa combina a silhueta do Capitólio, em Washington, e um selo impresso em cera em meio a símbolos, enquanto a capa da edição britânica tem novamente a silhueta de Washington sob a imagem de uma chave em chamas e os símbolos da maçonaria, confirmando o comentário do próprio autor de que a nova história teria os maçons como foco.
Via Blog

En la masonería no aceptamos delitos

Juan José Oyarzún, Gran Maestro
“En la masonería no aceptamos delitos”

La masonería chilena pasó de ser una sociedad secreta a una discreta. Ahora tienen página web, aparecen en la guía telefónica y sus miembros, que alcanzan los 16 mil, asumen públicamente no sólo sus investiduras, sino también sus traspiés, que en el mundo académico y administrativo les han llovido en el último año.

Han sido tiempos duros para la masonería. Tiempos de cuestionamientos éticos, morales y administrativos. Todo comenzó el 2008 tras la expulsión del ex Gran Maestro Jorge Carvajal por malos manejos administrativos en la Universidad La República. Junto a él, también fue expulsada casi toda la cúpula del centro de estudios. Meses después vino otro golpe duro: la salida por la puerta chica del ex rector de la UTEM Miguel Avendaño. Otra vez se hablaba de malos manejos administrativos. La gota que rebasó el vaso se conoció hace un par de semanas: Danilo Rivas, miembro de la Logia Prometeo N 101 y uno de los gestores de la polémica licitación del Registro Civil, pidió interceder ante sus compañeros de Logia debido al alcance que estaba tomando la investigación judicial. Sin tiempo para digerir estos escándalos, las jinetas masónicas salieron a la palestra nuevamente cuando, por adelantado, tuvo que dejar su cargo el director de la Policía de Investigaciones (PDI), Arturo Herrera. Otra vez daba la sensación que el trabajo hecho por un masón estaba malhecho.
Así las cosas, no debía ser fácil para el Gran Maestro de la Masonería, Juan José Oyarzún, enfrentarse a una entrevista. Así es que un cuestionario previo antecede el encuentro.
-¿Qué le pareció el cuestionario?
-Me molestó un poco eso de que somos un grupo clandestino. Clandestino significa algo prohibido, algo ilícito y no es nuestro caso. La masonería no está prohibida en Chile.
-Pero siempre han tenido ese estigma.
-Lo que pasa es que en el siglo pasado fue una sociedad secreta. Pero desde hace 10 años pasamos a ser una sociedad discreta. Porque ha evolucionado la sociedad chilena. Ha cambiado mucho en estos últimos 30 años.
-¿Qué significa ser una sociedad discreta y no secreta?
-La secreta es aquella en que está prohibido informar sobre su esencia. No aparece a la luz pública, no figura en la guía de teléfonos, trabaja en la clandestinidad como trabajaba durante la dictadura militar el Partido Comunista. Eso es clandestinidad.
-¿Hoy se puede saber cuántos masones hay en Chile?
-No tengo la respuesta exacta, porque es una cosa que está en movimiento todo el tiempo pero estamos entre los 15 y 16 mil. Muchos piden permiso, especialmente en la etapa de la vida en que están formando familia. Hay que reconocer que en este tiempo la crisis económica nos ha afectado bastante. La institución vive de las cuotas de sus socios y la cuota no es barata.
-¿De cuánto estamos hablando? Diez mil pesos
-No, no tan barata. Normalmente se paga según el trabajo que se ejerce. Los más jóvenes pagan menos y se va aumentando la cuota hasta que jubilan. Tratamos de ser lo más racionales posible.
-Los jóvenes están alejados de la política. ¿También de la masonería?
-No. Desde que nos abrimos a la sociedad, digamos desde que tenemos página web, hemos tenido que estar frenando la entrada, porque sucede lo siguiente: para ingresar no es cuestión de llenar una solicitud. El postulante tiene que ser presentado por un miembro. Además que el que presenta necesita tener requisitos, antigüedad y ciertos pergaminos. El grado, que le llamamos nosotros. Le explico: la masonería trabaja en logias, y las logias son verdaderas escuelas de moral, de ética, entonces, eso exige hacer reuniones o debates que son internos -lo llamamos cámaras-, se hacen reuniones ampliadas, donde trabajan varios grados juntos y ahí se presentan trabajos para la discusión, entonces se va calificando a la gente por la calidad de sus trabajos.
-Y las mujeres, ¿cómo estamos?
-Las mujeres en estos momentos existe una logia femenina, paralela a la nuestra, pero no tenemos coexistencia. Tenemos muy buenas relaciones, eso sí, porque nosotros estamos adscritos a la gran logia unida de Inglaterra, y ésa, entre sus condiciones, no acepta mujeres. Entonces nosotros, por respeto a nuestra palabra empeñada, no podemos ingresar mujeres. En cambio hay centros femeninos. Cada logia tiene uno. Formado por las esposas, hijas, hermanas, hasta las madres inclusive tenemos un caso de abuela.
-Dentro del perfil que describe, he de suponer que los profesionales tienen más chances de ser aceptados en la masonería
-No necesariamente. Hay hasta obreros. La única condición que se exige es tener la capacidad de entender el lenguaje del simbolismo.
-¿Cuántos símbolos hay que manejar?
-Le voy a regalar este libro -dice el Gran Maestro que se toma su tiempo en dedicar su libro sin evitar la oportunidad de lanzar su irónico chiste: "Tome, para cuando no pueda dormirse".
-¿Qué es ser masón en Chile?
-La masonería es un conjunto de hombres buenos que tratamos de ser mejores. No digo que nos resulte siempre.
-A propósito de hombres buenos y malos. Durante el último año han estado metidos en varios escándalos que han implicado expulsiones de la masonería. Me refiero a los casos de la Universidad La República, Registro Civil y la UTEM. ¿Están fallando los controles éticos y morales de la masonería chilena?
-Nosotros somos una escuela de ética y no aceptamos que, mientras se está en ella, intentando mejorar conductas, se cometan errores o delitos, como se llaman allá afuera, en el mundo profano. En la masonería no aceptamos delitos. Nosotros tenemos una constitución especial, con un reglamento y administración de justicia que es más severa, rigurosa, que la justicia profana. Lo que allá afuera es una falta, para nosotros es un delito; las sanciones que aplicamos son morales no cortamos la cabeza ni enterramos vivos son sanciones como la suspensión de sus derechos o la expulsión, que es la más grave de todas.
-¿La expulsión del ex Gran Maestro Jorge Carvajal provocó división de bandos internamente? Se habla de una masonería dividida.
-En la masonería no hay bandos.
-Sólo uno dirigido por usted.
-Exactamente. Ésta es una obediencia. Siendo profundamente democrática, es una institución jerárquica. Le diría que en términos sociales la ética de la democracia es la masonería, porque no existe Constitución más rigurosa que la nuestra.
-Recientemente, ustedes hicieron un foro-panel sobre una nueva Constitución para Chile, ¿hubo conclusiones?
-Fue un foro-panel organizado por una de nuestras organizaciones, el Centro de Estudios Contemporáneos, en que participaron abogados, sicólogos, sociólogos, etc. Fue bastante entretenido, muchos expusieron distintos puntos de vista. El moderador trató de sacar alguna conclusión, pero no pudo, porque había distintas corrientes de opinión.
-Lo claro que la actual Constitución no les gusta. ¿Por qué?
-Parta de la base que fue redactada como una Constitución autoritaria e impuesta. Han tratado de maquillarla, de suavizarla, pero a la gente no le gusta. Yo diría que las conclusiones a las que se llegó sería bueno mejorarlas, especialmente en el aspecto de la participación.
-¿En qué se está quedando atrás la sociedad chilena?
-Hay crisis de valores y hay falta de participación, que es lo que tiene en crisis a los partidos políticos.
-Usted ha recibido a un candidato y a un pre-candidato presidencial: Frei y MEO. ¿De qué han hablado?
-Lo que pasa es que nosotros tenemos todas las puertas abiertas para la gente que le interese mejorar esta sociedad. Puedo definir a la Gran Logia como una gran tribuna para todas las ideas y una gran trinchera para las nuestras, entonces los candidatos se interesan en venir a hablar con nosotros.
-¿Parece que Piñera no ha tenido mucho interés entonces?
-Por el momento no. Me llegó de un diputado de Linares, que es miembro nuestro, la consulta de si estaríamos dispuestos. Por supuesto que encantados.
-Tras la visita de Frei, usted lo calificó de campeón de la democracia sonó a voto seguro.
-Colocan lo que les convienen nomás. En realidad el hombre se la ha jugado por la democracia. Yo lo conocía de antes. Cuando fue Presidente, vino varias veces a conversar con nosotros y me formé un muy buen concepto de él. Pero eso no significa ni que yo lo esté apoyando ni que la masonería lo esté apoyando, porque la masonería nunca actúa como cuerpo. Dentro de las logias masónicas, en estos momentos son 216, hay gente de todos los colores políticos, como también de los distintos credos religiosos. Lo único que no hay son ateos, porque los ateos perfectos no existen. Toda persona necesita tener al menos fe en sí misma. Por eso se prohíben, desde 1623, las discusiones sobre temas políticos y religiosos porque sabemos que nunca se llega a una conclusión.
-¿Y de fútbol hablan?
- Menos.
-Lo voy a echar al agua. Usted tiene en su librero una única foto y en ella aparece con Michelle Bachelet, ¿por qué?
-Porque la respeto y la admiro. Ella hizo en cuatro años lo que no pudo hacer Salvador Allende hace 30 años: un cambio en la sociedad chilena, especialmente en el género femenino. La ayuda, el apoyo, los cambios que ha introducido son históricos, soy un rendido admirador de ella. Es una mujer con mucha personalidad y en esa foto está al lado de mi señora, que también tiene mucha personalidad para aguantarme durante 52 años de matrimonio.
-¿Tanto puede durar el amor?
-Hay que tener tolerancia. Afuera, en el mundo profano, la tolerancia es el arte de convivir en el desacuerdo. Por eso hay muchos matrimonios que no se toleran, sólo conviven. Para nosotros la tolerancia es un interés vivo y palpitante en comprender cuál es tu pensamiento y una vez que yo lo he entendido, veo si hay algo positivo del tuyo para incorporarlo al mío. Esa es la tolerancia masónica. Alguien nos llamó la religión de la tolerancia.
-Educación. Tema candente, ¿cómo lo están evaluando?
-Candente. Resulta que nosotros tratamos de mejorar al hombre y sabemos que la mejor herramienta para ello es la educación. Por eso a nosotros nos ha interesado siempre que la educación esté al alcance de todo el mundo. Creemos en la educación gratuita.
-O sea, educación estatal.
-¿Tú crees que un particular haría educación gratuita? Hay una cosa: la educación tiende a cambiar a la gente, siempre para mejor, y tú no puedes restringir a una persona, porque no tiene solidez económica, para que se eduque. Nosotros, desde tiempos inmemoriales, hemos creado, por ejemplo, las ligas de los estudiantes. A nosotros nos tiene sumamente preocupados esta tragedia que hay en la educación. No se ponen de acuerdo los sectores y los grandes perdedores en estos momentos son los estudiantes y el magisterio.
-¿No cree que los profesores son responsables también de esta crisis?
-El docente chileno debiera estar en un puesto destacado dentro de la sociedad y lamentablemente aquí pasó algo muy turbio. Hace muchos años, cuando tú eras muy niñita, era profesor en Chile el que no podía ser otra cosa. De a poco ha ido recuperando estatus social. Se les debe un gran mejoramiento de las remuneraciones y de sus condiciones de trabajo. Para ser profesor hay que ser Quijote.
-No se necesitan más buenos negociantes.
-Así es. Lamentablemente eso es lo que se llama la crisis de valores. Ahora a la gente lo único que le preocupa es tener más, no de crecer más.
-Pero esa es gente perfecta.
-Nosotros tratamos de estar siempre a la vanguardia y cuesta bastante. En el fondo, nosotros tratamos de encontrar en el mundo profano gente que sea perfectible, no perfecta. Lo invitamos a ingresar y después lo tratamos de convertir en masón, una tarea que no es fácil y que no siempre da buenos resultados. //LND
Via La Nacion

Do you have to believe in God to be a Freemason?

(...) A widely accepted assumption regarding Freemasons, revealed clearly in Masonic websites, literature, and membership petition forms, is that one must believe in God or a Supreme Being in order to be initiated into the fraternity. Certainly, despite the appeal to Judeo-Christian Masons, and in sincere interest in the brotherhood, good will, charity, liberty, equality, and other honorable humanitarian virtues, this requirement has discouraged many atheists, agnostics, and freethinkers from pursuing an interest in the fraternity. No doubt, once they start searching the web, they may ultimately decide that Freemasony is only for "God fearing" Christians or mystics. There are varying instantiations of this “God requirement" in Masonic literature, but the following passages from various Masonic sources (lodge websites and Masonic literature) convey the gist (...)

So the question that comes to mind for those who do not believe in the traditional Judeo-Christian or Islamic concept of God is: How can a new candidate of Freemasonry honestly reject the belief in a Supreme Being, yet still satisfy the "God requirement"? After all, the Masonic literature states clearly that no atheist can become a Mason. One of the most authoritative documents in Masonry is Anderson's Constitutions of 1723, in which he goes as far to say:
“A Mason is Oblig'd, by his Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid ATHEIST…" (4)

The basis for the freethinker to address the "God requirement" has to do with semantics and is also hidden in the second point above, namely that Freemasons do not require new candidates to explain what they mean by “Supreme Being”. There are many different meanings of this phrase, aligned to radically diverse worldviews. Certainly, some have defined "God" or "Supreme Being" as the forces of nature, the energy of the universe, or even the universe itself, which is pantheism and arguably atheism in disguise. Einstein used to use the term "God" in his writings, yet he also said in one letter that he was an atheist, relative to the Christian doctrine (Albert Einstein, letter to Guy H. Raner Jr, July 2, 1945, responding to a rumor that a Jesuit priest had caused Einstein to convert from atheism; quoted by Michael R. Gilmore in Skeptic, Vol. 5, No. 2), and in another letter that he believed in the god of Spinoza, which is a form of pantheism. (...)

---/--/---

The never-ending-discussion about the "god" issue in the masonic doctrine makes the way, namely in the American context, where the issue has a more divisional ground than in Europe or in any other part of the world where is restricted. It is, basically, the disposition to a more spiritualized dimension of Man that is required from any candidate that approaches the Craft and knocks at the door. A perception about the limitations of Human endeavour and its power to create and transform and fix the rules. That is the reason why, the AASR is so open and free-minded, making it a good appeal for young generations to approach our Craft and assume our values. Pursuing the Anderson argument and applying into a 21st century context, I may argue that is so "stupid" an atheist that denies any sense of spirituality in humankind reducing it to rationalism and materialism, than an ortodox-sort religious person that structures its life, the forming of its family and the type of relationship with its neighbors in a literal interpretation of the Sacred Scriptures. I don´t find someone that thinks like this, possible to become a freemason really. Because he lacks the freemind spirit, the tolerance, the sense of self-criticism over which freemasonry, as a Craft andsystem of believing, is constituted and developed.
Nevertheless, I don´t know how may "true" atheists we may find, today, in modern societies. The bestiality of some of Man´s worst nightmares advise us to be prudent on regard of Man´s capacity to distinguish thegood from the evil, the right from the wrong, and not take the forest by the front-trees. Even in the most stubborn people concerning religion I find the doubteness to interrogate the unknown, the other-side of life, the impressive chain of sprituality that connect people from all parts of the world.
The rest here

Grand Lodge of Mozambique

O Africa Intelligence reportou que cerca de 100 maçons, liderados pelo respectivo Grande Mestre, participaram em Maputo na consagração da Grande Loja de Moçambique. Confira aqui o cabeçalho da notícia. A actual Escola Industrial 1.° de Maio é onde estava, em 1929, o Palácio Maçónico. Saiba melhor...

The installation and consacration of the Grand Lodge of Mozambique has made the news in the masonic world. The installator: the Grand Master of the Grand Legal Lodge of Portugal (Regular) and several High Officers of brother organizarions. 34 years after the independency of this fformer colony of Portugal the foundation of a Grand Lodge in an amazing country to which Portugal is brotherly interrelated is a mark in the history of Portuguese-speaken masonry. The opportunity to gather representants from old and new freemasonries (U.S., U.K. and severalAfrican countries) is mostly relevant.
In http://mznoticias.com/story.php?title=maonaria-grande-loja-de-moambique

Freemasonry in Portugal (after 25th April 1974)

(...) Democracy was re-established on 25th April 1974 as a result of the coup d’État that took place on that day, under the military command of the Movimento das Forças Armadas (MFA) directing the revolution. The revolution, swiftly called Carnation Revolution because of the flower decorating the barrels of the insurgent soldiers’ rifles, had the unanimous backing of the international community and Portugal's traditional allies. The widespread acclamation the rebellion received from the population simplified the resumption of the civil and political liberties suppressed by the dictatorship.
It was not surprising that the revolution contributed to the elimination of all legal and political restrictions that restrained Masonic activity. The premises and documents confiscated by the secret police were returned to the Grémio Lusitano, the ordinary association that supported the Order.
The MFA program allowed the full restoration of all civil liberties, freedoms of expression, meeting, and press as counterweights of political power (and government).
Portuguese freemasonry initially was centred on the Grande Oriente Lusitano, with its palace in Grémio Lusitano Street. Since November 1984, in conjunction with the Grande Loja de Portugal formed by masons, originally from the lodges Aljubarrota, Bocage, Estrela d’Alva, Fernando Pessoa, and Futuro e Tolerância, all now under the jurisdiction of the Grande Oriente.
Meanwhile, a group of masons dissatisfied with the irregular ritualistic conditions that the Grande Orient persisted in following, took initiatives to remedy the situation and tried to restore the Obedience in the roots of regularity, but the attempt failed. Schisms occurred during the 1980s, which led to the creation of the Grand Lodge of Portugal in 1985 and later the creation of the Portuguese District of the Grand National Lodge of France (DP-GLNF) .

In 1991 this District became the Regular Grand Lodge of Portugal (GLRP), under the leadership of Fernando Teixeira as its first Grand Master . This new Obedience incorporated prestigious freemasons like Antero da Palma Carlos the first Prime Minister after the Revolution, Fernando Teixeira the first Grand Master, José Manuel Moreira, José Carlos Nogueira the past-Sovereign Grand Commander of the 33º of the SAAR, Pisani Burnay, Alvaro de Athayde, Luís Nandin de Carvalho the second Grand Master, José Manuel Anes the past-Grand Master, Nuno Nazareth Fernandes and José Moreno the Superior Priest of the Royal Arch to name a few.
The Regular Grand Lodge of Portugal achieved great expansion and growth, during the first ten years of its operation. It was recognised by Universal Freemasonry as a regular jurisdiction and has representatives close to the Grand Lodges of Canada, Brazil, Switzerland, Mexico, the different Grand Lodges of the states of United States of America and the United Grand Lodge of England (1992). This warm welcome among the main branches of Regular freemasonry made it possible for the Second World Masonic Conference to be held in Estoril, in September 1996, with representatives from 20 countries and an enormous coverage by the press.

The Regular Grand Lodge of Portugal has gathered an increasing influence within Portuguese society among the liberal professions, intellectuals, public servants, entrepreneurs and academics, with about 900 members during the 1990s. In civil society the new Obedience is considered to closely reflect the Catholic, liberal and conservative environment. Luis Nandin de Carvalho replaced the founder, Dr. Fernando Teixeira, after his decease in 1997.
A minority of freemasons contested the election of the new Grand Master, led by José Braga Gonçalves. The WorshipfulMaster of Lodge General Gomes Freire de Andrade promoted a schism in the Grand Lodge between 1997 and 1998, alleging that the Grand Master had violated his Masonic vows . The purpose of the schism was to enable insiders to take over the power of regular Portuguese freemasonry and put it at the service of hidden or illegal purposes. The new dissidents, some 400 masons, adopted the original name of the Grand Lodge, took Casa do Sino - the headquarters of the Grand Lodge - by force and confiscated all the archives. This “coup d’État” forced the remaining group of masons who continued to support Luis Nandin de Carvalho, to change its common name to Grande Loja Legal de Portugal – Grande Loja Regular de Portugal, known in universal freemasonry as the Grand Lodge of Portugal - Legal . All of the ceremonial bodies of Regular freemasonry, that is the High Degrees (or side degrees), rejected the call of the dissidents and joined the GLLP in its new phase of activity.

On 11th December 2000 José Manuel Anes succeeded Luís Nandin de Carvalho as Grand Master and was installed on 24th March 2001. José Manuel Anes was the Grand Prior of the Grande Prioriado Independente da Lusitânea, a system of High Degrees of the Rectified Scottish rite of Christian and Gnostic observance.

If the Website of the Grand Legal Lodge of Portugal (www.gllp.com) is visited, it will be seen that 50 lodges are operating with an estimated membership of 900 freemasons, compared with 1100 members under the Grande Oriente Lusitano.
According with the available data, in broad terms, there are now seven Masonic Obediences operating in Portugal. They are: GLRP (Legal) with 900 members; GLRP (Casa do Sino) 100 members; Grande Loja Nacional Portuguesa (an offshoot from GLRP) 50 members; Casa Real dos Pedreiros Livres da Lusitânea (also an offshoot from GLRP) 50 members; Grande Oriente Lusitano 1100 members; Grande Loja Feminina de Portugal (Feminine freemasonry) 300 members and Direito Humano (mixed freemasonry) 200 members.

Beyond the Grand Lodges that reputedly represent the first three degrees of regular and irregular freemasonry in Portugal, there are bodies representing the High Degrees of freemasonry and practising the rites according to their several systems. First among these we should mention the Supreme Council for Portugal of the General Inspectors of the 33º of the SAAR (Scottish rite); there also is the Independent Grand Priory of Lusitanea (Rectified Scottish Christian freemasonry) and the Supreme Grand Chapter of the Royal Arch (Cryptic and Templar masonry). Recently, a Rosecrucian Association of Freemasons of Portugal was formed following the rituals of the international Rosicrucian Societies. (...)

Quoted from an article "A Shortened History of Freemasonry in Portugal" by A.M.G. available at Pietre Stones site.

A Grand Master (Grand Lodge of Scotland)

Wolrige Gordon of Esslemont was installed Grand Master Mason of the Grand Lodge of Scotland in Freemasons’ Hall, 96 George Street, Edinburgh on Thursday, 27th November 2008. Brother Wolrige Gordon is the 110th Grand Master Mason to lead the Freemasons of Scotland at home and all over the world. Brother Wolrige Gordon’s family has held land in Aberdeenshire, since the 14th century, the present country estate, Esslemont, having been in the family for two centuries. He is 47 years of age, has been married for 20 years with three children, two boys and a girl, ranging from 14 to 18 years of age. In addition to supervising the running of the estate he runs his own business. He enjoys various country pursuits, he has a keen interest in conservation and is involved in local community work, serving on many committees. His great, great, uncle Brigadier Sir Robert Gordon Gilmour of Liberton and Craigmillar was Grand Master Mason from 1916 to 1920 and his father Captain Robert Wolrige Gordon of Esslemont served as Grand Master Mason from 1974 to 1979.
Brother Charles Iain Robert Wolrige Gordon of Esslemont succeeds Sir Archibald D. Orr Ewing, Bart., M.A. who served as Grand Master Mason for a total of eight years. ‘It will be difficult to follow someone who has shown such devotion to Scottish Freemasonry over such a long period’ he said, ‘but I look forward to the challenge.’ The Freemasons of Scotland regularly donate considerable sums to a host of charities. ‘I intend to maintain the impetus of my predecessor in this respect’ he commented. Brother Wolrige Gordon of Esselmont also looks forward to the completion of the restoration of the Grand Lodge organ. ‘It was a major project initiated by Brother Sir Orr Ewing and it will give me great pleasure to see it completed.Brother Wolrige Gordon was initiated into Lodge Ythan, No. 892 (Ellon, Aberdeenshire) in 1982 and was Master thereof from 2003 to 2005.
He is also a member of Lodge, Sir Robert Moray, No. 1641, (Edinburgh) and is the representative of the Grand Lodge of New Zealand. The Grand Master Mason is presently the First Grand Principal of the Supreme Grand Royal Arch Chapter of Scotland and is a member of several other Masonic Orders including the Supreme Council for Scotland.

Is freemasonry a secret society? (in Portuguese)

A maçonaria é uma sociedade secreta ?

A maioria dos maçons nega pertencer a uma sociedade secreta. António Arnaut - membro assumido do GOL - chama-lhe «organização discreta», na medida em que «não está aberta ao público e reserva apenas aos seus membros o conhecimento de certas práticas e saberes. Nisso consiste o «segredo maçónico».

Os maçons reconhecem-se entre si como irmãos, identificando-se com toques, sinais e palavras. Discretíssimo, Ramos Horta, na cerimónia em que recebeu o Prémio Nobel da Paz, em 1996, não deixou de levar a mão ao peito, num gesto ritual de agradecimento à Maçonaria. «Este é um dos nossos sinais que passou para a sociedade profana e tende a generalizar-se», explicam-nos.

A Maçonaria, como organização iniciática que é, não pode viver sem um ritual, isto é, sem uma acção simbólica constituída por objectos, gestos e palavras sistematicamente repetidos, os quais, no seu conjunto, representam uma ordem cósmica, um universo ordenado.

Parte da iniciação maçónica consiste na vivência, pelo candidato, da sua passagem pelos quatro elementos: terra, ar, água e fogo. A primeira fase tem lugar na Câmara de Reflexões, símbolo da Terra, onde o candidato redige o seu testamento filosófico, ou seja, a manifestação das suas últimas vontades antes de deixar o mundo profano.

Numa das paredes desta câmara estão patentes as letras V.I.T.R.I.O.L., significando Visita Interiora Terrae Rectificando que Invenies Occultum Lapidem (Visita o Interior da Terra e Rectificando Encontrarás a Pedra Oculta). De natureza alquímica, esta mensagem chama a atenção para o trabalho interior que o profano deve fazer sobre si mesmo, mediante a meditação.

Entrado no templo, o neófito submete-se à prova do ar, da água e do fogo. Terminada a cerimónia da iniciação, o candidato, que durante estas três provas tem os olhos vendados, toma pela primeira vez contacto visual com o templo e com os irmãos que fraternalmente o rodeiam e acolhem.

Ao entrar na Ordem Maçónica, o iniciado recebe o avental de aprendiz, cuja finalidade simbólica é protegê-lo na sua missão de desbastar a pedra bruta. E é junto às duas colunas que se encontram à entrada do templo - e que simbolizam as colunas da Força e da Estabilidade do Templo de Salomão - que o aprendiz recebe os ensinamentos do seu grau: a palavra sagrada, o toque, a marcha, o sinal á ordem.

O toque deve ser dado em sinal de reconhecimento maçónico, entre irmãos. É um código que, apesar da sua utilização dever ficar circunscrita ao espaço do templo, com o avançar do tempo, ganhou foros universais, permitindo em qualquer sítio saber se alguém é maçon.

Quando alguém estranho à Maçonaria está entre maçons, era costume usar a palavra «chove» para dar a conhecer a presença de um não iniciado. Hoje, só a tradição justifica o seu uso. O espaço do templo é muito específico, o que exige que o caminhar (marchar) seja executado segundo regras particulares. A marcha no templo varia conforme o grau em que os maçons trabalham, mas obedece à regra da geometria, que salienta a posição vertical do maçon, exemplo da conduta que ele deve levar na vida profana e o caminhar de um modo específico também ele determinado pela geometria.

A cadeia de união é outro acto praticado por todos os maçons em loja, no qual eles dão as mãos, colocando o braço direito sobre o esquerdo, de forma a criarem entre si uma verdadeira cadeia e juntando os pés de uma forma específica. Se, por um lado, o cerimonial maçónico exige silêncio, por outro, requer a presença de música, de modo a que os sentidos sejam estimulados para o ritual que se pratica.

Adapted from http://historiadeportugal.blogspot.com

Masonic Museum (Paris)

Chandelier Pelican 18-tee Degree AASR

Banner of French Lodge

Tableau de loge de 1804

"Saint Alexandre d'Écosse",

(Mère loge Écossaise)

(Collection Bibliothèque Nationale de France)

New Zealand freemasonry in decline

An alert. (click)

Square and Compasses in Chinese traditions

Shu ching (c. 1,000 BCE)"In 1880 the Master of Ionic Lodge No. 1781, at Amoy, China, speaking on Freemasonry in China said: 'From time immemorial we find the square and compasses used by Chinese writers to symbolize precisely the same phrases of moral conduct as in our system of Freemasonry. The earliest passage known to me which bears upon the subject is to be found in the Book of History embracing the period reaching from the twenty-fourth to the seventh century before Christ. There is an account of a military expedition where we read: 'Ye Officers of government, apply the Compasses!' In another part of the same venerable record a Magistrate is spoken of as: 'A man of the level, or the level man.' The public discourses of Confucius provide us with several Masonic allusions of a more or less definite character. For instance, when recounting his own degrees of moral progress in life, the Master tells us that only at seventy-five years of age could he venture to follow the inclinations of his heart without fear of 'transgressing the limits of the square.'Short Talk Bulletin, vol. xiii, March, 1935. No. 3. "That Ancient Square."

Grateful to http://freemasonry.bcy.ca/symbolism/china_texts.html

Racism and Discrimination in the US Freemasonry

(...) There is much about Freemasonry that remains shrouded in mystery to the outside world. But a group of members in the US state of Georgia appear to have clarified one thing - the supreme being in which all Masons are required to believe is not likely to be black. Freemasonry lodges in Georgia are at loggerheads over the admission of a "non-white" member to an organisation that was founded on the principles of the Enlightenment but which is apparently still struggling to catch up with the latter part of the 20th century. Now the issue is headed for a Masonic trial and the state courts after some lodges in Georgia sought to revoke the charter of one in Atlanta for admitting Victor Marshall, a 26-year-old African-American army reservist, last autumn. The Atlanta lodge has fought back in the state courts by seeking to block the move on the grounds that is based on "racial animosity and hatred". The row blew up after Marshall attended a celebration in Savannah in February to mark the 275th anniversary of a lodge in the city. Although there are other Masons of colour in Georgia, including Asians and Hispanics, some members were disturbed to encounter a black man and laid a complaint that he did not belong."There were ill-informed brethren who were surprised that there was an African-American brother," David Llewellyn, a Freemason and lawyer for the Atlanta lodge, told the New York Times, "and some of them were very upset".

The stipulations to join the Masons are that members must be male, not slaves, of good character and have faith in a supreme being but no mention is made of racial origin. The grand master, or leader of the Masons in Georgia, J Edward Jennings Jr, sent an email to members saying that Marshall was a legitimate member and should be treated as such. But that did not quell the row. Under pressure, Jennings agreed to convene a Masons court to hear a complaint against the head of the Atlanta lodge, Michael Bjelajac, who is accused of violating "moral law", the "ancient landmarks" and "immemorial usages" of Freemasonry by admitting Marshall.

But the complaint has met with ridicule in part because there are largely black Masonic lodges in the US as well as in African countries such as Ghana. The objections to Marshall's membership have been led by Douglas Ethridge and Starling Hicks, both worshipful masters of their respective lodges in Georgia who have both declined to be interviewed. In court papers, Llewellyn said that when he called Etheridge to discuss the lawsuit, the Mason replied, "To hell with you, buddy", and hung up.

Freemasonry in the US has a long history of segregation. A black stream of the organisation, known as Prince Hall Masons, was only recognised by mainstream Masons in 1990 and even then several states, including Georgia, refused to do so. The Grand Master of the Prince Hall Masons in Georgia, Ramsey Davis, told the New York Times that he approached the mainstream leaders in the state to discuss recognition but was rebuffed.

"There's deep-rooted racism in the leadership," he said. "I've had many calls from white Masons to say they cannot understand why things are this way."Marshall told the Associated Press that while he is disillusioned by the attitudes of some of his fellow Masons he has not lost faith in the organisation. "I hope we'll be victorious and that Freemasonry will come out in a more powerful light," he said. "But of course sometimes the bad side can overwhelm the good side.

In The Guardian.co.uk © Guardian News and Media 2009

--/--/--

There are still good men and brethren in our Craft that fight for equality as we are in the middle of the 20th century. The teachings of our Craft don't reach all hearts, the same way. But we are persistent to believe that, with time, these prejudice assessments (clear signs of stupidity and vicious passions) will be brought down. The American freemasonry has here a bad example to reflect about what is its pahway. But I will tempted to raise the issue in other latitudes. How many lodges, do we have in Asia or in Australia, that reflect the broad ethnic and racial composition of the societies to which they are interrelated? How many lodges still active in Asia, elect regularly Chinese WW:.MM:.? How many Grand Officers of the British, Scottish or the Irish constituencies are non-caucasian? We may be surprised by what we find.

Freemason and Priest (Spain)

(...) Unas líneas me manda hacer. Bastante, que en mi vida me he visto en tal aprieto. O dicho de otro modo: unas líneas me manda hacer Vidal, que en mi vida me he visto en otra tal. Las hago, claro está, de mil amores porque estos dos puñeteros son amigos míos, y les quiero con toda mi alma, y ellos lo saben; pero creo que su confianza en mí sobrepasa de muy largo los límites de la razón humana y están esperando que de estas líneas salga algo que no puede salir: cualquier cosa morbosa, dentelleante, singular al menos, que ponga de los nervios a las hienas vultúrido-cigóñicas que aguardan cada noche ahí abajo, en el Foro, el poco de carroña en que hincar sus dientecillos fascistas, fanáticos, tantísimas veces ignorantes y sobre todo maleducados.

Temo que voy a decepcionar a mis amigos. Y a los fachas. Soy Masón, desde luego. Mi Taller, o Logia, está encuadrado en la Gran Logia Simbólica Española, que es una muy bien nutrida Obediencia Masónica liberal, adogmática y laica. Pero soy muchas otras cosas además de Masón, y gracias a una de ellas fui invitado, el pasado día 29, a la celebración de la fiesta de los apóstoles Pedro y Pablo en la Nunciatura Apostólica de Madrid (la Embajada del Estado Vaticano), cuyo titular es un hombre al que sinceramente aprecio: Manuel Monteiro de Castro.

Estoy absolutamente convencido de que no es, ni mucho menos, la primera vez que un Hermano Masón acude a esa fiesta. Buenos estaríamos si así fuese. Tampoco es la primera vez que voy yo. Pero debo admitir que la última vez que fui honrado por la invitación del buen embajador Monteiro fue hace ya bastantes años, y por entonces yo no pertenecía aún a la Fraternidad que tan feliz me ha hecho y me hace. Así que en esta ocasión se me planteó, en casa y a las seis de la tarde, un leve, levísimo, hasta divertido problema de atuendo. En el ojal de la chaqueta del traje que pensaba usar está prendido desde hace mucho tiempo un diminuto pin de oro (cuando yo era chaval, a estas cosas les llamábamos insignias; en fin) en el que aparecen, conjuntados a la manera del Tercer Grado de mi Orden, dos de los símbolos que yo más quiero: la Escuadra, que simboliza la rectitud moral y la conciencia del ser humano, y el Compás, que representa el Espíritu, la Inteligencia y la voluntad de Justicia que debe alojar en su corazón cualquier Masón. (...)

Quoted from http://blogs.periodistadigital.com/religion.php/2009/06/30/un-mason-en-nunciatura...

Confucius - The Analects

"At fifteen, I bent my will to study. At thirty, I stood firm. At forty, I did not doubt what was correct. At fifty, I knew the decrees of heaven. At sixty, my ears became docile towards truth. At seventy, I could follow the mind’s longings without stepping beyond the strict confines of a carpenter’s square." Analects, 2.4 [not all translations]"Confucius (K'ung-fu-tzu or Pinyin Kongfuzi), or Master K'ung, whose life defines the end of the Spring and Autumn Period in Chinese history, becomes long after his death the dominant Chinese philosopher both morally and politically. In the Warring States Period Mencius (Meng Tzu) (c. 390-305 BC) extended and systematized Confucius’s ideas; but with Confucius’s adoption in the Hàn Dynasty as the official moral and political doctrine of the State, the Confucian tradition became so broad that "Scholar" or "Literatus" became all but synonymous with "Confucian," and so Confucianism could simply be called the Ju Chia [Pinyin Ru Jia], or School of the Literati. As one of the "Three Ways," together with Taoism and Buddhism, Confucianism also grew into one of the traditional religions of the Hàn Chinese.At the Sign of the Square and Compasses, Geoffrey Hodson. Theosophical Publishing House: December 1988. ASIN: 0835675246. hc: 300 p. <friesian.com/confuci.htm <

Grateful to http://freemasonry.bcy.ca/symbolism/china_texts.html