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mercoledì 18 ottobre 2017

L'alchimia verde dei tarocchi




Gli Arcani dei Tarocchi sono archetipi, forze numinose, che irrompono nell’inconscio dandogli voce attraverso le immagini. Il mondo vegetale è al contempo materiale e immaginale: erbe, piante e fiori interagiscano con l’energia del corpo e del Sole ma sono anche costellate di mitologia e leggende.
Questo libro, propone un lavoro d’anima che, attraverso la simbologia dei Tarocchi, della Qabbalah e dell’Astrologia, getta un ponte tra la spiritualità, la psiche e il mondo materiale creando nuove connessioni che conducono sulla strada dell’equilibrio psicofisico, poiché quello che i Tarocchi svelano a noi stessi, il mondo vegetale armonizza. Alchimia verde dei tarocchi è un libro di Olivia Flaim, in pubblicazione per Tipheret - Gruppo Editoriale Bonanno.

Invito alla 383a Tornata Rituale della Loggia Heredom 1224




Carissimo Signore e Fratello,


Sei cordialmente invitato a partecipare alla 383a Tornata di questa Loggia che si terrà presso il Tempio n° 2 della Casa dei Liberi Muratori di Piazza Indipendenza 1 a Cagliari, il prossimo Venerdì 20 Ottobre 2017, alle ore 19,30 per le ore 20.00.

Durante questa Tornata verrà celebrata la Cerimonia di Elevazione al Sublime Grado di Maestro Muratore del Fr. A.C e verrà conferito il rango di Fratello Onorario al Ven. Fr. M.P.

Scarica l'Agenda dei Lavori dall'area Riservata.

Su comando del Maestro Venerabile.

Sinceramente e Fraternamente

Fr. B.L.,
Segretario

Il Premio Nobel dimenticato. il 25 novembre a Milano incontro dedicato al patriota e garibaldino Ernesto Teodoro Moneta


Ernesto Teodoro Moneta ( 20/09/1833-10/02/1918) Garibaldino e Patriota, combattente delle guerre di indipendenza e giornalista quale direttore per lunghi anni del quotidiano “Il Secolo”. E’ stato l’unico Premio Nobel per la Pace italiano. Un progetto di pace internazionale, il suo, collegato proprio a questa formazione risorgimentale, nella convinzione che il costituirsi di libere comunità nazionali guidate da istituzioni rappresentative sfociasse inevitabilmente nell’ armoniosa, appunto, pacifica convivenza tra i popoli.
Del resto, la stagione in cui si svolse il suo ruolo di infaticabile propugnatore del movimento pacifista sembrò confermare un simile obbiettivo: nessun conflitto turbò i paesi del vecchio Continente nel trentennio a cavallo tra Ottocento e Novecento, mentre si andavano consolidando gli stati frutto delle aspirazioni nazionali dei precedenti decenni. Nel 1887 Moneta fonda “Unione Lombarda per la Pace” e la “ Società per la Pace e Giustizia Internazionale”.
Nel 1898, dopo 30 anni alla direzione del “Il Secolo”, fonda la rivista: “La Vita Internazionale” rivolta a sollecitare un diretto impegno verso l’obbiettivo pacifista fino al raggiungimento nel 1907 del Premio Nobel.
Il Premio Nobel Dimenticato” è il titolo del Convegno organizzato dalla Loggia “ Missori Risorgimento” N 640 all’Oriente di Milano che si terrà sabato 25 Novembre 2017 alle ore 10.00 presso la Casa Massonica di Milano, che per l’occasione ha invitato ad intervenire i seguenti relatori: Prof. Marco Cuzzi, Dott. Sandro Zarcone, Prof. Annita Garibaldi Jallet, Prof. Claudio Bonvecchio.Coordinatore e Moderatore: Francesco Maria Rabazzi
Per info: segreteria@goilombardia.it”
ALLEGATI

Masonic Podcast: parallels of the Scouts and Freemasonry





Today I speak with Martin Strong about the parallels of Scouting and Freemasonry, and discuss how the two organisation are separate though have many similarities in ethos.

Martin got involved in Scouting because of his son and went on to become a Leader. He joined Freemasonry (Caversham Lodge 3831 in Oxfordshire Province) through his father and discovered the two institutions have a lot in common. He later became one of the founding members of Be Prepared Lodge 9845, a Lodge for Freemasons with a scouting connection.
We discuss that contrary to popular belief Robert Baden-Powell was not a Freemason, however, his good friend Rudyard Kipling was; and how he may have influenced Baden-Powell through his story The Jungle Book!
Bro, Bainbridge is a member of Baden-Powell Lodge #381, Auckland, NZ and has also been active in The Boy Scouts for many years.
Sir Robert Baden-Powell (1857-1941), returning from the Boer War which had lasted from 1999 to 1902, was suddenly a public figure. During this war he became famous in Britain for the defence of Mafeking. This town, under his command, had withstood a siege of 215 days, in spite of famine and sickness in his ranks. Baden-Powell maintained the defence successfully and earned the rank of Major-General. On his return to England he felt most strongly that the courage and skill of the scouts in the army should not be lost. These scouts had made such a significant contribution to the successful outcome of the war, that their skills should he passed on. Simultaneously he was convinced that the young people in Britain were not receiving enough physical exercise and experience in the outdoor life. He knew that by teaching scouting skills to young people -who would become the leaders of the future -he would be meeting two objectives.
In 1907 he started the Boy Scout movement in Great Britain by working with just twenty boys. To keep track of the many useful facts he was teaching the boys he wrote notes. These developed into a book that was first published in 1908 as the Boy Scout Handbook. In the years that followed, many millions of copies were sold and avidly absorbed by young boys throughout the world. From the sale of this book came the need for leaders and the huge organization which scouting is today. The scouting world is extensive by anyone’s standards because scouting is active in over 150 countries and is recognised by the World Bureau in 117 countries with more being recognised each year.
In the 1990s there were more than 23 million scouts and adult leaders belonging to Boy Scout units in countries belonging to the Boy Scout World Conference. While the numbers have dropped in recent years the membership has been broadened to include girls, younger boys and female leaders in all areas. The range of ages in the movement at the present day are Keas from 6-7 years, Cubs from 8-10 years, Scouts from 11-14 years, Venturers from years and Rovers from 18-26 years old. After this leaders may take out warrants from the age of 18 with apparently no age limit but after many years some leaders join (with ex Guide Leaders) the Baden-Powell Guild for the rest of their lives.
Adult leaders of the organization have, over the years, taken their training in various camp grounds throughout the world but the most famous is Gilwell Park in the south of England. This is the International Training Camp. All leaders who have completed the training courses wear with pride the Gilwell Scarf and woodbeads, all over the world.
With the large number of men in the scouting movement and many common interests it was fairly natural that scouter’s lives would become interwoven in different ways. Many attended the same churches and had similar hobbies -most loved the outdoors. Due to the principles inculcated in scouting, which in many ways parallel those in Masonry, many scouters gravitated towards the masonic order and found they attended lodges with other scouters. The common interest in Scouting gave them strong bonds to other scouters within the Craft.
The parallels are easily found and in fact nothing can be found in the Scout Law and Promise that is not found in Masonry. The first important thing is that each scout must make a promise to abide by certain guiding principles and subscribe to the Scout Law in the same way a masondoes in his obligation, promising to practise masonic precepts. The scout and mason must both believe in God and cannot be accepted in either organization if they are atheists. Like Masonry, the Scout Movement does not involve itself in any form of political activity.
A meeting of scouters was held at scout headquarters, 19 Elizabeth St., Melbourne on 6th June 1929 for the purpose of forming a masonic lodge. This meeting was chaired by the Chief Commissioner, Arch Hoadley. The idea for such a venture had been a regular topic for discussion between Lord Somers, then Grand Master, Chief Scout and Governor of Victoria, and W.D. Kennedy, C.A. Hoadley and W.E Waters during the years 1927-30 when Lord Somers was able to devote considerable time to his scouting interests and outdoor activities. The ten scouting brethren at the meeting agreed to hold meetings on the 4th Monday of each month and to approach United Service Lodge No. 330 to sponsor a petition to Grand Lodge seeking permission to form a new, and as yet unnamed lodge.
M.W. Bro. His Excellency Lt.-Col. the Right Hon. Arthur Herbert Tennyson, Baron Somers, K.C.M.G., D. S. O., M.C., Governor and Chief Scout of Victoria, and Most Worshipful Grand Master of the day was appointed to be the first Master of the new lodge. W. Bro. Charles Archibald Hoadley was appointed as Deputy Master, for it was realised that Lord Somers would have difficulty in regularly attending meetings. Bro. George Homan Thomas was appointed as S.W. and Bro. William Duncan Kennedy as J. W.
In Britain, and many other countries, when a masonic lodge exceeds fifty members, the members begin to discuss whether to start another lodge and split from the mother lodge. Several lodges were in this condition when the Third World Jamboree was held at Arrowe Park in August 1929. During this gathering, a meeting of over one hundred masonic scouters discussed the possible formation of scout lodges with members being drawn exclusively from the scout movement. In this way they could form a double bond of fraternity. These 100 men with this aim left the Jamboree for homes throughout the world. The leader of the Australian Jamboree contingent, C.A. Hoadley, in conjunction with W.D. Kennedy were charged to mention the proposed new lodge to the newly created Baron Baden-Powell of Gilwell, and to seek his consent to the use of his name for this new Scout lodge. He readily consented.
It is worthy of note that the naming of the lodge after a living person was not only unusual, but naming it after a man who himself was not a freemason, was a break with tradition. Lord Baden-Powell had often openly expressed his admiration for our fraternity, and while in Melbourne in 1931 he suitably inscribed the flyleaf of their Volume of the Sacred Law, ‘With best wishes for the success of the Lodge in its good work. Baden-Powell of Gilwell. 12 May 1931.’ (The following issue noted that Baden-Powell had presented this VSL to the lodge.) This most treasured possession is still in regular use. On 22nd August, 1930 the United Grand Lodge of Victoria granted a Charter to form a new lodge to be named Baden-Powell Lodge No. 498. Approval was also received for the proposed Foundation Members’ jewel. Apart from the masonic content and traditional scouting green, a yellow diagonal arrow across the jewel was designed to perpetuate the Arrowe Park Jamboree discussions relating to the naming of the lodge. It is noted that this arrow is also part of the design of the Baden-Powell New Zealand lodge.
The first lodge recorded as a scout lodge therefore was Baden-Powell Lodge No. 488, United Grand Lodge of Victoria, Australia. The Australian brethren were single minded in doing what they said and wasted absolutely no time and the lodge was consecrated on 29th September, 1930, just one year later. The foundation Master for this lodge was Lord Somers, Governor of the State of Victoria.
The names of scouting lodges are interesting in their direct relationship to scouting. Some of these names are: Quest, Venturer, Gauntlet, Venture, Pathfinder, Pinewood, Red Scarf, Arrowhead, Kudu (the African Deer), Compass, and Woodsmoke.
Although it has often been argued that Lord Baden-Powell was a mason, there is no evidence of this and Dame Olive Baden-Powell denied it categorically. The confusion may have arisen because his younger brother, Major P. Baden-Powell, was indeed a member of the Craft and Bro. the Hon. David Michael Baden-Powell, (grandson of the founder), is at present Junior Warden of Baden-Powell Lodge No. 488, Victoria. There have, however, been other masons who were also heavily involved in scouting and some of these were: M.W. Bro. H.R.H. the Duke of Kent, Grand Master of the United Grand Lodge of England and President of the Boy Scout Movement in 1975; V.W. Bro. Archbishop Lord Fisher; Bro. Rudyard Kipling; M.W. Bro. Edward, Prince of Wales -Chief Scout in 1911; M.W. Bro. The Duke of Kent, GM, UGLE 19391942, Commodore of the Sea Scouts 1929-1942; V.W. Bro. the Very Rev. Israel Brodie, Chief Rabbi, who was a member of the Boy Scouts Council; and Lord Somers, Governor of Victoria and foundation Master of Baden-Powell Lodge No. 488, who became Chief Scout in 1941 upon Lord Baden-Powell’s death.
Scout lodges differ little from regular lodges except the name and the background of the members. In addition, the members usually have one meeting each year when they attend in scout uniform and wear masonic regalia over their uniform. At the festive board of scout lodges it is fairly common to add to the list of toasts, ‘Lord Robert Baden-Powell of Gilwell. ‘ These lodges often have meetings where Scouters and or Rovers may be asked to attend for presentations. When this happens, and the lodge has been called off for this purpose, the young men see the leaders they admire in a fraternal setting. It is through this first contact with masonry and seeing the principles of masonry in operation that induces many young men to aspire to membership in the Craft.
This is a wonderful opportunity for the Craft to expand its teachings. Indeed in Auckland we also have a short commemoration to Baden-Powell which we adopted from Queensland and through our regular contacts with the Australian lodges we even place the scarves of both countries together on the pavement with the ‘lemon squeezer’ on the centre, all surrounded by the pennants of the four patrols at Baden-Powell’s first camp at Brownsea Island in 1907, to represent the going home of our founder.
We also discuss the lessons that Freemasonry could learn from the Scout Association.
Even if you weren't in the Scouts as a child you ll find this candid discussion with Martin very interesting.

Auto a Detroit



Free and accepted


 


Source: Short Talk Bulletin – Nov. 1931
Masonic Service Association of North America

The origin of these terms, descriptive of Speculative Freemasons, goes back into the very beginnings of the history of the Order; indeed, behind the history of the building Craft in Europe.

But it is only in keeping with the antiquity of the teachings of Freemasonry. Many of our symbols and their meanings go back to the very childhood of the race. Through these a direct relationship may be traced in mind, heart and ideal; if not in written document, to such diverse ages and places as China four thousand years ago, the priesthood of ancient Egypt and the Jews of the Captivity. For purposes of understanding the genesis of the word ''Free'' as coupled with Mason, it will suffice to begin with the Roman Collegia, orders or associations of men engaged in similar pursuits. Doubtless their formation was caused partly by the universal desire for fellowship and association, particularly strong in Rome, in which the individual was so largely submerged for the good of the Empire, and partly by economic necessity, just as labor unions are formed today. These ''Collegia'' speedily became so prominent and powerful that Roman Emperors attempted to abolish the right of free association. In spite of edicts and persecutions, however, the Collegia continued to exist.
The Colleges of Architects, however, for a time were sanctioned even after others were forbidden. They were too valuable to the State to be abolished, or made to work and meet in secret. They were not at this time called Freemasons, but they were free – and it is the fact and not the name which is here important. Without architects and builders, Rome could not expand, so the colleges of Architects were permitted to regulate their own affairs and work under their own constitutions, free of restrictions which attempted to destroy the collegia.
Then, as now, three were necessary to form a College (no Masonic lodge can meet with less than three); the College had a Magister or Master, and two Wardens. There were three orders or degrees in the College which to a large extent used emblems which are a part of Freemasonry. Roman sarcophagi show carvings of square, compasses, plumb. level and sometimes columns.
Of the ceremonies of the Collegia we know little or nothing. Of their work we know much, and of their history enough to trace their decline and fall. The Emperor Diocletian attempted to destroy the new religion, Christianity, which threatened so much which seemed to the Romans to make Rome, Rome. Many members of the Colleges of Architects were Christians – a very natural result, since these associations had taught and believed in brotherhood because of a common Father, the members of the College or Architects took for their own his doctrine, so strangely familiar.
Persecution, vengeance, cruelty followed; this is not the place to go deeply into the story of the four Masons and the Apprentice who were tortured to death, only to become the Four Crowned Martyrs and Patron Saints of later builders and the Masons of the Middle Ages. Suffice it that the College of Architects were broken up and fled from Rome. Comes a gap which is not yet bridged. Between the downfall of Rome and the rise of Gothic architecture in Europe we know little of what happened to the builders Collegia. It is here that we come to the fascinating theory of the Comancines – that some of the expelled builders found refuge on the Island of Comacina in Lake Como, and, through generation after generation, kept alive the traditions and secrets of the art until such time as the world was again ready for the Master Builders. All this is fascinatingly set forth in several books, best known of which is Leader Scott's Cathedral Builders, the Story of a Great Masonic Guild. The author says that the Comancine Masters were the link between the classic Collegia and all other art and trade guilds of the middle ages. They were Freemasons because they were builders of a privileged class, absolved from taxes and servitude, and free to travel about in times of feudal bondage. During the Middle Ages and the rise of Gothic Architecture, we find two distinct classes of Masons; the Guild Masons who, like the Guild Carpenters, Weavers or Merchants were local in character and strictly regulated by law, and the Freemasons, who traveled about from city to city as their services were needed to design and erect those marvelous churches and cathedrals which stand today inimitable in beauty.
It may not be affirmed as a proved fact that the Freemasons of the Middle Ages were the direct descendants through the Comacine Masters of the Colleges of Architects of Rome, but there is too much evidence of a similar structure, ideal and purpose and too many similarities of symbol, tool and custom to dismiss the idea merely because we have no written record covering the period between the expulsion from Rome and the beginning of the Cathedral building age.
However this may be, the operative builders and designers of the Cathedrals of Europe were an older order than the Guild Masons; it is from these Freemasons – free of the Guild and free of the local laws – that the Masonry of today has come. Incidentally, it may be noted that the historian Findel finds the name Freemason as early as 1212 and the name occurs in 1375 in the history of the Company of Masons of the City of London.
The history of the Freemasons through the Cathedral Building Ages up to the Reformation and the gradual decline of the building arts, needs volumes where here are but pages. But it must be emphasized that the Freemasons were far more than architects and builders; they were the artists, the leaders, the teachers, the mathematicians and the poets of their time.
In their lodges Speculative Masonry grew side by side with their operative art. They were jealous of their Order and strict in their acceptance of Apprentices; strict too, in admitting Apprenticed to be Fellows of the Craft, requiring seven years of labor before an Apprentice might make his Mater's Piece to submit to the Master and Wardens of his lodge, when happily, he might become a Fellow and receive the Mason Word.
No fools built the great Cathedrals of Europe.
Mathematics. architecture, strength of materials, the principle of the arch, proportion, unity, beauty – all had to practiced by experts to produce these tremendous structures, on which the most modern science and art cannot improve.
It was only natural then, that the Masters desired a high quality of Craftsmanship. Only Apprentices of character and willingness to learn were accepted. Only those who could make a perfect Master's Piece were accepted as Fellows. Doubtless only the most expert and learned of the Fellows could ever hope to be Masters.
Then, as now, to secure fine workmen they began early and trained them long. As a workman who was immoral, a drunkard, a gambler, a loose liver could not hope to learn to do good work, or to be trusted with the operative secrets; it was essential that moral precepts and philosophical lessons be incorporated into operative lodge life. Unquestionably the building crafts from the earliest ages – ate, even back of the Roman Collegia – incorporated speculative teachings with operative instructions given to Apprentices. This practice grew and expanded during what may be termed the formative period of the Fraternity. The Cathedral Builders of the Middle Ages must have been a little world unto themselves in the towns in which they worked. They would employ the local Guild Masons for the rough work, but strictly excluded them from their lodge when meetings were held. Doubtless these meetings were frequent, perhaps nightly, to discuss the great work being done.
Young Apprentices, like young men the world over, would skylark and want to have a good time. Their elders would reprove and read them a lesson in a simple parable of the building art. The square, the compasses, the trowel, the chisel, the mallet, the gavel and the setting maul would all be brought into such lessons.
And so, through year after year and age after age, the teachings of Speculative Masonry grew. And as is invariably the case the thing which was used as an example to teach, gradually came to symbolize the lesson taught. To be square was at first but an essential of a tool and an ashlar. Universally now, a square man is an honest one. Trowel and gavel took upon themselves significancies far beyond their operative use. Master after Master would add from his store of learning; lesson after lesson would be incorporated with an operative practice, until the Speculative Art and the Operative Craft were, apparently, dependent upon each other.
It is world history that knowledge cannot be kept from those who seek it. By hook or crook, in one way or another, the student will find that which he seeks.
In an age when learning was difficult to get, and association with the educated was hardly to be had outside the church, it was but natural that thoughtful and scholarly men should desire membership among Freemasons.
Other men, thoughtful but not scholarly, would see in the Speculative teachings of the Masons that road to knowledge which was otherwise hard to find. Neither, however, would want to practice operative Masonry, serve seven years apprenticeship or make a Master's Piece. Just how such men accomplished their desire and became accepted members of the Order we do not know. Doubtless they had something to bring to, as well as something to get from their operative brethren. But we do know the fact; a place was made for such seekers after the light. Distinguished by the title accepted that they might not be confused with free Masons, these non-building members encouraged and expanded the speculative side of Masonry.
It is not possible to say when this practice began.
The Regius Poem, the oldest document of Freemasonry (1390) speaks of Prince Edward (twentieth century) as:

Of Speculatyfe he was a Master.

Ecclesiasts, desiring to become architects and builders, joined the Order. Lovers of liberty were naturally attracted to a fellowship in which members enjoyed unusual freedom among their fellows.
Gradually the accepted or Speculative Freemasons equaled, then outnumbered the operative craftsmen and slowly but surely the Craft came to be what it is today, and has been for more than two centuries, wholly Speculative in character.
Through the years, particularly those which saw the decline of great building and coming of the Reformation, more and more became the Accepted Masons and less and less the operative building Freemasons. Of forty-nine names on the roll of the Lodge of Aberdeen in the year 1670, thirty-nine were those of Accepted Masons.
Hence our title – Free and Accepted Masons – abbreviated F & A.M. United States Grand Lodges style themselves under several different abbreviations: F.& A.M., F. and A.; A.F. & A.M.; and other variations using the Ampersand (&) in place of the word and. The District of Columbia still uses F.A.A.M., meaning Free and Accepted Masons, in spite of the possible confusion as to whether the first A stands for and or ancient. The variations are accounted for both by difference on origins, some Grand Lodges coming into being with lodges held under the Ancients and some from the Moderns and by variations due to the errors which are seemingly ineradicable in mouth to ear instruction.
But of all of us, regardless of what order we choose for Ancient, Accepted, Free and Masons, all are Free and Accepted. It is one of the glories of the Craft that her historians can trace such derivations into such a long gone past. That Mason is dead of soul, indeed, who cannot thrill to the thought that as a Free and accepted Mason he is kin not only to those ancient brethren of Old England who first began the practice of accepting good men because they were good men, not because they were builders, but also to the builders of ancient Rome and all the generations which sprang from them, who were Free of the bonds which bound less skillful and esteemed workmen.

Freemasonry in China





Source: Antefixus

Freemasonry in China: Freemasonry first reached China on the Prince Carl, a ship of the Swedish East India Company. The freemasons on board had a document giving them permission to hold meetings whenever they entered a port and they did so in Canton (Guangzhou) in late 1759. The records of the Grand Lodge of England show that in 1768, Lodge Amity No. 407 was meeting in Canton; however, it had ceased working by the end of the century.

Two lodges were established in Hong Kong soon after the British acquired the Territory. The older one, Royal Sussex Lodge No. 501 EC (named after the Duke of Sussex, who was then the Grand Master of the English Freemasons) was warranted on 18 September 1844. It later moved to Guangzhou, then on to Shanghai and only returned to Hong Kong in 1952. The second lodge, Zetland Lodge No. 526 EC was warranted on 21 March 1846. It was named after the Marquis of Zetland, the next Grand Master. Zetland Lodge claims seniority over Royal Sussex Lodge as it has remained in Hong Kong since its formation. Other Lodges were established over the following years.
In 1853 Zetland Lodge built a hall for its meetings on the upper part of Zetland Street where New World Tower now stands. This was the first Zetland Hall and in time it became the meeting place of all the Hong Kong lodges. In China, lodges were formed in Shanghai, then in Ningbo and Tianjin. Lodges were formed eventually in most of the ports of China that were open to foreigners, and in the inland cities of Nanjing, Beijing, Harbin and Chengdu. These operated under charters granted by the supreme Masonic authorities in many countries, with those with most lodges being from England, Scotland, Massachusetts and later, the Philippines.
Because of restrictions imposed by the Imperial Government, it was almost impossible for a Chinese to become a freemason during the Qing Dynasty, although in 1873 the leader of a Chinese educational mission in Massachusetts did so. The first known Chinese to become a mason in China was Bro. Shan Hing Yung, a lieutenant in the Imperial Navy, who was initiated into Lodge Star of Southern China No. 2013 EC in Guangzhou in 1889. Early Chinese freemasons in Hong Kong included Sir Kai Ho Kai and the Honourable Wei Yuk.
By the beginning of the Sino-Japanese War, many lodges in China had a majority of Chinese members, especially those meeting under the Grand Lodge of the Philippines. During the war, the Japanese persecuted Freemasons in the occupied areas of China. Lodges however continued to meet. Several of the Hong Kong lodges met informally and under very dangerous conditions in the internment camps and Perseverance Lodge No. 1165 EC, meeting in Stanley prison, even kept a minute book.

Freemasonry in China: With the end of the war, the lodges in China and Hong Kong revived, although some Lodges moved from the provinces into Shanghai, Tianjin and Hong Kong. Enthusiasm was so great that the six Philippine lodges meeting in China, which had an almost entirely Chinese membership, formed the Grand Lodge of China in 1949.

With the establishment of the People’s Republic of China, all the lodges continued to meet, but those that met in the American Masonic Temple in Shanghai – including the Grand Lodge of China – closed down in 1952. The English District Grand Master of Northern China offered to close if the Central Peoples’ Government requested it, affirming that regular Freemasons always give obedience to the lawful government of whichever country they are in. No request was made and the British lodges meeting in the Masonic Hall in Beijing Road West in Shanghai continued to meet without difficulty. Cosmopolitan Lodge No. 428 SC met there until 1962, when it transferred to Hong Kong. This was because its largely foreign membership had by then left China and not because of any conflict with the authorities. The British Masonic Hall then became the Shanghai headquarters of the Five Chinese Medical Associations. Zetland Hall on Zetland Street in Hong Kong Island had been damaged by Allied bombing at the end of the war and the present Zetland Hall at No. 1 Kennedy Road, was constructed in 1950. This enabled lodges from Xiamen, Fuzhou, Guangzhou, Shantou and Shanghai to be revived, and also permitted expansion of the Craft to take place.
There are now twenty-seven lodges, with over 1,500 members, meeting at Zetland Hall, together with a considerable number of higher Masonic orders. All lodges and orders still meet under the three Grand Lodges of the British Isles, but enjoy considerable local independence.

Freemasonry in China II



Free Masonry first saw Light in China in the province of Guangzhou during the late 1700's with the establishment of Amity Lodge No. 407, under the jurisdiction of the Grand Lodge of England, in 1767; and met regularly for 46 years until going into darkness in 1813; when for some unknown reason it's charter was not renewed when the two Grand English Lodges united in London. Upon the departure of Bro. R.F. Gould from China, In 1886, he says that there were in existence at Victoria (Hong Kong), and in the Chinese treaty ports: 13 English Lodges, 4 Scottish Lodges, 1 American Lodge and 1 Irish Lodge.
It should be mentioned that membership of Foregoing Lodges in China, had been mainly confined to specific Foreign Nationals by the Manchu Government and succeeding Governments, and it was not until 1930, when a group of American and Chinese Master Masons, all of whom had been raised abroad, decided to form a Lodge in Shanghai, for the purpose to bring Free Masonry to Chinese aspirants.

Freemasonry in China: Charter Members of the first Chinese Lodge included Brothers George A. Fitch (later G.M. of the G.L.O.C, in Taiwan), Judge N.F. Allman, Alfred T.C. Kao, Mei Hua-Chuan. I.J. Rawlinson and James L.E. Chow, all of whom had been members of Lodges in the U.S.A. with the exception of Bro. Chow who was raised in an English Lodge in Jamaica.

The group first petitioned the Grand Lodge of Massachusetts for a Dispensation, but this was denied. They then successfully applied to the Grand Lodge of the Philippines who looked upon their request favourably and granted a Dispensation.
The new Lodge 106 was chartered on 27th January 1931, at Peking and by coincidence also named Amity Lodge, as had been the first Masonic Lodge in China, nearly 200 years earlier.
The creation of Amity Lodge No. 106 was followed by the creation of Nanking Lodge No.108 (Nanking), Pearl River Lodge No. 109 (Canton), Szechwan Lodge No. 112 (Cheng-tu), West Lake Lodge No. 113 (Hanzou) and Sun Lodge No. 114 (Shanghai).
During the Japanese invasion of China and for the duration of the Second World War, a small but courageous group of Master Masons of many nationalities gathered together in the unconquered Free Chinese town of Chungking, in the province of Szechwan, and initially formed a Square and Compasses Club.
By early 1943, the Square and Compasses Club, had despite the many hardships of a town under constant aerial bombardment, developed a nucleus of Brothers who felt the need to establish a recognised Lodge. A Dispensation to forma Lodge was submitted to the Grand Lodge of California, who in due course granted this, and fortitude Lodge U.D. was established during 1943. Fortitude Lodge was indeed an appropriate name, as the Lodge met regularly despite the inclement weather, unceasing air raids and almost every conceivable difficulty. In 1945, whit the cessation of the hostilities, the personnel were dispersed, and inevitably this led to the closure of the Lodge, therefore, it's dispensation was returned to the Grand Lodge of California. It is interesting to note that Fortitude Lodge in it's somewhat brief existence was to provide in the future four Grand Master for the Grand Lodge Of China: M. W. Brothers William H. T. Wei, Ting Chien, Theodore L. Way and George W. Chen.

Freemasonry in China: With the return of the Brethren to their respective abodes, Masonic activity was resumed throughout China.

The six Lodges which were Chartered under the Grand Lodge Of Philippine, held discussions concerning the future of free Masonry in China, and it was proposed that a grand Lodge Of China, should be established. These labours came to fruition on 18th March 1949, when the Grand Lodge Of China was consecrated at the Masonic Hall in Shanghai. The six Lodges were transferred and re-chartered with their original names, but were re-numbered as follows:
Freemasonry in China:
  • Amity Lodge No. 1
  • Nanking Lodge No, 2
  • Pearl River Lodge No. 3
  • Szechwan Lodge No. 4
  • West Lake Lodge No. 5
  • Sun Lodge No. 6
Unfortunately, within a short time great problems were to beset the newly established Grand Lodge, when the communist Government came to power, and by 1951 the Grand Lodge of China had ceased to function in Shanghai, and the second Grand Master M.W. Bro. T.F. Wei decided to declare darkness had fallen upon the Grand Lodge Of china.
The Grand Lodge was then temporally moved to Hong Kong, with little more than a few files and, through the effort of the first Grand Master M. W. bro. David K Au, the grand Lodge regalia.
Following the fall of the Mainland China to communism, a number of the Chinese and other Nationalities followed the Government of the Republic of China, to Taiwan. Early in 1951 those Brethren discussed the formation of a Square and Compasses Club. Brother Olivier Todd, Past Senior Warden of the International Lodge in Peking was elected as President.

Freemasonry in China: Such was the success of the first ''Club'' in Taipei, that later Square and Compasses were formed in Tainan in 1956, and Taichung in 1965.

Back in 1951, a petition was submitted to the Grand Lodge of China, in Hong Kong, for the creation of a new Lodge, appropriately named Liberty Lodge. In August 1952, M. W. Bro. T. F. Wei travelled from Hong Kong with an escort of several Brethren, and duly consecrated the Liberty Lodge No. 7. In 1953, after several difficulties to obtain permission to conduct Masonic Business, from the Authorities, Bro. T. T. Tuan has the honour, of being the first Mason, ever to be raised in Taiwan.
The Grand Lodge of China was reactivated on Taiwan in 1955, as was Amity Lodge No. 1 in the same year, followed by Pearl River Lodge No. 3 at Tainan in 1956, Sun Lodge No. 6 at Taipei in 1956 too, and Szechwan Lodge No. 4 in Taichung in 1957.
In 1961, the Deputy Grand Master George W. Chen, accepted the position of Chairman of a Committee, to translate the Masonic Ritual and Monitor into the Chinese Language. Without further delay and not knowing that it would be a decade of hard labours before the task was completed. The Brethren of Han Lodge, applied for a dispensation in 1971 and Han Lodge No. 8 was granted it's Charter on 28th October 1972 and has the distinction of being the first Lodge to conduct it's entire business in the Chinese language.
In the eve of Christmas 1985, Tang Lodge No. 9 was chartered.
In 1997, Harmony Lodge No. 10 was chartered in Taipei and was followed 3 years later by High Sun Lodge No. 11, chartered in Taipei County. Lodges in China (under the Grand jurisdiction of Philippine Grand Lodge)
  • 1931 Amity Lodge No.106 (Philippine Grand Lodge) in Shanghai
  • 1933-39 Nanking Lodge No.108 in Nanking
  • 1931 Pearl River Lodge No.109 in Guangzhou
  • 1936 Szechwan Lodge No.112 in Cheng-Tu
  • West Lake Lodge No.113 in Hanzou
  • 1937 Sun Lodge No.114 in Shanghai
  • 1943 Fortitude Lodge (California Grand Lodge)
History of Grand Lodge of China
  • 1949 Grand Lodge of China in Shanghai
  • Amity Lodge No.1
  • Nanking Lodge No.2
  • 1949 Pearl River Lodge No.3 (re-chartered under the Grand Lodge of China)
  • 1949 Szechwan Lodge No.4 (re-chartered under the Grand Lodge of China)
  • West Lake Lodge No.5
  • 1949 Sun Lodge No.6 (re-chartered under the Grand Lodge of China)
  • 1953 Liberty Lodge No.7

Links

Source: Freemasonry in China (freimauer wiki)

Freemasonry in Indonesia




Source: Wikipedia

Freemasonry was introduced by the Dutch to what is today Indonesia during the VOC era in the 18th century, and spread throughout the Dutch East Indies during a wave of westernisation in the 19th century. Freemasons originally only included Europeans and Indo-Europeans, but later also indigenous people with a Western education.

Active freemasonry existed throughout the Dutch East Indies (now: Indonesia) from 1762 to 1962. The first lodge in Asia “La Choisie” was founded in Batavia by Jacobus Cornelis Mattheus Radermacher (1741-1783). In 1922 a Dutch Provincial Grand Lodge, under the Grand Orient of the Netherlands, at Weltevreden (Batavia) controlled twenty Lodges in the colony. Fourteen in Java, three in Sumatra and others in places such as Makassar.
The lodges in the colony played a role in the social emancipation of the Indo-Europeans, as well as of the so-called Foreign Orientals, such as the ethnic-Chinese and Arabs. Freemasonry also had a significant impact on the Indonesian National Awakening preluding the national revolution. In 1836 the painter Raden Saleh was the first indigenous person to become a freemason and joined the lodge Eendracht maakt Macht in The Hague. The first indigenous member of a lodge in the Dutch East Indies was Abdul Rachman, a descendant of the sultan of Pontianak, in 1844. A famous freemason and Grand Master (Masonic) was the Indo politician Dick de Hoog, who was the main leader of the Indo emancipation movement and president of the Indo European Alliance. Other prominent Freemasons were the Peranakan tycoon Loa Po Seng and his half-Indo grandson, the politician and parliamentarian Loa Sek Hie.

Freemasonry in Indonesia: List of lodges (historical)

Most lodges were closed during the Japanese occupation, unless otherwise indicated.
All lodges in Indonesia were closed when freemasonry was outlawed by Sukarno in 1961.
Specific lodges in the Dutch East Indies included:
  • lodge number 31�: La Constante et Fidele, Semarang (became Indonesian in 1960, closed 1962);
  • lodge number 46�: Mata Hari, Padang;
  • lodge number 53�: Mataram, Jokjakarta;
  • lodge number 55�: l’Union Frédéric Royal, Surakarta;
  • lodge number 61�: Prins Frederik, Kota Raja;
  • lodge number 64�: Veritas, Probolinggo;
  • lodge number 65�: Arbeid Adelt, Makassar;
  • lodge number 70�: Deli, Medan;
  • lodge number 82�: Tidar, Magelang;
  • lodge number 83�: Fraternitas, Salatiga;
  • lodge number 84�: Sint Jan, Bandung (closed 1960);
  • lodge number 87�: Humanitas, Tegal;
  • lodge number 89�: Malang, Malang;
  • lodge number 92�: Blitar, Blitar;
  • lodge number 110�: Het Zuiderkruis, Meester Cornelis, Batavia (closed 1955);
  • lodge number 111�: De Broederketen, Batavia (closed 1948);
  • lodge number 129�: De Driehoek, Jember;
  • lodge number 142�: Broedertrouw, Bandung;
  • lodge number 149�: Palembang, Palembang (closed 1958);
  • lodge number 151�: De Hoeksteen, Sukabumi;
  • lodge number 153�: Serajoedal, Purwokerto;
  • lodge number 165�: De Witte Roos, Batavia (closed 1958)
  • lodge number 182�: Purwa Daksina, Batavia (became Indonesian in 1955, closed 1962);
  • lodge number 183�: Dharma, Bandung (became Indonesian 1955, closed 1962);
  • lodge number 192�: Bhakti, Semarang (became Indonesian in 1955, closed 1962);
  • lodge number 193�: Pamitran, Surabaya; (became Indonesian in 1955, closed 1962);
  • lodge number 225�: De Ster in het Oosten, Hollandia, Dutch New Guinea (closed in 1963).

Freemasonry in Indonesia: Links


St. John the Baptist, Patron Saint of Freemasonry



Written by:
Phillip G. “Phil” Elam, Grand Orator (1999-2000)
Grand Lodge of Ancient, Free and Accepted Masons of the State of Missouri

By history, custom, tradition and ritualistic requirements, the Craft holds in veneration the Festival Days of St. John the Baptist on June 24th, and St. John the Evangelist on December 27th. Any Blue Lodge that forgets either of these important Festival Days forfeits a precious link with the past and loses an opportunity for the renewal of allegiance to everything in Freemasonry symbolized by these Patron Saints.


Why the two Saints John?

No satisfactory explanation has yet been advanced to explain why operative Masons adopted these two particular Christian saints, when, for example, St. Thomas, the patron of architecture and building, was already in wide use.
Regardless, Freemasons agree that the choice of these two ancient Brethren was, indeed, wise. No other two great teachers, wise men, or saints could have been found who better exemplified through their lives and works the sublime doctrine and ageless teachings of Freemasonry.
It was a common custom in the Middle Ages for craftsmen to place themselves under the protection of some saint of the church. All the London trades appear to have ranged themselves under the banner of some saint and if possible they chose one who bore fancied relation to their trades Thus, the fishmongers adopted St. Peter; glove makers chose St. Crispin; guards chose St. Matthew; tilers chose St. Barbara; tailors often chose Eve; lawyers selected St. Mark; lead workers chose St. Sebastian; stone cutters chose the Four Crowned Martyrs; doctors chose St. Luke; astronomers chose St. Dominic; and so on.
Eleven or more medieval trade guilds chose John the Baptist as their Patron Saint. Even after exhaustive research by some of the best Masonic scholars, no one can say with any certainty why Freemasons adopted the two Saints John, or why they continue to celebrate feast days when they once held a far different significance. However, the appropriateness of the two Johns is obvious in our system of Great Moral Teachings, if we consider the spiritual suggestion of their lives.

John the Baptist

St. John the Baptist was a stern and just man, intolerant of sham, of pretense, of weakness. He was a man of strength and fire, uncompromising with evil or expediency, and, yet, courageous, humble, sincere, and magnanimous. A character at once heroic and of rugged nobility, the Greatest of Teachers said of the Baptist: “Among them that are born of woman, there hath not arisen a greater than John the Baptist.”
What do we know about John the Baptist? John was a Levite. His father Zechariah was a Temple priest of the line of Abijah, and his mother Elizabeth was also descended from Aaron. The Carpenter from Nazareth and John the Baptist were related. Their mothers, Mary and Elizabeth, were cousins. John the Baptist was born 6 months before the Nazarene, and he died about 6 months before Jesus. The angel Gabriel separately announced the coming births of the Great Teacher Christ and John the Baptist. Zechariah doubted the prophecy, and was struck dumb until John’s birth. John lived in the mountainous area of Judah, between Jerusalem and the Dead Sea. John’s clothes were made of camel’s hair, and he had a leather belt around his waist. His food was locusts and wild honey.
St John the Baptist baptising Jesus of NazarethJohn had a popular ministry. It is generally thought that his ministry started when he was about the age of 27, spreading a message of repentance to the people of Jerusalem. John’s ministry became so popular that many wondered if he was the Messiah prophesized in the ancient Hebrew teachings. We are also told that John the Baptist baptized Jesus after which he stepped away and told his disciples to follow Jesus. It would seem logical that these two would combine their ministries. Oddly enough, however, they apparently never met again.
Descriptions from various historical sources seem to indicate that John was a strong, handsome, well-formed man, and there is every indication that he was attractive to the opposite sex. However, we know that he never married, and chose to devote his life to his ministry. In addition to being concerned with the spiritual reformation of the people of the Hebrew nation, John was also interested in the affairs of state.
John’s ministry and life ended when he admonished Herod and his wife, Herodias, for their sinful behavior. John was imprisoned and was eventually beheaded. Saint Jerome wrote that Herod kept the head for a long time after, stabbing the tongue with his dagger in a demented attempt to continuously inflict punishment upon John. After he was murdered, John’s disciples came and buried his body, and then went and told the Great Teacher all that had happened. The Carpenter responded to the news of John’s death by saying, “John was a lamp that burned and gave Light, and you chose for a time to enjoy his Light.”

Festivals of the two Saints John

On June 24th, we observe the festival of summer sun and on December 27th, we observe the festival of the winter sun. The June festival commemorates John the Baptist and the December festival honors John the Evangelist.
The Festivals of the Saints John bear the names of Christian Saints, but ages ago, long before the Christian era, they bore other names. Freemasonry adopted these festivals and the Christian names, but has taken away Christian dogma, and made their observance universal for all men of all beliefs.
St. John’s the Baptist’s Day, June 24th, marks the summer solstice, when nature attains the zenith of light and life and joy. St. John’s the Evangelist’s, December 27th, symbolizes the turn of the sun’s farthest journey, which is symbolic of the attainment of wisdom, the rewards of a well-spent life, and goodwill toward men. The Catholic Church observes the birth of the Baptist as a hallowed event. Interestingly, they have no such commemoration for the birth of any of the other Saints.
In addition to being the initial Patron Saint of Freemasons, the Baptist was also considered to be the Patron Saint of the following: Bird dealers, convulsions, cutters, epilepsy, furriers, hailstorms, Knights Hospitaller, Knights of Malta, lambs, Maltese Knights, monastic life, motorways, printers, spasms, and oars.
The first Grand Lodge organized in England in 1717, on the Festival Day of the Baptist. The United Grand Lodge of England was created in 1813 on the Festival Day of the Evangelist. The day of St. John the Baptist is truly symbolic of a day of beginnings, while the day of the Evangelist is symbolic of endings.
In the English catechism of the early eighteenth century, the following three questions and answers were included as an explanation of why Lodges were dedicated to the Holy Saints John:

Why to John the Baptist?

In him, we have a singular instance of purity, of zeal, simplicity of manners, and an ardent wish to benefit mankind by his example. To him we are indebted for the introduction of that grand tenet of our institution, which it is our glory to support: Peace on earth, good will toward men.

Did John the Baptist have any equal?

To carry into execution this grand tenet; and to transmit to future ages so valuable a doctrine, an equal has been selected, John the Evangelist, in whom we find talents and learning alike conspicuous. Hence, it is to him we pay due allegiance as the patron of our art.

In what is he considered the equal of John the Baptist?

He is considered to be equal to the former in this. As the personal influence of John the Baptist could not extend beyond the bounds of a private circle or so effectually defuse the benefits of the plan he had introduced, an assistant was necessary to complete the work he had begun. In John the Evangelist, therefore, we discover the same zeal as John the Baptist, and superior abilities displayed to perfect the improvement of man; copying the example of his predecessor we view him arranging and ably digesting, by his eminent talents, the great doctrine which had been issued into the world; and transmitting by his writings, for the benefit of posterity, the influence of that doctrine to which the zeal of his predecessor had given birth. As parallels in Masonry, we rank these two patrons and class them as joint promoters of our system; to their memory in conjunction with Solomon, we are taught to pay due homage and veneration.
The Holy Saints John of FreemasonryThus, we define the two great characters to whom we owe the establishment of our tenets, and the improvement of our system; while, in the ceremony of dedication, we commemorate the virtues and transmit them to latter ages, we derive from their favor, patronage and protection.
The Volume of Sacred Law tells us that when the multitudes asked of the Baptist, “What shall we do”, John responded, thusly: “He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.” To the tax collectors, he enjoined then not to exact more than the rate of taxes fixed by law. To the soldiers, who served as the police of those times, he recommended not to do violence to any man, nor falsely to denounce anyone.
St. John the Baptist was a man of character and integrity, and someone we would all do well to emulate. John was a humble man, in the best sense of the word. John preached a message of repentance. Repentance means more than just saying that, “you are sorry.” The Greek word “metanoia,” from which the word “repentance” comes literally means, “to turn around.” In other words, John urged his followers to literally turn around and move in a new direction, i.e., to move toward God instead of away from God. – mere lip service was not enough because actions speak louder than words. John wanted his followers to live lives that demonstrated their orientation toward God. Moreover, he preached this message not only with his words, but through his actions as well.
John the Baptist was simply a man who lived in one particular historical moment. Yet, his message of repentance, humility, devotion and love of God transcends time and culture. It is a message that is just as urgent and just as true today as it was 2,000 years ago. It is a message that was illustrated by John’s daily life. Moreover, it is a message that underscores so many of the values that Freemasons today exalt as ideals for the living of a moral life.

From a Lodge of the Holy Saints John at Jerusalem

Our ritual speaks of a Lodge of the Holy Saints John at Jerusalem. Many Brethren take this to refer to a Lodge at Jerusalem when it actually only refers to the Holy Saints John as being at Jerusalem. Hundreds of years ago, Scottish Lodges were referred to as St. Johns’ Lodges. Therefore, when a Brother referred to himself as coming from a Lodge of the Holy Saints John at Jerusalem, he meant only that he came from a Scottish Lodge.
When were the Holy Saints John selected as patrons of our Order? We do not have exact dates, but our ancient manuscripts indicate that St. John the Baptist was selected by Scottish, and later British, Lodges long before the Evangelist who appears for the first time in any Masonic documents in the 17th century.
We may never know the truth about John’s historical relationship with Freemasonry. We may never find out if he was a member of our Fraternity, although it is highly unlikely that he was. The truth is that it really does not matter if he was a member of our Ancient Craft. Freemasonry honors the humble man who came to be known as St. John the Baptist because his entire life exemplified duty to God through his faith, his religious practices, and through the very living of his life.
It is regrettable that we note an apparent increasing disinterest on the part of Lodges and our Brethren to honor the two Patron Saints of our Order. It is not that these two Saints need to be honored based on any ancient rituals and tradition. Rather, by holding an annual celebration in their honor, we recall to ourselves the great moral lessons each taught, and the example of piety and devotion to Deity they exhibited throughout their lives.
The imminent Masonic scholar, Joseph Fort Newton, wrote, “Righteousness and Love — those two words do not fall short of telling the whole duty of a man and a Freemason.” And Freemasons around the world could do no better in their choice of a Patron Saint and a model for living than they have in John the Baptist – a man whose life continues to shine as an example to us all – Mason and non-Mason alike!

With gratitude and recognition to the Grand Lodge of Ancient Free and Accepted Masons of the State of Missouri. All rights reserved.