Mitos Masonik Membuka Kebenaran Mengenai Simbol, Ritus Rahsia, dan Sejarah Muat turun Freemasonry

Di dalam seksyen ini terdapat beberapa simbol yang paling popular yang digunakan oleh Mason Percuma dalam ritual mereka.

Organisasi mason percuma adalah persaudaraan yang wujud di negara-negara di seluruh dunia. Keahliannya dianggarkan enam juta kuat.

Banyak simbol-simbol ini telah digunakan untuk masa yang sangat lama dan mempunyai makna yang mendalam. Di samping setiap simbol Masonik, kita juga memasukkan makna masing-masing simbol.

Simbol Square Masonik

The Masonic Square adalah simbol Freemasonry yang paling umum dan berfungsi untuk mengingatkan Mason bahawa mereka harus "persegi" dalam hubungan mereka dengan semua orang, bahawa mereka harus jujur.

Kompas di Dataran Masonik dan Kompas adalah untuk mengajar Mason untuk mengawal hawa nafsu mereka dan bahawa mereka harus sederhana.

Kompas juga mewakili prinsip generatif lelaki, matahari dan syurga, dan sifat rohani.

Kompas di atas alun-alun melambangkan matahari, memancarkan Bumi wanita pasif dengan sinar menghasilkan kehidupan.

Titik Dalam Simbol Lingkaran

Mason telah lama diajarkan bahawa titik di dalam simbol bulatan mewakili Mason individu (titik), yang terkandung dan dibatasi oleh sempadan tugasnya (lingkaran).

Makna masonik yang lebih kuno dari simbol ini adalah lilin yang diposisikan dalam organ seks wanita.

Titik Masonik dalam Lingkaran adalah, tanpa keraguan, dari asal-usul phallic.

The Holy Bible

Kepada Mason, Alkitab mewakili Kebenaran.

Kitab suci boleh digantikan untuk Al-Quran, kitab-kitab Hindu, atau kitab suci lain, oleh ahli-ahli Masonry. Semua ritual Masonik berasal dari Alkitab.

Masonry adalah mencari kebenaran, dan Mason percaya dengan tegas bahawa kebenaran diperoleh dari tulisan-tulisan dalam Alkitab.

Tow Cable Masonic

The Tonic Cable Tow adalah sebahagian daripada pakaian yang dipakai oleh calon Masonik ketika ia setuju untuk membantu saudara-saudaranya dengan segala kekuatan dan kekuatannya, jika ia berada dalam panjang tali tow.

Panjang tali leher kabel adalah simbol keupayaan abang pertama.

Masonic Mason

Alasan Masonik adalah simbol dari tempat persahabatan mason dengan Tuhan.

Dalam tradisi Masonik setiap Mason mesti mengorbankan dirinya hingga ke arkitek Agung (Tuhan). Mason juga mesti bertaubat dan menebus dosa-dosanya.

Dalam tradisi Masonik, mezbah itu juga melambangkan kesucian Altar Dupa dalam "Tempat Kudus" - Sanctum Sanctorum - di bait Raja Solomon.

Simbol Mata Masonik

Antara Mason diketahui bahawa Mata Masonik melambangkan Mata Tuhan. Mata Masonik adalah simbol pengawasan Allah terhadap kita dan menjaga alam semesta dan ciptaannya.

Mata Masonik adalah salah satu daripada banyak simbol yang dipinjam dari tamadun dan budaya yang lebih kuno.

Simbol Bintang Masonik

Lambang Ordo Bintang Timur adalah bintang lima-bintang dengan sinar putih bintang menunjuk ke bawah menuju palungan. Dalam bilik Bab, titik putih menunjuk ke bawah ke arah Barat. Pelajaran pembinaan watak yang diajar di Orde adalah cerita-cerita yang diilhami oleh tokoh-tokoh Alkitab.

Pengeluaran secara keseluruhan atau sebahagian dalam apa-apa bentuk atau media tanpa kebenaran bertulis secara nyata adalah dilarang.

Masalah ke-47 Euclid

Dalam Tahun 3650 (300 B.C.E.), Anno Mundi, iaitu 646 tahun selepas pembinaan Bait Suci Raja Salomo, Euclid, ahli geometris yang terkenal, dilahirkan.

Euclid sentiasa dikaitkan dengan sejarah Freemasonry, dan dalam pemerintahan Ptolemy Soter, Orde ini dikatakan telah berkembang pesat di Mesir, di bawah naungannya. Masalah yang paling terkenal dalam buku keempat puluh tujuh (ke-47), walaupun tidak ditemui olehnya, tetapi lama dikreditkan kepada Pythagoras, telah digunakan sebagai simbol dalam arahan Masonik.

Akasia

The Acacia adalah tumbuhan yang sangat simbolik dengan aspek kuasi-religius dan hubungan hari yang lebih moden untuk aspek okultisme dan psikoaktif yang digunakan dalam amalan ritual.

Mackey, di dalamnya Ensiklopedia Freemasonry, berkata:

Simbol yang menarik dan penting dalam Freemasonry. Botanikal, ia adalah akasia vera Tournefort, dan juga mimosa nilotica daripada Linnaeus, yang dipanggil pokok babul di India. The akasia arabica tumbuh dengan berlimpah di sekitar Yerusalem, di mana ia masih dapat dijumpai, dan sudah biasa dengan penggunaan modennya di pokok yang mana arab arabik perdagangan diperolehi.

Akasia dipanggil dalam Alkitab Shittim, yang sebenarnya adalah jamak Shittah, yang bentuk terakhir berlaku sekali sahaja, pada Yesaya 41:19, yang berbunyi "Aku akan meletakkan di padang gurun cedar dan akasia, muria dan zaitun. Saya akan meletakkan juniper di padang pasir, cemara dan Cypress bersama-sama ... " . Ia dihormati kayu suci di antara orang Ibrani, dan di dalamnya Musa diperintahkan untuk membuat tabernakel, tabut perjanjian, meja untuk roti sajian, dan lain-lain perabot suci (Keluaran 25-27).

The sprig of akasia, kemudian, dalam pengertian yang paling biasa, mempersembahkan diri kepada Master Mason sebagai simbol keabadian jiwa, yang dimaksudkan untuk mengingatkan dia, oleh sifatnya yang hijau dan tidak berubah, dari bahagian yang lebih baik dan rohani dalam diri kita, yang, sebagai emanation dari Arkitek Agung Alam Semesta, tidak boleh mati.

Mata Semua Melihat

"data-medium-file =" https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2014/05/all-seeing-eye-of-god.jpg?fit=233%2C300 " data-large-file = "https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2014/05/all-seeing-eye-of-god.jpg?fit=796%2C1024" / > The All-seeing Masonic Eye of Providence

Mata melihat-lihat adalah lambang yang terdapat di setiap rumah Mason yang dilengkapi dengan baik di seluruh dunia. Perwakilannya adalah simbol dewa alegatif - abstrak namun di mana-mana.

Walau bagaimanapun, penjelasan lebih lanjut adalah perlu untuk memperincikan Eye of Providence. Walaupun kebanyakan pondok-pondok menggunakan huruf G untuk berdiri sebagai dewa perwakilan, All Seeing Eye, mempunyai fungsi yang sama, mungkin dengan suar yang lebih artistik.

Albert Mackey, MD, di dalamnya Ensiklopedia Freemasonry dan Ilmu-ilmu Kelahirannya, menulis pemerhatian ringkas ini mengenai makna di belakang mata dalam kemasukannya untuk Eye All-Seeing:

"Satu simbol penting dari Makhluk Tertinggi, yang dipinjam oleh Freemason dari bangsa-bangsa kuno. Kedua-dua orang Ibrani dan Mesir tampaknya telah menggunakannya dari kecenderungan semulajadi figuratif untuk memilih organ sebagai lambang fungsi yang dimaksudkan untuk pelepasan. Oleh itu, kaki sering diaplikasikan sebagai simbol kebisingan, lengan kekuatan, dan tangan kesetiaan. "

Anchor dan Ark

Diambil bersama, sauh dan tabut adalah simbol yang mewakili kehidupan yang dibelanjakan dengan baik. Tangki ini melambangkan perjalanan ke atas laut yang bergelora dan penangkapan sebagai simbol keabadian dan tempat selamat dalam ketenangan abadi.

Dari ritual ke peringkat ketiga:

Jangkar dan tabut adalah lambang harapan yang baik dan kehidupan yang baik. Mereka adalah lambang dari bahtera yang suci itu dan jangkar yang selamat membawa kita ke laut yang penuh dengan kesulitan, dan jangkar yang akan menenangkan kita di pelabuhan yang aman, di mana orang fasik berhenti daripada mengganggu, dan orang yang letih akan mendapati rehat.

Diambil dari sumber Alkitab, sauh seperti yang dijelaskan di dalam Ibrani 6:19, berkata:

Kami mempunyai harapan ini sebagai sauh bagi jiwa, tegas dan selamat. Ia memasuki tempat perlindungan dalaman di belakang tirai,

Dan bahtera itu adalah lambang dari tabut Ilahi Nuh yang membawa kita ke laut yang bergelora ini. Dari Kejadian 7: 1, yang berbunyi:

Kemudian Tuhan berfirman kepada Nuh, "Masuklah ke dalam bahtera itu, engkau dan seluruh keluargamu, sebab aku telah mendapati engkau benar dalam generasi ini.

Seorang imam bait suci yang memuliakan Tuhan di dalam bilik di dalam peti arca perjanjian.

"data-medium-file =" https://i1.wp.com/freemasoninformation.com/wp-content/uploads/2016/03/king-solomon-and-the-ark.jpg?fit=300%2C211 " data-large-file = "https://i1.wp.com/freemasoninformation.com/wp-content/uploads/2016/03/king-solomon-and-the-ark.jpg?fit=586%2C412" / > Tabut Perjanjian

APAKAH SYMBOL?

Simbol-simbol mewakili idea yang lebih rumit dengan menggunakan "nilai muka" imej grafik. Simbol membandingkan satu perkara dengan yang lain menggunakan objek grafik, visual sebagai bantuan ingatan.

Simbol mempunyai kedua-dua "nilai muka visual" dan makna yang lebih rumit menengah yang telah ditakrifkan kepadanya. Dalam erti kata lain, simbol membawa kepada minda "cerita" di belakangnya. Simbol-simbol Masonik biasanya mempunyai arti keagamaan atau rohani yang menengah atau lebih tinggi yang ditujukan kepada mereka.

Contoh:

Simbol maul setting Masonik mempunyai nilai muka penggunaan asasnya kepada Mason yang berfungsi sebagai alat untuk menetapkan batu. Untuk Mason spekulatif, ia mempunyai makna menengah yang mewakili idea atau konsep yang lebih rumit seperti cara Hiram Abif bertemu dengan kematiannya.

Simbol Purba

Walaupun kita tidak biasanya meluangkan masa untuk memikirkannya, kita mula belajar simbol sejak kita masih kanak-kanak. Ini sama berlaku untuk orang-orang setiap budaya di seluruh dunia, hari ini kerana beribu-ribu tahun yang lalu untuk orang Mesir kuno, orang Rom, Yunani, Ibrani dan semua orang lain di dunia.

Simbol Hieroglif Mesir terkenal kerana zaman dahulu. Para ilmuwan dan ahli sejarah masih berusaha untuk menguraikan banyak simbol ini, beberapa di antaranya, dalam format yang sama digunakan dalam Freemasonry, hari ini, seperti Titik Dalam Lingkaran, Matahari, Bulan, dan lain-lain. Beberapa percaya bahawa Musa membawa pengetahuan tentang simbol-simbol ini bersamanya selepas orang Ibrani meninggalkan Mesir.

Simbol Roman: Orang-orang Rom mengembangkan sistem penomoran yang kita panggil "angka Romawi", yang masih digunakan, bahkan hari ini.

Abjad Yunani: Abjad Yunani turun dari abjad Fenisia. Simbol-simbol abjad ini digunakan hari ini dalam matematik dan sains. Nama-nama kolej persaudaraan dan rumah persahabatan sering dinamakan menggunakan simbol abjad Yunani. Abjad Yunani adalah pelopor kepada abjad-abjad lain seperti aksara Latin, Gothic dan Cyrillic.

Q: Kenapa simbol kuno penting untuk Freemason, hari ini?
A: Perjanjian Lama Kitab Suci ditulis pertama dalam bahasa Ibrani, (ditambah 8 bab yang ditulis dalam bahasa Aram). Dalam kira-kira 250-50 SM, teks Ibrani diterjemahkan ke dalam bahasa Yunani (dipanggil Bible Septuaginta). Dalam kira-kira 400 A.D., terjemahan Yunani diterjemahkan ke dalam bahasa Latin (dipanggil St. Jerome's Vulgate Bible).

Phoenicia adalah nama purba untuk negara yang kita kenal sekarang sebagai Lubnan. Bandar Tirus, Lubnan paling terkenal dengan Freemason sebagai bandar di mana Hiram Abif tinggal sebelum dia dipanggil untuk bekerja Raja Salomo.

S: Kenapa itu penting, hari ini?
A: Banyak simbol Masonik adalah sebahagian daripada sejarah bersama dunia.

Sesetengah simbol Masonik berasal dari Kitab Suci, yang asalnya ditulis dalam bahasa Ibrani. Beberapa daripada mereka adalah:

  • Boaz dan Jachin: Tiang-tiang hiasan yang berdiri di kedua sisi pintu masuk ke bait Raja Salomo, (1 Raja-raja 7: 13-22)
  • Akasia: Kitab Suci memberitahu kita bahawa akasia digunakan untuk membina sebahagian besar perabot suci dan khemah suci di dalam bait Raja Solomon. (Keluaran 25:10 dan Yehezkiel 27:19)
  • Raja Sulaiman dan Mason Masonya (1Kings 5: 15-17)
  • Altar of Incense (1 Raja-raja 6:22)
  • Lain-lain asal dan tarikh tidak diketahui.

Anno Depositionis (In anno depositi)

Royal dan Select Masters atau Masonry Cryptic (York Rite) menggunakan tarikh ini sebagai tahun dari mana Temple of Solomon, kira-kira 950 B.C.E., selesai. Ia dikenali sebagai Anno Deposisi (A.D.), yang bermaksud "Pada tahun Deposit" (dari Latin "Dalam Deposisi" diterjemahkan sebagai Dalam anno depositi). Deposit itu, boleh dianggap sebagai Ark Perjanjian dan perintah Moses atau mungkin perkataan Freemasonry yang hilang.

Masa, sebagai anno depositi, dikira dengan menambahkan 1000 kepada tarikh semasa.

Simbol Masonik dalam Sejarah

Simbol-simbol masonik seperti helang berkepala dua yang digunakan oleh Ritus Skotlandia adalah penuh dengan zaman dahulu. Burung elang berkepala dua muncul di Coat of Arms dari berbagai negara, serta beberapa bendera negara.

Simbol helang berkepala dua kali juga boleh dilihat pada bendera Gereja Ortodoks Yunani. Empayar Rom Suci dan Empayar Byzantium juga menggunakan helang berkepala dua sebagai lambang pemerintahan mereka.

Q: Adakah itu bermakna bahawa simbol-simbol Masonik seperti helang berkepala dua adalah lambang pemerintahan dalam Freemasonry?

A: Tidak.

Q: Adakah ini bermakna helang berkepala dua Freemasonry mempunyai kaitan dengan Gereja Ortodoks Yunani?
A: Tidak.

Q: Adakah ini bermakna bahawa helang berkepala dua gereja Yunani Orthodox mempunyai hubungan dengan Freemasonry?
A: Tidak.

Simbolisme untuk setiap entiti menggunakan helang berkepala dua kali agak berbeza. sama seperti setiap entiti dari satu sama lain.

Adalah penting untuk menyedari bahawa kebanyakan simbol Masonik tidak tiba-tiba muncul dengan kemunculan Freemasonry spekulatif pada tahun 1717. Seperti yang anda lihat, di atas, banyak (tidak semua) simbol Masonik yang kita pelajari, hari ini, kembali ribuan tahun, agak betul-betul ke dalam kabus masa.

Inilah di mana untuk ramai orang, Freemasonry menjadi keliru dengan rahsia kuno, kejahatan dan keyakinan yang lain.

Q: Kenapa anda memanggilnya Kitab Suci bukannya Alkitab?
A: Kitab Suci merangkumi bukan sahaja Freemason Kristen, tetapi juga ahli-ahli agama lain.

S: Jika saya mahu menjadi Freemason Michigan, apa yang perlu saya buat?
A: Anda perlu mempercayai Makhluk Tertinggi, menjadi lelaki dan berusia lebih 19 tahun. Anda mesti meminta untuk menjadi ahli dan anda mesti menjadi pemastautin Negeri Michigan selama sekurang-kurangnya satu tahun atau 6 bulan jika dalam Tentera.

Q: Mengapa Freemason memanggil Tuhan "Makhluk Tertinggi" atau "Arsitek Agung" Alam Semesta?
A: Freemason bukan agama. Persaudaraan Freemasonry merangkul lelaki dari semua agama. Agama yang berbeza memanggil Makhluk Tertinggi dengan nama-nama yang berlainan, seperti Tuhan, Allah, YHWH, Yehuwa, I Am Bahwa Saya (sebagaimana Tuhan berbicara kepada Musa dan banyak lagi) Semua manusia memahami kata-kata "Yang Maha Tinggi" sebagai perkataan yang mewakili dewa.

Penggunaan Simbol Masonik

Ia juga penting untuk mengetahui bahawa penggunaan awal (dalam sejarah) simbol yang sama tidak semestinya sumber tafsiran simbolik Masoniknya. walaupun penjelasan terdahulu tentang apa yang kita kenali sebagai salah satu simbol Masonik kita adalah serupa dengan tafsiran Masonik kita yang diketahui.

Ia juga perlu untuk semua Mason tahu bahawa terdapat sedikit penyelewengan dalam makna simbol Masonik di seluruh bidang kuasa Masonik yang berbeza di seluruh dunia. Salah satu contohnya adalah Freemason di Amerika Syarikat yang bercakap tentang papan tarik. Freemason di England dan Kanada menyebutnya sebagai "papan pelacakan". Tidak salah, (bergantung kepada bidang kuasa).

Dalam bidang kuasa yang berlainan di seluruh dunia, alat kerja Masonik yang sedikit berbeza (dengan simbolisme yang agak berbeza) juga digunakan. Alat ini juga betul dalam bidang kuasa mereka.

Q: Mengapa Banyak Symbols Ganda?
A: Simbol memberikan Man dengan cara terpantas untuk belajar.

Tidak hairanlah, bahawa Freemasonry, seperti organisasi lain sepanjang sejarah, mempunyai set simbol istimewa yang membandingkan satu perkara dengan yang lain sebagai bantuan ingatan.

Q: Adakah simbol Masonik mistik?

A: Tidak lebih dari subjek istimewa simbol lain. Walau bagaimanapun, disebabkan makhluk Tertinggi adalah pusat kepada Freemasonry, banyak simbol Masonik seperti Almas Masonik, Mata Tuhan dan yang lain mempunyai Dewa (Yang Maha Tinggi) sebagai tumpuan utama mereka.

Ini adalah asas di mana darjah Masonik "Menjadikan Lelaki Baik Lebih Baik".

Dalam pencarian anda yang berterusan untuk pengetahuan melalui laman web pendidikan percuma dalam talian ini mengenai Freemasonry, pautan ini mempunyai maklumat yang lebih mendalam tentang sejarah Simbol Masonik serta pautan ke Simbol Freemason yang spesifik. Saya harap anda telah menemui maklumat ini untuk membantu anda kerana anda mendapat pengetahuan Masonik dalam perjalanan Masonik anda. Fiat Lux! (Hendaklah ada cahaya!) Simon

Anno Inventionis (Inno Inventionis)

Masak Arch Mason dari tarikh tahun kuil kedua dipuji oleh Zerubabel. Anno Inventionis (A.I.), yang diterjemahkan dari Latin sebagai "Penemuan" diambil untuk diterjemahkan sebagai "Pada Tahun Penemuan," (Dalam an Inventionis) dan merupakan istilah yang digunakan oleh Royal Arch Chapters.

Untuk mengira Anno Deposisi, tambahkan 530 ke tahun semasa untuk memperoleh A. Tarikh.

Anno Lucis

Kalendar Blue Freemasonry Lodge bermula dengan penciptaan dunia yang dibayangkan dan menggunakan istilah ini Anno Lucis (A.L.) - "Pada tahun cahaya" untuk mewakili tarikh itu. Penstrukturan tarikh ini berasal dari konvensyen teologi bahawa dunia bermula pada 4,000 B.C.E dengan Arkitek Besar Alam Semesta dan perkataan "Let there be light," dan cahaya diciptakan.

Untuk memperoleh Anno Lucis tarikh, tambah 4000 hingga tahun ini.

Anno Mundi

Freemasonry Ritus Scotland mengikuti corak Freemasonry kraf (lihat Anno Lucis) sebaliknya menggunakan Kronologi Yahudi yang menetapkan tarikh berdasarkan kisah-kisah alkitabiah tentang penciptaan dunia. Rumusan Anno Mundi (A.M.) didasarkan pada perkiraan C.E. rabbinik abad ke-12 untuk tahun penciptaan dalam kalendar Ibrani bermula pada matahari terbenam pada 6 Oktober 3760 B.C.E. Ini mewujudkan pengiraan tahunan sebanyak 3,760 + tahun yang diberikan untuk memperolehi Anno Mundi Tarikh.

Anno Ordinis (Dalam anno Ordinis)

Knights Templar memulakan kalendar mereka dengan pembentukan perintah itu pada 1118 AD. Anno Ordinis (A.O.) ialah Latin terjemahan dari "Pada tahun Perintah" lebih khusus untuk menterjemahkan "Dalam Perintah" Untuk menghitung A.D. satu akan memotong 1,118 dari tahun penghitungan.

Apron

Daripada simbol-simbol Freemasonry yang banyak simbol, tidak ada yang lebih ikonik yang apron kulit domba. Alien di luar rumah persinggahan, di dalam pondok ubin ia mewakili keseluruhan apa yang dimaksudkan sebagai Mason. Ia dikatakan lebih mulia daripada yang Eagle Eagle atau Golden Fleece, apron Mason secara harfiah, lencana seorang Mason membawa bersama dia ke dalam kewujudan seterusnya.

Albert Mackey, di dalamnya Ensiklopedia Freemasonry, berkata:

Tidak ada satu pun simbol Masonik Spekulatif yang lebih penting dalam ajarannya, atau lebih menarik dalam sejarahnya, berbanding lambskin, atau apron kulit putih. Memulakan pelajarannya pada masa awal dalam kemajuan Mason, ia mengagumi ingatannya sebagai hadiah pertama yang dia terima, simbol pertama yang dijelaskan kepadanya, dan bukti ketara yang pertama yang dimilikinya untuk masuk ke dalam Persaudaraan. Apa sahaja yang boleh menjadi kemajuan masa depannya dalam "seni kerajaan", ke dalam apa jua yang lebih dalam, pengabdiannya kepada Institut mistik atau kehausannya untuk ilmu pengetahuan boleh kemudiannya memimpinnya, dengan apron lambskin-yang pertama dia melaburkan-dia tidak pernah berpisah. Menukar, mungkin, bentuk dan hiasannya, dan menyampaikan, pada setiap langkah, beberapa kiasan yang baru tetapi masih indah, bahannya masih ada, dan terus menuntut gelaran yang dihormati dengan mana ia pertama kali dimaklumkan kepadanya, di malam permulaannya, sebagai "lencana seorang Mason."

Alkimia

Mackey, di dalamnya Ensiklopedia Freemasonry, berkata mengenai simbol ini,

Thrice Great Hermes sebagai pengarang alegori Hermetica

"data-medium-file =" https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2013/12/Hermes-Trismegistus.jpg?fit=249%2C300 "data-large-file = "https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2013/12/Hermes-Trismegistus.jpg?fit=498%2C600" /> Hermes Trismegistus, Thrice Great Hermes sebagai penulis alegori Hermetica

The Neo-Platonicians diperkenalkan pada zaman awal era Kristian ilmu sains yang baru, yang mereka sebut Sains Suci, yang secara material mempengaruhi keadaan seterusnya seni dan sains. Pada abad kelima timbul, sebagai nama sains, alchemia, berasal dari artikel definitif Arab al ditambah kepada chemia, kata Yunani yang digunakan dalam keputusan Diocletian terhadap karya Mesir yang merawat transmutasi logam, perkataan itu seolah-olah bermaksud "Seni Mesir, "Atau tanah bumi hitam menjadi nama Mesir untuk Mesir, dan Julius Firmicus Maternus, dalam suatu karya Mengenai Pengaruh bintang pada nasib manusia, menggunakan frasa tersebut saintis alchemiae. Dari masa ini kajian alchemy secara terbuka diikuti. Pada abad pertengahan, dan hingga akhir abad ke-17, itu adalah sains penting, dikaji oleh beberapa ahli falsafah yang paling terkenal, seperti Avicenna, Albertus Magnus, Raymond Lulli, Roger Bacon, Elias Ashmole, dan banyak lagi.

Alchemy juga dikenali sebagai Falsafah Hermetik, kerana dikatakan telah diajar pertama kali di Mesir oleh Hermes Trismegistus.

Freemasonry dan alkimia telah mencari hasil yang sama (pelajaran Kebenaran Ilahi dan doktrin kehidupan abadi), dan mereka berdua menggunakannya dengan cara simbolisme yang sama. Oleh itu, tidaklah aneh bahawa pada abad kelapan belas, dan mungkin sebelum ini, kita dapati penggabungan sebahagian besar sains alkimia ke dalam Freemasonry. Upacara hermetic dan darjah Hermetik adalah perkara biasa, dan peninggalan mereka masih terdapat dalam darjah yang tidak benar-benar mengesan asal usul alkimia, tetapi yang menunjukkan beberapa jejaknya dalam ritual mereka. The Twenty-eighth of the Rite of Scotland, adalah sepenuhnya gelaran Hermetic, dan mendakwa keturunannya dalam gelaran Adept Masonry, yang mana ia kadang-kadang dikenali.

Ashlar dalam Freemasonry

Ashlar

The Ashlars bukan hanya dua keping batu. Mereka mewakili apa yang telah kami dan apa yang kami harapkan. Terserah kepada setiap Mason individu untuk menyampaikan penghakimannya sendiri dan menyesuaikan perhiasannya dengan sewajarnya, sehingga apabila tiba waktunya dan dia meletakkan alat-alatnya dan membuat perjalanan terakhir ke Grand Lodge Di Atas, dia boleh meninggalkan reputasi sebagai kaunselor yang bijak, tiang kekuatan dan kestabilan, Ashlar Sempurna di mana Mason muda boleh menguji ketepatan dan nilai sumbangan mereka sendiri kepada perintah Masonik.

Sarang lebah

Mackey, di dalamnya Ensiklopedia Freemasonry, mengatakan mengenai Beehive, lebah itu adalah di kalangan orang Mesir sebagai simbol kepada orang yang taat, kerana, kata Horapollo, "dari semua serangga, lebah sahaja mempunyai seorang raja." Oleh itu melihat buruh serentak yang terkawal ketika berkumpul di dalamnya sarang, tidak menghairankan bahawa sarang lebah seharusnya dianggap lambang industri yang bersistematik yang sesuai. Oleh itu, Freemasonry mengamalkan sarang lebah sebagai simbol industri, kebajikan yang diajar dalam arahan, yang mengatakan bahawa Master Mason "bekerja agar dia dapat menerima upah, lebih baik untuk menolong dirinya dan keluarganya, dan menyumbang kepada pelepasan yang layak, saudara lelaki yang bermasalah, janda dan anak yatimnya, "dan di Old Charges, yang memberitahu kita bahawa" semua Mason akan bekerja dengan jujur ​​pada hari kerja, supaya mereka dapat hidup dengan cita-cita pada hari cuti. "Namun nampaknya, dengan simbol ini. Tangki itu telah terbukti menjadi simbol yang biasa untuk Freemasonry dan Misteri Kuno, sebagai simbol regenerasi-kelahiran kedua dari kematian ke kehidupan. Sekarang, dalam Misteri, sarang adalah jenis tabut. "Oleh itu," kata Faber (Asal Idolatri Pagan, volume ii, halaman 133), "kedua pendahulu diluvian dan roh-roh regenerasi dipanggil lebah, maka, lebah dikecam dihasilkan dari bangkai seekor lembu, yang juga melambangkan tabut itu, dan dengan itu, sebagai bapa besar dihormati tuhan infernal, madu banyak digunakan dalam upacara pemakaman dan dalam Misteri. "Ekstrak ini adalah dari artikel lebah dalam Simbolisme Haiwan Evans dalam Seni Bina Ecclesiastical.

Bintang Blazing

Pike, dalam Akhlak dan Dogma dalam gelar ke-25, Knight of the Brazen Ular, mengatakan tentang simbol,

The Star Blazing di Lodges kami, kami telah berkata, mewakili Sirius, Anubis, atau Mercury, Guardian dan Panduan Jiwa. Saudara-saudara Inggeris Kuno kami juga menganggapnya sebagai lambang Matahari. Dalam kuliah-kuliah lama mereka berkata: "The Star Blazing atau Glory di tengah merujuk kita kepada Grand Luminary the Sun, yang mencerahkan Bumi, dan oleh pengaruh genialnya memberikan rahmat kepada manusia."

Pike, dalam ijazah terdahulu (Pelatih) mengatakan bahawa The Star Blazing di tengah dikatakan sebagai "lambang Penyerahan Ilahi, dan peringatan kepada bintang yang muncul untuk membimbing orang-orang bijak di Timur ke tempat Penyelamat kita "Dia meneruskan untuk mengatakan," Bintang Berkilau atau Kemuliaan di tengah-tengahnya merujuk kita kepada cahaya matahari yang terang, Matahari, yang menerangi bumi, dan oleh pengaruh genialnya memberikan berkat kepada manusia. "Mereka juga memanggilnya kuliah yang sama, lambang PRUDENCE. Perkataan itu Prudentia ertinya, dalam pengertian asalnya dan sepenuhnya, Foresight, dan, dengan itu, Bintang Berkelip telah dianggap sebagai lambang Omniscience, atau Eye All-seeing, yang kepada Inisiat Mesir adalah lambang Osiris ... "

Gage, dalam Majalah Builders (1915), mengatakan tentang simbol bahawa ia adalah "benih dan sumber semua kehidupan dan kehidupan abadi."

The Star Blazing adalah salah satu daripada tiga perhiasan daripada masonik masonik.

Keratan Column

"data-medium-file =" https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2015/01/monument15-e1421556399345.jpg?fit=265%2C300 "data-large-file = "https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2015/01/monument15-e1421556399345.jpg?fit=600%2C679" /> Masa, dara yang menangis dan lajur yang patah

Dalam Freemasonry, lajur yang rosak itu, seperti yang diketahui oleh Master Freemason, lambang kejatuhan salah satu penyokong utama Kraf. Penggunaan tiang atau tiang sebagai monumen yang didirikan di atas makam adalah adat yang sangat kuno, dan merupakan simbol yang sangat penting dalam watak dan semangat orang yang dikutuk. Ia diakreditasi kepada Jeremy L. Cross bahawa dia mula-mula memperkenalkan Column Broken ke dalam upacara, tetapi ini mungkin tidak benar.

Melihat permohonan Cross dari lajur dara dan pecah, pemeriksaan dari Stellar Theology and Astronomy Masonic, Robert Hewitt Brown mengatakan tentang komposisi itu, "Oleh itu, keseluruhan lambang itu boleh dijelaskan secara astronomi seperti berikut: Duyung yang menangis di lorong yang patah menandakan kesedihannya pada kematian matahari, yang dibunuh oleh tanda-tanda musim sejuk. Saturn berdiri di belakangnya dan menunjuk ke puncak arca zodiak menandakan bahawa Masa akan menyembuhkan kesedihannya, dan, ketika tahun itu telah memenuhi litarnya, tuannya matahari akan timbul dari kubur musim dingin, dan, kemenangan atas semua kuasa kegelapan, datang lagi untuk memeluknya.

Brotherly Love

Melalui latihan Brotherly Love kita diajar untuk menganggap seluruh spesies manusia sebagai satu keluarga, yang tinggi dan yang rendah, yang kaya dan miskin, yang, seperti yang dicipta oleh satu Orang Yang Maha Kuasa (Tuhan) dan penghuni planet yang sama, adalah untuk membantu, menyokong dan melindungi satu sama lain. Pada prinsip Masonry ini menyatukan manusia dari setiap negara, mazhab dan pendapat, dan menyebabkan persahabatan sejati wujud di antara mereka yang sebaliknya tinggal di jarak yang kekal.

Dewan Refleksi

Salah satu enigmas terbesar Freemasonry kontemporari, Dewan Refleksi adalah aspek yang sedikit digunakan dalam ritual Mason yang baru dibuat. Namun, simbolisme Dewan mempunyai akar dalam Hermeticism, Rosicrucianism dan tradisi ghaib yang lain.

Dalam Modern-Masonry moden, ruang refleksi adalah bersamaan dengan siphon alkimia, di mana Penerima akan mengalami transmutasi dengan cara konjugasi dan mengawal selia tenaganya. The Profane "turun ke Infernos", dia mesti mati terlebih dahulu, untuk "resuscitate" dan mencapai cahaya Initiation. Di sana ia akan meninggalkan urusan dunia luar, akan ada abstraksi dalaman, seperti matriks asal, supaya ia dapat muncul dari kedalaman bumi (perkara padat yang kacau) ke subtleness roh.

Kompas

Salah satu daripada tiga lampu besar dalam Masonry dan ditakrifkan sebagai pelaksana "untuk melombong dan memelihara kita dalam batas dengan semua manusia, tetapi lebih-lebih lagi dengan saudara Mason."

Pike, dalam Moral dan Dogma, mendefinisikan kompas sebagai lambang yang menggambarkan bulatan, dan berurusan dengan trigonometri bulat, sains sfera dan langit. Oleh itu, bekas, adalah lambang apa yang berkaitan dengan bumi dan tubuh, yang terakhir tentang apa yang menyangkut langit dan jiwa. Namun kompas juga digunakan dalam trigonometri pesawat, seperti dalam mendirikan perpendiculars, dan, oleh itu, anda diingatkan bahawa, walaupun dalam Ijazah ini kedua-dua titik Compass berada di bawah Square, dan anda kini berurusan hanya dengan makna moral dan politik simbol-simbol, dan bukannya dengan makna filosofi dan rohani mereka, masih ilahi yang pernah bercampur dengan manusia, dengan alam semesta yang bercampur-campur rohani, dan ada sesuatu rohani dalam tugas hidup yang paling biasa.

Jagung, Wain dan Minyak

Jagung, wain dan minyak adalah gaji yang dibayar oleh saudara kita yang dahulu. Mereka adalah "upah tuan" pada zaman Raja Salomo. Mason pada hari ini tidak menerima upah bahan untuk kerja mereka, kerja yang dilakukan di pondok hanya dibayar dalam duit syiling jantung. Tetapi upah itu tidak kurang nyata. Mereka boleh tumbuh seperti bijirin, menguatkan seperti wain, menyuburkan seperti minyak. Berapa banyak yang kita terima, apa yang kita lakukan dengan upah kita, bergantung sepenuhnya pada pekerjaan Masonik kita. Seorang saudara memperoleh dari rumahnya dan dari Perintahnya hanya apa yang dia masukkan ke dalamnya. Saudara kuno kami dibayar untuk kerja-kerja fizikal. Sama ada gaji mereka dibayar untuk kerja-kerja yang dilakukan di atas gunung-gunung dan di kuari, atau sama ada mereka menerima jagung, wain dan minyak kerana mereka bekerja di ladang dan kebun anggur, itu adalah benar kemudian, dan ia adalah benar sekarang, bahawa hanya " peluh wajahmu akan kamu makan roti "Untuk menerima setara dengan jagung, wain dan minyak, seorang saudara mesti bekerja. Dia mesti menanam ladang hatinya sendiri atau membina kuil sendiri "Rumah yang tidak dibuat dengan tangan." Ia mesti memberi tenaga kepada jirannya atau membawa batu untuk rumah saudaranya.

Meliputi Lodge

Penutupan Lodge tidak kurang dari kanopi yang berlabuh atau langit yang dihiasi bintang di mana semua Mason yang baik berharap pada akhirnya akan tiba dengan bantuan tangga teologi yang Yakub, dalam penglihatannya, melihat, dari bumi ke langit, tiga pusingan utama yang mana didenominasikan Iman, Harapan dan Amal, yang menasihatkan kita untuk memiliki iman kepada Tuhan, harapan keabadian dan amal bagi semua manusia. Yang paling besar ialah Amal, kerana Iman mungkin hilang dalam penglihatan, Harapan berakhir dengan keberhasilan, tetapi Amal meluas di luar kubur, melalui alam yang tak terbatas yang kekal.

Telinga Jagung

Telinga jagung, yang merupakan ekspresi teknikal dalam Freemasonry, telah kadang-kadang tidak disedari oleh gandum gandum. Ini dilakukan di bawah anggapan yang salah bahawa jagung merujuk hanya kepada jagung India, yang tidak diketahui oleh orang dahulu kala. Tetapi jagung adalah kata generik, dan termasuk gandum dan setiap jenis gandum. Inilah makna bahasa Inggeris yang sah, dan karenanya telinga jagung, yang merupakan ungkapan lama, dan yang tepat, akan menunjuk tangkai, tetapi bukan sebiji gandum. Dari Ensiklopedia Mackley.

Iman

The first rung in the theological ladder, Faith in Freemasonry is defined as “the evidence of things not seen.” No less important than Hope and Charity, Faith is one of the first essential qualities essential to the qualification of a candidate.

Gavel, Common

The Common Gavel is an instrument used by operative Masons to break off the rough and superfluous parts of stones, the better to fit them for the builder’s use. But, as Free and Accepted Masons, are taught to make use of it for more noble and glorious purpose of divesting their hearts and consciences of all the vices and superfluities of life, thereby fitting their minds as living stones for that spiritual building, that house not made with hands, eternal in the heavens.

The Masonic Myth Unlocking the Truth About the Symbols, the Secret Rites, and the History of Freemasonry

Publisher: HarperOne. Released: September 8, 2009. Page Count: 288. Language: English. ISBN-10: 0060822562. ISBN-13: 978-0060822569.

The Masonic Myth Unlocking the Truth About the Symbols, the Secret Rites, and the History of Freemasonry

FromThis is hardly the first book about the history and inner workings of Freemasonry. It is, however, one of a small number of books written (mostly without… more info …>>>

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Globes, The

The principal use of Globes in Freemasonry, besides serving as maps to distinguish the outward parts of the earth and the situation of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution of the earth around the sun and its diurnal rotation upon its own axis. They are valuable instruments for improving the mind and giving it the most distinct idea of any problem or proposition, as well as for enabling it to solve the same. Contemplating these bodies, Freemasons are inspired with a due reverence for the Deity and His works and are induced to encourage the studies of astronomy, geography, navigation, and the arts dependent upon them, by which society has been so much benefited.

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Holy of Holies (Sanctum Sanctorum)

A Latin term that may be literally translated translated as “Holy of Holies.” This term is used to describe the innermost chamber of King Solomon’s Temple.

It was here in this most sacred place that the Ark of the Covenant was placed during the dedication of the temple. Masons are taught in the third degree that when the lodge is opened in the Master Mason degree that it represents the sanctum sanctorum of King Solomon’s Temple.

Holy Saints John

From the Masonic perspective we are given the balanced dualism of John the Baptist on one side and John the Evangelist on the other. Represented together this way represent the balance of passionate zeal with and learned knowledge of faith forming a space to reflect on to and channel our passion as well as our education/knowledge. Individually strong, together they stand as a harnessed focus of zeal and knowledge.

Hour Glass

Mackey, in his Encyclopedia of Freemasonry, defines the hourglass as an emblem connected with the Third Degree, according to the Webb lectures, to remind us by the quick passage of its sands of the transitory nature of human life. As a Masonic symbol it is of comparatively modern date, but the use of the hourglass as an emblem of the passage of time is older than our oldest known rituals. Thus, in a speech before Parliament, in 1627, it is said: “We may dan dandle and play with the hour-glass that is in our power, but the hour will not stay for us, and an opportunity once lost cannot be regained.” We are told in Nota dan Pertanyaan (First Series, v, page 223) that in the early part of the eighteenth century it was a custom to inter an hour-glass with the dead, as an emblem of the sand of life being run out.

Incense, Pot of

The Pot of Incense is an emblem of a pure heart, which is always an acceptable sacrifice to the Deity, and, as this glows with fervent heat, so should a Masons heart continually glow with gratitude to the great and beneficent Author of our existence, for the manifold blessings and comforts we enjoy.

In Hoc Signo Vinces

On the Grand Standard of a Commandery of Knights Templar these words are inscribed over “a blood-red Passion Cross,” and they constitute in part the motto of the American branch of the Order. Their meaning, “By this sign thou shalt conquer,” is a substantial, but not literal, translation of the original Greek. For the origin of the motto, IN HOC SIGNO VINCES (pronounced “In hoke seeg-noh ween-case” from the Latin) we must go back to a well known legend of the Church, which has, however, found more doubters than believers among the learned. Eusebius, who wrote a life of Constantine says that while the emperor was in Gaul, in the year 312, preparing for war with his rival, Maxentius, about the middle hours of the day, as the sun began to verge toward its setting, he saw in the heavens with his own eyes, the sun surmounted with the trophy of the cross, which was composed of light, and a legend annexed, which said “by this conquer.”

Jacobs Ladder

The allegorical tale of the Biblical Jacob and his dream (Genesis 28:10-17) within which, as Pike says, “the mason’s mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which Jacob in his vision saw ascending from earth to Heaven, the three principal rounds of which are denominated Faith, Hope, and Charity, and which admonish us to have Faith in God, Hope in Immortality, and Charity to all mankind.” Accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it, and this is deemed to represent that mystic ladder, which Jacob saw in his dream, set up on the earth, and the top of it reaching to Heaven, with the angels of God ascending and descending on it. The addition of the three principal rounds to the symbolism is wholly modern and incongruous. See the three muses, below.

The keystone from the York Rite degree of the Royal Arch.

" data-medium-file="https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2016/05/keystone.jpg?fit=239%2C295" data-large-file="https://i0.wp.com/freemasoninformation.com/wp-content/uploads/2016/05/keystone.jpg?fit=239%2C295" /> York Rite Keystone: Hiram The Widow’s Son Sent To King Solomon

Keystone

Mackey, in his Encyclopedia of Freemasonry, writes of the keystone, that it is “The stone placed in the center of an arch which preserves the others in their places, and secures firmness and stability to the arch. As it was formerly the custom of Operative Masons to place a peculiar mark on each stone of a building to designate the workman by whom it had been adjusted, so the Keystone was most likely to receive the most prominent mark, that of the Superintendent of the structure. Such is related to have occurred to that Keystone which plays so important a part in the legend of the Royal Arch Degree.

The objection has sometimes been made, that the arch was unknown in the time of Solomon. But this objection has been completely laid at rest by the researches of antiquaries and travelers within a few years past. Wilkinson discovered arches with regular keystones in the doorways of the tombs of Thebes the construction of which he traced to the year 1540 B.C., or 460 years before the building of the Temple of Solomon. And Doctor Clark asserts that the Cyclopean gallery of Tiryns exhibits lancet-shaped arches almost as old as the time of Abraham. In fact, in the Solomonic era, the construction of the arch must have been known to the Dionysian Artificers, of whom, it is a freely received theory, many were present at the building of the Temple.

Tanda tempat

What are the landmarks is a question often asked, but never determinately answered.

In ancient times, boundary-stones were used as landmarks, before title-deeds were known, the removal of which was strictly forbidden by law. With respect to the landmarks of Masonry, some restrict them to the O. B. signs, tokens, and words. Others include the ceremonies of initiation, passing, and raising, and the form, dimensions, and support, the ground, situation, and covering, the ornaments, furniture, and jewels of a Lodge, or their characteristic symbols. Some think that the Order has no landmarks beyond its peculiar secrets. It is quite clear, however, that the order against removing or altering the landmarks was universally observed in all ages of the Craft.

Paul Bessel remarks that “more than a majority of U.S. Grand Lodges have not adopted any specific landmarks. Many are very unclear about what landmarks, if any, they have or follow”

Mackey lists the landmarks as:

  • Modes of recognition
  • Division of symbolic Masonry into three degrees
  • Legend of the 3rd degree
  • Government of the fraternity by a Grand Master
  • Prerogative of the Grand Master to preside over every assembly of the Craft
  • Prerogative of the Grand Master to grant dispensations for conferring the degrees at irregular times
  • Prerogative of the Grand Master to give dispensations for opening and holding Lodges
  • Prerogative of the Grand Master to make Masons at sight
  • Necessity for Masons to congregate in Lodges
  • Government of lodges by a Master and 2 Wardens
  • Necessity of tiling lodges
  • Right of every Mason to be represented in all general meetings of the Craft and instruct representatives
  • Right of every Mason to appeal from his Lodge to the Grand Lodge or General Assembly of Masons
  • Right of every Mason to visit and sit in every regular Lodge
  • No unknown visitor can enter a Lodge without first passing an examination
  • No Lodge can interfere in the business of another Lodge or give degrees to brethren of other Lodges
  • Every Freemason is amenable to the laws and regulations of the Masonic jurisdiction in which he resides, even though he may not be a member of any Lodge
  • Candidates for initiation must be men, unmutilated (not a cripple), free born, and of mature age
  • Belief in the existence of God as the Great Architect of the universe
  • Belief in a resurrection to a future life
  • A “Book of the Law” is indispensable in every Lodge
  • Equality of all Masons
  • Secrecy of the institution
  • Foundation of a speculative science upon an operative art, and symbolic use and explanations for the purpose of religious or moral teaching
  • These landmarks can never be changed

Roscoe Pound lists the landmarks as:

  • Belief in God
  • Belief in the persistence of personality — the immortality of the soul
  • A “book of the law” as an indispensable part of the lodge
  • Legend of the third degree
  • Secrecy
  • Symbolism of the operative art
  • A Mason must be a man, free born, and of age

Anderson lists and defines the landmarks in his Constitution from 1723.

  • Concerning GOD and RELIGION
  • Of the CIVIL MAGISTRATES SUPREME and SUBORDINATE
  • Of LODGES
  • Of MASTERS, WARDENS, FELLOWS and APPRENTICES
  • Of the MANAGEMENT of the CRAFT in WORKING
  • Of BEHAVIOUR
    • In the LODGE while CONSTITUTED
    • after the LODGE is over and the BRETHREN not GONE
    • when BRETHREN meet WITHOUT STRANGERS, but not in a LODGE Formed
    • in presence of Strangers NOT MASONS
    • toward a Strange BROTHER

In 1950, the Commission on Information for Recognition of the Conference of Grand Masters of Masons in North America upheld the ancient landmarks as three:

  • Monotheism — An unalterable and continuing belief in God.
  • The Volume of The Sacred Law — an essential part of the furniture of the Lodge.
  • Prohibition of the discussion of Religion and Politics (within the lodge).

Joseph Fort Newton, in The Builders (1914), defined the landmarks as:

  • The fatherhood of God,
  • the brotherhood of man,
  • the moral law,
  • the Golden Rule, and
  • the hope of life everlasting.

Moon, The

In its culmination, the third degree is the transition through life and death in order to be reborn anew with an understanding of the spiritual world that has always been around us but now made visible. The moon, here, is key as Yesod leads to our understanding of becoming an emblem of the reflective nature we assume in this transformation. Like the moon, we reflect the light of the Great Architect capturing what is impossible to see without becoming blinded by its radiance. This is, of course, a metaphor but no less appropriate to the change we undergo and the purpose we assume in becoming masters. Like the moon, each of us reflect the glory of the divine sun in phases, exerting our gravitational force over the tides of our interactions.

Mosaic Pavement

The Mosaic pavement is an old symbol of the Order. It is met within the earliest rituals of the last century. It is classed among the ornaments of the Lodge in combination with the indented tessel and the blazing star. Its parti-colored (showing different colors or tints) stones of black and have been readily and appropriately interpreted as symbols of the evil and good of human life.

Mystic Tie

That sacred and inviolable bond which unites men of the most discordant opinions into one band of brothers, which gives but one language to men of all nations and one altar to men of all religions, is properly, from the mysterious influence it exerts, denominated the mystic tie, and Freemasons, because they alone are under its influence, or enjoy its benefits, are called “Brethren of the Mystic Tie.”

North East Corner

H.L. Haywood, in his Symbolical Masonry (1923), defines the ssignificanceof the Northeast corner as,

When the candidate, reinvested with that of which he had been divested, is made to stand in the Northeast Corner of the lodge as the youngest Entered Apprentice, both the position in which he stands and the posture of his body have reference to such laws of the “new life” in Masonry as are deserving of careful consideration. It has long been observed, and that for the most obvious reasons, that Northeast is neither North nor East, but a midway situation partaking of both. If we recall that the North is the place of darkness, the symbol of the profane and unregenerated world, and that the East is the place of light, the symbol of all perfection in the Masonic life, you will see that it is fitting that an Apprentice be made to find his station there, for by virtue of being an Apprentice he is as yet neither wholly profane nor wholly initiate, having yet much light to receive in Masonry.

Operative Masonry

By Operative Masonry, Freemasons allude to a proper application of the useful rules of architecture, whence a structure will derive figure, strength and beauty, and from which will result a due proportion and just correspondence in all its parts. It furnishes us with dwellings and convenient shelters from the vicissitudes and inclemencies of the seasons, and, while it displays the effects of human wisdom., as well in the choice as in the arrangement of the several materials of which an edifice is composed, it demonstrates that a fund of science and industry is implanted in man for the best, most salutary and most beneficent purposes.

Orders of Architecture

The idea of divine architecture came directly from Vitruvius’s work as divine proportions were very much a consideration in every design. In his book of Seni bina, in Book IV the middle three pillars, Doric, Ionic, and Corinthian, are described in by their physical traits for use in the temples of their celestial counterparts. From an esoteric stand point, we can start to infer much of how this translates to our work as a Freemason, building that unseen house.

Architectural symbols of Freemasonry.

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Ordo Ab Chao

And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and He separated the light from the darkness.
Genesis 1:3-4

Mackey, in his Encyclopedia of Freemasonry, defines this obscure Latin expression as meaning Order out of Chaos. A motto of the Thirty-third Degree, and having the same allusion as lux en tenebris, which see in this work. The invention of this motto is to be attributed to the Supreme Council of the Ancient and Accepted Scottish Rite at Charleston, and it is first met with in the Patent of Count de Grasse, dated February 1, 1802. When De Grasse afterward carried the rite over to France and established a Supreme Council there, he changed the motto, and, according to Lenning, Ordo ab hoc, Order out of This, was used by him and his Council in all their documents. If so, it was simply a blunder.

Pillars

The Mason is informed that the Three Supporting Pillars of the Lodge are Wisdom, Strength, and Beauty “because it is necessary that there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings”: he cannot but gather from the lectures and the work, particularly of the First Degree, that the Lodge is the symbol of the World: therefore, when he combines these two conceptions and draws the necessarily resulting conclusion, he arrives at the same understanding of the ultimate symbolic significance of the Three Pillars as did the ancient Hindus–the Three Supporting Pillars of the Lodge are, considered as a group, the symbol of Him Whose Wisdom contrived the World, Whose Strength supports the World, Whose Beauty adorns the World-Deity.

From the first degree lecture, “The Worshipful Master represents the pillar of Wisdom, because he should have wisdom to open his Lodge, set the craft at work, and give them proper instructions. The Senior Warden represents the pillar of Strength, it being his duty to assist the Worshipful Master in opening and closing his Lodge, to pay the craft their wages, if any be due, and see that none go away dissatisfied, harmony being the strength of all institutions, more especially of ours. The Junior Warden represents the pillar of Beauty, it being his duty at all times to observe the sun at high meridian, which is the glory and beauty of the day.”

Point Within the Circle

The point within a Circle is another symbol of great importance in Freemasonry, and commands peculiar attention in this connection with the ancient symbolism of the universe and the solar orb. Everybody who has read a Masonic Monitor is well acquainted with the usual explanation of this symbol. We are told that the point represents an individual brother, the circle the boundary line of his duty to God and man, and the two perpendicular parallel lines the patron saints of the order—St. John the Baptist and St. John the Evangelist.

So far, then, we arrive at the true interpretation of the masonic symbolism of the point within the circle. It is the same thing, but under a different form, as the Master and Wardens of a lodge. The Master and Wardens are symbols of the sun, the lodge of the universe, or world, just as the point is the symbol of the same sun, and the surrounding circle of the universe.

But the two perpendicular parallel lines remain to be explained. Every one is familiar with the very recent interpretation, that they represent the two Saints John, the Baptist and the Evangelist. But this modern exposition must be abandoned, if we desire to obtain the true ancient signification.

More on the point within Point Within a Circle.

Relief

To relieve the distressed is a duty incumbent on all men, but particularly on Masons, who are linked together by an indissoluble chain of sincere affection. To soothe the unhappy, to sympathize with their misfortunes, to compassionate their miseries, and to restore peace to their troubled minds, is the great aim we have in view. On this basis we form our friendships and establish our connections.

Ruffians

Mackey, in his Encyclopedia of Freemasonry, says of the ruffians, “Theosophical and occultist writers have argued that the combined endings of the three names of the Ruffians form together the mystical, Brahmin AUM, and from this they argue that Freemasonry conceals mysteries from the Far East, etc. Historians have found that Speculative Freemasonry arose in England and developed out of Operative Freemasonry which was for some four or five centuries spread over Britain and Europe, an argument composed of speculations about so slight a fact as the endings of three names is not sufficient to overthrow the massive accumulation of data collected by those historians.

Equally disastrous to the theory is the fact that at one time or another the Ruffians have had other names, and have differed in number, also, the a, u, m endings became crystallized in the Ritual after the founding of Speculative Freemasonry. In the old catechism called The Whole Institutions of Freemasons Opened, a short document published in Dublin in 1725, occur these curious sentences: “Your first word is Jachin and Boaz is the answer to it, and Grip at the forefinger joint.—Your 2nd word is Magboe and Boe is the answer to it, and Grip at the Wrist. Your 3rd word is Gibboram, Esimbrel is the answer.”

The origin of the Ruffians themselves is undiscovered, perhaps when the Ritual came to be enacted, instead of being largely composed of a set of drawn symbols with verbal explanations, they were introduced and given their names, if so, the endings may be nothing more than a form of verbal symmetry. (The subject of the many instances of verbal symmetry in the Work, along with other forms of symmetry such as 3, 5, 7, etc., awaits research, if the research were conducted according to the canons of literary analysis, in addition to historical analysis, it might yield light on the origin of the form of the Work now in use. Symmetry cannot be either coincidental or accidental, but must imply redaction, or editorship, or authorship. Bro. and Prof. David Eugene Smith has suggested that the three names are suspiciously like certain old variations on the Hebrew word for “jubilee.”)”

Scythe

The Scythe in Freemasonry is an emblem of time which cuts the brittle thread of life and launches us into eternity. Behold what havoc the scythe of time makes among the human race! If by chance we should escape the numerous evils incident to childhood and youth, and with health and vigor arrive to the years of manhood, yet withal, we must soon be cut down by the all-devouring scythe of time, and be gathered into the land where out fathers have gone before us.

Signs of Distress

In a society whose members ought fraternally to love and assist each other, it is to be expected that they should have a sign whereby they could make themselves known immediately to their brethren, in however distressed circumstances they might be placed, and thereby at the same time claim their assistance and protection. This is the sign of distress, in conjunction with a few words. He who falls into the greatest difficulty and danger, and supposes that there is a brother within sight or hearing, let him use this sign, and a true and faithful brother must spring to his assistance.

Solomon’s Temple

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The presence of King Solomon’s Temple in ancient thought, from the earliest Old Testament writings to the pinnacle of renaissance occult philosophy has preserved it as an iconographic representation of the path to the divine. Solomon’s temple is not a solitary place in history, used as a simple metaphor in which to base an allegorical play. Instead, it is a link in early Christian Cabala and Hermetic thought, which is just as vital today, as it was then, to the tradition of Freemasonry. Still a metaphor but a more profound one whose importance is not often explored or represented in modern Masonic thought. Looking at the ideas of this renaissance philosophy, I believe that philosophy becomes squarely linked to the past, present, and future of Freemasonry and to King Solomon’s Temple.

Speculative Masonry

By Speculative Masonry Masons learn to subdue the passions, act upon the Square, keep a tongue of good report, maintain secrecy, and practice charity. It is so far interwoven with religion as to lay masons under obligations to pay that rational homage to the Deity which at once constitutes their duty and their happiness. It leads the contemplative Mason to view with reverence and admiration the glorious works of the Creation and inspires them with the most exalted ideas of the perfections of his Divine Creator.

Tetragrammaton

In its simplest terms, it is the ineffable name of God.

In defining the form of the lodge, Wilmshurst defines the use of the Tetragrammaton as “the Hebrew name of Deity, as known and worshipped in this outer world, was the great unspeakable name of four letters or Tetragrammaton, whilst the cardinal points of space are also four, and every manifested thing is a compound of the four basic metaphysical elements called by the ancients fire, water, air and earth. The four-sidedness of the Lodge, therefore, is also a reminder that the human organism is compounded of those four elements in balanced proportions. “Water” represents the psychic nature, “Air,” the mentality, “Fire,” the will and nervous force, whilst “Earth” is the condensation in which the other three become stabilized and encased.”

Pike sums the idea of the Tetragrammaton as the personification of diety, inclusive of the ten Sephiroth and corresponding to the Tetractys of Pythagoras.

Tetractys of Pythagoras

Regarding the Tetractys, Mackey says, “the Greek word signifies, literally, the number four, and is therefore synonymous with the quaternion, but it has been peculiarly applied to a symbol of the Pythagorean, which is composed of ten dots arranged in a triangular form of four rows.”

Tracing Board

Tracing Boards are a symbolic visual medium depicting various portions, emblems and symbols of Freemasonry and the initiatic process. Often they are used as teaching aids during the lectures that follow each of the Masonic Degrees. In this process, they are used as visual representations of the various concepts surrounding Freemasonry. Tracing boards also function as meditational reminders of the experience of becoming a Freemason. In early lodge practice, these boards were drawn with impermanent chalk so that they could be wiped away at the completion of a ceremony. Today they come in many formats including painted, printed and digitally.

Trowel

The trowel is an instrument made use of by operative masons to spread the cement which unites a building into one common mass, but we, as Free and Accepted Masons are taught to make use of it for the more noble and glorious purpose of spreading the cement of brotherly love and affection, that cement which unites us into one sacred band, or society of friends and brothers, among whom no contention should ever exist, but that noble contention, or rather emulation, of who best can work and best agree.

Twenty-Four Inch Gauge

The Apprentice Degree tells us that, the twenty-four-inch gauge is an instrument made use of by operative masons to measure and lay out their work, but we, as Free and Accepted Masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. It being divided into twenty-four equal parts, is emblematical of the twenty-four hours of the day which we are taught to divide the twenty-four inch gauge into three parts, whereby we find a portion for the service of God and the relief of a distressed worthy brother, a portion for our usual avocations, and a portion for refreshment and sleep.

In it’s essence, the twenty-four inch gauge is a symbol of time well employed.

Volume of the Sacred Law

Dari The Builder journal of 1920, “As the Trestle Board is for the Master to lay lines and draw designs on the better to enable the brethren to carry on the intended structure with regularity and propriety so the Volume of the Sacred Law may justly be deemed the spiritual trestle board of the Great Architect of the Universe in which are laid down such divine laws and mortal precepts that were we conversant therewith and adherent thereto they would bring us to an ethereal mansion not built with hands but one eternal in the heavens.”

The Volume of the Sacred Law is considered one of the landmarks of Freemasonry and Mackey defines it as “an indispensable part of the furniture of every Lodge. I say advisedly, a Book of the Law, because it is not absolutely required that everywhere the Old and New Testaments shall be used.”

He goes on to say that, “The “Book of the Law” is that volume which, by the religion of the country, is believed to contain the revealed will of the Grand Architect of the universe. Hence, in all Lodges in Christian countries, the Book of the Law is composed of the Old and New Testaments, in a country where Judaism was the prevailing faith, the Old Testament alone would be sufficient, and in Mohammedan countries, and among Mohammedan Masons the Koran might be substituted. Masonry does not attempt to interfere with the peculiar religious faith of its disciples, except so far as relates to the belief in the existence of God, and what necessarily results from that belief.” The Book of the Law is to the speculative Mason his spiritual Trestle- board, without this he cannot labor, whatever he believes to be the revealed will of the Grand Architect constitutes for him this spiritual Trestleboard, and must ever be before him in his hours of speculative labor, to be the rule and guide of his conduct The Landmark, therefore, requires that a Book of the Law, a religious code of some kind, purporting to be an exemplar of the revealed will of God, shall form in essential part of the furniture of every Lodge.”

In essence, one could interpret the idea of the Book of Law, as an amalgam of all sacred texts (in so far as all faiths are represented) or, as in some iterations of Freemasonry, as a blank book that is emblematic of all faiths including non-traditional acknowledgements of agnostics, hermetic, pagan or atheists.

Wages

The tradition respecting the payment of the workmen’s wages at the building of Solomon’s Temple, may or may not he accurate. Indeed, the probability is, that the tradition has been fabricated in a subsequent age, without the existence of any documents to attest its authenticity.

Wayfaring Man

Mackey, in his Encyclopedia of Freemasonry, defines this phrase as:

A term used in the legend of the Third Degree to denote the person met near the port of Joppa by certain persons sent out on a search by King Solomon. The part of the legend which introduces the Wayfaring Man, and his interview with the Fellow Crafts, was probably introduced into the American system by Webb, or found by him in the older ceremonies practiced in the United States. It is not in the old English instructions of the eighteenth century, nor is the circumstance detailed in the present English lecture. A wayfaring man is defined by Phillips as “one accustomed to travel on the road.” The expression is becoming obsolete in ordinary language, but it is preserved in Scripture, “And when he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?” (Judges 19:17 KJV) and in Freemasonry, both of which still retain many words long since disused elsewhere.

Istilah ini wayfaring man can at times be a means to identify another mason in a public setting.

Whence Came You?

Oliver Day Street answers this enigmatic question from February, 1917, issue of The Builder magazine, saying:

Daily this question is asked by Masons without the slightest thought as to its real meaning.

It is fitting that the answer we make to it in the lodge is well nigh unintelligible, for it is about as intelligible as any ever given it or as probably ever will be given it.

Who can answer the question “Whence came you?”

Who has ever answered it? Who will ever answer it?

Equally baffling and profound is that companion question, familiar in some jurisdictions, “Whither art thou bound?”

Equally an enigma is the answer we give it. Simple as these questions appear, they search every nook and cranny and sound every depth of every philosophy, every mythology, every theology, and every religion that has ever been propounded anywhere by anybody at any time to explain human life.

The literal answer to this question can be found in the Master Mason degree, but the philosophical answer to this question rests in the hearts and minds of all who have undergone the degrees of Freemasonry.

Working Tools

Mackey, in his Encyclopedia of Freemasonry, defines the working tools this way:

In each of the Degrees of Freemasonry, certain implements of the Operative Art are consecrated to the Speculative Science, and adopted to teach as symbols lessons of morality. With these the Speculative Freemason is taught to erect his spiritual Temple, as his Operative predecessors with the same implements so constructed their material Temples. Thus they are known as Working Tools of the Degree. They vary but very slightly in the various Rites, but the same symbolism is preserved. The principal Working-Tools of the Operative Art that have been adopted as symbols in the Speculative Science, confined, however, to Ancient Craft Masonry, and not used in the higher Degrees, are the Twenty-four-inch Gage, Common Gavel, Square, Level, Plumb, Skirret, Compasses, Pencil, Trowel, Mallet, Pickax, Crow, and Shovel.

Komen

God Bless Our Freemasonry

The illustration of Solomon’s Temple in the Symbols section is incorrect. II Chronicles 4:10 (KJV) says the molten sea (bath for priests) was “on the right side of the east end, over against the south.” The Bible doesn’t state whether the front of the Temple faced east or west. If the former, the molten sea was on the other side of the entrance from that depicted in the illustration. If the latter, the molten sea was at the opposite end of the Temple, not by the entrance as depicted in the illustration. The illustration appears to assume the Temple faced east, does the original illustration place the molten sea on the wrong side or was the illustration flipped (right-left) when printed or composed on the website?

Two related issues
1. Most modern “experts” say the entrance of Solomon’s Temple faced east. If Masonic lodges mirror the Temple, who is wrong — Masons or the “experts”?
2. “Right” and “left” depend on perspective. “Right” is one way if from the perspective of someone entering the Temple (or outside looking in the entrance) and the opposite way if from the perspective of someone leaving the Temple (or inside looking out the entrance). To which perspective does the Bible refer and why? A further query: Is it the perspective used by the Bible that of a man (king, priest, or worshiper) or that of a hypothetical divine man upon which Temple architecture was based? If the latter, what was his posture in the Temple conceived to be?

William Burnette says

Wisdom, strenght, beauty- and backwards we are created in the image (beauty) of God, with this beauty (perfection) we attain the immovable wisdom of the God Almighty our ultimate eternal destination! Please someone reply!

Gustavo Fonseca says

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Ian MacIntyre says

All of the above is very well complied together, this is my first visit on this site, it shall not be my least, shall be visiting every week. Looking forward to my next visit.

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