Free-Masonry

Les Constitutions d'Anderson sont considérées comme l'un des textes fondamentaux de la Franc-Maçonnerie moderne. Sait on pourquoi ? Est-ce parce qu'il s'agissait des constitutions de la première Grande Loge du monde, la Grande Loge de Londres (1717) ? Beaucoup de Maçons ont entendu parler de ces fameuses Constitutions, mais peu en connaissent la teneur. En voici la substantifique moelle. LES CONSTITUTIONS D'ANDERSON (1723) R édigées par le pasteur James Anderson (1680-1739), elles furent diffusées en 1723 sous le titre de The Constitutions of the FreeMasons (Les Constitutions des Franc-Maçons) et connurent plusieurs remaniements, dont celui de 1738 à l'occasion

(Tratto da G. GIGLIUTO, Sedendo tra le Colonne. Qabalahando tra i simboli, Catania 2017) L'insegnante che avanza nell'ombra del tempio, fra i suoi discepoli, non trasmette la sua sapienza, ma piuttosto la sua fede e la sua amorevolezza. Se è veramente saggio, non vi introdurrà nella casa della sua sapienza, ma vi accompagnerà alla soglia della vostra mente. KHALIL GIBRAN PREFAZIONE Il rito di iniziazione del grado di Maestro è incentrato sulla leggenda di Hiram. Molto si è scritto sull'argomento formulando ipotesi più disparate, ipotesi scaturite dalla mancanza di precisi dati storici se non quelle poche notizie tramandate dalla Bibbia. In nessun caso, queste leggende vanno, per quel che concerne Hiram, al di là delle tradizioni consegnate nella Bibbia, dove dopo la descrizione dei materiali inviati a Salomone dal suo alleato Hiram di Tiro, si parla anche di due altri Hiram: un certo Adonhiram preposto agli uomini di fatica che eseguivano i trasporti (I, Re, V.4) ed un abile fonditore di metalli, Hiram figlio d'un padre Tirio e d'una vedova della tribù di Nephtali. Quest'ultimo era venuto da Tiro, alla chiamata di Salomone, per eseguire le due colonne di rame e gli altri istrumenti di metallo del culto (I, Re, VIII,13-50) 1. Nel presente lavoro, non si tratterà della storicità di Hiram, né si affronterà la disamina del rituale e del rito. Si cercherà invece di cogliere un aspetto, sicuramente inusitato, del dramma hiramitico-di indubbio impatto e che forse solleverà non poche perplessità-ma certamente di notevole portata sia per la comprensione del rito stesso, che per il cammino iniziatico di ognuno.

A partir d'une approche empirique basée sur l’observation de plusieurs théories conspirationnistes (complot templier, jésuite, illuminati, franc-maçon, juif voire reptilien), il nous a semblé possible de dégager six traits invariants. D'abord, les mythes conspirationnistes sont caractérisés par la désignation non aléatoire de boucs-émissaires parmi les minorités ethniques ou religieuses. Deuxièmement, ces boucs-émissaires se livrent à une quête du pouvoir absolu, c'est-à-dire qu'ils cherchent à occuper les positions de domination dans tous les champs. Pour ce faire, troisièmement, ils font peser la corruption, en particulier celle des mœurs, sur la société dans son ensemble. Quatrièmement, pour imposer leur domination les boucs-émissaires recourent à l'art de la simulation et de la dissimulation, au culte du secret. Cinquièmement, les boucs-émissaires sont systématiquement représentés par des types morphologiques symboliques, en particulier sous des traits animaliers. Enfin, sixièmement, les mythes conspirationnistes sont soumis à un processus d'hybridation et de créolisation, c'est-à-dire des mutations et un amalgame des différentes théories du complot entre-elles.

Through an empirical approach of several conspiracy theories (Knight Templars, Jesuits, Illuminati, Free-masons or Jewish conspiracy), I have noticed they develop six main characteristics. First, the conspiratorial myth points out scapegoats in a non-aleatory way. They usually belong to ethnical or religious minorities. Secondly, those scapegoats try to acquire an overwhelming power in all fields. Thirdly, to achieve this goal, they corrupt the whole society, especially on mores and sexuality. Fourthly, to set up their domination the scapegoats use the art of simulation and dissimulation. They yield a cult of secrecy. Fifthly, the scapegoats are consistently portrayed through symbolic morphological types, frequently as animals. Finally, conspiratorial myths undergo a process of hybridization and creolization. They go through transformations, alterations and medleys.

The Caodaism that appeared in Việt Nam in the 1920s has been the subject of several studies by foreign historians and anthropologists.  But its early break-up into many branches and the secret of the practice of its esotericism were barriers to a true understanding of this new religion.

Most of the texts of the foreign researchers focused on the Caodaism of the Tây Ninh branch, the only one to have owned an army and to have been involved in the war of independence against the French colonizer and that against the  Vietnamese communists. This Caodaism has become under the pen of many "the" Caodaism.
While there are still many other branches and organizations whose activities have always been purely religious and the fundamentals are what was revealed during the first years of the birth of this religion, far from the pantheon of "saints" venerated only in  Tây Ninh: Victor Hugo, Nguyễn  Bỉnh  Khiêm, SunYat Sen,...

This article is the result of the research of a caodaist from a family of caodaists, therefore bathed in this religion since his childhood.
Its objective is to make Caodaism better known, to bring it out of interpretations that are far from reality. Are exposed here the spirituality, the organization, the history of this religion.

Rudolf Steiners transformation of the initiation rituals as an absorptive and visionary experience of the mind in stages is investigated, as it was practiced in freemasonry. In his statue he personifies extravertive union as Ahriman and introvertive union as Lucifer, the final realisation by way of applying these forces to develop the higher self as the Christ man.

History from things: The importance of objects in the process of shaping our identities  leads up to the question how writers use them in order to "visualize" shifting identities. We chose two objects of everyday use in the Arab world, narguilé and taule, and their "lives" as literary characters.. Both Latin American authors of Lebanese descent, Luis Fayad and Milton Hatoum, make interesting use of these objects in their novels "La caída de los puntos cardinales" (2000) and "Dois irmaos" (2000). Shifting identities are characterized indirectly, as we shall demonstrate by detailed follow-up of their use, by re-signifying these objects.