De Vrijmetselaarij, vragen beantwoord vanuit de bron

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Op dinsdag 15 september 2009 14:34 schreef mediaconsument het volgende:
Waar komt de term hermetisch afgesloten dan vandaan? Kende de term hermetisch nog niet op die manier.
Even opgezocht. Leuke informatie.

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Op dinsdag 15 september 2009 18:45 schreef Banjerkanjer het volgende:
hermetisch afgesloten... komt dat niet van de heremiet (oftewel de kluizenaar)?

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Ik heb weleens gehoord dat de rituelen van de Schotse Ritus voor een deel gebaseerd zijn op de hermetische filosofie.

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Had er in de loge ooit naar gevraagd, indertijd. Toen werd er gezegd dat 'hermetisch afgesloten' helemaal niet met hermetisme te maken had..

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Op dinsdag 15 september 2009 20:03 schreef Enneacanthus_Obesus het volgende:

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Jaaaaa....Dat was volgens mij de uitleg die zij eraan gaven

Maar waar heremiet nou weer vandaan komt..

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Op dinsdag 15 september 2009 22:25 schreef Grrrrrrrr het volgende:
Ik zoek nog een zuip-, slep- en zeverclub, dit klinkt wel interessant

Tim Schalkx - We hebben een Clubke .......

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Op dinsdag 15 september 2009 22:29 schreef merlin693 het volgende:
Myrddin

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Op dinsdag 15 september 2009 22:29 schreef mediaconsument het volgende:

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En daar komt ie weer!

Tim Schalkx - We hebben een Clubke .......

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Op dinsdag 15 september 2009 13:29 schreef Boswachtertje het volgende:
Interessante info Merlin.. lijkt me wel, maar staat er dan niets over in in de bijbel?

Wat is eigenlijk de achtergrond van A.L. - Anno Lucius? Het jaar van de licht kan ik er nog wel van maken, maar toen we dit vroegen bij een loge wisten ze geen echte verklaring te geven. Hier misschien iemand?
Zijn er ook verschillende interpretaties? Op Wikipedia staat dat er
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bron
Maar ik meen dat ik wel eens andere interpretaties hiervan heb gezien..

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Op dinsdag 15 september 2009 22:38 schreef merlin693 het volgende:
en nu in begrijpelijke taal

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Ik kwam dit laatst tegen overigens (weet niet meer welke site) over dat met name in Frankrijk en deze streek (het Zuiden?) erg belangrijk zou zijn voor de P.O.S. en de Vrijmetselaarij?

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FOREWORD
Like many others I have been curious about the Rennes-le-Château area for over ten years, ever since I read The Holy Blood and the Holy Grail by Baigent, Leigh and Lincoln. But it wasn’t until I read The Tomb of God by Andrews and Schellenberger that I realized that there might be a connection between a mountain in the Roussillon region of France and Freemasonry. My first thoughts were that perhaps the solution to the Rennes-le-Château mystery lay within the Masonic ritual and that likewise the “long lost secret,” which all Freemasons are taught to seek, might be tied up with Rennes-le Château. This particular puzzle has literally captured the imagination of millions. The manuscripts, though, which point to a solution were supposedly found in a "hollow column" and this adds a strange Masonic "dimension" to it.
My early discoveries quickly confirmed that the location of Pech Cardou is encoded within the Masonic ritual and my first reaction was that I had stumbled onto a Masonic secret from a higher rank than one of those that I hold. My enquiries in this area soon allayed my fears and my natural curiosity did the rest, driving me over the next two years to a solution of the puzzle. As I progressed with my research and more fellow-Masons became aware of where my findings were going, I was asked more than once, “Why are you doing this?” I am a “middle ranking” Freemason and this question has caused me more than a little reflection; I have therefore devoted a few pages of this foreword to explaining why I have decided to publish my findings.
At an early stage my research was providing evidence that beneath this Masonic ritual encoding of geographic landmarks identifying Pech Cardou, there appeared to be something else equally intriguing. It appears that particular lines of longitude may have been allocated to mark the resting-places of something of immense importance on its journey from the East to the West.
It is strange how this investigation expanded from the early discoveries of codes within the Masonic ritual to encompass much of France and particularly Paris. In the process, what had been a background curiosity became the focus of a large part of the last two years of my life. I am, however, convinced that this information is not so much a secret of Freemasonry, but more a secret of which Freemasonry is but a part.
My next comments are of necessity made from the perspective of an English Freemason; I am after all English and my Masonic activities come under the jurisdiction of the Grand Lodge of England. That a few people who already know of the secret which I have uncovered are Freemasons is beyond doubt but I suspect that this probably accompanies their membership in Freemasonry, rather than being the result of it. Which brings me back to the question of whether I should publish my findings, which are unavoidably heavily laden with Masonic ritual and symbolism, and this has caused me some self-doubt. It has proved impossible for me to unfold this story without disclosing some Masonic ritual, in fairness not as much as recent U.K. television programs. My problem is that I come from the “I prefer our ritual to be mysterious” side of the debate. An eminent Masonic colleague put it very well in saying that “our ritual is like a present, it should be nicely wrapped so that it comes as a pleasant surprise to any new candidate.” There is however, a considerable difference between disclosing our ritual, which might indeed take some of the “shine” off the initiation of candidates, and an open debate on our historical origins.
Freemasonry generally is passing through a difficult period. In the U.K. it is currently subject to discriminating laws on disclosure that do not apply to similar organisations. In the U.S.A. membership is also falling. Whether these matters are transient or signal the onset of a more profound change for Freemasonry, no one really knows. This investigation will show that the raison d’être of Freemasonry has been subject to continual watering down and if you do that to any organisation the membership may eventually question why they joined.
The other problem for Freemasonry, the current public unease that Masonry is a secret society, probably owes much to the “hang over” of the quite proper obsessive secrecy of the war
years. In recent times, the senior ruling body of English Freemasonry, The United Grand Lodge of England, has gone to considerable lengths to make Freemasonry more open. Indeed, the second most senior person in English Freemasonry, Lord Farnham, the Pro Grand Master (and the "Pro" is not an abbreviation), recently stated that the only secrets in Freemasonry are the passwords and associated signs given to identify one’s status as a Freemason. The problem here is that this openness removes one of the attractions for joining Freemasonry, the boost to one’s self esteem of being admitted to a secret that others don’t know.
The concept of Masonic secrecy certainly does not bear the test of time. After the creation of The United Grand Lodge of England in 1717, indeed right up until the first quarter of this century, public parades in full regalia were commonplace. These parades only stopped because the general population found the sight of hundreds of middle-aged men parading through the streets in aprons a matter for ridicule: plus ça change plus c'est la même chose.
In the early days of recorded Freemasonry it was also quite normal to publish one’s views on its origins and history. Much of current Masonic knowledge owes a debt to those early Masons such as Dr. Anderson. The nineteenth century saw an explosion of publications advancing this or that particular theory on the origins and meaning of Freemasonry. The very idea that the publication of research is a matter that should be restricted to “secret Masonic only” circulation has no historical basis. It is true that, from time to time, a Grand Lodge may offer an adverse comment on a publication within its jurisdiction that it feels is inappropriate to the reputation or perception of Freemasonry, but that is no different from the protective action that any organisation would take. If there is any basis to the suggestion that any Grand Lodge opposes the publication of research, then there would be a censorship department and a publishing facility within Freemasonry and neither exists.
One only has to read the Internet pages under Freemasonry to see that, particularly in America, very open and lively discussions on the topic of Freemasonry are in progress, and it is noteworthy that the many Grand Lodges have established their own Internet sites. The two leading research lodges within English Freemasonry have been kept abreast of my findings and have been aware of my interest in publishing this work for some time. To date no one has suggested that I should not do so.
Indeed, no less an authority than John Hamill, the curator of the Grand Lodge of England library, addressed this very issue46 .
Whether we shall ever discover the true origins of Freemasonry is open to question.
In conclusion, I can say that nothing that I have uncovered has altered my regard for the good work that Freemasonry does and the pleasure that it brings to so many. Speaking entirely for myself, I find it perfectly satisfactory, as the reader will discover, to find that our heritage is rooted in chivalry rather than construction.
As I have just explained, this book recounts an investigation that started off looking into a secret in the south of France. The fact that it quickly became apparent that the mystery embraced Freemasonry and then went on to uncover a conspiracy is particularly intriguing. It appears that certain people in France have been prepared to ensure that the symbolism of the Knights Templar is preserved in the arrangement of certain public buildings particularly in Paris. There does not appear to be any malevolence behind these actions, simply a desire to say “we did that.” An undertaking of this magnitude must have some eventual aim or goal towards which each action is aimed but that has not been so easy to uncover. These are people who appear to have no ambitions for power, simply backroom boys and king-makers who seem content to know that world events are moving in the direction they approve of.

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Op dinsdag 15 september 2009 22:57 schreef merlin693 het volgende:
lead in
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