En: The journey to equal Co-Freemasonry - Versionsgeschichte

Robert: /* Grande Loge Symbolique Écossaise (GLSE) */

2025-08-23T17:34:44Z

Grande Loge Symbolique Écossaise (GLSE)

← Nächstältere Version		Version vom 23. August 2025, 19:34 Uhr
Zeile 112:		Zeile 112:
	''von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,''<br>		''von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,''<br>
	''und von der Oberfläche des Erdbodens bis zum Mittelpunkt.''<br>		''und von der Oberfläche des Erdbodens bis zum Mittelpunkt.''<br>
	''F: Wie erklären Sie das? \| A: Die Maurerey erstreckt sich über den ganzen Erdboden,		''F: Wie erklären Sie das? \| A: Die Maurerey erstreckt sich über den ganzen Erdboden,''<br>
	und alle Brüder auf demselben machen nur eine Loge aus.''<br>		''und alle Brüder auf demselben machen nur eine Loge aus.''<br>
	''[Q: What is the form of the lodge? A: A rectangular long square, from east to west, from south to north, from the Earth to the sky, and from the surface of the Earth to the centre.''<br>		''[Q: What is the form of the lodge? A: A rectangular long square, from east to west, from south to north, from the Earth to the sky, and from the surface of the Earth to the centre.''<br>
	''Q: How do you explain this? A: Freemasonry extends over the entire Earth, and all the Brothers on its surface make up only one Lodge.]”''<ref>Schröder, F. L.: Ritual des Lehrlingsgrades, 1801. In: Quatuor Coronati — Quellenkundliche Arbeit Nr. 33, 1994.</ref><br>		''Q: How do you explain this? A: Freemasonry extends over the entire Earth, and all the Brothers on its surface make up only one Lodge.]”''<ref>Schröder, F. L.: Ritual des Lehrlingsgrades, 1801. In: Quatuor Coronati — Quellenkundliche Arbeit Nr. 33, 1994.</ref><br>

Robert: /* Grande Loge Symbolique Écossaise (GLSE) */

2025-08-23T17:34:20Z

Grande Loge Symbolique Écossaise (GLSE)

← Nächstältere Version		Version vom 23. August 2025, 19:34 Uhr
Zeile 109:		Zeile 109:
	[[Datei:Georges_MartinRahm.jpg\|400px]]<br><br>		[[Datei:Georges_MartinRahm.jpg\|400px]]<br><br>
	The history and motivation behind the foundation of the ''Grande Loge Symbolique Écossaise'' reminds me very much of the Hamburg theatre director [[Friedrich Ludwig Schröder]]. Between 1801 and 1816, in an exchange with philosophers such as [[Johann Gottfried Herder]], he also wrote a new Masonic system, which was limited to the first three symbolic degrees.<ref>Vgl. Hintze, W.: Friedrich Ludwig Schröder — Der Schauspieler — Der Freimaurer. Die “Blaue Reihe”, Heft Nr. 22. Hamburg: Bauhütten Verlag, 1974.</ref> Schröder also orientated himself on the ritual of the Ancients.<ref>Cf. Schröder, F. L.: Aeltestes Ritual. In: Schröder’sche Ritualsammlung. Rudolstadt: ca. 1805/1806.</ref> In his catechism, he beautifully summarises all the details about the symbol of the lodge. He writes in 1801:<br>		The history and motivation behind the foundation of the ''Grande Loge Symbolique Écossaise'' reminds me very much of the Hamburg theatre director [[Friedrich Ludwig Schröder]]. Between 1801 and 1816, in an exchange with philosophers such as [[Johann Gottfried Herder]], he also wrote a new Masonic system, which was limited to the first three symbolic degrees.<ref>Vgl. Hintze, W.: Friedrich Ludwig Schröder — Der Schauspieler — Der Freimaurer. Die “Blaue Reihe”, Heft Nr. 22. Hamburg: Bauhütten Verlag, 1974.</ref> Schröder also orientated himself on the ritual of the Ancients.<ref>Cf. Schröder, F. L.: Aeltestes Ritual. In: Schröder’sche Ritualsammlung. Rudolstadt: ca. 1805/1806.</ref> In his catechism, he beautifully summarises all the details about the symbol of the lodge. He writes in 1801:<br>
	''“F: Welche Gestalt hat die Loge? \| A: Eines rechtwinklichten länglichten Vierecks,		''“F: Welche Gestalt hat die Loge? \| A: Eines rechtwinklichten länglichten Vierecks,''<br>
	von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,		''von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,''<br>
	und von der Oberfläche des Erdbodens bis zum Mittelpunkt.''<br>		''und von der Oberfläche des Erdbodens bis zum Mittelpunkt.''<br>
	''F: Wie erklären Sie das? \| A: Die Maurerey erstreckt sich über den ganzen Erdboden,		''F: Wie erklären Sie das? \| A: Die Maurerey erstreckt sich über den ganzen Erdboden,
	und alle Brüder auf demselben machen nur eine Loge aus.''<br>		und alle Brüder auf demselben machen nur eine Loge aus.''<br>

Robert am 23. August 2025 um 17:33 Uhr

2025-08-23T17:33:13Z

← Nächstältere Version		Version vom 23. August 2025, 19:33 Uhr
Zeile 108:		Zeile 108:
	The ideas revolutionised. And so it was that in 1880, 14 lodges in France broke away from the Supreme Council and declared themselves as independent. They considered the pyramid-shaped hierarchy of the Scottish Rite to be a remnant of the nobility. From then on, they wanted to restrict themselves only to the first three symbolic degrees. Ideas of social justice were fiercely incorporated into the rituals. This gave birth to the ''Grande Loge Symbolique Écossaise de France (GLSE)''.<ref>Cf. Snoek, J. a. M.: Initiating Women in Freemasonry. Leiden: Brill, 2011, p. 176, p. 196–198; cf. Jupeau-Réquillard, F.: La Grande Loge symbolique écossaise, 1880-1911 ou Les Avant-gardes maçonniques. Paris: Du Rocher éditions, 1998.</ref> [[Georges Martin]], who I will come back to in a moment, was one of its founding members. He had only joined Freemasonry in the year before.<br><br>		The ideas revolutionised. And so it was that in 1880, 14 lodges in France broke away from the Supreme Council and declared themselves as independent. They considered the pyramid-shaped hierarchy of the Scottish Rite to be a remnant of the nobility. From then on, they wanted to restrict themselves only to the first three symbolic degrees. Ideas of social justice were fiercely incorporated into the rituals. This gave birth to the ''Grande Loge Symbolique Écossaise de France (GLSE)''.<ref>Cf. Snoek, J. a. M.: Initiating Women in Freemasonry. Leiden: Brill, 2011, p. 176, p. 196–198; cf. Jupeau-Réquillard, F.: La Grande Loge symbolique écossaise, 1880-1911 ou Les Avant-gardes maçonniques. Paris: Du Rocher éditions, 1998.</ref> [[Georges Martin]], who I will come back to in a moment, was one of its founding members. He had only joined Freemasonry in the year before.<br><br>
	[[Datei:Georges_MartinRahm.jpg\|400px]]<br><br>		[[Datei:Georges_MartinRahm.jpg\|400px]]<br><br>
	The history and motivation behind the foundation of the ''Grande Loge Symbolique Écossaise'' reminds me very much of the Hamburg theatre director [[Friedrich Ludwig Schröder]]. Between 1801 and 1816, in an exchange with philosophers such as [[Johann Gottfried Herder]], he also wrote a new Masonic system, which was limited to the first three symbolic degrees.~~[52]~~ Schröder also orientated himself on the ritual of the Ancients.<ref>Cf. Schröder, F. L.: Aeltestes Ritual. In: Schröder’sche Ritualsammlung. Rudolstadt: ca. 1805/1806.</ref> In his catechism, he beautifully summarises all the details about the symbol of the lodge. He writes in 1801:<br>		The history and motivation behind the foundation of the ''Grande Loge Symbolique Écossaise'' reminds me very much of the Hamburg theatre director [[Friedrich Ludwig Schröder]]. Between 1801 and 1816, in an exchange with philosophers such as [[Johann Gottfried Herder]], he also wrote a new Masonic system, which was limited to the first three symbolic degrees.<ref>Vgl. Hintze, W.: Friedrich Ludwig Schröder — Der Schauspieler — Der Freimaurer. Die “Blaue Reihe”, Heft Nr. 22. Hamburg: Bauhütten Verlag, 1974.</ref> Schröder also orientated himself on the ritual of the Ancients.<ref>Cf. Schröder, F. L.: Aeltestes Ritual. In: Schröder’sche Ritualsammlung. Rudolstadt: ca. 1805/1806.</ref> In his catechism, he beautifully summarises all the details about the symbol of the lodge. He writes in 1801:<br>
	''“F: Welche Gestalt hat die Loge? \| A: Eines rechtwinklichten länglichten Vierecks,		''“F: Welche Gestalt hat die Loge? \| A: Eines rechtwinklichten länglichten Vierecks,
	von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,		von Osten bis Westen, von Süden bis Norden, von der Erde bis zum Himmel,

Robert: /* Freemasonry in Scotland */

2025-08-23T17:02:17Z

Freemasonry in Scotland

← Nächstältere Version		Version vom 23. August 2025, 19:02 Uhr
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	''Q: How stands your lodge \| A: east and west as the temple of jerusalem.''<br>		''Q: How stands your lodge \| A: east and west as the temple of jerusalem.''<br>
	''Q: Where wes [was] the first lodge. \| A: in the porch of Solomon's temple”''<ref>Ib., p. 33.</ref><br>		''Q: Where wes [was] the first lodge. \| A: in the porch of Solomon's temple”''<ref>Ib., p. 33.</ref><br>
	We stand here, my dear brothers and sisters, a few years before the founding of the London Premier Grand Lodge, still deep in the religious tradition of building lodge philosophies. What do we learn? The Temple of Jerusalem extends from East to West. In this we already recognise a universal claim. And it is precisely there, in this imaginary, i.e. symbolically imagined place, that the candidate's lodge is located. According to the catechism, the first lodge stood in the forecourt of Solomon's Temple. It should seem clear that no real physical place is being described here.		We stand here, my dear brothers and sisters, a few years before the founding of the London Premier Grand Lodge, still deep in the religious tradition of building lodge philosophies. What do we learn? The Temple of Jerusalem extends from East to West. In this we already recognise an universal claim. And it is precisely there, in this imaginary, i.e. symbolically imagined place, that the candidate's lodge is located. According to the catechism, the first lodge stood in the forecourt of Solomon's Temple. It should seem clear that no real physical place is being described here.

	=== Freemasonry in England ===		=== Freemasonry in England ===

Robert: /* Three Distinct Knocks */

2025-08-23T17:02:00Z

Three Distinct Knocks

← Nächstältere Version		Version vom 23. August 2025, 19:02 Uhr
Zeile 81:		Zeile 81:
	On the continent, the early forms of Freemasonry were enriched by further aspects. France and Germany in particular were very creative when it came to designing high degrees. Perhaps this was due to the greater distance, also geographically, from the original building lodge culture, which the gentlemen masons in London still utilised.<ref>Cf. Lorente-Bull, D.: The Other Brotherhood — When Freemasonry Crossed the English Channel. Autores Contemporáneos. Band 2. Asturias: Entreacacias, 2019, p. 53.</ref> Ideas of chivalry intervened early on, as the old degree of the ''Scottish Master'' or ''Chevalier de St. André'' shows us, for example.<ref>Cf. Mollier, P.: Some news from the “Russian Archives” about the early history of the high degrees — the Scottish Order in Berlin from 1742 to 1752. In: Ritual, Secrecy and Civil Society, Volume 1, Number 1, Spring 2013, p. 22-26; cf. Ritual transcript Écossais de Prusse, ou Le Chevalier de St André, c. 1750 (GON 192.A.62: Sammlung Georg Kloss, XXV-26). In: Bettag, K., Snoek, J. A. M.: Quellen der Eckleff`schen Andreas-Akten. Flensburg: Forschungsvereinigung Frederik, 2012, p. 401-408.</ref> In France, from the 1760s, the ''Knight of the Rose Cross'', with teachings from a form of native Christianity à la Voltaire, became the most popular degree in Freemasonry<ref>Cf. Mollier, P.: The Masonic Degree of Rose-Croix and Christianity — The Complex Links between Religion and Freemasonry during the Enlightenment. In: Ritual, Secrecy and Civil Society, Volume 1, Number 2, Winter 2013/2014, p. 15-24, here p. 15. URL: [https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf] (accessed on 22nd August 2022).</ref>, while in Germany the Brethren within the Strict Observance visualised their way into Templarism<ref>Cf. LeForestier, R.: Die templerische und okkultistische Freimaurerei im 18. und 19. Jahrhundert. Band 1. Heidelberg: Werner Kristkeitz Verlag, 1988, p. 189-221.</ref>, to outline just a few ideas of this immense diversity.<ref>Just Ray Denslow lists around 2000 different Masonic degrees and rites. — Cf. Denslow, R. V.: Masonic Rites and Degrees. Trenton, Missouri: Published by the Author, 1955.</ref><br>		On the continent, the early forms of Freemasonry were enriched by further aspects. France and Germany in particular were very creative when it came to designing high degrees. Perhaps this was due to the greater distance, also geographically, from the original building lodge culture, which the gentlemen masons in London still utilised.<ref>Cf. Lorente-Bull, D.: The Other Brotherhood — When Freemasonry Crossed the English Channel. Autores Contemporáneos. Band 2. Asturias: Entreacacias, 2019, p. 53.</ref> Ideas of chivalry intervened early on, as the old degree of the ''Scottish Master'' or ''Chevalier de St. André'' shows us, for example.<ref>Cf. Mollier, P.: Some news from the “Russian Archives” about the early history of the high degrees — the Scottish Order in Berlin from 1742 to 1752. In: Ritual, Secrecy and Civil Society, Volume 1, Number 1, Spring 2013, p. 22-26; cf. Ritual transcript Écossais de Prusse, ou Le Chevalier de St André, c. 1750 (GON 192.A.62: Sammlung Georg Kloss, XXV-26). In: Bettag, K., Snoek, J. A. M.: Quellen der Eckleff`schen Andreas-Akten. Flensburg: Forschungsvereinigung Frederik, 2012, p. 401-408.</ref> In France, from the 1760s, the ''Knight of the Rose Cross'', with teachings from a form of native Christianity à la Voltaire, became the most popular degree in Freemasonry<ref>Cf. Mollier, P.: The Masonic Degree of Rose-Croix and Christianity — The Complex Links between Religion and Freemasonry during the Enlightenment. In: Ritual, Secrecy and Civil Society, Volume 1, Number 2, Winter 2013/2014, p. 15-24, here p. 15. URL: [https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf] (accessed on 22nd August 2022).</ref>, while in Germany the Brethren within the Strict Observance visualised their way into Templarism<ref>Cf. LeForestier, R.: Die templerische und okkultistische Freimaurerei im 18. und 19. Jahrhundert. Band 1. Heidelberg: Werner Kristkeitz Verlag, 1988, p. 189-221.</ref>, to outline just a few ideas of this immense diversity.<ref>Just Ray Denslow lists around 2000 different Masonic degrees and rites. — Cf. Denslow, R. V.: Masonic Rites and Degrees. Trenton, Missouri: Published by the Author, 1955.</ref><br>
	The new form of the Freemasonry rituals, especially that of the new master's degree, in which the candidate experiences a legend first-hand - as it emerged in London in the 1720s - opens up an incredible scope for further expression. And human creativity has known how to fill this space colourfully and brightly<ref>For example the 97 degrees of the original Memphis rite. In: The Rite of Memphis, Collectana, vol. 3, pt. 1 & 2. Washington, D.C.: The Grand College or Rites of the United States of America, 1992.</ref>: Thus many more degrees emerged which, over time, formed into rites and systems.<ref>Cf. de Hoyos, A.: Scottish Rite Ritual Monitor & Guide. Washington, DC: The Supreme Council 33°, 2016, p. IX-XVII.</ref><br>		The new form of the Freemasonry rituals, especially that of the new master's degree, in which the candidate experiences a legend first-hand - as it emerged in London in the 1720s - opens up an incredible scope for further expression. And human creativity has known how to fill this space colourfully and brightly<ref>For example the 97 degrees of the original Memphis rite. In: The Rite of Memphis, Collectana, vol. 3, pt. 1 & 2. Washington, D.C.: The Grand College or Rites of the United States of America, 1992.</ref>: Thus many more degrees emerged which, over time, formed into rites and systems.<ref>Cf. de Hoyos, A.: Scottish Rite Ritual Monitor & Guide. Washington, DC: The Supreme Council 33°, 2016, p. IX-XVII.</ref><br>
	A completely new self-image quickly emerged, as we can see in Three Distinct Knocks of the Ancient Grand Lodge: It is no longer just the religious that is now characterised as universal - as in the Edinburgh Register House Manuscript from 1696, in which the Temple of Jerusalem extends from east to west - or the lodge, which Pritchard, for example, outlines in 1730 as universal and extending in all directions, no, Freemasonry itself appears here in 1760 with a universal claim. And: once something like this is part of the ritual, the idea quickly unfolds. This is because our symbolic teaching method not only allows a great deal of interpretation, but rather requires creativity and personal involvement when experiencing the degrees.<br>		A completely new self-image quickly emerged, as we can see in Three Distinct Knocks of the Ancient Grand Lodge: It is no longer just the religious that is now characterised as universal - as in the Edinburgh Register House Manuscript from 1696, in which the Temple of Jerusalem extends from east to west - or the lodge, which Pritchard, for example, outlines in 1730 as universal and extending in all directions, no, Freemasonry itself appears here in 1760 with an universal claim. And: once something like this is part of the ritual, the idea quickly unfolds. This is because our symbolic teaching method not only allows a great deal of interpretation, but rather requires creativity and personal involvement when experiencing the degrees.<br>
	Freemasonry stands before us in its basic outlines: we have the Moderns, we have the Ancients, we have traditions on the continent and we have a tradition that is perceived as universal in itself. The further journey it will take from this point, right up to the Droit Humain, is what we will now turn our attention to.		Freemasonry stands before us in its basic outlines: we have the Moderns, we have the Ancients, we have traditions on the continent and we have a tradition that is perceived as universal in itself. The further journey it will take from this point, right up to the Droit Humain, is what we will now turn our attention to.

Robert: /* Three Distinct Knocks */

2025-08-23T17:01:28Z

Three Distinct Knocks

← Nächstältere Version		Version vom 23. August 2025, 19:01 Uhr
Zeile 81:		Zeile 81:
	On the continent, the early forms of Freemasonry were enriched by further aspects. France and Germany in particular were very creative when it came to designing high degrees. Perhaps this was due to the greater distance, also geographically, from the original building lodge culture, which the gentlemen masons in London still utilised.<ref>Cf. Lorente-Bull, D.: The Other Brotherhood — When Freemasonry Crossed the English Channel. Autores Contemporáneos. Band 2. Asturias: Entreacacias, 2019, p. 53.</ref> Ideas of chivalry intervened early on, as the old degree of the ''Scottish Master'' or ''Chevalier de St. André'' shows us, for example.<ref>Cf. Mollier, P.: Some news from the “Russian Archives” about the early history of the high degrees — the Scottish Order in Berlin from 1742 to 1752. In: Ritual, Secrecy and Civil Society, Volume 1, Number 1, Spring 2013, p. 22-26; cf. Ritual transcript Écossais de Prusse, ou Le Chevalier de St André, c. 1750 (GON 192.A.62: Sammlung Georg Kloss, XXV-26). In: Bettag, K., Snoek, J. A. M.: Quellen der Eckleff`schen Andreas-Akten. Flensburg: Forschungsvereinigung Frederik, 2012, p. 401-408.</ref> In France, from the 1760s, the ''Knight of the Rose Cross'', with teachings from a form of native Christianity à la Voltaire, became the most popular degree in Freemasonry<ref>Cf. Mollier, P.: The Masonic Degree of Rose-Croix and Christianity — The Complex Links between Religion and Freemasonry during the Enlightenment. In: Ritual, Secrecy and Civil Society, Volume 1, Number 2, Winter 2013/2014, p. 15-24, here p. 15. URL: [https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf] (accessed on 22nd August 2022).</ref>, while in Germany the Brethren within the Strict Observance visualised their way into Templarism<ref>Cf. LeForestier, R.: Die templerische und okkultistische Freimaurerei im 18. und 19. Jahrhundert. Band 1. Heidelberg: Werner Kristkeitz Verlag, 1988, p. 189-221.</ref>, to outline just a few ideas of this immense diversity.<ref>Just Ray Denslow lists around 2000 different Masonic degrees and rites. — Cf. Denslow, R. V.: Masonic Rites and Degrees. Trenton, Missouri: Published by the Author, 1955.</ref><br>		On the continent, the early forms of Freemasonry were enriched by further aspects. France and Germany in particular were very creative when it came to designing high degrees. Perhaps this was due to the greater distance, also geographically, from the original building lodge culture, which the gentlemen masons in London still utilised.<ref>Cf. Lorente-Bull, D.: The Other Brotherhood — When Freemasonry Crossed the English Channel. Autores Contemporáneos. Band 2. Asturias: Entreacacias, 2019, p. 53.</ref> Ideas of chivalry intervened early on, as the old degree of the ''Scottish Master'' or ''Chevalier de St. André'' shows us, for example.<ref>Cf. Mollier, P.: Some news from the “Russian Archives” about the early history of the high degrees — the Scottish Order in Berlin from 1742 to 1752. In: Ritual, Secrecy and Civil Society, Volume 1, Number 1, Spring 2013, p. 22-26; cf. Ritual transcript Écossais de Prusse, ou Le Chevalier de St André, c. 1750 (GON 192.A.62: Sammlung Georg Kloss, XXV-26). In: Bettag, K., Snoek, J. A. M.: Quellen der Eckleff`schen Andreas-Akten. Flensburg: Forschungsvereinigung Frederik, 2012, p. 401-408.</ref> In France, from the 1760s, the ''Knight of the Rose Cross'', with teachings from a form of native Christianity à la Voltaire, became the most popular degree in Freemasonry<ref>Cf. Mollier, P.: The Masonic Degree of Rose-Croix and Christianity — The Complex Links between Religion and Freemasonry during the Enlightenment. In: Ritual, Secrecy and Civil Society, Volume 1, Number 2, Winter 2013/2014, p. 15-24, here p. 15. URL: [https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf https://pierremollier.wordpress.com/wp-content/uploads/2013/04/pm-127-rose-croix-and-christianity.pdf] (accessed on 22nd August 2022).</ref>, while in Germany the Brethren within the Strict Observance visualised their way into Templarism<ref>Cf. LeForestier, R.: Die templerische und okkultistische Freimaurerei im 18. und 19. Jahrhundert. Band 1. Heidelberg: Werner Kristkeitz Verlag, 1988, p. 189-221.</ref>, to outline just a few ideas of this immense diversity.<ref>Just Ray Denslow lists around 2000 different Masonic degrees and rites. — Cf. Denslow, R. V.: Masonic Rites and Degrees. Trenton, Missouri: Published by the Author, 1955.</ref><br>
	The new form of the Freemasonry rituals, especially that of the new master's degree, in which the candidate experiences a legend first-hand - as it emerged in London in the 1720s - opens up an incredible scope for further expression. And human creativity has known how to fill this space colourfully and brightly<ref>For example the 97 degrees of the original Memphis rite. In: The Rite of Memphis, Collectana, vol. 3, pt. 1 & 2. Washington, D.C.: The Grand College or Rites of the United States of America, 1992.</ref>: Thus many more degrees emerged which, over time, formed into rites and systems.<ref>Cf. de Hoyos, A.: Scottish Rite Ritual Monitor & Guide. Washington, DC: The Supreme Council 33°, 2016, p. IX-XVII.</ref><br>		The new form of the Freemasonry rituals, especially that of the new master's degree, in which the candidate experiences a legend first-hand - as it emerged in London in the 1720s - opens up an incredible scope for further expression. And human creativity has known how to fill this space colourfully and brightly<ref>For example the 97 degrees of the original Memphis rite. In: The Rite of Memphis, Collectana, vol. 3, pt. 1 & 2. Washington, D.C.: The Grand College or Rites of the United States of America, 1992.</ref>: Thus many more degrees emerged which, over time, formed into rites and systems.<ref>Cf. de Hoyos, A.: Scottish Rite Ritual Monitor & Guide. Washington, DC: The Supreme Council 33°, 2016, p. IX-XVII.</ref><br>
	A completely new self-~~awareness~~ quickly emerged, as we can see in Three Distinct Knocks of the Ancient Grand Lodge: It is no longer just the religious that is now characterised as universal - as in the Edinburgh Register House Manuscript from 1696, in which the Temple of Jerusalem extends from east to west - or the lodge, which Pritchard, for example, outlines in 1730 as universal and extending in all directions, no, Freemasonry itself appears here in 1760 with a universal claim. And: once something like this is part of the ritual, the idea quickly unfolds. This is because our symbolic teaching method not only allows a great deal of interpretation, but rather requires creativity and personal involvement when experiencing the degrees.<br>		A completely new self-image quickly emerged, as we can see in Three Distinct Knocks of the Ancient Grand Lodge: It is no longer just the religious that is now characterised as universal - as in the Edinburgh Register House Manuscript from 1696, in which the Temple of Jerusalem extends from east to west - or the lodge, which Pritchard, for example, outlines in 1730 as universal and extending in all directions, no, Freemasonry itself appears here in 1760 with a universal claim. And: once something like this is part of the ritual, the idea quickly unfolds. This is because our symbolic teaching method not only allows a great deal of interpretation, but rather requires creativity and personal involvement when experiencing the degrees.<br>
	Freemasonry stands before us in its basic outlines: we have the Moderns, we have the Ancients, we have traditions on the continent and we have a tradition that is perceived as universal in itself. The further journey it will take from this point, right up to the Droit Humain, is what we will now turn our attention to.		Freemasonry stands before us in its basic outlines: we have the Moderns, we have the Ancients, we have traditions on the continent and we have a tradition that is perceived as universal in itself. The further journey it will take from this point, right up to the Droit Humain, is what we will now turn our attention to.

Robert: /* Three Distinct Knocks */

2025-08-23T16:59:52Z

Three Distinct Knocks

← Nächstältere Version		Version vom 23. August 2025, 18:59 Uhr
Zeile 71:		Zeile 71:
	''[and now it comes - attention:]''<br>		''[and now it comes - attention:]''<br>
	''Answer. Because that Masonry '''is Universal'''.”''<ref>Ib., p. 27.</ref><br>		''Answer. Because that Masonry '''is Universal'''.”''<ref>Ib., p. 27.</ref><br>
	Masonry is universal, my dear Brothers and Sisters! What a symbol, and what a new self-~~awareness~~ of our symbolic order has emerged here! A clear shift from the initially rather purely religious connotation, towards a special form of self-description, exaggeratedly speaking: self-empowerment, in my opinion. Of course, the usual religious connotations also follow as we know it:<br>		Masonry is universal, my dear Brothers and Sisters! What a symbol, and what a new self-perception of our symbolic order has emerged here! A clear shift from the initially rather purely religious connotation, towards a special form of self-description, exaggeratedly speaking: self-empowerment, in my opinion. Of course, the usual religious connotations also follow as we know it:<br>
	''“Master. Why is your Lodge situated East and West?''<br>		''“Master. Why is your Lodge situated East and West?''<br>
	''Answer. Because all Churches or Chapels are or ought to be so.''<br>		''Answer. Because all Churches or Chapels are or ought to be so.''<br>

Robert: /* Continental Freemasonry and Moderns vs. Anctients */

2025-08-23T16:58:56Z

Continental Freemasonry and Moderns vs. Anctients

← Nächstältere Version		Version vom 23. August 2025, 18:58 Uhr
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	[[Datei:Anderson-Constitutions-1723.png\|640px]]<br><br>		[[Datei:Anderson-Constitutions-1723.png\|640px]]<br><br>
	A major dispute broke out between Ancients and Moderns, probably the first major fighting terms within Freemasonry. This dispute was settled in 1813 when the two grand lodges merged. The result is the United Grand Lodge of England.<br>		A major dispute broke out between Ancients and Moderns, probably the first major fighting terms within Freemasonry. This dispute was settled in 1813 when the two grand lodges merged. The result is the United Grand Lodge of England.<br>
	By this time, however, Freemasons on the continent had long since been going their own way in the Masonic tradition. But all our paths today are still somehow based on variations of the ritual traditions of the old Moderns or Ancients. Which of these early branches we tend to follow is best recognised by the position of the Wardens: With the Moderns, both sit in the west ~~- we think of the German A.F.A.M. ritual, for example -~~ with the Ancients, the Senior Warden is in the west, the position of the Junior Warden is in the south column - as in the first Scottish rituals of the DH.<ref>Cf. Martin, G.: Rituels I-III. Grande Loge Symbolique Ecossaise de France “Le Droit Humain”, 1895.</ref>		By this time, however, Freemasons on the continent had long since been going their own way in the Masonic tradition. But all our paths today are still somehow based on variations of the ritual traditions of the old Moderns or Ancients. Which of these early branches we tend to follow is best recognised by the position of the Wardens: With the Moderns, both sit in the west; with the Ancients, the Senior Warden is in the west, the position of the Junior Warden is in the south column - as in the first Scottish rituals of the DH.<ref>Cf. Martin, G.: Rituels I-III. Grande Loge Symbolique Ecossaise de France “Le Droit Humain”, 1895.</ref>

	=== Three Distinct Knocks ===		=== Three Distinct Knocks ===

Robert: /* Continental Freemasonry and Moderns vs. Anctients */

2025-08-23T16:58:17Z

Continental Freemasonry and Moderns vs. Anctients

← Nächstältere Version		Version vom 23. August 2025, 18:58 Uhr
Zeile 51:		Zeile 51:
	[[Datei:Anderson-Constitutions-1723.png\|640px]]<br><br>		[[Datei:Anderson-Constitutions-1723.png\|640px]]<br><br>
	A major dispute broke out between Ancients and Moderns, probably the first major fighting terms within Freemasonry. This dispute was settled in 1813 when the two grand lodges merged. The result is the United Grand Lodge of England.<br>		A major dispute broke out between Ancients and Moderns, probably the first major fighting terms within Freemasonry. This dispute was settled in 1813 when the two grand lodges merged. The result is the United Grand Lodge of England.<br>
	By this time, however, we on the continent had long since been going ~~our~~ own way in the Masonic tradition. But all our paths today are still somehow based on variations of the ritual traditions of the old Moderns or Ancients. Which of these early branches we tend to follow is best recognised by the position of the Wardens: With the Moderns, both sit in the west - we think of the German A.F.A.M. ritual, for example - with the Ancients, the Senior Warden is in the west, the position of the Junior Warden is in the south column - as in the first Scottish rituals of the DH.<ref>Cf. Martin, G.: Rituels I-III. Grande Loge Symbolique Ecossaise de France “Le Droit Humain”, 1895.</ref>		By this time, however, Freemasons on the continent had long since been going their own way in the Masonic tradition. But all our paths today are still somehow based on variations of the ritual traditions of the old Moderns or Ancients. Which of these early branches we tend to follow is best recognised by the position of the Wardens: With the Moderns, both sit in the west - we think of the German A.F.A.M. ritual, for example - with the Ancients, the Senior Warden is in the west, the position of the Junior Warden is in the south column - as in the first Scottish rituals of the DH.<ref>Cf. Martin, G.: Rituels I-III. Grande Loge Symbolique Ecossaise de France “Le Droit Humain”, 1895.</ref>

	=== Three Distinct Knocks ===		=== Three Distinct Knocks ===

Robert am 23. August 2025 um 16:55 Uhr

2025-08-23T16:55:17Z

← Nächstältere Version		Version vom 23. August 2025, 18:55 Uhr
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	The lodge thus extends again from east to west, here with the addition: as all holy places do or should do, according to the manuscript.<br>		The lodge thus extends again from east to west, here with the addition: as all holy places do or should do, according to the manuscript.<br>
	''“Q: Where does it Stand”'', it continues. ''“A: Upon holy Ground in the Vale of Iehosophat '''or Elsewhere'''.”''<ref>Ib., p. 130.</ref><br>		''“Q: Where does it Stand”'', it continues. ''“A: Upon holy Ground in the Vale of Iehosophat '''or Elsewhere'''.”''<ref>Ib., p. 130.</ref><br>
	The lodge stands in the valley of Jehoshaphat '''or elsewhere'''. Jehoshaphat means ''“God has judged”'' in Hebrew which mythologically refers to the narrow furrow of land between the Temple Mount and the ~~olive grove~~, where the events of the Last Judgement are said to take place.~~[14]~~ Ok, now it's getting exciting:<br>		The lodge stands in the valley of Jehoshaphat '''or elsewhere'''. Jehoshaphat means ''“God has judged”'' in Hebrew which mythologically refers to the narrow furrow of land between the Temple Mount and the Mount of Olives, where the events of the Last Judgement are said to take place.<ref>Cf. Joel 3:12.</ref> Ok, now it's getting exciting:<br>
	''“Q: How high is your Lodge \| A: Feet & Inches Innumerable''<br>		''“Q: How high is your Lodge \| A: Feet & Inches Innumerable''<br>
	''Q: What is the form of your Lodge \| A: An Oblong Square''<br>		''Q: What is the form of your Lodge \| A: An Oblong Square''<br>