FIRUL CU PLUMB

nr.13

MARTIE 2016

Revista Firul cu Plumb, Buletin lunar al

Lojii Juste i Perfecte Alexandru VaidaVoevod, Or:. Cluj-Napoca,
ISSN 2457-1873
MESAJUL REDACTORULUI

publicat de
AVV13Publishing S.R.L.
J12/254/2015, CUI: 34039404
info@avv13publishing.ro
+4 0721 285 706
http://avv13publishing.ro

PG.2
MESSAGE OF THE EDITOR
PG.3
ECHERUL
PG.4
THE SQUARE
PG.6

pentru
Loja Just i Perfect
Alexandru Vaida-Voevod nr.24
Or:. Cluj-Napoca,
Marele Orient al Romniei
venerabil@loja-napoca.eu
secretar@loja-napoca.eu

TEMA DE STUDIU A LOJII

PG.7
STUDY SUBJECT OF THE LODGE
PG.8
DESPRE CARTE I TRADIIE
PG.9
ABOUT BOOK AND TRADITION
PG.10
SPIRITUALITATEA
PG.11
SPIRITUALITY

Revist cu apariie lunar, bilingv

romn-englez, color, n format electronic,
disponibil pentru download la adresa:
http://loja-napoca.eu/firulcuplumb.htm.
Revista se distribuie gratuit n format
electronic, singura condiie fiind pstrarea
integralitii materialului att grafic ct i text.
Copierea este permis cu meniunea surse.
Toate materialele cad n responsabilitatea
autorilor lor, editura neavnd nici o
responsabilitate n acest sens.

PG.16
COMPASUL
PG.21
THE COMPASS
PG.23

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MARTIE 2016

ca intensitatea i exactitatea tririlor s nu poat

fi comunicate verbal. Desigur ele pot fi descrise,
precum cineva descrie Iubirea, dar nu vor putea
fi niciodat definite concret, precum Iubirea.
Fiecare simte n felul su, triete momentele n
sinea lui i orict am ncerca s mprtim
aceste lucruri, nu vom reui s dm dect o
descriere vag i general. Din aceast cauz,
Secretul al doilea este incomunicabil.
n societate vocile sunt mprite iar
Franc-masoneria are la fel de muli admiratori
ca i combatani. Fiecare culege informaii din
diverse medii i le pune cap la cap pentru a-i
argumenta poziia. De multe ori ns acele
informaii sunt eronate sau cel puin incomplete,
ceea ce d natere posibilitii de a le mbina cu
rezultate aberante i ct se poate de neconforme
realitii. Aa c am decis ca prin intermediul
acestei reviste lunare s
facem accesibil informaia
ct mai precis. Materialele
publicate aici sunt realizate
de membri Lojii, chiar dac
nu suntem oameni de carte i
nici nu avem pretenia de a fi,
i abordeaz teme din cele
mai variate, dar n strns
legtur cu Ordinul. Fie c
abordeaz
ritualul,
nvturile,
tradiiile,
simbolurile sau misterele
Franc-masoneriei, fie c
trateaz probleme legate de
istoria acestuia, sau pur i
simplu sunt chestiuni de trire
i
simire
personal
,
articolele sunt sincere i au singurul scop de a
permite celor din exterior arunce o privire n
viaa Ordinului, ambele pri fiind ns n
siguran.
Am nceput prin a afirma c luna Martie
marcheaz un nou nceput. Dac anul trecut am
nceput publicarea acestei reviste, anul acesta n
luna martie ne bucurm de un nou nceput.
Revista noastr a primit de luna aceasta un nou

Dragi cititori,
Luna martie marcheaz un nou nceput,
o renatere a naturii i o reanimare a vieii. Anul
trecut n luna martie am propus membrilor Lojii
Alexandru Vaida-Voedod, Orientul ClujNapoca, redactarea unei reviste lunare care s
cuprind gndurile lor din acea lun, Plane de
Arhitectur, recomandri de carte i evenimente
culturale sau promovarea unor evenimente
caritabile. De ce? Pentru c Franc-masoneria nu
mai este de mult o organizaie
secret. Ea este un ordin
fratern care se manifest
discret i care pstreaz
cteva secrete. Acele secrete
nu sunt Planele, filozofia
Ordinului, regulile sale, nici
mcar ritualurile care pot fi
gsite i citite att n cri ct
i n mediul on-line. Cu
siguran nu sunt templele i
decorurile pentru c la prima
cutare pe Google vom gsi
mii de imagini. Secretele
Franc-masoneriei sunt doar
dou. Primul este apartenena
membrilor la Ordin, adic un
membru nu poate afirma
dect despre el c aparine unei Loji i i este
interzis divulgarea identitii unui alt membru,
dac acesta nu i-a dat acordul, sau nu a fcut-o
el nsui cunoscut. Al doilea Secret este cel
legat de tririle n timpul ntlnirilor.
Sentimentul de fraternitate, de egalitate i de
libertate care anim inutele noastre, influenele
morale i spirituale ale ritualurilor, atmosfera
intim i detaat de grijile vieii de zi cu zi, fac
2

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format, color, ilustrat, mult mai potrivit

tendinelor curente fr ns a pierde caracterul
sobru i seriozitatea n tratarea subiectelor
propuse. De asemenea de luna aceasta, revista
noastr va avea o apariie bilingv, romn i
englez, astfel nct ea s fie accesibil ct mai
multor persoane, membri ai Ordinului sau nu,
rspndii n toate colurile lumii. Am luat
aceast decizie ca urmare a aprecierilor primite
la adresa coninutului revistei, att de la membri
Ordinului ct i de la cititori neiniiai i mai
ales de la redaciile altor reviste masonice
interne i internaionale. Numrul descrcrilor
totale n primul an ne-a luat prin surprindere,
acesta ridicndu-se la peste 2000 de accesri
lunare n medie.
Toate acestea au fost i sunt pentru noi o
ncurajare c munca i eforturile noastre sunt de
folos cuiva i prin urmare am decis nu doar s
continum acest proiect ci s l i dezvoltm.
V mulumim vou, celor care citii
revista noastr i sperm ca ea s rmn n
continuare la fel de util i s prezinte la fel de
mult interes.
Cu mult drag i major consideraie,
Mircea Bucin, Redactor

MARTIE 2016

promote charitable events. Why? Because

Freemasonry is no longer a secret society. It is a
fraternal Order, manifesting discreetly and
keeping some secrets. Those secrets are not the
Fragments of Architecture, the philosophy of
the Order, its rules and regulations, not even its
rituals which can be found and read in books or
on-line. Surly they are not our Temples and
regalia, because the first search on Google will
result in thousands of pictures. In fact, the
Secrets of Free-masonry are just two. The first
one is the membership to the Order of someone,
that means that a member is prohibited to affirm
the membership of someone else unless he has
his accord or the member has made publicly
open that he is a Freemason. The second one is
related to the personal experiences during our
meetings. The sentiment of fraternity, of
equality and of liberty that animate our
meetings, the moral and spiritual influences of
the ritual, the intimate environment and the
detachment from the daily problems ad
situations, makes us unable to communicate our
intense and precise feelings during this

Dear Readers,
This month, March, marks a new
beginning, a rebirth of nature and a revival of
life. Last year in March I offered to the
members of the Lodge Alexandru VaidaVoevod, Orient of Cluj-Napoca, the idea of
publishing a monthly magazine of the Lodge,
that should transmit our taught of that month,
the Fragments of Architecture, book reviews,
recommendation of cultural events or even
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meetings. Surly they can be described, like

someone describes Love, but they will never be
accurately defined, like Love. Everyone feels in
his one way, lives inside him the moments, and
however we strive to impart this things with
someone else, all we can achieve is to give a
vague and general description. This is why the
second Secret is not transmittable.
Opinions differ in society and
Freemasonry has so many admires as it has
opponents. Everyone collects information from
various sources and puts them together so they
build an argument for their cause. Most of the
time, this information is erroneous or at least
incomplete, and this brings fort aberrations and
results to far from reality. So we decided, that
trough this monthly magazine, we should make
precise information accessible. The articles
published are written by us, members of the
Craft, even if we are not writers and do not
pretend to be as such, and approach different
themes, but all related to our Order. Regardless
if they speak about rituals, teachings, traditions,
symbols or mysteries of Freemasonry,
regardless if they argue subjects regarding the
history or just simple matters of personal
feelings and views, all articles are sincere and
have the only goal to permit those from outside
to have a peek inside the life of our Order, but
keep both sides at a safe distance.
I started saying that March marks a new
beginning. If we started publishing the
magazine before you, last year, in March, this
month it has received a new format, in color,
illustrated, more in tune with todays
tendencies, but without losing its serious and
sober character in the way it approaches
the topics given. Also, starting this
month, our magazine is a bilingual
publication, in Romanian and English,
so that it may be accessible to people
everywhere, members of the Order or
not. We decided
to go this way
because of all

MARTIE 2016

the appreciations we got regarding the content

of the publication, from members of
Freemasonry and uninitiated readers, but also
from the publishers of masonic magazines in
Romania and abroad. The number of downloads
this last year has overwhelmed us and exceeded
our expectations. We registered more than 2000
downloads every month.
All this where and still are a
confirmation for us, that our work and efforts
are useful to someone and we decided not just to
continue with this project but also to develop it.
Thank you, the readers of our
publication and we hope it continues to remain
as useful and to present as much interest this
year.
With the most affection and major
consideration,
Mircea Bucin, Editor

ECHERUL
simbolul valorilor masonice

Imaginea Echerului este un simbol

arhicunoscut n sfera Francmasoneriei. Echerul
creioneaz ptratul, simbolul universului profan
i al lumii materiale.
n lumea Francmasoneriei, Echerul,
Compasul i Cartea Legii Sacre reprezint cele
Trei Mari Lumini ale Ordinului. Echerul este
emblema rectitudinii, ne inspir calea cea
dreapt i just pentru traiectoria gndurilor i
aciunilor noastre, iar n cadrul Lojii, este
semnul distinctiv al Maestrului Vulnerabil.
Aezarea Echerului peste Compas la gradul de
Ucenic reprezint influena material asupra
lumii spirituale. Ucenicul lucreaz i i asum
responsabilitatea n lumea material, dar este
contient i tinde spre autoperfecionare n
lumea spiritual.
Echerul este o referin cert a datoriei
masonice ctre Obedien i fa de sine nsui,
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un simbol al friei apropiat de idealuri.

Obligaiile fa de familie i prieteni, acceptarea
responsabilitii fa de comunitatea n care
trim, sunt doar cteva dintre elementele
moralitii i practica indicat de simbolul
echerului. O societate fr standarde nu poate fi
stabil i se va prbui ntr-o zi, nu numai o
naiune ci ntreaga civilizaie va pieri. Simbolul
abstract cuprinde nelesuri pentru fiecare,
indiferent cine sau unde suntem plasai n
ierarhia social.
Pe de alt parte, Echerul reprezint
ascensiunea i stabilitatea n lumea masonic.
Prin analogie, Echerul devine un simbol al
viruii i al contiinei care conduce spre
perfecionarea
spiritului.
Dintr-o
alt
perspectiv, Echerul fasoneaz sinceritatea i
justiia, intenia i determinarea, reprezentnd o
norm etic.
nc din antichitate, ptratul a fost un
semn al trupului fizic. Cele patru laturi ale sale,
constituie repere de baz ale existenei: cele
patru puncte cardinale, cele patru anotimpuri,
cele patru elemente (pmnt, aer, ap, foc), cele
patru stri ale materiei ( solid, lichid, gazoas,
plasmatic). De asemenea, cifra ,,patru
reprezint imperfeciunea trupului fizic, ca i
dorinele i viciile profane, care ndeprteaz
sufletul de lumea sacralitii.
Viaa
este
caracterizat
prin
vulnerabilitate i temporalitate, n contrast cu

MARTIE 2016

nuana diafan i atemporalitatea sufletului.

Privind per ansamblu aceast dioram, noi,
oamenii, suntem aidoma unor ngeri czui din
Cer, fiecare fiind o pulbere din scnteia divin
transpu n
lumea
material, profan.
Aceast idee este transpus i
n desenul lui Leonardo da Vinci,
Omul Vitruvian. Omul Vitruvian este
reprezentat att n cadrul unui cerc,
ct i n cadrul unui ptrat, dovad a
faptului c marele artist era atras de
universul doctrinelor regsite i n
Francmasonerie. Omul Vitruvian
triete ntr-o perfect stare de echilibru i are o
via complet, n care lumea ezoteric se
mbin cu lumea exoteric. Cercul reprezint
sufletul sau eternitatea , iar ptratul reprezint
fragilitatea trupului fizic.
De asemenea, Mircea Eliade gndete i
formuleaz sacrul i profanul ca dou moduri de
a fi, dimensiunile posibile ale existenei
umane. Dimensiunile se intercaleaz temporar
i se despart conform cotidianului personal al
fiecrui om. De la primul momento al ivierii
omului n lume, sacrul a fost prezent. Nu putem
nega faptul c exist persoane care au avut
experiena inedit, revelatoare a sacrului. Dar
pentru scurte perioade de timp, care au fost apoi
uitate. Fie din cauza vieii cotidiene, fie din
cauza nencrederii sau pur i simplu pentru c
nu au realizat importana ntmplrii. Tradiia
masonic presupunea ca membrii acestei sfere
s i dezvluie stropul de divinitate prezent n
interiorul lor propriu, s i lase sufletul s se
transfigureze prin trup.
Am zis!
A.T. ,1

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and justice, intention and determination are

trimmed.
Starting with the antiquity of human
civilization, the geometric square was a sign of
the physical body. The four sides constitute
basic landmarks of existence: the 4 cardinal
points, the 4 seasons, the 4 elements (earth, air,
water, fire), the 4 conditions of matter (solid,
fluid, gaseous, plasma). Also the number 4
represents the imperfection of the human body,
as well as profane desire and vice, that push
away the soul from the sacred world.
Life is depicted by vulnerability and
temporality, in contrast to the divine aspects and
non-temporality of the soul. Having overview of
this duality, we humans, are like angels who fell
down from heaven, each and every one of us
being a particle of the divine spark let to
manifest itself in the material, profane plane.

The SQUARE
symbol of masonic value
The Image of the Square is a well-known
symbol in the frame of Freemasonry. By it we
can trace the geometrical square, symbolizing
the profane Universe and the material world.
In the world of Freemasonry, the Square,
Compass and the Volume of the Sacred Law,
represent the Three Major Lights of the Order.
Here, the Square, stands as an emblem for
rectitude and inspires us the right and just way
for our taught and actions. In the Lodge, it is the
symbol of the Worshipful Master and in another
form of the Past Master of the Lodge.
The way the Square lays over the
Compass in the E.A. degree, shows us the
material influences dominating the spiritual
aspects. The Entered Apprentice works on his
material nature and assumes responsibility in
the material world, but he is aware of and strive
to perfect his spiritual nature.
The Square is a precise reference of
masonic duty towards the Lodge and Obedience
but also for himself, a symbol of brotherhood
close to the ideals. Obligations towards our
families
and
friends,
accepting
the
responsibilities we have for the community in
that we live, are just a couple of the moral
elements that are indicated by the symbol of the
Square. A society without standards cannot be
stable and will crumble someday, not just a
nation but entire civilization may vanish. The
abstract symbol has interpretations for
everybody, whatever our place in the social
hierarchy is or who we are.
On the other hand, the Square represents
ascension and stability in the frame of Masonry.
By analogy, the Square becomes an emblem of
virtue and of consciousness that leads men to
spiritual perfection. Viewed from another angle,
the Square is an ethical norm by which sincerity

This was also depicted in Leonardo Da

Vincis drawing the Vitruvian Man. A human
is represented circumscribed by circle but also
by a square, proof that the great artist was
drown by the doctrines found today in
Freemasonry. The Vitruvian Man lives in a
perfect equilibrium and has a full life because
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MARTIE 2016

c, odat cu toi colegii mei de breasl, de

secole, i n toate rile lumii, am asumat
transmisia frontal a cunotinelor ntr-un
domeniu particular. Pentru mine a fost istoria,
pentru alii geografia, filosofia sau matematicile.
Schema structural a nvmntului este fcut
de o asemenea manier nct profesorul se afl
n faa clasei sale i transmite cunotine, tehnici
i competente, celor pe care i are n grija sa.
Este riguros la fel pentru un preot, un
pastor, un oficiant, care pronun o predic n
faa fidelilor sau credincioilor cultului reunit.
Tot aa se petrec lucrurile la o conferin:
confereniarul, n postura frontal, expune i el
un subiect n faa publicului venit s-l asculte
spre a se informa.
Surprinztor, dar nu este cazul s
analizm aici originea faptului, FrancMasoneria din numeroase ri i de numeroase
Rituri sau Obediene, a introdus n Loji acest tip
de "non interactivitate". Este ceea ce numim
planele masonice. Un Frate, o Sor, un
membru al Lojii sau un vizitator, vine i citete
un text n faa Masonilor reunii n inut. Poate
fi vorba despre o plan de pasaj, care determin
accesul la un grad masonic sau de subiecte care
sunt tratate sub form de conferin ntr-un
domeniu profan.
Nu avem intenia de a dezbate aici
despre interesul acestui act n sine. Cu
certitudine, Masonii de Rituri anglo-saxone sunt
mirai s constate c astfel de exerciii pot exista
n Masonerie fiindc ei se limiteaz la practica
exclusiv a ritualului : deschiderea i nchiderea
Lucrrilor, iniieri la gradul de Ucenic, pasaj la
gradul de Calfa i ridicri la gradul de Maestru.
n schimb, pentru noi, Masoni care
aparinem altor Rituri, prezentarea unei plane
n inut masonic, este o evident fiindc aa
suntem obinuii.
Postura frontal (a celui care vorbete i
a celor care constituie auditorul) are cel puin un
cusur insurmontabil: ea impune o relativ
pasivitate a asculttorului cci toat activitate
pare a fi concentrat n persoana oratorului chiar

the esoteric world combines with the exoteric

one, the circle being a symbol of the soul and
eternity and the square symbolizing the fragility
of the physical body.
Mircea Eliade thinks and writes about
the two aspects, sacred and profane, as two
ways of human existence. The two dimensions
conjoin for a period of time, then the separate in
accordance to the personal daily influences of
every human being. From the firs moment man
arrived in the world, the sacred was present. We
cannot deny that there existed and exist persons
who had some extraordinary, revealing
experience of the sacred, but for short periods of
time and then they were forgotten. It may be
because of the daily life, or because of distrust
or just because they did not realize the
importance of what happened. Masonic
Tradition presumes that the members of the
Order, should manifest free this tiny particle of
divinity present in each and every one of them,
and this way, let the soul transfigure by its body.
So mote it be!
A.T. ,1

Toat viaa mea profesional a fost

consacrat nvmntului. Aceasta nseamn
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MARTIE 2016

and transmits information, techniques and

abilities, to those who are in his care.
It is the same thing for a priest, a pastor
or any preacher, who speaks in front of faithful
or the believers of a reformed cult. This happens
also at a conference: the speaker, in his frontal
posture, exposes a subject in front of his
audience, there present to listen to him and get
informed.
Surprisingly, but it is not the case to
explore the origin of this fact, Freemasonry in
many countries, practicing different Rites in
various Obediences, introduced in Lodges this
type of non-interaction. This is what we call
a fragment of architecture. A Brother or a
Sister, a member of the Lodge or a visitor, reads
a text in front of the Masons gathered in the
Lodge. It can be either a text for passing to the
next degree, or a simple reading on a masonic
subject or it can be even a reading about a
profane subject of interest.

dac subiectul este pasionant. Fraii i Surorile

se afla n situaia de a asculta iar participarea lor
activ se rezum, n cel mai bun caz, la
ntrebrile pe care le pot pune la sfritul
prestaiei.
Pentru a antrena participarea fiecrui
membru, unele Obediene masonice formuleaz
una sau mai multe teme pe care le propun unei
dezbateri anuale n Lojile lor. Sunt aa numitele
"Teme de studiu ale Obedienei". Dup
epuizarea dezbaterilor Secretarul redacteaz o
sintez a refleciunilor membrilor Lojii pe care o
va trimite Obedienei. Aceasta va redacta, la
rndul sau, o sinteza general a opiniilor
exprimate n fiecare Atelier. Aceast sinteze,
care se ntoarce n fiecare Loj participant,
poate face obiectul unei publicaii ntr-o revist
a Obedienei sau ntr-o brour.
Putem s ne ntrebm, pe bun dreptate,
dac nu ar fi util ca nafara acestor chestiuni de
studiat, propuse de Obedien, s propunem, n
fiecare an, o tema de studiu a Lojii nsi.
Aceast tehnic ar permite, pe de o parte,
fiecrui membru s triasc mai intens un
sentiment de apartenen comun la Atelierul
su, pe de alt parte, s valorizeze, n acest
context, participarea activ a tuturor membrilor
fiecrei Loji.
Am zis!
J.H., 3

I do not want to get in to a discussion

about the interest of the act itself. For Masons
practicing anglo-saxon Rites it may be strange
to find out that this kind of exercises can take
place in a Lodge, because they resume only to
the practice of the rituals: opening and closing
the Lodge, Initiations, Passing and Rising
ceremonies. On the other hand, for us, Masons
of other Rites, presenting such a fragment of
architecture in the Lodge is common and we
are used to it.
The frontal posture (of him who speaks
and those who listen) has at least one faulty

All my professional life was dedicated to

education. This means that together with my
guild colleagues, for centuries, in every
country of the World, I assumed the frontal
transmission of knowledge in a particular
branch. For me it was history, for others
geography, philosophy or mathematics. The
structure scheme of education is so build, that
the teacher presents himself in front of the class
8

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MARTIE 2016

acei Masoni care nu prea umbl, c Umberto

Eco, prin labirintul bibliotecii; trebuie scris i
despre relaia cu tezaurul viu al memoriei care
devine tradiie orala i, apoi, tradiie scris.
Auzim adesea c lectura ar fi inutil
Masonului devreme ce el are la dispoziie rituri,
landmark-uri, practici, cluburi, Loji i...
maetrii. S fie oare chiar aa de simplu ?
Printre enoriaii drept-credincioi ai Cultelor, de
toate soiurile, auzim i c cititul smintete. i
putem nelege pe cei care n-au citit fiindc nu
vor s citeasc. Ei par a ti bine ce este
sminteala...
Ne putem
ntreba de ce
ocolim biblioteca
chiar
dac
nelegem
ca
viaa agitat de
azi cu zi a
devenit dificil de
conciliat
cu
confortul minim
al linitii cerut de
lectur.
Ren
Gunon a ocolit,
cu o abilitate discutabil, nu biblioteca ci
problema necesitaii majore a bibliotecii ca
vehicul al culturii universale, ca vehicul al
tradiiei iniiatice, cu toate c a publicat recenzii
ale crilor contemporanilor si i a scris cri de
nalt inut intelectual. Ren Gunon nu se
refer niciodat la o bibliografie i las de
neles, cu un orgoliu care ni se pare puin
deplasat, c "sursele" sale de informaie ar fi
misterioase... El nu citeaz riguros nici din
literatura hermetic nici din cercetarea istoric,
nici din vasta literatur tezaurizat n istoria
culturilor prin roman, poezie, dramaturgie i
mitologie, prin cercetare filozofic i prin studii
de ordin tiinific. Mi s-a prut inexplicabil
faptul c acest autor important nu se refer
niciodat la spiritualitatea profund i la
sacralitatea artelor. Nici antropologia religiilor,
ca disciplin a tiinelor umane, nu face parte,

aspect: namely it imposes a total passivity of the

audience because all the activity seems to be
concentrated around the person of the orator,
even if the subject is interesting. Brothers and
Sisters find themselves in the situation of
listening and their active participation resumes,
in the best case, to some questions put after the
reading.
To get all members involved, some
masonic Obediences formulate one or more
topics to be debated annually in Lodges. These
are called Studies Subject of the Obedience.
After all debates are finished, the Secretary
writes a synthesis of the reflections of the
members of the Lodge, and then sends it to the
Grand Secretary. He will also redact a general
synthesis of the opinions received from the
members of the Lodges. This text will be sent
back to all Lodges and can be the subject of a
publication in the magazine of the Obedience or
even a separate brochure.
We can ask ourselves, legitimately, if it
will not be useful, beside the study subject given
by the Obedience, to have a yearly study subject
of the Lodge themselves. This will enable on
one hand each member to live more intensely
the feeling of belonging to his Lodge, and on
the other hand to gain value from the
participation of all the members of the Lodge.
So mote it be!
J.H., 3

DESPRE CARTE I
TRADIIE

Cred c trebuie scris i pentru Masonii

care se pretind singurii "regulari", fr s tie
prea bine ce nseamn acest cuvnt, i pentru
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also be written about the relationship with the

live treasure of memory that becomes oral
tradition and then written tradition.
We here often that lecture and reading
brings nothing to a Mason, because he has in his
reach the rituals, landmarks, practices, clubs,
Lodges, and masters. Is it really so simple?
Among the true believers of the religions and
cults, of all sorts and kinds, we hear that reading
makes you mad. We can understand those who
did not read because they do not want to. They
seem to know the best what being mad means
We can ask ourselves why we avoid the
library even if we understand that the daily
unrest of life hardly conciliate with the
minimum required comfort of serenity,
demanded by reading. Ren Gunon did avoid,
with a questionable ability, not the library but
the problem of the major necessity of library as
a vehicle of universal culture, of initiatic
tradition, although he published many reviews
of books written by contemporary author and
also written himself some titles of high
intellectual standards. He never refers to a
bibliography and this way gives the impression,
with a vanity a bit too big, that his sources of
information could be mysterious He does not
quote any hermetic literature, nor historic
research, even not the vast literature treasured in
novels, poetry,
dramaturgy,
and
mythology, not
even
philosophic
research and
scientific
studies.
I
found it at
least strange
that this major
author
did
never approach
the profound
spirituality and

pentru Gunon, din acest tezaur, de altfel sondat

de el nsui cu tenacitate i perspicacitate. El nu
elogiaz erudiia i nu respect intelectualii i
spiritul academic. Curios i dificil de neles
altfel dect ca o dorin de a se singulariza
printr-un statut unic de martor al Tradiiei, aa
cum se autointituleaz Gunon.
Poate c aceste rnduri vor produce,
pentru c tot vorbim despre carte, curiozitatea
de a-l citi pe Gunon odat cu autori de talia lui
Matila Ghyka, Umberto Eco, Julius Evola,
Albert Pike, etc.
Zidirea permanent, i
niciodat
terminat, a Catedralei Tradiiei, are crile
drept pietre cioplite cu tiin i har. Oralitatea
s-a fixat progresiv i fecund, prin ecoul crii.
La rndul ei cartea s-a fcut trmbia strident
sau orga cu sunete sublime sub minile lui
Bach.
Vedem
cu
stupoare
ct
ur
anticretin, antisemit, anti masonic, anti
cultur, cta ur contra oamenilor s-a
dezlnuit, cu slbticie, n secolul trecut.
Vedem cu stupoare cum ura persist i n zilele
noastre, ndreptat mereu mpotriva culturii,
mpotriva esenei tradiiei iniiatice care este
libertatea absolut a contiinei, mpotriva
spiritului analitic i iubirii de oameni.
Am zis!
V.A., 3

ABOUT BOOK AND

TRADITION

I believe that it should be written also for

the regular masons, who do not understand
what this word means, and also for those
Masons who do not take a walk, like Umberto
Eco, trough the labyrinth of a library; it should
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echilibru perfect. Franc-masoneria nu face

excepie de la regul i prin instrumentarul ei
iniiatic, mprumutat de la ghildele de cioplitori
de piatr, zidari liberi, urmrete s
perfecioneze omul, ceea ce nseamn de fapt,
desvrirea echilibrului n relaia spirit-materie.
De la nceput vreau s stabilesc clar
diferena ntre spiritualitate i spiritism, cel din
urm fiind o practic care se pretinde a fi
eficient n a comunica cu spiritele persoanelor
decedate, prin intermediul unui medium. Nu
asta face subiectul acestui fragment de
arhitectur ci spiritualitatea, tiina spiritului.
Am fi ignorani s pretindem c am
putea defini spiritualitatea n termeni precii
pentru c anumite concepte nu sunt abordabile
n acest fel, la un mod general. Putem enuna
ceea ce nelegem noi prin spiritualitate sau
gndurile i emoiile pe care le trezete
abordarea acestei laturi a noastre, dar nu vom
reui, orict ne-am strdui, s dm o definiie
universal valabil. De ce este aa? Pentru
simplul fapt c anumite aspecte ale vieii nu
sunt fcute pentru a fi discutate ci trite i
simite. Cine poate da o definiie universal
valabil iubirii? i mai mult, cine poate da o
definiie universal valabil divinitii?
Totui am decis s scriu despre acest
subiect, s mi exprim tocmai acele triri i
simiri personale, n scopul de a v trezi
interesul i de a v deschide apetitul pentru o
viitoare explorare individual a laturii de cele
mai multe ori neglijat.
Dar de ce am afirmat c spiritualitatea,
asupra creia am convenit c nu poate fi definit
universal, ar fi tiina spiritului? tiina, este
definit ca fiind cumulul informaiilor asupra
unui subiect, informaii descoperite ca urmare a
unei cercetri teoretice materializat prin
experimente. Gsim n DEX (2009) urmtoarele
definiii ale tiinei:
1. Tip de cunoatere sigur i raional n
legtur cu natura lucrurilor i a condiiilor lor
de existen n forma unui corp de adevruri
despre un obiect propriu. 2. Ansamblu de

sacredness of arts. Neither does anthropology of

religions, as a form of humanist study, take part
in this treasure, from Guenons point of view,
even if he did research it himself, may I say
with tenacity and perspicacity. He does not
praises scholarship and does not respect the
intellectuals and the academic spirit. Strange
and difficult to understand otherwise then from
the manifested desire to be highlighted as the
only witness of Tradition, as he calls himself.
Maybe this line will produce the effect,
because we have spoken about reading books,
that some will get curious in reading Gunon,
together with
Matila Ghyka, Umberto Eco,
Julius Evola, Albert Pike, etc.
The permanent construction, never
finished, of the Cathedral of Tradition, has
books as perfect ashlars chiseled with
knowledge and talent. Orality has progressively
and prolifically fixed itself by the echo of
books. In this relationship, at the same time, the
book has assumed the role of the noisy trumpet
or of an org paying sublime sounds in the hands
of Bach.
We see with astonishment how much
anti-Christian, anti-Semitic, anti-Masonic, anti
Culture hatred, how much hatred against people,
has been unleashed, with ferocity, in the last
century. We see with astonishment how hatred
persists to this day, always directed against
culture, against the essence of initiatory
tradition, which is absolute freedom of
conscience, against the analytical spirit and the
love of people.
So mote it be!
V.A., 3

Orice Ordin Iniiatic, indiferent de

specificul i filiaia sa, i dorete a apropia
omul de latura sa spiritual, de a contopi n
Iniiat materia cu spiritul n armonie, n
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cunotine despre un obiect dat sau distinct

(natur, societate, gndire etc.) dobndite prin
descoperirea legilor obiective ale fenomenelor i
explicarea lor. 3. Pregtire intelectual,
instrucie; nvtur, erudiie.
tiina nseamn n primul rnd
cunoatere, iar orice fel de abordare personal a
spiritualitii ne aduce aceast cunoatere a
spiritului. Dar ce este spiritul? n termeni
generali, foarte largi, spiritul este acel principiu
invizibil regsit n om, puterea auto-contient,
auto-activ, raional, care d omului
asemnarea cu divinitatea (Geneza 1:27 i a
fcut Dumnezeu pe om dup chipul Su).
Spiritul este n antitez cu materia, iar mpreun
formeaz un ntreb, fiina numit om. Sufletul,
chiar dac a fost mult timp folosit pentru a
defini acelai lucru, cei doi termeni nu sunt
sinonimi i definesc aspecte diferite. Pentru
ocultiti spiritul i materia sunt cele dou
polariti ale aceluiai aspect, substana cosmic
iniial, astfel: - materia este substana
cristalizat sub form fizic iar spiritul este
substana materializat la un nivel subtil sub
form invizibil.
A mai aduga celor de mai sus c
materia este regsit n toate aspectele vieii
umane vizibile, fie ele de natur organic
(plante, animale, bacterii, etc.) sau anorganic
(metale, pietre, aer, etc.), alchimitii definind
materia ca fiind compus din cele patru
elemente primordiale: pmnt, ap, aer, foc.
Spiritul funcioneaz n toate aspectele
indefinite prin cele cinci simuri, dar mai mult,
el se regsete i n materie, constituind
principiul activ al acesteia, al cincilea element al
alchimitilor, care desvrete opera.
Pentru a nelege mai bine diferena am
s v dau un exemplu. Nimeni nu poate nega
existena minii omului, cu toate c ea este
invizibil i nepalpabil. Astfel, putem afirma
c mintea este o calitate spiritual a omului, la
fel ca i contiina lui. n concluzie, spiritul este
cel care guverneaz calitile omului, iar n

MARTIE 2016

funcie de gradul de control exercitat asupra lor,

aciunile acestuia sunt juste i perfecte, sau nu.
Nu pot trece mai departe fr a preciza
cteva din formele pe care le primete
spiritualitatea ca practic n viaa omului. Aici
distingem dou grupe generale. Prima este o
exprimare colectiv, adic o practic n grup,
care permite o mai bun cunoatere a laturii
spirituale a omului i avem aici ca exemple
practicile religioase. Omul n cauz, merge
alturi de ali oameni fie la biseric, sinagog,
moschee sau templu, pentru a tri manifestarea
spiritului. A doua categorie o constituie
practicile individuale, unde fiecare om i alege
o metod de a explora individual, n confortul
intimitii sale, latura sa spiritual. Aici avem
exemple rugciunile, tehnicile de meditaie,
tehnicile yoga, etc. Nu exist un mod corect i
unul greit de a explora aspectele spirituale de
ctre om, dect dac prin aceast difereniere se
urmrete un scop economic, social sau politic.
Astfel, fiecare este liber s i aleag metoda pe
care o folosete n cutrile sale sub dou
cerine - acestea s fie validate de liberul su
arbitru i s fie n acord cu voina sa.
Nu cred c exist vre-un om n msur
s dicteze altui om corectitudinea abordrilor
sale; nu putem afirma, fr a fi ignorani, c
o religie este mai bun dect cealalt, sau
dac religia este bun sau nu, cnd vine
vorba de o alt persoan. La fel nu putem
afirma c o practic spiritual, orict de
abject ni s-ar prea, este greit pentru
altcineva, doar pentru c noi nu ne simim
atrai de aceasta. Cnd ncepem s nelegem
acest lucru, atunci vom crea mediul ideal n
care fiecare individ este liber s i exploreze
latura sa spiritual, aa cum simte el nevoia
i n acel moment lumea va arta altcumva,
multe din problemele actuale fiind rezolvate.
Toate religiile insufl practicanilor c ei
trebuie s caute mai nti de toate regatul lui

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Dumnezeu, indiferent ce numea poart sau ce

form primete. Acelai lucru l face i cel care
abordeaz individual aceste aspecte. n
concluzie, pot afirma fr incertitudine c
cineva care se preocup de tiina spiritului,
cercettorul spiritualitii, este de fapt cuttorul
mpriei cerurilor. Desigur folosesc aceste
denumiri n cel mai universal sens posibil.
n cele ce urmeaz am s ncerc s
descriu sumar cele mai des ntlnite practici
spirituale, astfel nct s fie mai limpede de ce
consider spiritualitatea ca fiind o tiin a
spiritului i Franc-masonul un cercettor al
acesteia.
Avem ca prima
ramur
spiritualitatea
tradiional, adic cea
religioas. Aici gsim
diversele
religii
de
inspiraie
abrahamic
precum
Iudaismul
(inclusiv
Kabbalah),
Cretinismul (cu toate
denominaiile i formele
de exprimare), Islamul
(cei cinci piloni ai religiei,
sufismul latura ezoteric dar i Jihad-ul care n
traducere nseamn zbucium zbuciumul
creat de lupta musulmanului mpotriva
pasiunilor sale). O mic parantez absolut
necesar: indiferent ce termeni ar folosi
gruprile extremiste sau teroriste pentru a
justifica aciunile lor, acestea nu reflect nimic
din contextul religios n care au aprut. Sunt
doar nite termeni alei arbitrar pentru a justifica
aciuni ce vizeaz activiti economice i
politice. Jihad-ul nu este o lupt a musulmanului
cu toi cei de alt credin, ci este o lupt
interioar cu dorinele i pasiunile sale, astfel
nct el s devin un om mai bun, pe placul lui
Allah pentru a-l putea cunoate i sluji ct mai
bine. nchid paranteza cu meniunea c i Isus sa luptat cu pasiunile sale pe care nvingndu-le a
gsit uniunea cu Tatl ceresc.

MARTIE 2016

Tot n categoria spiritualitii tradiionale

avem religiile de origine asiatic precum
Budismul, Hinduismul, Sikhismul, sau religiile
africane care sunt
promotoarele unei
spiritualiti care s aduc prosperitate societii
i s elimine necazurile, manifestri ocazionale
ale rului.
Spiritualitatea clasic este format din
practicile religioase ale diverselor popoare i au
n centrul lor slujirea unui numr de zeiti,
fiecare responsabile de o anumit ramur a vieii
omului pe pmnt. ntlnim astfel de sisteme
deschise maselor dar cu un acces extrem de
limitat lor, rezumat la nchinri i jertfe ctre
zeiti, i o parte
ascuns,
rezervat
acelor civa dintre
practicani a cror
nelegere permite o
abordare mai profund.
Exemple
gsim
suficiente la romani,
greci,
egipteni,
babilonieni, etc.
Spiritualitatea
modern are i ea
nenumrate ramuri, i desigur este concentrat
n principal pe practicile individuale mai mult
dect pe cele colective. Avem deci
Transcendentalismul (ca protest la cretinism) i
Universalismul Unitarian (curent influenat de
traducerea scrierilor hinduse) care afirm
validitatea tuturor religiilor pentru c
Divinitatea creatoare iubete toi oamenii nu
doar pe cretini. Regsim mai trziu Teozofia,
Antropozofia i Filozofia Peren, micri i
curente inspirate din scrierile hinduse. Dup al
doilea Rzboi Mondial apare o tendin ce poate
fi descris prin spiritual dar nu religios, curent
care mut punctul de interes de la colectiv la
individ i l ncurajeaz s se auto-descopere,
auto-cunoasc i s se auto-defineasc. Ca
manifestare a acestei tendine avem micarea
New Age i nenumratele sisteme ezoterice
rsrite din ea.
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Spiritualitatea contemporan ncearc s

gseasc o cale de mijloc ntre cele dou
precedente, caracteristic des ntlnit n ultimii
ani n mai toate aspectele vieii omului, de la
politic la social i de la filozofie la religie.
Astfel, noul tip de spiritualitate ndrum omul
ctre o cale interioar personal, prin care acesta
s reueasc s identifice i s activeze
facultile sale spirituale, gsind totodat
rspunsul la ntrebrile cele mai eseniale cu
privire la fiina sa. Distingem i aici mai multe
tipuri de spiritualitate, pe lng cea care
mbrieaz ideile transcendentale: prima este o
spiritualitate secular, preocupat de latura
umanist i caracterul moral al individului drept
cale de devenire spiritual; o a doua poate fi
clasificat drept o psihologie spiritual, care se
ngrijete mai mult de starea de bine a
individului,
psihic
i
fizic,
folosind
spiritualitatea ca mecanism de transmitere
practicilor specifice. O a treia variant de
spiritualitate modern const n aa numitele
practici ezoterice, magice, oculte, etc. pe care la
ntlnim patronate de un ef (guru, lider
spiritual, etc.) n cadrul ordinelor i societilor
iniiatice.
Ajung deci la un punct sensibil al
spiritualitii moderne, i anume practicile
spirituale. Fcnd referire mai sus la
multitudinea de ordine i societi iniiatice,
vreau s dezvlui cteva amnunte despre
funcionarea acestor organisme. Sub pretextul
punerii la dispoziie ctre membri a unui corpus
de cunoatere iniiatic ce i va permite s
controleze materia i spiritul, contra unei taxe
bineneles, aceste organisme regrupeaz
oameni cu aspiraii sincere, dar insuficient
instruii n abordarea spiritualului. NU vorbesc
aici de arlatani, pentru c nu are legtur cu
spiritualitatea, ci m refer la sisteme
funcionale. Majoritatea membrilor, caut s
stpneasc puteri speciale prin care ei s
controleze materialul dup voina lor, neinnd
cont de ceea ce le dicteaz natura lor.

MARTIE 2016

Concret, identificm patru grupe de

practici spirituale moderne, menite s ajute
omul la desvrirea sa spiritual, practici
utilizate att de sistemele colective ct i de cele
individuale. Prima grup este cea a practicilor
somatice (renunare la material, temporar sau
definitiv, spre exemplu avem practica postului,
sau jurmintele monastice de srcie); a doua
grup este format din practicile psihologice
(spre exemplu meditaia, rugciunea, uzul
substanelor psiho-active, etc.); a treia grup
fiind practicile sociale, unde atenia este luat de
la individ i mutat asupra unui grup social,
astfel individul renunnd la sine n favoarea
celorlali; a patra grup fiind practicile pur
spirituale, care au ca scop eliminarea
egocentrismului, i comuniunea direct cu
divinitatea (aceast grup folosete toate
tehnicile enumerate anterior la celelalte grupe,
cu specificitatea c sunt orientate exclusiv ctre
anihilarea ego-ului).
Caut prima dat s gseti mpria
lui Dumnezeu i toate celelalte lucrurile vor
urma, este ndemnul care trebuie s ghideze pe
fiecare din noi atunci cnd ne aplecm atenia i
ne dedicm tiinei spiritului. neleg din acest
ndemn c unicul scop pe care l are
spiritualitatea este descoperirea regatului
divinitii i acest lucru poate fi realizat doar n
interiorul nostru (conform Tbliei de Smarald
a lui Hermes Trismegistus, care fixeaz relaiile
dintre microcosmos omul i macrocosmos universul). Comparnd cu ocultismul vom
deduce aspectele diametral opuse ale celor dou
curente i vom ti s le difereniem. Ocultismul
caut aceeai cunoatere spiritual precum
spiritualitatea, dar i propune odat acumulate
s le foloseasc n scopul exercitrii controlului
asupra materiei exclusiv. Toate aceste lucruri, n
spiritualitate sunt un efect secundar i
neimportant, pentru c scopul aciunilor
cuttorului tiinei spiritului se orienteaz
exclusiv asupra Spiritului.
Scriam anterior c spiritul este partea
activ a materiei. Pot afirma acum c
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Divinitatea este spirit i spiritul este parte a

divinitii i de aici rezult nu doar c spiritul
este partea activ, dar este i partea creatoare.
Spiritul, manipuleaz materia pentru a da
natere universului i asta pentru c este voia lui
i este n acord cu natura sa. Ceea ce nseamn
c tiina spiritului, prin nelegerea i
descoperirea acestuia, duce la o eliberare de sub
influenele materiale, i ntr-un final va produce
un echilibru n fiina uman. De ce? Pentru c
armonia este starea natural a lucrurilor iar
haosul este o anomalie ce va fi corectat prin
ordine. Ordo ab Chao Ordine din haos.

MARTIE 2016

ntreprindem n plan spiritual are o oarecare

manifestare n planul material i vice-versa. Ca
un veritabil om de tiin trebuie s msurm
absolut toate efectele aciunilor noastre pentru a
ajunge la concluzii complete, adevrate, adic la
cunoatere.
Franc-masonul este, prin urmare, un
cercettor al tiinei spiritului, pentru c el este
un om activ pe ambele planuri. n Loji, Francmasonii se ntlnesc i au inutele lor, dou, trei
ore, dup care revin la viaa cotidian sub
ndrumarea din ritual, fie ca Lumina pe care o
ntrevedem n Lucrrile noastre s continue s
strluceasc n noi i n afara Templului.
Franc-masonul nva de la primul grad s
stopeze influenele materiale, prin cele patru
probe prin elementele primordiale, probe care
trecute cu bine nseamn de fapt controlul
elementelor n cauz. Tot la nceput de drum
nva s renune la metale, adic la ceea ce
este sclipitor i neltor, atunci cnd intr n
Templu, simbol al intrrii ntr-un spaiu
sacralizat, de alt natur dect lumea profan,
unde totul este simbol. Avem deci laboratorul
unde omul descoper prin simboluri aspectele
spirituale, dar el se ntoarce n lumea profan
unde trebuie s experimenteze cu ele pentru a
ajunge la adevrata cunoatere spiritual.
Spiritualitatea, este deci tiina spiritului,
iar Franc-masonul este cercettorul acesteia,
urmrind ca n tot ceea ce face s se descopere,
pentru ca n final s ajung prin rezultatul
aciunilor sale la o veritabil cunoatere a
spiritului. Rezultatul final conduce la reducia
dualitii la unitate, adic la reuniunea omului
cu divinitatea (n Franc-masonerie denumit
universal Marele Arhitect al Universului
tocmai pentru c numele nu este important atta
timp ct metoda i rezultatul sunt aceleai).
Gsim n Constituiile lui Anderson din 1723,
primele constituii oficiale ale Franc-masoneriei
speculative, c un Mason este obligat, prin
inuta sa, s se supun legilor moralei i daca
nelege corect Arta, el nu va fi niciodat un
ateu stupid, nici un libertin fr de religie.

Alegnd cutarea spiritualitii n fiecare

din noi, fiind structurai dup asemnarea
divinitii, vom realiza c munca noastr este n
zadar dac nu suntem activi. Spiritul nu poate fi
abordat fr a cunoate i nelege materia i
pentru c materia este de fapt rezultatul
spiritului, constatm c nu putem separa cele
dou aspecte ale creaiei i c trebuie s cutm
armonia n tot ceea ce facem. Orice

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MARTIE 2016

We would be nothing but ignorant if we

pretend to be able to define spirituality in
precise terms, because some concepts are not
approachable this way, by generalization. We
can proclaim only what we understand by
spirituality, or our taught and emotions waken
by the dealings with this side of us, be we will
never manage, whatever our efforts be, to give a
universal definition, agreed upon. Why is it so?
Because of the simple fact that some aspects of
life are not meant to be discussed, but felt and
lived. Who is able to give an exact definition of
Love? Even more, who is able to give a
universal valid definition of Divinity?
Regardless of the above, I decided to
write a little on this subject, to express exactly
those feelings and experiences, from a personal
perspective, with the main goal to awaken in the
reader the interest and open up his appetite for a
further individual exploration of the side most
neglected of all.
But why did I earlier affirm that
spirituality, of which we agreed, cannot be
given a universal definition, could be the
science of spirit? Science, is determined to be
the gathered information on a distinct subject,
information discovered by way of a thorough
theoretical
research,
materialized
by
experiments. We find following definitions of
science in the dictionary: 1. For of singular and
rational knowledge relating cu the nature of
things and conditions of existence, in form of a
body of truths about the giving subject. 2.
Ensemble of knowledge about the giving
subject or a distinct one (nature, society, taught,
etc.) gained by discovery of objective laws and
their explanation. 3. Intellectual training,
instruction; learning, scholarship.
Science means in first place knowledge,
and every personal approach of spirituality
brings us the knowledge of spirit. But what is
the Spirit? Well in general terms, very large
context, Spirit is that invisible principle found in
human beings, self-knowledgeable, self-active,
rational, that gives us the likeness to divinity

Ateu stupid este acel cineva care nu poate

argumenta alegerea sa de a fi ateu iar libertin
fr religie se refer la acel om care nu are nici
o practic a spiritualitii, indiferent de forma ei.
Un ateu care nu poate argumenta pertinent
alegerea sa, nu este altceva dect un om care
rtcete i care poate are o criz de identitate.
Un ateu care afirm cu arogan c nu exist
nimic mai presus de om, va nelege n urma
practicii nvturilor Ordinului i latura
ezoteric a afirmaiei sale. Nu este nimic ru n
a fi libertin, atta timp ct totui eti ancorat n
materie i cu privirea nlat spre cer,
practicnd o oarecare form de cunoatere, de
practic
spiritual.
Masoneria
combate
ignorana i extremismul de orice fel, astfel
nct un ignorant al realitilor universului nu va
putea trece Poarta Joas pentru a ptrunde n
templu.
Am zis!
M.B., 3

Every Initiatory Order, regardless of the

specificity or its filiation, wants to bring man
closer to his spiritual nature; wants to merge in
the one initiated the matter and the spirit in
harmony, in perfect equilibrium. Freemasonry
makes no exception from this rule and by its
initiatory instrumental, borrowed from the
guilds of the stone cutters, free masons, aims to
perfect human beings, that means actually,
completing the balance between spirit and
matter.
I should point out, from the beginning,
that there is a clear difference between
spirituality and spiritualism, the second one
being a practice, presumably, efficient in
communicating with the spirit of dead people,
by the use of a medium. Not this is here our
concern, but spirituality, the science of spirit.

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(Gen. 1:27 And the made God, man in his

likeness). Spirit is opposed to matter, but
together they form a whole, the being called
human. The Soul, even if for long time, used to
be a synonym for that, the two terms are not the
same and they define different aspects. For
occultist, spirit and matter are the two polarities
of the same aspect, primordial cosmic
substance, given by this explanation: matter is
the substance crystallized in physical form, and
Spirit is the substance manifested at in more
subtle, invisible, form.
I would add to those above that matter
is to be found in all aspects of visible life, be
they organic (plants, animals, bacteria, etc.) or
inorganic (metals, stones, air, etc.), which
alchemist defined as being composed of the four
primordial elements: earth, water, air, fire. Spirit
functions in all aspects that cannot be defined
by the five senses, but even more it is found also
in matter, constituting the active principle of it,
the fifth element of the alchemists, the
completes the Work.
To better understand this, I will give you
a simple example. Nobody can debate the
existence of the human mind, although it is
invisible and untouchable. So, we can affirm
that mind is a spiritual quality of man, as also
his conscience. In conclusion, Spirit is that
which governs the qualities of man, and in
function of the degree of control it has over him,
his actions are just and perfect, or not.
Before going any further I need to give
some forms that spirituality takes in practice, in
ones life. We have here two distinct general
divisions. First is a collective expression, a
group practice, that enables man to better know
the spiritual side of him and here we include all
religious practices. The individual goes together
with other members of the society either to
church, synagogue, mosque or temple, so that
he can experience the manifestation of spirit.
The second constitutes individual practices,
where each man chooses e method of individual
exploration, according to his intimacy, of his

MARTIE 2016

spiritual side. Here we include prayers,

meditation technics, yoga, etc. There is no right
or wrong way to do ones exploration of
spirituality, the only exception being if the goal
of this endeavor one seeks material gain, social
or political. So, everybody is free to choose his
own method to use in his searches under two
conditions: they need to be validated by his free
conscience and they need to agree to his own
free will.

I do not believe that that there is a person

who can dictate to another the correctness of his
approach; we cannot proclaim, without being
ignorant, that a religion is better than the other
or if that religion is good or bad, when it comes
to someone else. In the same way we cannot
proclaim that a spiritual practice, however
repulsive we consider it, is wrong for someone
else, just because it is not our cup of tea. When
we start to understand these things, then we will
be creators of the ideal environment in which
each individual is free to explore his spiritual
side, as he feels the need and in that moment
humanity will look different, many of the
current problems being resolved.
All religions infuse their practitioners
that they should firs seek the kingdom of
Divinity, regardless of the name it has or the
form it gets. The same thing is the concern of

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the man who has an individual approach of

these aspects. In conclusion, I can affirm
without doubt, that everyone who is
preoccupied by the science of the soul, the
investigator of spirituality, is in fact a seeker of
the kingdom of heaven. Obviously I use these
words to be understood in the most universal
sense possible.
In the next part I will briefly describe
some of the most known spiritual practices, so
that it will be clearer to the reader why I
consider spirituality to be the science of spirit
and also why the Freemason is a researcher of
it.
We have the first branch, the most
traditional form of spirituality, the religions. So
there are many religions, based on many things,
mainly on Abrahamic inspiration like Judaism
(including Kabbalah), Christianity (with all its
denominations and forms of expression), Islam
(with the five pillars of religion, Sufism being
the esoteric side but also the Jihad, which
translated means struggle namely the
struggle resulting from the efforts of a Muslim
to overcome his passions). I feel the need to put
something in brackets here: regardless of what

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terms inspired from religion, various extremist

or terrorist organizations use to justify their
ideology and actions, those interpretations have
nothing to do with the use in a religious context.
As long as there was organized religion on
earth, some used it for personal gains, either
economic or political. Jihad is not a fight of a
member of Islam with members of all other
faiths, it is an interior fight with ones own
desires and passions, to the end that he becomes
a better man, more close to Allah so that he can
learn to know him and worship him better. I
close the bracket here, mentioning that Jesus
also fought with his passions, and by
overcoming them he found the way to the
heavenly Father.
Also in this category of traditional
spirituality we find the religions of Asian origin
like Buddhism, Hinduism, Sikhism, or the
religions of Africa, that are promoters of a
spirituality that brings prosperity to society and
eliminates distress, which they consider
horizontal manifestations of evil.
Classic Spirituality defines the religious
practices of different peoples that have in their
center the worship of a number of deities, each

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of them being responsible of a particular aspect

of man`s life on Earth. These systems are open
to the masses but are very limited in what they
offer as practice, mainly consisting in group
prayers and sacrifices to a deity, reserving a
hidden part to those individuals from the group
who have a better understanding so that they
can have a profounder approach on religion.
Examples for this type of spirituality can be
found in old civilizations of the Romans,
Greeks, Egyptians and Babylonians.
Modern spirituality has also many
branches but they all are concentrated around
individual practice more the collective once. We
find here Transcendentalism (as a protest to
Christianity), Unitarian Universalism (the result
of the translation of Hindu texts) which affirm
the validity of all religions because the creating
Divinity loves all human beings not just
Christians. Later on we will find in this branch
also Theosophy, Anthroposophy and Perennial
Philosophy, movements and currents inspired
also by eastern writings. After WWII a tendency
can be observed that can be mainly defined as
spiritual but not religious, current that will
shifts the focus point from the collective to the
individual and encourages him to self-discover,
self-know and self-define himself. As an
example of this movement we find the New Age
current and all esoteric systems springing from
it.
Contemporary Spirituality tries to find a
middle path between the two, a way that is more
and more present in the last few years in our
life, from political to social, from philosophic to
religious aspects. So, this kind of spirituality
guides man to an inner personal path, by which
he can identify and activate his spiritual
faculties, finding answers to the most essential
questions relating to his existence. There are
here also many distinct forms of spirituality,
beside the one that embraces the transcendental
ideas: first one is a kid of secular spirituality,
more preoccupied de humanistic side and the
moral character of the individual, as a way to

MARTIE 2016

spiritual becoming; the second one can be

defined as a philological spirituality, that
revolves around the wellbeing of the individual,
psychical and physical, and uses spirituality as a
mechanism to transmit the specific practices. A
third variation of modern spirituality consists in
the so called esoteric, magick, occult, etc.
practices, that have a leader (guru, spiritual
leader, etc.) and are organized in initiatory
orders and societies.
An now I arrived at a very sensible
aspect of modern spirituality, namely the
spiritual practices. Because I mentioned above
the initiatic orders and societies, I want to
quickly explain how they work. By the pretext
of offering members only a body of initiatory
knowledge by which they may enable to control
matter and spirit as the wish, naturally by
paying a fee first, the organism regroup people
with

sincere

aspirations

but

insufficient

prepared in approaching spirituality. I do not

consider here the charlatans, because it has
nothing to do with spirituality, I consider here
only serious functioning organizations. The
majority of members seek to rule special
powers and trough them to control matter
after their own will, never considering what
their own nature dictates.
More specific, we identify four groups of
spiritual practices, supposed to help man at his
spiritual perfection, practices used either by
collective systems or individual ones. First
group consist of somatic doctrines (renouncing
on the material, temporary or definitely) and I
give the example of fasting, monastic oaths of
poverty, and so on. The second one is composed
by practices relating to psychology and we have
here the examples of meditation, prayer, the use
of psycho-active substances, etc. The third
group are the social practices where the
attention is taken from the individual and put on
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a social group, so that the individual gives

himself up to the greater good of the group. The
fourth class are the pure spiritual practices and
the intend to eliminate egocentrism and by this
to achieve the direct communion with divinity
(these systems used the technics mentioned
before but the only gal is the annihilation of the
Ego).
Seek first the kingdom of God and all
the rest will come should be the guiding motto
for us who approach and dedicate ourselves to
the science of spirit. I understand from this
sentence that the only goal emanating from
spirituality is the discovery of the divine
kingdom and this endeavor cam only happen
inside each of us (according to the Tablet of
Hermes whereon are the relationships described
between
microcosm/man
and
macrocosm/universe). By comparing this to
occultism we will soon realize that the two
currents have diametric opposed aspects and we
should be able to differentiate between them.
Occultism seeks the same body of spiritual
knowledge as spirituality but once obtained they
are only used to control the material aspects of
life. All this things are in spirituality secondary
results and unimportant, because the goal of the
actions of the researcher of spiritual science
relates only to Spirit.
I was writing before that the Spirit
represents the active part of matter. I can now
affirm that Divinity is Spirit and Spirit is part of
Divinity and from here I conclude that Spirit is
not only the active part but is also the creative
part as well. Spirit, manipulates matter to give
birth to the universe and that because it is
according to his will and his nature. That means
that the science of spirit, by understanding and
discovering it, frees us from the influences of
matter, and finally will produce balance in
human existence. Why? Because harmony is the
natural state of things and chaos is an anomaly
that will be corrected by order. Ordo ab Chao
From Chaos Order.

MARTIE 2016

Choosing the path to seek spirituality

in our selves, being built in the likeness of
divinity, we will soon come to the
understanding that all our work will be in vain if
we are not active. Spirit cannot be approached
without knowing and understanding matter and
because the second is a result of the first, we
learn that we cannot separate the two aspects of
Creation and we need to seek harmony in all our
actions. Everything we endeavor in the plane of
the spirit generates some kind of manifestation
and vice-versa. Like a truly man of science we
need to measure all effects of our actions so that
we arrive at complete, truthful conclusions,
namely to knowledge.
The Freemason is therefore a researcher
of the science of spirit, him being a man active
on both planes. In Lodges, Freemasons meet
and have their gatherings, two, three hours, and
then go back to their daily activities, but under
the guidance of the Ritual Let the Light that we
see in our Works continue to shine in us outside
the Temple. The Initiate in to Freemasonry
learns from the first degree that he should stop
the material influences and he learns this by the
task of the four primordial elements, which
passed with success, will grant him knowledge
and thereby control over the elements. Also at
the beginning of his journey in the Order he
learns to let go of all metals, that signifies all
that shines deceptive, when he enters the
Temple. This gesture represents actually the
access in a sacred place, of another nature the
profane world, where everything is a symbol for
something. We have now the laboratory where
man will discover by help of symbols the
spiritual aspects of his nature, but he will return
in the profane plane so that he can experiment
with his new findings so that he finally arrives
to spiritual knowledge.
To draw a final conclusion to this
synthesis, Spirituality is the Science of Spirit
and the Freemason its researcher. Observing
that by every of his endeavors he discovers a
little more about himself at the end by the
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MARTIE 2016

Francmasoneria, spune Albert Pike, "este

supunerea umanului din om de ctre divin,
biruirea poftelor i pasiunilor de ctre simul
moral i de raiune, strdania i lupta continu a
spiritului mpotriva a ceea ce este material i
senzual".
Vrful fix se aeaz n suflet n timp ce
vrful mobil, cel care traseaz cercul, st n trup.
Acest simbol lumineaz omului legtura dintre
intenie i rezultat, la fel cum poate traduce
centrul ca divinul din om iar cercul trupul
material.
Echerul este adaptat doar unei suprafee
plane i aparine domeniului geometriei, i deci
trigonometriei, care se ocup doar de suprafeele
plane i de pmnt. Compasul traseaz cercuri i
aparine trigonometriei sferice, tiina sferelor i
a cerurilor. Aadar primul este o emblem a
pmntului i a corpului, deci a materialului, pe
cnd al doilea este o emblem a cerurilor i a
sufletului. Compasul, ca instrument complex,
este de asemenea folosit n trigonometria plan,
n ridicarea perpendicularelor.
La gradul de Ucenic ambele puncte ale
compasului se afl sub Echer,candidaii
ocupndu-se de semnificaia moral a
simbolurilor i nu de cea spiritual, spunea Pike.
Muli scriitori distini, precum Robert
Hewitt Brown, susine c termenul de masonerie
este forma denaturat a cuvntului grecesc
"mesuraneo" ceea ce nseamn "eu sunt n
mijlocul cerului", referire la soare, cel care este
lumina pmntului. Acest frumos tablou
amintete masonului care este rolul su, s fie
nsui lumina.
Trasarea unui orizont al lucrrilor ajut
pe Francmason s ciopleasc piatra care trebuie,
pe sine, altfel fr acest orizont un Francmason
va cuta, ca orice profan, s ciopleasc alte
pietre, iar toat lucrarea lui va fi fals.
nsui Buddha spune c "omul nobil este
omul care este el nsui ceea ce socoate c
ceilali oameni ar trebui s fie". Acest adevr
este prezent i n decalogul masonic. Cea de-a
X-a lege spune c "s nvei s cunoti oamenii

results of his actions he will attain a veritable

knowledge of the spirit. The final result of this
search will lead to the reduction of duality to
unity, namely the union of man with divinity
(Great Architect of the Universe as used in
Freemasonry, because the name and the form
are irrelevant as long as the method and result
are the same). Anderson`s Constitutions from
1723, the first official Constitution of our
speculative Order, show that a Mason is obliged
by his behavior, to uphold moral laws and if he
truly understands the Art, he will never be a
stupid atheist, nor a libertine without religion.
Stupid atheist is to be understood the that
person who cannot bring arguments to his
decision to be an atheist, and a libertine
without religion should be understood as the
person who has no practice of spirituality al all,
regardless of its form. An atheist who cannot
argument his choice to be an atheist is nothing
else then a wandering man who is lost and has
an identity chrysies. An atheist who boldly and
arrogantly affirms that there is nothing above
man, will understand by the practices of the
Order also the esoteric meaning of his
affirmation. There is nothing bad in being a
libertine, as long as you are anchored in matter
and have your eyes fixed on the celestial
canopy, practicing any form of attaining
knowledge, and practice of spirituality.
Freemasonry is an active combatant against
ignorance and extremism of any sorts, so that an
ignorant to the realities of the Universe will not
be able to pass below the Narrow Door and gain
entrance in the Temple.
So mote it be!
M.B., 3

Compasul este unul din cele trei Mari

Lumini, lumini deoarece aceste unelte
lumineaz omul aflat n ntuneric.

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i din aceasta, vei nva s te cunoti pe tine

nsui".
La fel cum axul compasului st fix n
locul lui, iar vrful creionului se tocete n
cercul care l traseaz, la fel este i omul fa de
libertatea sa, fa de ordine i contiina lui. El
rmne pe cnd toate se tocesc n jurul lui, iar
asta este bine. Nu omul trebuie s orbiteze n
jurul lor cci astfel el se va toci i va rmne din
el doar o urm, o urm
trasat de prea muli ca s
mai fie nc o dat trasat.
Cercul este sigur i
perfect, fr cut. Omul nu
trebuie s tremure sau s
oviasc n trasarea lui,
cci trebuie s tie c
mnuiete
o
unealt
dedicat acestei perfeciuni,
cu care nu va da gre, o
unealt care mnuit bine i
va deschide spectre, va tii
s vad ordinea lucrrilor i
lumina din care face parte.
El trebuie s-i deschid orizonturile, s
le cerceteze i s le neleag, n acelai timp n
care cercul se deschide n jurul lui. n acelai
timp n care el gsete c este centrul propriilor
aciuni ce-i aduc libertatea, propriei ordini i
propriei contiine. ntre ordine i dezordine nu
este posibil nici o tranzacie. Omul care nu
ascult de ordine nu-i mai aparine. El
nainteaz fr lumin n noaptea existenei sale,
se agit ca un vis, prad comarurilor nscute
din propriile patimi.
Dup cum lumina nu lumineaz n
spatele ochilor nchii, nici proiectarea sinelui
nu i face efectul acolo unde nu este contiin
de sine. Iar ordinea vine acolo, n punctul n
care sinele se ntlnete cu sine, acolo de unde
se poate extinde din cunoaterea proprie ctre
cunoaterea divin.
Extremitatea cercului trebuie s nu
depeasc optica celui care i este ax, altfel
cade n fantasmele imaginaiei dezordonate, n

MARTIE 2016

nebunie. Nu vrei realmente un lucru dect

atunci cnd l vrei din toat inima i eti gata s
renuni pentru el la toate afeciunile tale cele
mai de pre, este propriul sacrificiu dedicat doar
mplinirii propriei voine bine definite, calculate
i mai nainte vrute. Fr aceast credin n sine
nimeni nu poate trasa nici mcar linii ctre
propriile dorine, chiar i dintre cele mai
profane, dar apoi de a se cunoate pe sine ca
putnd fi propriul ax.
Este uimitor atunci
cnd ne dm seama c
rodul acestei munci este
chiar munca n sine: creaia
inteligenei prin ea nsi,
convocarea
propriilor
puteri,
echilibrarea
virtuilor, acestea sunt
trepte edificatoare spre
cunoaterea sinelui. Iar
compasul este un simbol
desvrit n acest sens. O
singur stea fix de lumin
promite spaiului un nou
univers.
Mnuirea corect a Compasului nu o
poate face oricine. Este un instrument care poate
aduce fatalitatea, sau la fel de bine libertatea.
Experiena i intuiia, i deci prin analogie
tiina i credina, va ghida micrile. Ca s
putem nvrti Compasul s trasm cercuri, s ne
desenm n limitele lui i s ne nelegem, ne
trebuie contiina treaz i liber. Un om
adormit nu o poate face, nsui psalmistul
spune: "morii nu te laud, doamne".
Fatalitatea nseamn vrtejul care ne
trage din nadir n nadir. Este apostazia libertii,
un abandon delirant i subiectiv n lumea legilor
materiale, gravitaionale, o reacie care
zdrobete tot ceea ce se deprteaz de echilibru,
este ineria, iar pe cei care nu vor s mearg cu
ea, i trie.
Libertatea, muzica armoniilor interioare,
efortul care ne ridic deasupra fatalitii, este
zenitul care se adncete n Zenit.
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Compasul este un instrument simplu care

mnuit de o mn dibace face un singur lucru i
perfect: cercuirea axului. Spiritul este un
instrument simplu care mnuit de o contiin
liber cufundat n ordine face un singur lucru i
perfect: divinizarea sufletului.
Aceast lucrare simpl ca unitate, dar
complex n detalii, este contientizarea
proiectrii noastre, de unde suntem, ctre ceea
ce tindem s fim. Verbalizarea liber i
contient a voinei.
Omul, spune Gerbert d'Aurillac, savantul
magician de pe tronul Vaticanului, Papa
Silvestru al II-lea, este umbra lui Dumnezeu n
corpul unui animal: simpatiile ngerilor triesc
la un loc cu capriciile vulgare ale unui animal
logic. ngerul ne atrage, dar dac nu suntem
ateni animalul ne va stpnii n mod fatal, ne va
alimenta cu satisfacii ale unei viei ce hrnete
moartea.
Cnd un animal guverneaz, cnd un orb
conduce sau cnd fatalul devine complicele
raiuni la ce ar trebui s ne ateptm dect la
catastrofe? Oamenii care las animalele libere
de capul lor doresc s fie devorai de ele, este de
prere liphas Lvi.
Afeciunile sunt libere i raionale pe
cnd simpatiile sunt fatale; ele sunt germenele
paradisului sau infernului propriu. Hermes
Trismegistus ne nva c omul este muritor n
raport cu corpul su, dar el este nemuritor n
raport cu sufletul su, care constituie omul
esenial. Ca nemuritor el are o autoritate asupra
tuturor lucrurilor, dar relativ la partea sa
material i pieritoare, el este supus destinului.
n lumina Compasului ca simbol, omul,
ca centrul aciunilor sale, trebuie s fie contient
de prezena sa n toate lumile posibile. Prezentul
este cel care conteaz, este un cadou de care
trebuie s ne bucurm cu toat puterea
contiinei noastre. Pentru c mine va face
parte din ieri i deja nu mai conteaz, iar ieri
este doar sigurana lui mine. Orict ne-am
putea extinde cercul s nu uitm c noi suntem

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centrul, lumina care rspndete raze ntr-o

unitate perfect.
"Nu tii", spune apostolul Pavel, "c voi
suntei temple ale lui Dumnezeu i c
Dumnezeu locuiete n voi? i dac cineva
pngrete templul lui Dumnezeu pe acela
Dumnezeu l va distruge, templul lui Dumnezeu
este sfnt, templul care suntei voi". Aceast
descriere a omului, ca templu divin, o primesc
ca fiind definiia Compasului ca simbol
masonic. Omul este centrul aciunilor sale,
aciuni alterate vor iei dintr-un om alterat, la fel
cum aciuni bune dintr-un om bun. Aceste
aciuni se oglindesc n om i se ntorc la el la fel
cum extrema cercului n centrul su. Ce atragem
rspndim.
Am devenit servitorii viciilor pentru ca
ele s fie servitorii notri. O via fr activitate
i progres este ca sulful stagnant, sulful, fiind
principiul activ, soarele alchimic.
Compasul este verbul care bine folosit
oglindete aciunea omului din plan fenomenal,
n plan numenal. Verbul ncepe cu litere i se
termin cu acte, cum prea bine spune ilustrul
maestru liphas Lvi. Viaa se consum n
beneficiul propriu, iar la sfrit, cnd cercul
trasat ajunge de unde a pornit i i nchide cte
un ciclu, fiecare se va bucura de rodul lucrrilor
sale.
Am zis!
A.P., 1

The Compass is one of Masonry`s three

Great Lights, Lights because these tools
illuminate man depend in darkness.
Freemasonry, sais Albert Pike, is the
submission of the human in man by the divine,
overcoming desire and passions by morality and
reason, the strive and the continual fight of the
spirit against that which is material and sensual.
One point is fixed in once soul, while the
mobile arm of the Compass, the one that traces
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the circle, lies in the body. This symbol lights to

man, the relationship between intention and
result, but it can also be translated as the center
being the divine in human and the circle the
material body.
The Square is adapted only to plane
surface and belongs to the domain of geometry,
but also to that part of trigonometry, that deals
with plane surfaces and Earth. The Compass
traces circles and belongs to spherical
trigonometry, the science of spheres and the
sky. So the first is an emblem of Earth and the
body, the material, and the second is an emblem
of the sky and the soul. The Compass, as a
complex instrument, is also used in plane
trigonometry to help erect perpendiculars.
For the Entered Apprentice both points
of the compass find themselves under the arms
of the square, and as Pike said, the aspirants
preoccupy themselves with the moral aspects of
the symbols, not the spiritual once.
Manny known writers, like for example
Robert Hewitt Brown, affirms that masonry is
a corrupted form of the Greek word
mesuraneo, which means I am in the center
of the circle, referring to the sun that gives
light to Earth. This should remind to the Mason
his role, namely he is for himself light.
By defining a horizon of the Work for a
Freemason will help him chisel the right stone,
himself, otherwise, without this horizon the
Freemason will look, like any profane, to chisel
other stones, and all his work will be fake.
Buddha himself tells us that the noble
man is that man that he himself is what he
thinks other should be. This truth is also
present in the masonic Decalogue. The X-th rule
dictates that learn to know people and by this,
you shall learn to know thyself.
The same way the axis of the Compass is
fixed in his place, and the tip of the crayon gets
blunt by every circle it draws, is the relationship
of man and his liberty in regard to order and his
conscience. He only remains, while everything
around him gets blunt, and this is a good thing.

MARTIE 2016

Not man should be the one orbiting around

them, because this way he will get blunt and he
will be just a mark, a mark that was traced so
many times it cannot be traced once more.
The Circle is the only one perfect,
without a goffer. Man most not hesitate or
tremble when tracing it, because he needs to
lean the use of an instrument dedicated to this
perfection, and by using it he will not fail. This
instrument used correctly will open for him
specters; he will know how to see the order of
things and the light he is a part of.
He needs to broaden his horizons, he
needs to research and understand them, in the
same time as the Compass opens around him. At
the same time he realizes that he is the center of
his own actions that bring him freedom, of his
own order and of his own conscience. There is
no transaction possible, between order and
disorder. Man who does not listen to order stops
belonging to himself. He marches forward
without light in the night of his existence, he
gets agitated like a dream, and he gives to the
nightmares born from his own passions.

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The same way light does not shin behind

closed eyes, the self does not project itself
where there is no self-consciousness. Order
springs from the point where the self meets
itself, from that point where it can expand from
its own knowledge to divine knowledge.
The extremities of the circle must not go
further than the optics of him who is its axis
permits; otherwise he will fall in phantoms of
his disordered imagination, craziness. You don`t
want something unless you want it with all your
heart and are prepared to give up, for it, all your
most valued affections. It is once sacrifice only
for the fulfillment of once own will, properly
defined, calculated and before wanted. Without
this believe in once self,
nobody is able to trace,
not even a simple line to
his wishes, not at least
those that are the most
profane of all, and surly
is not able to know
himself and that he is the
axis of his own being.
It is amazing
when we realize that the
goal of this work is the
work itself: the creation
of intelligence trough
itself; the convocation of
once own strengths;
balancing of the virtues.
The all are stepping
stones that lead to selfknowledge
and
the
Compass is a definitive
symbol in this sense. Just a single lonely fixed
star of light, brings promise of a new universe.
The correct use of the Compass is not
something that everybody can do. It is an
instrument that can bring forth fatality, as well
as liberty. Experience and intuition, so by
analogy, science and religion, will guide the
user of the Compass. To be able to spin the
Compass to trace circles, to draw ourselves in

MARTIE 2016

its limits and to know ourselves, we need to

have our conscience awaken and free. He who is
asleep cannot do it, as the psalmist says: the
dead once don`t praise you, lord.
To define better fatality: it is the vortex
that pulls us from Nadir to Nadir. It is the
apostasy of freedom, a raving and subjective
abandonment in the world of material laws,
gravitational, a reaction that destroys everything
that is too far from equilibrium. It is inertia, and
those who do not want to go are pulled against
their will. Liberty on the other hand, the music
of interior harmonies, the effort that raises us
above fatality, is the Zenith who deepens in
Zenith.
The Compass is
a simple tool to use, by
a hand that does on
only thing, but perfect:
circling the axis. Spirit
is a simple tool, which
used
by
a
free
conscience,
sinking
everything in Order,
does a single and
perfect
thing:
divinization of the soul.
This
simple
Work, as a unity, but
complex in details, is
the awareness of our
own projection, from
where we come to what
we strive to be; free
verbalizing
and
conscience willing.
Man, said Gerbert d'Aurillac, the scholar
magician on the throne of the Vatican, Pope
Silvestre the 2nd, is the shadow of God in the
body of an animal: the sympathies of angels live
together with the vulgar vices of a logical
animal. The angel attracts us, but if we are not
vigilant enough, the animal will eventually
conquer us in a fatal way, he will feed us with
satisfactions of a life that feed death.
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When an animal governs, a blind man

leads, or the fatal become an accomplice to
reason, what should we expect other than
catastrophes? People who let wild animal free
on their own wish to be devoured by them, says
liphas Lvi.
Affections are free and rational, when

MARTIE 2016

Dont you know, said the Apostle

Paul, that you are temples for God and that
God lives inside you? And if someone defiles
the temple of God, he God will destroy, because
the temple of God is holy, temple that you are.
This description of man, as temple for the
divinity, is what I get from the definition of the
Compass as a masonic symbol. Man is the
center of his actions, bad actions will come from
a bad man as good actions will come from a
good man. Those actions reflect in man and
come back as the extremities of the circle return
to its center. What we attract is what we spread.
We become servants to our vices only for them
to become our servants to. A life without
activity and progress is like stagnant sulfur,
sulfur being the active principle, the alchemical
sun.
The Compass is the verb that correctly
used reflects the human actions in a materialized
plane, in a numeric plane. The Verb starts with
letters and ends with actions, as so well liphas
Lvi affirms. Life should be consumed for once
own good, and at the end, when the traced circle
arrives where it began, and closes a cycle,
everybody will enjoy the fruit of his labors.

sympathies are fatal; they are the germ of once

own paradise or inferno. Hermes Trismegistus
teaches us that man is mortal in account to his
body, but he is immortal in account to his soul,
which constitutes the essential man. As a mortal
he has a authority over all things, but relating
to his material and perishable nature, he is
obedient to his destiny.
In the light of the symbol the
Compass, man as the center of his actions, he
needs to be aware of his presents in all possible
worlds. Present counts the most, it is a gift that
should be enjoyed with all the force of our
consciousness. Tomorrow will be soon part of
yesterday and it counts no more, and yesterday
is just an assurance for tomorrow. However
wide we can expand our circle we should never
forget that we are its center, the light that
spreads its rays in a perfect unity.

So mote it be!
A.P., 1
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