54th Conference of CMS of Europe and Associated Countries May 18 To 21 2023. Geneva

REPORT
of the
54th CONFERENCE
OF THE SOVEREIGN GRAND COMMANDERS
OF EUROPE AND ASSOCIATED STATES
Geneva, 18 – 20 May 2023
This report has been prepared and edited by
Most Ill. Bro. Jean-Claude Chatelain
Sovereign Grand Commander

Supreme Council of Switzerland
The present document, published to provide information about the proceedings of the
54th Conference of the Sovereign Grand Commanders of Europe and Associated
States held in Geneva, Switzerland, on 18 – 20 May, 2023 is edited in as faithful a
manner as possible and any error or omission is entirely voluntary. The responsibility
for the opinions emitted in the contribution papers well as on the Conference floor
belongs to their authors.
Table of Contents page 2
1 Preface page 4
2 Rules and Regulations of the 54th Conference Geneva 2023

page 5
3 List of Participants page 6
4 Program 18 to 20 May, 2023 page 8
5 Agenda May 19, 2023 page 9
6 Composition of Committees page 10

6-1 Committee Credentials, Accreditation page 10
6-1-1 Committee, Credentials page 10
6-1-2 Minutes of the 53rd Conference page 10
6-1-3 Agenda page 10
6-1-4 Chairman’s Paper on Credentials page 10
6-2 Committee Proposals page 10
6-2-1 Committee, Proposals page 10
6-2-4 Chairman’s Paper on Proposals page 11
6-3 Committee Time and Venue page 15
6-3-1 Committee, Time and Venue page 15
6-3-4 Chairman’s Paper on Time and Venue page 15
7 Invocation page 16
8 Obituaries and Minute of Silence page 16
9 Friday, 1st Plenary Session page 17

9-1 Opening of the Conference by
the President of the 53rd Conference page 17
9-2 Election of the President of the 54th Conference page 17
9-3 Opening Speech by
the President of the 54th Conference page 17
9-4 Election of the Secretary and
Rapporteur of the 54th Conference page 20
9-5 Invocation page 20
9-6 In memoriam (Minute of Silence) page 21
9-7 Presentation of the report of the
Credentials Committee and voting page 21
2
9-8 Welcome and presentation of new members page 22
9-9 Presentation of the report of the Time and
Venue Committee and voting page 23
10 Friday, 2nd Plenary Session page 23

Discussion about the Conference’s theme page 23
“What role should our Rite play
in the changes of our societies? “
10-1 Initial contributions page 23

10-1-1 Australia in English page 23
10-1-2 Austria in English page 29
10-1-3 Cyprus in English page 30
10-1-4 Germany in German and English page 32
10-1-5 Greece in English page 37
10-1-6 Italy in French and English page 39
10-1-7 Luxembourg in French and English page 46
10-1-8 Mexico in English page 51
10-1-9 Spain in Spanish and English page 54
10-1-10 Switzerland in French and English page 68
10-1-11 Togo in French and English page 74
11 Friday, 3rd Plenary Session page 78

Discussion about the Conference’s theme
12 Friday, 4th Plenary Session page 81

12-1 Presentation of the report of the
Proposals Committee and voting page 81
12-2 Discussion and Resolutions page 81
13 Friday, 5th Plenary Session page 82

13-1 Talk E. Desch “AASR – Situation in Europe”. page 82
13-2 Exchange among delegations,
then Closing of the Conference page 90
14 Saturday, Field Trip, Ceremony and Dinner page 90
Fotos
Family Picture page 90
Collage of Picture page 91
3
1 Preface
This report contains the proceedings of the 54th Conference of the Sovereign
Grand Commanders of Europe and Associated States which took place in
Geneva on May 19, 2023 – after repeated postponements due to the Corona
pandemic.
The topic of the Conference was “What role should our Rite play in the changes
of our societies? “.
The Conference gave an opportunity to the participants to build bridges where
they have not existed yet. Therefore, not only the discussions in the Conference
room that you will find in this report, but also the “Off Piste” discussions were
valuable and important.
In a conference with so many participants a variety of aspects has to be re-
spected, e.g. historical, ritualistic, tradition and structure of Supreme Councils.
Thus, it is only natural that it is extremely difficult to achieve consensus on all
topics. It is true that such a conference is not entitled to create new regulations
or interfere with the sovereignty of the Supreme Councils. But as it was done in
the past, a conference can confirm existing law and customs and may pave
ways to closer co-operation. It also can achieve consensus on issues which are
of importance to the Scottish Rite family. As difficult as this may be, we should
not stop trying to do this for the benefit of the Chain of Brotherhood in the world.
Geneva, May 18, 2023
4
2 Rules and Regulations
1. The Conference is a meeting of the Sovereign Grand Commanders (SGC)

of the Supreme Councils (SC) of Europe and Associated States. A list of the
SC that have been invited is available on the conference website
www.54conf-sgc-ge.ch.
It also shows which delegation and which observer already registered.
2. Each delegation consists of at least one Sovereign Grand Inspector General

(SGIG), 33°. It is entitled to one vote which is cast by the Head of the Dele-
gation (HoD). The right to address the conference is assigned to the HoD.
3. Observers should also have the rank of active, emeritus or honorar SGIG,
33°. Observers have no right to vote.
4. Delegates shall take the floor from the President of the Conference (PoC).
Observers cannot participate in the discussions, unless they are invited to
do so by the PoC.
5. Seating arrangements of the Delegates and the Observers will be according

to the seniority of the SC.
6. Three committees have been constituted:

• Credentials
• Proposals
• Time & Venue
7. Conference languages are English, French and Spanish.

Interpretation will be provided for the plenary meetings.
8. No regalia will be worn during plenary sessions. Participants will wear them
only during the Ceremony of the 28°.
9. The PoC has the right to change the agenda if there is a need to do so.
10. No Proposal or recommendation made during the Conference will be binding

for any SC until that SC approves or ratifies it.
5
3 List of Participants
Albania 2022 The Supreme Council for the Albanian Juridiction SGC Petrit MALAJ
Gabon 2022 Suprême Conseil pour le Gabon SGC Maixent ACCROMBESSI NKANI
LtGC Joseph OWONDAULT-BERRE
GSG Jean-Denis AMOUSSOU
Andorra 2019 The Supreme Council for Andorra SGC Jan FREY
Bulgaria 2018 Supreme Council 33° of the AASR of Freemasonry for Bulgaria SGC Ivan SARIEV
France 2018 Suprême Conseil National de France SGC Christian HERVE

GC Jean-Claude TARDIVAT
Azerbaïdjan 2017 Supreme Council for Azerbaijan SGC Robert B. HEYAT
LtGC Nader HEYAT
Mert UNSAL
Slovakia 2016 Supreme Council of Slovakia of the AASR SGC Marian TOTH
LtGC Slavomir MLADY
GC Branislav OPATERNY
Estonia 2008 Supreme Council 33° for Estonia SGC Anti OIDSALU
Cyprus 2006 Supreme Council of the 33rd degree for Cyprus SGC Charalambos CHARALAMBOUS
Croatia 2003 The Supreme Council for Croatio of the ThirtyThird and Last SGC Borko SKURIC
Degree of the Ancient and Accepted Scottish Rite of
Freemasonry
Ivory Cost 1996 Suprême Conseil Pour la Côte d'Ivoire des Souverains Grands SGC Assad BASSIT
inspecteurs Généraux du 33è et dernier degré du REAA
GC Joachim BILE-AKA
LtGC Bakary OUATTARA
Kabele Almamy CAMARA
Bernard DERRIEN
Jean Alfred MATHOS
Russia 1996 Supreme Council of Russia of Sovereign Grand Inspectors GC Andrei PILDISH
General of the Thirty Third And Last Degree of the AASR of
Freemasonry
Yuri BELODED
Alexander KHODOS
Valeri MITKOV
Togo 1996 Suprême Conseil du Togo SGC Alessi WILSON-BAHUN
Portugal 1993 Supremo Conselho para Portugal dos Soberanos Grandes SGC Manuel ALVES DE ALMEIDA
Inspectores Gerais do 33° e Último Grau do Rito Rscocés
Antigo e Aceite
Australia 1985 Supreme Council 33° of the Ancient and Accepted Scottish SGC Bill MORGAN
Rite of Freemasonry for Australia
GSG Domenico DE CANDIA
Luxemburg 1976 Suprême Conseil pour le Grand-Duché de Luxembourg des GOH Christian POLIN
Souverains Grands Inspecteurs Généraux de 33° et Dernier
Degré du REAA
Christian PECHNER
Finland 1973 Supreme Council 33° for Finland SGC Antero LAHTINEN
Israel 1966 The Supreme Council of the 33rd and Last Degree of the AASR SGC Jackie ASHTON
of Freemasonry for the State of Israel
PSGC Valentin HEINES
Bolivia 1931 Supremo Consejo del Grado 33° para el estado plurinacional SGC Jorge LEDEZEMA ECHENIQUE
de Bolivia
Fernando Arturo LEDEZEMA PERIZZA
Germany 1930 Oberster Rat für Deutschland der Freimaurer des Alten und SGC Alexander LUDWIG
Angenommenen Schottischen Ritus
PH SGC Eberhard DESCH
6
Austria 1925 Oberster Rat für Österreich SGC Walter ZINGGL
Czech Republic 1922 Supreme Council AASR for Czech Republic SGC Jiri MATOUS
Netherland 1913 Supreme Council for The Kingdom of the Netherlands PSGC Dick ROBBE
Serbia 1912 Supreme Council of the Thirty Third and Last Degree GSG Sasa DAMNJANOVIC
Ancient and Accpeted Scottish Rite of Free Masons of
Serbia
Italy 1875 Supremo Consiglio del 33° ed ultimo grado del rito SGC Gian-Paolo BARBI
scozzese antico ed accettato per la giurisdizione
massonica italiana
PSGC Leo TARONI
Andrea ROSELLI
Switzerland 1873 Suprême Conseil du REAA de Suisse SGC Jean-Claude CHATELAIN
LtGC Urs WEBER
PSGC Michel DEMARTIN
GC Pierre-Albert JAQUES
Jean-Sven GRIVEL
Bernard CARDINAUX
Rocco OLGIATI
Jean-Paul CIANA
Greece 1872 Supreme Council of the 33rd and last Degree of SGC Evangelos BINIARIS
Freemasonry for Greece Ancient and Accepted Scottish
Rite
PSGC Nikolaos KILAKOS
GSG John B. ZAFIROPOULOS
Christos SKALTSARIS
Christos TSIGKAS
Hungaria 1871 Supreme Council for Hungary of the 33° and last PSGC James BÖTKÖS
Degree of the Ancient and Accepted Scottish Rite of
Freemasonry
Paraguay 1871 Supremo Consejo del Grado 33° del Rito Escocés SGC Jorge Anibal GOLDENBERG
Antiguo y Aceptado para la República del Paraguay
Turkey 1861 Supreme Council for Turkey SGC Harun KUZGUN
LtGC Davut BERKER
Mexico 1860 Supremo Consejo de Mexico SGC Juan Martin VALTIERRA NAJERA
GC Rodolfo Octavo DE LA TORRE RIVERA
Argentina 1858 Supremo Consejo Grado XXXIII Del R:. E.: A:. A:. Para SGC Norberto ROSSINI
la Republica Argentina
Scotland 1846 The Supreme Council for Scotland SGC Charles WOLRIGE GORDON
GSG Alexander GALBRAITH
England & 1845 The Supreme Council 33° of the AASR for England and SGC John BOYINGTON
Wales Wales and ist districts and Chapters overseas
GSG Giles SHILSON
Brazil 1829 Supremo Conselho do Grau 33 do REAA da Maçonaria SGC Jorge Luiz DE ANDRADE LINS
para a República Federativa do Brasil
Sandro TAVARES
Belgium 1817 Suprême Conseil pour la Belgique GSG/GC Francis CLAREMBAUX
USA Northern 1813 Supreme Council of S.G.I.G., 33°, for the Northern SGC Peter SAMIEC
Masonic Masonic Jurisdiction of the United States of America
Jurisdiction
GC Thomas STURGEON
Spain 1811 Supremo Consejo del grado 33 y Último del REAA para SGC Jesus SORIANO
España
GC Alexander MEINEMA
USA Soutehrn 1801 Supreme Council, 33° Scottish Rite of Freemasonry, SGC James D. COLE
Jurisdiction S.J. USA
LtGC Joe R. MANNING
7
4 Programme 18 to 20 May, 2023
Thursday, May 18, 2023

Fairmont Grand Hotel
09:00 to 20:00 Welcome and registration
15:00 to 17:30 Meeting of Credentials, Proposals and Time & Venue
Committees
Dress code : smart casual
Masonic Lodge, Rue de la Scie 4-6

18:30 Welcoming Participants
Dress code : smart casual
19:00 Visit of the Masonic Lodge
19:45 Cocktail reception
Friday, May 19, 2023

09:30 to 17:00 Special Program for Ladies and Partners
Dress code : casual
08:30 Opening of the 54th Conference
Dress code : business formal
Plenary Session
12:30 Luncheon
13:45 Family photo
14:00 Plenary Session
17:00 Talk E. Desch “AASR – Situation in Europe”
18:00 End of the 54th Conference
19:00 Aperitif with Ladies and Partners
19:45 Greetings from Delegations
20:30 Dinner for all participants
hosted by the Grand Commander
Saturday, May 20, 2023

09:15 Departure for the visit of the Red Cross Museum

Dress code : casual
12:30 Luncheon
14:30 to 17:30 Special Program for Ladies and Partners
Dress code: casual
14:30 to 17:30 Ceremony of the 28°
Dress code : dark suit, regalia
19:30 Aperitif
Dress code : dark suit
20:30 Gala Dinner
8
5 Agenda May 19, 2023
Friday, May 19, 2023

CONFERENCE AGENDA
08:30 1st Plenary Session

Opening of the Conference by the President of the 53rd Conference
Election of the President of the 54th Conference
Election of the Rapporteur of the 54th Conference
Opening Speech by the President of the 54th Conference
Invocation
In Memoriam (Minute of Silence)
Presentation of the report of the Credentials Committee and voting
Welcome and presentation of new members
Presentation of the report of the Time and Venue Committee and voting
10:30 Coffee break
10:45 2nd Plenary Session

“What role should our Rite play in the changes of our societies? “
12:30 Lunch
13:45 Family photo
14:00 3rd Plenary Session

15:30 Coffee break
15:45 4th Plenary Session

Presentation of the report of the Propositions Committee
Discussion and Resolutions
17:00 5th Plenary Session, in addition, the members of the Supreme Council
of Switzerland
Talk E. Desch “AASR – Situation in Europe”.
Exchange among delegations, then Closing of the Conference
18:00 End of the 54th Conference
9
6 Composition of Committees
6-1 Committee Credentials
6-1-1 Committee, Credentials

SGC England & Wales Richard BOYINGTON President
SGC Croatia Borko SKURIC
SGC Greece Evangelos BINIARIS
SGC The Netherlands Dick ROBBE
SGC Turkey Harun KUZGUN
Drafting of Minutes; Br. Walter CURATI
6-1-2 Minutes of the 53rd Conference (cf. Report of 53rd Conference)
6-1-3 Agenda
Candidates:
Active members
• The Supreme Council for the Albanian Jurisdiction
• The Supreme Council for Andorra
• Suprême Conseil National de France
• Suprême Conseil de la Principauté de Monaco
Observer member
• Suprême Conseil pour le Gabon
6-1-4 Chairman’s Paper on Credentials
6-2 Committee Proposals
6-2-1 6-2-2 Committee, Proposals

SGC Romania Stelian NISTOR President
SGC Austria Walter ZINGGL
SGC Finland Antero LAHTINEN
SGC Italy Gian-Paolo BARBI
SGC Portugal Manuel ALMEIDA
Drafting of minutes: Br. Joseph SIMANTOV
6-2-3 Agenda
Standing Conference
10
6-2-4 Chairman’s Paper on Proposals
PROPOSITION à SOUMETTRE à la Commission des propositions qui se tiendra

jeudi 19 mai 2023 à Genève
Préambule
Dans le cadre de la 53e Conférence des Souverains Grands Commandeurs d’Europe
et des pays associés qui s’est tenue en mai 2018 à Berlin, le Suprême Conseil de
Suisse, par son Souverain Grand Commandeur Jean-Claude Chatelain, a soumis la
proposition de faire de la Conférence européenne qui se réunit tous les 2 à 3 ans, une
Conférence permanente.
Il a été convenu que ce sujet soit repris par les Président et vice-Présidents de la Con-
férence européenne ; cette démarche a été retardée en lien avec la situation sanitaire
et le report de la Conférence de Genève à 2023.
Aujourd’hui, à l’initiative des Souverains Grands Commandeurs actifs Jean-Claude
Chatelain et Harun Kuzgun, la Commission des propositions de la 54e Conférence
des Souverains Grands Commandeurs d’Europe et des pays associés est invitée à
reprendre le sujet de mise en œuvre d’une Conférence permanente des Souverains
Grands Commandeurs d’Europe et des pays associés.
L’objectif de la démarche consiste à concrétiser ce projet dans le cadre de la 55 e
Conférence qui se tiendra en 2026. Pour la période préparatoire (2023-2026) il est
proposé de charger les membres des 3 Commissions (Accréditations, Propositions et
Dates et Lieux) de la 54e Conférence de constituer un groupe de travail ayant pour
mission d’étudier la présente proposition.
Un projet de Conférence permanente sera présenté dans le cadre de la 55e
Conférence Souverains Grands commandeurs d’Europe et des pays associés qui se
tiendra en 2026 et dont le lieu sera défini le 19 mai 2023 à Genève.
Membres du groupe de travail de la «Conférence permanente des Souverains

Grands commandeurs d’Europe et des pays associés» pour la période 2023-2026:
Souverains Grands Commandeurs
England and Wales BOYINGTON John - Croatia SKURIC Borko - Greece BINIARIS
Evangelos - The Netherlands ROBBE Dick - Turkey KUZGUN Harun - Romania NISTOR
Stelian - Austria ZINGGL Walter - Finland LAHTINEN Antero - Italy BARBI Gian-Paolo
- Portugal ALMEIDA Manuel - Germany LUDWIG Alexander - Scotland WOLRIGE
GORDON Charles - Israel ASHTON Jackie - Czech Republic MATOUS Jiri - Serbia
DRAGOR Hiber - Suisse CHATELAIN Jean-Claude.
La participation au groupe de travail est « volontaire ».

Les Souverains Grands Commandeurs quittant leur fonction seront remplacés par le
Souverain Grand Commandeur qui leur succède.
11
Sujets à traiter dans le cadre du groupe de travail (liste non exhaustive) :
• Les membres de la Conférence permanente sont les membres actifs de la « Con-
férence des Souverains Grands commandeurs d’Europe et des pays associés ».
• La Conférence permanente est une organisation à but non lucratif formée par les
Suprêmes Conseils européens établis conformément aux Constitutions de 1762 et
1786.
• La Conférence permanente est une plateforme de communication et d’échange
entre les membres de la « Conférence des Souverains Grands commandeurs
d’Europe et des pays associés ».
Elle assure l'échange d'informations entre ses membres et la coopération entre ses
membres pour ce qui concerne les questions maçonniques et les relations amicales.
• La Commission permanente ne dispose d’aucun droit et d’autorité hiérarchique et
de représentation des membres de la Conférence.
• Tous les Suprêmes Conseils membres de la Conférence permanente doivent agir
conformément aux dispositions légales de leur pays.
• Les membres de la Conférence permanente s'engagent à ne pas interférer avec
la législation, l'organisation et l'administration des autres corps maçonniques et des
Grandes Loges. La souveraineté de chaque Suprême Conseil est l’une des priorités
de la conférence.
• La Conférence permanente respecte l'autonomie et l'indépendance de ses
membres et leurs relations avec les Grandes Loges et les autres instances
maçonniques.
• La Conférence permanente se réunira une ou deux fois dans un pays désigné d'un
commun accord, sous la présidence du Souverain Grand Commandeur du Suprême
Conseil hôte.
Il n'y a pas de formation hiérarchique au sein de la Conférence permanente.
Pour des raisons évidentes de logistique et d'administration, le Conseil Suprême
hôte sera le président de la réunion. Sa présidence se poursuivra jusqu'à la
prochaine séance.
La conférence prendra toutes les décisions à la majorité des votes des Conseils
Suprêmes présents lors de la réunion.
• Autres sujets ….
Genève, Mai 2023
Jean-Claude Chatelain, SGC Harun Kuzgun, SGC
12
PROPOSAL TO BE SUBMITTED to the Proposals Committee to be held on Thurs-
day 19 May 2023 in Geneva
Preamble
Within the framework of the 53rd Conference of Sovereign Grand Commanders of
Europe and Associated Countries held in May 2018 in Berlin, the Supreme Council of
Switzerland, through its Sovereign Grand Commander Jean-Claude Chatelain, sub-
mitted the proposal to make the European Conference, which meets every 2 to 3 years,
a Standing Conference.
It was agreed that this subject would be taken up by the President and Vice Presidents
of the European Conference; this step was delayed due to the health situation and the
postponement of the Geneva Conference to 2023.
Today, on the initiative of the present Sovereign Grand Commanders Jean-Claude
Chatelain and Harun Kuzgun, the Proposals Committee of the 54th Conference of
Sovereign Grand Commanders of Europe and Associated Countries is invited to take
up the subject of the implementation of a Standing Conference of Sovereign Grand
Commanders of Europe and Associated Countries.
The aim of the process is to make this project a reality within the framework of the 55th
Conference to be held in 2026. For the preparatory period (2023-2026), it is proposed
that the members of the 3 Commissions (Accreditations, Proposals and Dates and
Venues) of the 54th Conference set up a working group to study this proposal.
A project for a Standing Conference will be presented within the framework of the
55th Conference of Sovereign Grand Commanders of Europe and Associated
Countries to be held in 2026, the venue of which will be defined on 19 May 2023 in
Geneva.
Members of the working group of the "Standing Conference of Sovereign Grand

Commanders of Europe and Associated Countries" for the period 2023-2026:
Sovereign Grand Commanders
England and Wales BOYINGTON John - Croatia SKURIC Borko - Greece BINIARIS
Evangelos - The Netherlands ROBBE Dick - Turkey KUZGUN Harun - Romania
NISTOR Stelian – Austria ZINGGL Walter - Finland LAHTINEN Antero - Italy BARBI
Gian-Paolo - Portugal ALMEIDA Manuel - Germany LUDWIG Alexander - Scotland
WOLRIGE GORDON Charles - Israel ASHTON Jackie - Czech Republic MATOUS Jiri
- Serbia DRAGOR Hiber - Suisse CHATELAIN Jean-Claude.
Participation in the working group is "voluntary".

Sovereign Grand Commanders leaving office shall be replaced by the succeeding
Sovereign Grand Commander.
Topics to be dealt with by the working group (non-exhaustive list) :

• The members of the Standing Conference are the active members of the "Con-
ference of Sovereign Grand Commanders of Europe and Associated Countries".
• The Standing Conference is a non-profit organisation formed by the European
Supreme Councils established in accordance with the Constitutions of 1762 and
1786.
13
• The Standing Conference is a platform for communication and exchange between
the members of the "Conference of Sovereign Grand Commanders of Europe and
Associated Countries".
It shall ensure the exchange of information between its members and cooperation
between its members in Masonic matters and friendly relations.
• The Standing Committee shall have no hierarchical rights or authority to represent
the members of the Conference.
• All Supreme Councils who are members of the Standing Conference shall act in
accordance with the legal provisions of their country.
• Members of the Standing Conference undertake not to interfere with the legis-
lation, organisation and administration of other Masonic bodies and Grand Lodges.
The sovereignty of each Supreme Council is one of the priorities of the Conference.
• The Standing Conference shall respect the autonomy and independence of its
members and their relationship with Grand Lodges and other Masonic bodies.
• The Standing Conference shall meet once or twice in a mutually agreed country,
under the chairmanship of the Sovereign Grand Commander of the host Supreme
Council.
There is no hierarchical formation within the Standing Conference.
For obvious logistical and administrative reasons, the host Supreme Council will be
the chair of the meeting. Its chairmanship will continue until the next session.
The Conference will take all decisions by a majority vote of the Supreme Councils
present at the meeting.
• Other matters ....
Geneva, May 2023
Jean-Claude Chatelain, SGC Harun Kuzgun, SGC
14
6-3 Committee Time and Venue
6-3-1 Committee, Time and Venue

SGC Germany Alexander LUDWIG President
SGC Scotland Charles WOLRIGE GORDON
SGC Israel Jackie ASHTON
SGC Czech Republic Jiri MATOUS
GSG Serbia Sasa DAMJANOVIC
Drafting of minutes: Br. Didier ROSSI
6-3-3 Agenda
Candidate for 55th Conference

Supreme Council for Turkey
6-3-4 Chairman’s Paper on Time and Venue
15
7 Invocation
Let us invoke the GAOTU now, when all the Sovereign Grand Commanders of the AASR
meet for this 54th Conference of Europe and Associated Countries, to implore Him to take
us under His high protection, and grant all of us wisdom and tolerance.
It is with a feeling of deep gratitude and thankfulness, our hearts full of love, that we face
Thee, the source of all beauty and goodness, and implore Thy gracious name to give us
Thine benediction.
We know all discoveries made by mankind for the thousands of years have been performed
because Thou hast endowed man, Thine work of art, with reason, comprehension and
determination.
Each generation adds to its heritage of knowledge to move towards the goal Thou hast set
for humanity. That all men should unite and live happily as one large family.
Today, more than ever, we feel Thy presence and with all our being we scream our love for
Thee, and humbly beg of You to allow that this meeting reinforce the brotherly ties that unite
us, and contribute to constitute the chain in which all men on earth, hand in hand, live in a
world of harmony, trust, peace and happiness.
So mote it be.
8 Obituaries and Minute of Silence
The 54th Conference of the Sovereign Grand Commanders of Europe and Associated
States pays triburte to those Brethren who went to te Eternal East during the past five years.
Let us unite our hearts and our spirits and remember them in a minute of silence.
(Minute of silence)
Grand Architect of the Universe, we think of all the Freemasons of the world who have lived
according to Your will and to the Glory of our Ancient and Accepted Scottish Rite.
Let us pray that their example may inspire others to follow their footsteps. May they rest in
peace in their Eternal Home.
So mote it be.
16
9 Friday, 1st Plenary Session
9-1 Opening of the Conference by the Vice-President of the 53rd Con-

ference
Sovereign Grand Commander Stelian Nistor, Romania, representing the Presi-
dent of the 53rd Conference, Eberhard Desch, who was unable to attend, wel-
comed the participants of the 54th Conference of the Sovereign Grand Com-
manders of Europe and Associated States. He was pleased that 41 Sovereign
Grand Commanders and Heads of Delegations were present. He expressed his
hope that the meeting in Geneva would be fruitful and harmonious.
He formally opened the Conference.
First item on the agenda was:
9-2 Election of the President of the 54th Conference

SGC Stelian Nistor proposed to that Sovereign Grand Commander Jean-
Claude Chatelain, Switzerland, be elected President of the 54th Conference.
This was done by acclamation.
SGC Jean-Claude Chatelain assumed the Chair and welcomed the delegations.
9-3 Opening Speech by the President of the 54th Conference

Très Puissants Souverains Grands Commandeurs et Chefs de délégations,
mes Très Illustres et Très Chers Frères,
Je tiens tout d’abord à vous remercier de la confiance que vous m’accordez en
me confiant la présidence de la 54e Conférence des Souverains Grands Com-
mandeurs d’Europe et des pays associés. Je vous remercie également d’être
aussi nombreux à nous rejoindre à Genève, et vous souhaite une fraternelle
bienvenue.
Je suis persuadé que le temps que nous allons partager permettra de consoli-
der les liens étroits qui nous unissent. Indépendamment des aspects formels et
des sujets liés au protocole de la Conférence, il nous appartiendra d’exprimer
nos réflexions au sujet du rôle que notre Rite doit jouer dans les mutations de
nos sociétés.
Si la question se pose pour la Franc-Maçonnerie en général, elle interpelle par-
ticulièrement les membres des Hauts-Grades dans la mesure où, en plus d’être
munis d’outils, ils sont armés, symboliquement, du moins pour remplir les
taches. Les épreuves qui attendent l’humanité – pour peu qu’elle n’y soit déjà
engagée – impliquent construction, reconstruction, défense active, voire
attaque préventive.
Guerres et pandémies frappent et frapperont encore, parce que si l’Homme
crée, invente, innove vite et abondamment, il a la mémoire courte et retombe
indéfiniment dans les mêmes travers, entraîné par ses tares ataviques que sont
la peur, la cupidité, le sentiment de supériorité. En un mot : l’ego.
Le monde aura donc encore besoin des valeurs que défend la Franc-Maçonne-
rie, qui sont la Sagesse, la Beauté, la Force, augmentées de la Foi, la Charité
et l’Espérance.
17
Si l’on se réfère aux plus récentes mutations de nos sociétés, on constate que
dans bien des domaines, les microprocesseurs dépassent largement les capa-
cités humaines, puisque comme nous l’avons fait ressortir dans le cadre de la
dernière Conférence mondiale d’Asuncion, l’intelligence artificielle ingurgite à
chaque seconde des quantités astronomiques de données ; elle apprend et se
développe indépendamment de ses concepteurs. Mais ses champs de compé-
tences sont essentiellement – pour ne pas dire exclusivement – de nature
rationnelle, solaire dirions-nous symboliquement.
Même si elle « crée » aujourd’hui des oeuvres musicales ou picturales suscep-
tibles de séduire, elle ne fait que plagier, syncrétiser sans enrichissement émo-
tionnel.
Si on interroge un logiciel d’intelligence artificielle sur ses propres faiblesses, la
réponse évoque invariablement les sentiments, lorsqu’il n’élude pas plus ou
moins adroitement la question.
Puisque nous parlions du domaine de compétences des machines, quel est le
nôtre, en tant que Francs-Maçons ? L’Initiation, c’est-à-dire l’ésotérisme, l’ex-
ploration de ce qui, précisément, échappe à la raison, ou plus exactement, doit
composer avec elle, en parts égales, si l’adepte veut enfin trouver LA Voie, celle
idéale du Milieu, afin d’accéder à l’Éveil, la Libération, la Vérité… bref ! la vraie
Lumière.
Si notre Ordre, après plus de trois cents ans d’existence, continue à vivre,
malgré l’adversité, les régimes autoritaires, l’accélération du rythme des activi-
tés quotidiennes, la multiplication des offres de loisirs, c’est que précisément,
la Franc-Maçonnerie n’est pas un loisir, et ne doit en aucun cas en devenir un,
sous peine de disparaître. Elle continue à oeuvrer parce qu’elle répond à un
besoin essentiel. Un besoin que ceux qui y adhèrent ont eu la chance d’identi-
fier, et que bien d’autres continuent à se dissimuler sous couvert d’une agitation
frénétique. C’est là certainement l’origine du mal-être de nos sociétés.
En résumé, nous sommes les gardiens et transmetteurs de la Tradition, c’est-
à-dire des plus hautes valeurs humaines de tous temps que sont le Vrai, le
Beau, le Bien.
C’est cela, je pense, que nous devons cultiver, parce que c’est cela – nous le
savons car nous le leur avons demandé – que nos jeunes Initiés hyper-
connectés viennent chercher dans nos Temples : la possibilité, par la pratique
des rituels et de la fraternité, de se déconnecter du monde fou de la super-
ficialité matérielle et contingente, pour renouer avec ce qu’il y a au coeur de
l’existence d’essentiel et d’éternel.
Très Puissants Souverains Grands Commandeurs et Chefs de délégations,
mes Très Illustres Frères, c’est sur la base de ce qui est essentiel et éternel
pour le Rite Ecossais Ancien et Accepté que je vous propose de poursuivre la
54e Conférence des
Souverains Grands Commandeurs d’Europe et des pays associés. Je vous
remercie par avance de votre précieuse et fraternelle contribution à ce qui nous
est cher.
Jean-Claude Chatelain 33e, Président
18
Salutations and Introduction to the 54e Conference
Most Puissant Sovereign Grand Commanders and Heads of Delegations,

Most Illustrious and Dear Brethren,
First, I would like to thank you for the confidence you have placed in me by
entrusting me with the presidency of the 54th Conference of Sovereign Grand
Commanders of Europe and associated countries. I also thank so many of you
for joining us in Geneva, and wish you a fraternal welcome.
I am convinced that the time we are going to share will allow us to consolidate
the close ties that unite us. Independently of the formal aspects and the subjects
related to the protocol of the Conference, it will be up to us to express our
reflections on the subject of the role that our Rite must play in the changes of
our societies.
If the question arises for Freemasonry in general, it particularly concerns
members of the High Degrees insofar as, in addition to being equipped with
tools, they are armed, symbolically, at least. The trials that await humanity – if
it is not already engaged in it – involve construction, reconstruction, active de-
fense, even preemptive attack.
Wars and pandemics strike and will strike again, because if Man creates,
invents, innovates quickly and abundantly, he has a short memory and falls
back indefinitely into the same faults, dragged down by his atavistic flaws which
are fear, greed, feeling of superiority. In a word: the ego.
The world will therefore still need the values defended by Freemasonry, which
are Wisdom, Beauty, and Strength, increased by Faith, Charity and Hope.
If we refer to the most recent changes in our societies, we see that in many
areas, microprocessors greatly exceed human capacities, since, as we pointed
out in the context of the last World Conference in Asuncion, artificial intelligence
ingests astronomical amounts of data every second; it learns and develops
independently of its designers. But its fields of competence are essentially – if
not exclusively – of a rational nature, solar we would say symbolically.
Even if today it "creates" musical or pictorial works likely to seduce, it only
plagiarizes, syncretizes without emotional enrichment. If a piece of artificial
intelligence software is asked about its own weaknesses, the answer invariably
evokes feelings, when it does not more or less deftly evade the question.
Since we were talking about the area of competence of machines, what is ours,
as Freemasons? Initiation, that is to say esotericism, the exploration of what,
precisely, escapes reason, or more exactly, must come to terms with it, in equal
parts, if the adept finally wants to find THE Way, the ideal one of the Middle, in
order to reach the Awakening, the Liberation, the Truth… in short - the true
Light.
If our Order, after more than three hundred years of existence, continues to live,
despite adversity, authoritarian regimes, the acceleration of the rhythm of daily
activities, the multiplication of leisure offers, it is precisely because Freemason-
ry is not a hobby, and must in no way become one, under the threat of dis-
appearing. It continues to work because it meets an essential need. A need that
those who adhere to it have been fortunate enough to identify, and that many
others continue to hide behind the cover of frantic agitation. This is certainly the
origin of the malaise of our societies.
19
In summary, we are the guardians and transmitters of Tradition that is to say of
the highest human values of all time that are True, Beautiful and Good.
It is this, I think, that we must cultivate, because it is this – we know because
we have asked them – that our young, hyper connected Initiates come to seek
in our Temples. The possibility, through the practice of Rituals and Fraternity,
to disconnect from the mad world of material and contingent superficiality, to
reconnect with what is essential and eternal at the heart of existence.
Most Puissant Sovereigns Grand Commanders and Heads of Delegations, my
Dear Illustrious Brethren, it is on the basis of what is essential and eternal for
the Ancient and Accepted Scottish Rite that I propose to you to continue the
54th Conference of Sovereign Grand Commanders of Europe and associated
countries. I thank you in advance for your valuable and fraternal contributions
to what is dear to us.
Jean-Claude Chatelain, 33rd, Chairman
And he added some warm words about the unplanned absence of the Conferen-
ce’s president, pSGC Eberhard Desch.
9-4 Election of the Secretary and Rapporteur of the 54th Conference

The President proposed to elect as Secretary and Rapporteur of the 54 th
Conference Most Ill. Urs Weber, Lieutenant Grand Commander, Supreme
Council of Switzerland.
This was done by acclamation.
9-5 Invocation
Lieutenant Grand Commander Urs Weber, 33°, recited the Invocation.
Let us invoke the GAOTU now, when all the Sovereign Grand Commanders of
the AASR meet for this 54th Conference of Europe and Associated Countries,
to implore Him to take us under His high protection, and grant all of us wisdom
and tolerance.
It is with a feeling of deep gratitude and thankfulness, our hearts full of love, that
we face Thee, the source of all beauty and goodness, and implore Thy gracious
name to give us Thine benediction.
We know all discoveries made by mankind for the thousands of years have been
performed because Thou hast endowed man, Thine work of art, with reason,
comprehension and determination.
Each generation adds to its heritage of knowledge to move towards the goal
Thou hast set for humanity. That all men should unite and live happily as one
large family.
Today, more than ever, we feel Thy presence and with all our being we scream
our love for Thee, and humbly beg of You to allow that this meeting reinforce
the brotherly ties that unite us, and contribute to constitute the chain in which all
men on earth, hand in hand, live in a world of harmony, trust, peace and
happiness.
So mote it be.
20
9-6 In memoriam (Minute of Silence)
The President asked the participants to stand.
The 54th Conference of the Sovereign Grand Commanders of Europe and

Associated States pays tribute to those Brethren who went to the Eternal East
during the past five years.
Let us unite our hearts and our spirits and remember them in a minute of silence.
(Minute of silence)
Grand Architect of the Universe, we think of all the Freemasons of the world
who have lived according to Your will and to the Glory of our Ancient and
Accepted Scottish Rite.
Let us pray that their example may inspire others to follow their footsteps. May
they rest in peace in their Eternal Home.
So mote it be.
9-7 Presentation of the report of the Credentials Committee and voting

The President asked the Chairman of the Credentials Committee, Sovereign
Grand Commander Charles Boyington, 33°, England & Wales, to give his
report.
The Committee’s proposals are:
a) to accept the SC for the Albanian Jurisdiction as an observer
b) to accept the SC for Andorra as a full member
c) to accept the SC National de France as a full member
d) to accept the SC de la Principauté de Monaco as a full member
All proposals were accepted unanimously, except the votes on Andorra and Mo-
naco (Italy voted no).
e) to fix minimum criteria for accreditation, like
ea) any council applying for membership has to have been in existence
for at least three years
eb) to apply for full membership, the applying council has to wait at
least for three years as an observer
ec) the Credentials Committee has to issue a positive proposal tothe
president of the next Conference one year before the next Confe-
rence – in case the proposal is negative, the corresponding council
has to be informed accordingly by the president of the next Confe-
rence
ed) based on Walter Zinggl’s (SGC of Austria) comments, an applying
council has to guarantee that they work at least in the 18th, 30th,
32nd and 33rd degree to get observer status
In the subsequent discussion, the following comments were made:

• John Boyington (England and Wales):
Should not a minimum number of supporting SC be necessary for sending
in an application by new SC
• Jean-Claude Chatelain (President of the Conference, SC of Switzerland)
He replied that the fulfilling of the before mentioned criteria should be suffi-
cient.
• James Bötkös (Head of Delegation, SC for Hungary)
• Jiri Matous (SC of the Czech Republic)
21
Given the experience from the recent years, he proposes to replace the
three years waiting period by “waiting at least from one to the next con-
ference”)
• Assad Bassit (President of the African Conference, SC of Ivory Coast)
He is of the opinion that the associated countries in observer status should
become full members.
• Christian Polin (head of Delegation for the Grand-Duché de Luxembourg:
He warned that only the Grand Constitutions of 1786 are applicable and the
present proposals intend to set up new rules
• Alex Ludwig (SC for Germany)
Welcomes the fact, that clarifying rules are proposed – such rules are im-
portant also, because then applying councils do not risk to travel to the con-
ference venue and be sent back
• John Boyington (England and Wales):
He stresses the fact, that no rules of the rite are changed, but proce-dures
fixed and proposes that councils present maybe allowed to stay even if their
application was rejected by the conference
• Jean-Claude Chatelain (President of the Conference, SC of Switzerland)
He referred to the upcoming discussion on the Standing Committee.
Preliminary votes on
• Waiting period “from conference to conference” or fixed three years was
decided by 25 votes in favour of the three years waiting period.
• Full membership after at least one conference in observer status was
approved by 31 votes.
The President asked the Conference members whether they agree to those re-
commendations.
The full proposal was adopted with these two adjustments.
9-8 Welcome and presentation of new members
The President congratulated the Sovereign Grand Commanders of the Sup-

reme Councils of Andorra, France and Monaco who had been elected as new
members of the Conference of Sovereign Grand Commanders of Europe and
Associated Countries and invites them to briefly introduce themselves:
Albania 2022 The Supreme Council for the Albanian Jurisdiction SGC Petrit MALAJ
Gabon 2022 Suprême Conseil pour le Gabon SGC Maixent ACCROMBESSI NKANI
LtGC Joseph OWONDAULT-BERRE
GSG Jean-Denis AMOUSSOU
Andorra 2019 The Supreme Council for Andorra SGC Jan FREY
Monaco 2018 Suprême Conseil de la Principauté de Monaco SGC Christophe CRESCI

Christian LEBRETON
France 2018 Suprême Conseil National de France SGC Christian HERVE
GC Jean-Claude TARDIVAT
The three SGC shortly presented their Supreme Councils:

• Jan Frey informed that the (blue) Grand Lodge of Andorra was created in
2000.
• Christian Hervè reported that the SCNF has 2’200 members and that they
are considering including brethren from Guadeloupe, the Caribbean and
22
other French overseas territories into the SCNF.
• Christoph Cresci explained the present situation in Monaco.
Also the two SGC of Gabon and Ivory Coast, Maixent Accrombessi Nkani and
Assad Bassit, the two observer SC, shortly reported on their SC.
9-9 Presentation of the report of the Time and Venue Committee and
voting
The President asked the Chairman of the Time & Venue Committee, Sovereign
Grand Commander Alexander Ludwig, 33°, Germany, to give his report.
A short film presented Turkey as a well known and experienced venue for ma-
sonic conferences.
The President asked the Conference members whether they agree to those
recommendations.
That was done by acclamation:
The 55th Conference of the Sovereign Grand Commanders of Europe and
Associated Countries will take place in May 2026 in Istanbul, Turkey.
10 Friday, 2nd Plenary Session
“What role should our Rite play in the changes of our societies? “
10-1 Initial contributions
10-1-1 AUSTRALIA
28 April 2023
What role should our Rite play in the changes of our societies?
Truth Against Fanaticism: Contemporary Challenges for the Rite.
Submission from the Supreme Council Thirty-Third Degree of the
Ancient and Accepted Scottish Rote for Australia.
Author: Eminent Brother Philip Andrew Quadrio, 31° OoM
In what follows I will start with a brief discussion of the Ancient and Accepted Scottish
Rite (AASR) as a global community, highlighting what a global community is and why
the Rite is one. Most importantly I will emphasise the values of truth, tolerance and
difference (among others) as sources of common or shared values and supporting,
morally, the position of the Rite. I will then develop a discussion of polarisation, while
some of the sources I have used here see this as a political problem I will highlight that
it is a broader social and cultural problem and that it is bound up with a most unfortunate
contemporary cultural condition – our post- truth world. The paper then offers a brief
discussion of how our media, disrupted by social media, and indeed social media itself
creates and exacerbates polarisation, disinformation/misinformation, ideological echo-
chambers and selective or cherry-picked reporting. It is important, also, to draw out the
23
way in which these problems are not just deforming society but impacting on the mental
health of individuals, deforming the mind by drawing it away from truth and shared
humanity towards isolation, division and fear. I end with a few comments about the way
the Rite, as a global community, might react to these problems.
I want to start with what I take to be a relatively uncontroversial claim: The Ancient and
Accepted Scottish Rite is a global community. This needs to be unpacked: The term
‘global community’ refers to a group of people who are connected through shared inter-
ests, values, and goals, regardless of geographical, cultural, or political differrences.
Members of a global community often have a sense of collective identity that
transcends national boundaries and, although individual members may never, in fact,
meet, yet they work from a foundation of shared values towards the furtherance of
common goals, addressing common issues and challenges. Turning now to the Ancient
and Accepted Scottish Rite (AASR) we ought to firstly note that it is an organization
with a global presence. Members can be found in various parts of the world, including
North America, Europe, Asia, Africa, and South America, who share a common identity
as members of this august body. Its status as a global community can thus be grounded
in two distinct ways: firstly through its organizational structure, the AASR is divided into
regions and jurisdictions, with each region having its own leadership and administra-
tion, with channels of communication open across these various divisions which can
support collaboration; second its status as a global community is centred in its shared
rituals, symbols, and values, as the source of a shared identity. While the Rite leaves
its members to form their own political values, religious values and personal beliefs,
members of the AASR around the world adhere to very similar philosophical principles
and commit to certain universal principles which give them a common ground or orien-
tation to reach across individual differences. These include: a commitment to personal
and social development; the pursuit of truth and knowledge as a foundation for rational
action; a respect for religious, political and personal differences; and the promotion of
universal brotherhood and harmony among all people. These common values ought to
lead to an open-minded embrace of, or tolerance of, difference. The institutional and
jurisdictional divisions, as divisions, are thus more structural and administrative than
they are substantive (that is, our jurisdictional divisions do not, themselves, suggest
that there is a strong philosophical division between members).
But what are the most important challenges facing men, particularly younger men, in
the contemporary world? In their recent book, Democracies Divided, Carothers and
O’Donohue raise the issue that while illiberal leaders of the world have put democracy
in peril, the more important point is that the world we live in is becoming increasingly
politically polarised. This was certainly exacerbated by the Covid-19 pandemic, the re-
sponse to which certainly polarized the opinions and values of people around the world
and provided fertile ground to those who sought to foster anti-government views. But it
is important to realise that this issue preceded the pandemic. While polarisation is clear
to see in the American context, where members of Congress have suggested a
‘national divorce’ and even resorted to the language of Civil War, Carothers and
O’Donohue aptly point out that this is not, exclusively, an American issue. We can find
similar political polarisation in diverse regions such as Brazil, Poland, India, Turkey and
Israel (with recent polls showing that 51% of Israelis hate Members of the Knesset,
34% hate journalists and 62% blame the media for the polarisation of Israeli society)
(Navad Shragai ‘Israelis love to hate, grow increasingly polarized, study finds’, Israel Hayom,
08/04/2022). There is, currently, a wealth of literature emerging addressing this problem,
highlighting its significance to contemporary society. The broad Masonic ideal of a
universal brotherhood that cuts across political, religious and personal differences,
united by ideals of self-development and truth, rational action, and respect for differen-
ce, seems extremely vulnerable in a world that has been described as ‘post-truth’ and
24
where our differences are increasingly amplified for political and often for commercial
gain. Important to this question of polarisation, in the view of Carothers and O’Donohue’
is the intersection of, on the one hand; illiberal or authoritarian leads who continuously
promote, aggravate, and inflame existing divisions for their own political benefit, and,
on the other the disruption caused to the media through the rise of diverse forms of
social media.
This polarisation not only divides the public against itself, but it has been noted that
polarization contributes to other social and political ills, such as undermining the inde-
pendence of, or otherwise politicising, the judiciary; legislative gridlock; the abuse of
executive powers; and fracturing the kind of democratic tolerance that has been the
hallmark of Western constitutional democracies from at least the time of the Declaration
of Independence (1776) – and which has been a feature of the Masonic outlook for just
as long. The problems here are not entirely, or even primarily, political problems – even
if political polarisation is a key symptom. The problem is a social one, it is the veritable
collapse of the notion of truth itself within late modern society. This collapse has arisen
through various assaults on those who would champion the value of truth, objectivity
and reason. These come not simply, or even primarily, through our political elites, but
also, as Chris Mooney suggests, through corporations and industry actively under-
mining any scientific claims that cut against their business model – an effort whose
paradigm was presented by the tobacco industry’s assaults on medical science, but
has continued in diverse industries from fossil fuels to pesticides (see Mooney 2005).
Such efforts are not, fundamentally, about politics at all, they constitute a conflict
between truth and profit.
These divisions do, in fact, impact on the Rite. Anecdotally I recall a brother who, in the
context of a chat-group, raised the question of ‘Orientalist’ influences on aspects of
Masonic ritual, his perfectly reasonable comment was dismissed as bringing “woke”
values into Masonic discussion. The fact that the former brother was backing up his
claim through references to solid academic sources on the nature and history of
Orientalism, did not seem to help, but rather in fact it hindered his case. As evidence
of research and intellectual engagement with a problem, it was seen as buying into one
of Rush Limbaugh’s ‘Four Corners of Deceit’ (academia, science, government and
media). Needless to say, that in the context of 18th and 19th century Europe and
America, the Masonic emphasis on political and religious tolerance were, to use the
contemporary idiom, ‘woke’ attitudes. It is also needless to say that this casual dis-
missal of an intellectually valid point was fallacious as an argument, anti-intellectual in
its sentiment and seemed a defence of prejudice in its intent. Furthermore, during the
2020 COVID lockdowns, this author, was accused of bringing politics into Masonry by
suggesting it was appropriate for brethren to ‘follow the science’ and listen to what our
leading medical professionals were, at that time, telling the public. Here, and most
important for those who want to resist ignorance, tyranny and superstition (in the name
of truth), science is clearly not viewed as a neutral objective force and the invocation of
science gets pushed into a political re-framing and science, scholarship, and academia
are all seen as just politics by other means – ostensibly because they tell us what we
do not want to hear. With political polarisation there are no questions for science or
scholarship because all questions have become political questions and all political
questions present an opportunity to wedge, divide and further polarise people, thus
creating, within communities, a felt need to combat an enemy within. When, popular
commentators, like Limbaugh, have already demonised academic writing, scientific
research, media reporting and governmental statements or policy, then individuals
seeking truth against fanaticism, ignorance, tyranny and superstition, will have few
places to turn to – they are cut adrift. Commentators such as Limbaugh implicitly
suggest “trust no-one [but me]”.
25
These problems and challenges are complex and deep, and we cannot deal with them
all in a paper such as this. But to partially address them it would be appropriate to turn
to the disruptive impact of media and particularly social media in the contemporary
world and think about its relationship to the fundamental value of truth. The advent of
social media not only represents a great change to the way we live and communicate,
but, as the Molly Russell case so aptly demonstrates, brings its own challenges.
Furthermore, it is a social change that has come hand- in-hand with polarisation and
the withering of truth as a value. It is important then to specify some of the issues it
brings:
1. Political polarization: The media and social media can and indeed have contri-
buted to political polarization by either themselves amplifying extreme views and
demonizing the opposition or providing a platform for similar activity by politically
aligned users. This can make it difficult for people to engage in productive dia-
logue and can make it challenging to arrive at a shared understanding of the
truth. The resistance to productive political dialogue leaves little option, aside
from conflict or domination, to resolve the tensions.
2. Misinformation and disinformation: With the rise of social media, it has become
easier for false information to spread rapidly. This can lead to the proliferation of
misinformation and disinformation, which can have serious consequences on
people's beliefs and actions. Indeed, in a polarised media landscape, fractured
by the rise of social media, what we find is a welter of competing claims, where
truth is less relevant than the capacity to, through ratings success, shout others
down and where ‘fact checking’ becomes suspicious, particularly if it results in a
verdict opposed to what individuals ‘want’ to believe.
3. Echo chambers: Social media algorithms, designed to keep social media users
engaging with a specific platform, will tend to show users content that aligns with
their existing beliefs. This affirms and normalises even the most extreme or fana-
tical views, and thus affirms the outlook of the consumer, creating echo
chambers that can reinforce biases and prevent exposure to opposing view-
points that might lead to critical self-reflection. It also fosters communities
gathered around aberrant or fanatical belief systems.
4. Selective reporting: The media can selectively report on stories, and cherry-pick
the facts they report, presenting a biased or incomplete view of events. As we
have seen in the recent case between Fox News and Dominion, often this is
done to appease an audience by giving them what they want rather than the
truth. In this manner selective reporting can reinforce misinformation and disin-
formation and can reinforce the echo chambers found in social media. This can
lead to an inaccurate understanding of the truth and can affect public opinion.
While this often serves the profit motives of media corporations, it constitutes the
effective abandonment of the role-morality of journalism – a role-morality found-
ed on informing the public in a truthful and impartial way.
All of this is socially bothersome, but we should also note the impacts of the above four
elements on the individual’s mental health and emotional well-being.
1. Political polarization can lead to a sense of division and hostility towards those
with opposing views, exacerbating hostile feelings. This can lead to a sense of
hopelessness, frustration, and anxiety, which can, in turn, contribute to mental
health issues such as depression and anxiety.
2. Misinformation and disinformation can lead to confusion, anxiety, and fear, as
people struggle to discern what is true and what is false, or what to believe and
26
what not to believe. This can lead to a sense of powerlessness and mistrust in
institutions that provide stability and other people as sources of emotional
support.
3. Echo chambers can reinforce biases and lead to a sense of isolation, making it
difficult to engage in productive dialogue with those who hold opposing view-
points, closing us off from difference and seeking refuge in sameness. This can
lead to a sense of frustration, anger, and hopelessness, which can contribute to
depression and anxiety.
4. Selective reporting can create a distorted view of events and undermine trust in
institutions and other people. This can lead to a sense of disillusionment and
cynicism, which can contribute to a negative view of the world and one's place
in it.
These challenges are deep social and cultural problems; they are some of the most
pressing issues faced by society today. The capacity for these forces to turn people
against one another, to disrupt harmony, to destabilise conceptions of truth, to foster
extreme or fanatical views, or to foster ignorance and superstition cannot be underesti-
mated. These are challenges that are essentially anathema to the Rite’s values and to
Masonic values in general. Their impact on society, communities and individuals cannot
be underestimated, and insofar as they impact on society, communities, and individuals
they will impact upon us, this is our challenge too.
What place then does the AASR, as a global community, committed to social harmony,
tolerance, the brotherhood of man, truth and the furtherance of knowledge, have in a
world with these kinds of fractures running through it? Or, to turn it in a different
direction, what place does the AASR, as a global community, committed to combatting
fanaticism, superstition, ignorance and tyranny have in a world where each of these
are on the rise? First, we need to recognise that one of our strengths lies in the fact, as
stated at the outset of this piece, that the AASR is a global community. As a global
community we have global reach, we have a capacity for a broadly unified voice across
national boundaries, we have captured, and we continue to capture the hearts and
minds of men across these boundaries. On the other hand, polarisation and division is
something we are all facing, it is not limited to this or that nation or culture, it is, as
Carothers and O’Donohue suggest, a widespread or global problem.
To mitigate this risk, we must first engage our community, our membership, in a dis-
cussion of these issues and, particularly, the harms that flow from them, and do so in a
clear, open and matter of fact way, that shows these features of our world are anathema
to the values of the Rite. We need to show our members the contemporary value of the
moral and ethical advice that we receive from one of our most important shared sources
of value – our ritual. Of course, we can delve into the esoterica of the Scottish Rite
ritual, but more importantly we need to delve into the humanity of our Rite, and to
display that humanity to our members – so they can embrace it as their humanity, their
common inheritance. We can, and ought to, celebrate those who actively seek to
articulate our values. We need to show the members of our Rite not just that we prize
or cherish the words in our ritual, but that we prize those who live by them, and who
actively promote them in their actions and deeds. For all the honours we distribute
based on day-to-day administrative work, of the sort that keeps the house tidy, how
many, we should ask, do we bestow on those who will speak about our values with
intellectual and moral clarity or insight? Or speak about them in ways that will inspire a
younger generation to feel that, here, in this Rite, we find more than an arbitrary set of
virtues, embodied in a philosophical and symbolic ritual, but values vital to our shared
humanity. It has long been the aim of Masonry to bring men with diverse viewpoints,
inhabiting diverse positions and with diverse beliefs together in the spirit of disinterested
27
friendship and brotherly love. Now, more than ever, the world needs these values. This
is how the challenges of our world becomes our challenges, through standing by and
affirming the values of our Rite.
These issues also bear on a problem that is spoken of, in both Craft Masonry and in
the Rite, of declining membership and the problems of member retention. We blame
various features of the modern world for this, the pressing time constraints we live with,
the appeal of on-demand television, or the intrusion of social media into our lives. We
try to address this through improving administration of our various bodies, improving
the dining experience of our members, emphasising ‘fun’ or ‘enjoyable’ meetings. But,
while one should expect competent administration and quality experiences, and should
certainly expect to enjoy our meetings, this seems to be setting a very low bar, as this
is what should be expected from our members at a minimum. A value proposition based
on the provision of the minimum expectation is not, I would suggest, an enticing one.
Yet, we need to ask, would this question of membership and retention even arise if our
members felt inspired by what they encounter at our meetings. Inspiration is a great
source of energy and motivation, it comes on like the rush of romance, it will generally
stem from big ideas, open ideas, ideas that inspire us to see that the world could be a
different place, energising us through seeing unrealised possibilities and potentialities.
Our Rite contains such ideas and ideals, ideas that open up the thought of unrealised
potential in communicate and bring those ideas alive for our members, to show how
those ideas and ideals confront the challenges of today, to open up the possibility of
realising the high ideals of the Rite in this world – which surely has always been our
intent.
From a foundation of inspiration, built on a meaningful experience of ritual and through
engaging our members about how our ritual and ceremonial expresses the very values
that are needed to make a better world, our members can then engage a world beyond
the Rite. They can engage members of their local, state or even national community in
similar conversations, about values, about humanity, about harmony and about working
together to build a better world. If Masonry, and indeed the Rite, are what we profess,
then living by our values, taking our values into the community, actively combatting
fanaticism and ignorance, should show that we are true ‘pillars’ of community. First, we
need to inspire our members, throughout the globe, with the meaning and significance
of our ritual, we then need to inspire the world through the quality of the men that stand
with this institution. We need to cultivate the Benjamin Franklins, the George Washing-
tons, the Mozarts, the Voltaires, the Atatürks, the Jesse Jacksons and the Roosevelts
of a coming world, the world we leave to our children, grandchildren and great grand-
children. We need to contribute to making sure it will be a fitting place for them to in-
habit.
Yours sincerely and fraternally,

Dominic De Candia
Grand Secretary General HE
28
10-1- 2 AUSTRIA • in English
What role should our Rite play in the change of our societies?
The Supreme Council of the 33rd and last degree of the AASR of Austria has always
aimed to attract, train and nurture “responsible men, who are ready to accept leadership
when requested or needed and to deeply connect with the values of a democratic and
liberal society” through the specific Masonic path of our Rite.
Having said that, the AASR is – like all other Austrian Masonic bodies – not at all pre-
sent in public debate: Only briefly after the first installation of a Craft lodge in 1742,
Freemasonry was banned for the following 170 years – and obviously non-existent from
1938 to 1945, when Austria was part of Nazi-Germany.
But even today, the Catholic church and some “catholicly oriented” organizations still
play a rather important role in our country, and their relationship towards Masonry is far
from being friendly. As a result, we have always concentrated on the Freemason as an
individual, the values we all share and the resulting possibility of action in our personal
environment.
Of course, the historical development of Masonry in our country determines very much
our present. Resulting from that we strongly focus on proposing to our initiated mem-
bers a system that helps them to develop personal attitudes and take clear positions
which in turn will create the possibility to make good use of them in the society we live
in – for the benefit of both, the individual and society in general.
We need to stick with our two “pillars”:
• To stay aware of our continued responsibility to enlighten our Brethren, and through
them their individual networks, be they social, professional or family. All existing
prejudices, any superstition and political, religious, or social over-eagerness must
be reviewed through the eyes of science and objectivity.
• To understand Freemasonry as a system of ancient and often hidden wisdom, an-
chored in the soul of mankind helps our initiated members to openly proceed on
their path to their own, gnostic and non-confessional understanding of their de-
stinies, and to create an individual understanding and relationship with the Great
Architect of the Universe
Building on those pillars, our system of 33 degrees will produce “Men of Good Standing”
– in its best possible definition, able to stand up for our democratic and liberal society.
That needs to be supported by an organization with second-to-none tools and systems
to communicate, to manage and develop itself.
Our Order should give answers to the big questions of our time:
• Climate crisis (question and adapt our own travel needs accordingly
• North-South imbalance (not order regalia from suppliers, where minors – often
under the age of 14 – are forced to work under inhumane conditions)
• Digital dehumanization through data piracy (not placing its membership date on
platforms or cloud systems unsafe in terms of privacy or similar abuse)
These are just three examples on how our organizations must find Masonic or
“Scottish” answers to today’s problems and concerns and – by doing so – deliver a kind
of pattern for their members, they may follow or adapt in their individual lives.
Walter Zinggl, 33° Sovereign Grand Commander
29
10-1-3 CYPRUS
WHAT ROLE SHOULD OUR RITE PLAY IN THE CHANGES OF

OUR SOCIETIES?
Prior to any contemplation about the role of AASR in the ongoing social changes, we
must try to define those changes of concern and then attempt to identify their major
causes.
Let us consider society as a complex dynamical system the behaviour of which de-
pends on the combined and collective response of its atoms to multiple stimuli. A
system that goes from transformation to transformation and in between there are
steady state phases during which society settles down to a faceless common behaviour
- like the almost uniform rhythmic motion of forest trees in the wind (the wind being the
overall external stimuli).
This social operational mode is gradually changing in an accelerating pace but this
current phase seems to be fundamentally different from any previous phase. Social
behaviour is becoming like an absolutely synchronised, simultaneous movement of
fake forest trees motivated by a common mix of multiple, shadowy, and manipulative
stimuli applied directly to their roots.
The way with which these new, chthonic, internal stimuli are applied cancels and
substitutes almost completely all actual (natural) external stimuli which used to drive
social life since the very beginning.
This new social phase is characterised by mental laziness and numbness, by the
inability of true critical thinking and actual empathy, by an indifference to truth and an
inability to assess facts. It is like people’s spirits are imprisoned in wall-less prisons of
dogmas. Whoever controls those beliefs and ideas controls the people.
It is an imprisonment affected via the easy (or forced) and almost non-stop exposure
to the indiscriminate information tsunamis on the web. People’s personal ideas, ideals,
and beliefs are formed by over emotional appeals and their behaviour is becoming like
that of a simulacrum.
This is the so called “post truth” era where “screen addiction” became a kind of ongoing
global mental pandemic which seems to be leading towards a kind of new “dark age.”
On the other hand, as Freemasons, we are individuals who, beyond dogmatism, con-
stantly search for our own truth (respecting different opinions), who believe in true
humanism and never abandon hope for the future. We are driven by the unifying uni-
versal Love. We are brothers to all people.
Because of who we are (or we are supposed to be), we cannot allow ourselves to
surrender and we cannot abandon our brothers for we are Scottish Rite Freemasons,
the world’s conscripts - we have always been – and this may be our stand.
The current social situation is a global one and it cannot be forcibly reversed. This is
not the way and this should not be the case.
30
If things get worst, then there is one thing to be done. It will be the same thing our
brothers did in similar circumstances in the past.
The Flame must be protected, it must be kept alive – the flame of enlightenment. In the
past, sometimes this flame was “hidden” in plain sight, unrecognizable and sometimes
it was kept out of sight in the hearts and actions of few.
Starting from today, we must prepare ourselves and get ready in case we (or our
bothers to come) will be forced along similar paths.
The first thing to do is to ensure, as best as we can, that the true values and ideals of
the Scottish Rite will continue to flow and nourish our Rite so that Scottish Rite Free-
masons, as true humanists, will be able to lift and carry the Torch.
The only way to achieve this is via the actual inner work in our workshops via the
experiences our rituals provide for each one of us who is not crashed by the ego storm
of ambition and/or indifferent superficial presence.
Now, it is more than ever important this forging to start at the very beginning of the
masonic path because this is when the strongest tendencies usually begin to form and
as we move on, they become habits and eventually ways of masonic life.
Also, as the ongoing social drought progresses and society is drying up, we must
contribute towards maintaining intellectual fertility in our societies.
People change continuously during their lifetime. We are constantly formed and re-
formed as material and spiritual beings but usually our plasticity is gradually reduced
as we grow up. We suffer a kind of work hardening, we become more brittle, tougher,
more stubborn, and sometimes more dogmatic.
This is a reason why the cultivation of arable people must take place early. As always,
this can happen, through the fine arts, science, philosophy.
We must “invest” in these fields by constantly supporting (or even creating) institutions
(academic and others), by supporting bright young people (e.g., scholarship
programmes), by organising, encouraging, promoting, and supporting cultural events
at any scale (local, national, global).
We must maintain, reinforce, and promote true free thinking and real free expression
in any form, without dogmatic constrains, limitations and boundaries.
Let this be our Core Objective.
It is vital that our actions must be conceived, planned, organised, and implemented
while having in mind this Core Objective. Brothers, nothing belong to us – we claim no
ownership of the light – we are just torch bearers. Let us change to change our socie-
ties.
On behalf of the Supreme Council for Cyprus

Charalambos (Pambos) Charalambous
31
10-1-4 GERMANY • in German and English
Beitrag zum Thema der Europäischen Konferenz 2023:

Sehr Mächtiger Souveräner Gross-Kommandeur, lieber Bruder Jean-Claude.

Die Frage nach der Rolle des Ritus in der Gesellschaft wird immer wieder aufs Neue
gestellt.
Offensichtlich tun wir uns schwer mit der Beantwortung. Besonders, wenn der gesell-
schaftliche Wandel rasch voranschreitet, die Fliehkräfte von aussen wie innen an Dyna-
mik gewinnen.
Es steht ausser Zweifel, dass wir in einer Zeit des Umbruchs leben. Hier einige Bei-
spiele:
• Die geopolitische Lage ist im Wandel.
• Gesellschaftliche Strukturen brechen auf.
• Klima-, Umwelt-, und Energiepolitik gewinnen starken Einfluss.
• Arbeitswelten verändern sich.
• Neue Mobilitätskonzepte werden verlangt.
• Das klassische Familienbild wird in Frage gestellt.
• Geschlechterrollen scheinen sich aufzulösen.
• Social Media kreiert aus Minderheiten Mehrheiten und stellt somit das demokratische
System in Frage.
• Die künstliche Intelligenz schreitet in großen Schritten voran und es ist davon auszu-
gehen, dass diese weitere digitale Revolution ein Ausmass an Veränderung mit sich
bringen wird, dass uns der Atem stockt.
Kann der Ritus in einem Umfeld mit einer solch intensiven Veränderungsdynamik be-
stehen?
Können wir bei der Grösse und Vielfalt der Herausforderungen eine gestaltende Rolle
einnehmen?
Meine Antwort auf beide Fragen lautet: Ja.
Nun ergibt sich die Frage, wie sich der Ritus diesen Herausforderungen stellen kann.
Immer wieder wird diskutiert, ob sich der Ritus politisch positionieren soll. Man hört,
dass der Ritus politisch Einfluss nehmen sollte, um – als nicht wählbare „Hintergrund-
Partei“ – zum Wohle der Welt zu wirken.
Auf diese Forderungen lautet meine Antwort hingegen: Nein.
Der Ritus ist keine Partei. Er ist nur gegenüber seinen Werten verpflichtet. Die Antwort
auf die Frage, wie der Ritus agieren sollte, lässt sich nur über den einzelnen Ritus-
Bruder beantworten.
In der Präambel des Obersten Rates für Deutschland ist Folgendes formuliert:
„Vertiefung und geistiges Durchdringen freimaurerischen Gedankengutes in beson-
deren rituellen Graden
Auswertung gewonnener Einsichten aus Leben, Wissenschaft und Kunst für
Gegenwart und Zukunft
Umsetzung der Erfahrungen und Erkenntnisse in die Tat zur Selbstgestaltung des
Einzelnen und zur Mitgestaltung der Gesellschaft
Förderung des gegenseitigen Verstehens und des friedlichen Miteinanders aller Men-
schen in allen Lebensbereichen.“
Es steht ausser Frage, dass die Präambel des Obersten Rates für Deutschland für
Oberste Räte anderer Länder nicht wirksam und schon gar nicht verbindlich ist.
32
Diese für den deutschen Ritus geschaffene Präambel der Konstitution enthält jedoch
Grundsätze von allgemeiner Geltung, die zur Beantwortung der Kernfrage dieser Kon-
ferenz beitragen können.
Die Präambel bezieht sich auf den einzelnen Ritus-Bruder. Wenn die Werte und Er-
kenntnisse, von denen hier die Rede ist, vom einzelnen Bruder verinnerlicht werden,
dann hat er ein stabiles Rüstzeug, den Herausforderungen der Zeit zu begegnen. Mehr
noch, er hat die Möglichkeit an der gesellschaftlichen Entwicklung mitzuwirken.
Was bedeutet das für uns?
Jeder amtierende Souveräne Groß-Kommandeur hat zunächst einmal seine Hausauf-
gaben zu machen.
Gemeinsam mit seinem Team aus Groß-Beamten bzw. Oberstem Rat besteht seine
Tätigkeit aus einem Dienen an der Bruderschaft.
Es ist seine vornehmste Aufgabe dafür zu sorgen, dass die Brüder in seinem Land die
optimalen Voraussetzungen haben, um die Ritus-Freimaurerei zu leben und die Werte
des Ritus zu verinnerlichen.
Von hier aus baut sich der nächste Stein auf: die internationale Zusammenarbeit.
Unsere Zusammenarbeit, unter anderem auch hier in der Europäischen Konferenz,
sollte Früchte tragen, von denen der einzelne Bruder profitieren kann.
Ein Austausch auf höchster Ebene ist sinnvoll, schöpft aber nicht das volle Potenzial
aus.
Daher möchte ich zu einer engeren Vernetzung bereits auf niedrigeren Ebenen
anregen.
Eine Bruderschaft ist vergleichbar mit einem Kraftfeld:
• Es wird stärker, wenn wir spüren, dass wir viele sind.
• Es wird resilienter, wenn wir die praktische Erfahrung machen, dass wir grenzüber-
schreitend verbunden sind.
• Es entwickelt Macht, wenn wir verinnerlichen, dass wir eine Weltgemeinschaft der
Werte sind.
Hierfür müssen wir uns auf internationaler Ebene begegnen und austauschen. Die
Internationalität der Bruderschaft muss erlebbar sein.
Damit kommen wir der Beantwortung auf die Frage nach der Rolle des Ritus in den
sich verändernden Gesellschaften näher.
Die Antwort formuliert sich durch den einzelnen Bruder, der die Werte des Ritus in
seine Gesellschaft trägt, sich vernetzt – zunächst mit den Brüdern seiner Gesellschaft
– und schliesslich mit den Brüdern anderer Länder und Völker.
Die Führungsebene der internationalen Ritus-Gemeinschaft befindet sich in einem per-
manenten Austausch. Auf die Europäische Konferenz folgt bereits zwei Jahre später
die Weltkonferenz usw.
Dazwischen begegnen wir uns beinahe alle paar Wochen zu unterschiedlichen
internationalen Veranstaltungen.
Wir wissen, dass wir uns aufeinander verlassen können. Wir können gestalten,
Entscheidungen treffen und Dinge beschließen als Folge eines konstruktiven
Austauschs. Wir sind das gewohnt.
Aber welche internationale Erfahrung macht der einzelne Bruder in den Ateliers?
Tragen wir den internationalen Geist des Ritus ausreichend in die Bruderschaft unserer
Länder?
Man könnte antworten, dass einem internationalen Austausch der einzelnen Brüder ja
bereits jetzt nichts im Wege steht. Das ist richtig.
Doch unter unserer Führung kann die internationale Vernetzung intensiviert werden.
Wir können dazu anregen, Partnerschaften zwischen Perfektionslogen, Kapiteln etc.
zu bilden und zu pflegen, damit die Wertebildung und Wertefestigung für den einzelnen
Bruder nicht nur über die Rituale, sondern auch durch den internationalen, brüderlichen
33
Austausch erfolgen kann.
Über den internationalen Austausch erlebt der einzelne Bruder, dass aus einem einfa-
chen ICH ein kraftvolles WIR werden kann, um konstruktiv Einfluss nehmen zu können.
Jeder Bruder ist aufgefordert, die Werte des Ritus durch seine Haltung und sein
Handeln in die Gesellschaft zu tragen und somit die Rolle des Ritus in der Gesellschaft
zu verkörpern und zu vertreten.
Wie selbstbewusst und stark kann er dies tun, wenn er eine internationale Gemein-
schaft hinter sich weiss, die er erlebt und spürt, also tatsächlich erfährt?
Über den einzelnen Bruder vertritt der Ritus Werte in einer sich verändernden Welt,
auf die wir in unserem Menschsein nicht verzichten wollen und können.
Wir müssen viele sein und wir müssen unsere Verbindung miteinander spüren, um
diesen Werten Macht zu verleihen.
Denn schliesslich weiss niemand besser als wir:
Erst die Glieder machen eine Kette.
ALEXANDER LUDWIG
Souveräner Gross-Kommandeur / Sovereign Grand Commander
OBERSTER RAT FÜR DEUTSCHLAND
AASR
SUPREME COUNCIL FOR GERMANY
Sundgauer Strasse 34, 14169 Berlin
Tel.: + 49 30 86008853
E-Mail: sgk@aasr.net
Contribution to the theme of the European Conference 2023:

Most Puissant Sovereign Grand Commander, dear Brother Jean-Claude.
The question of the role of the Rite in society is raised again and again.
Obviously, we find it difficult to answer. Especially when social change is advancing
rapidly and the centrifugal forces from within and without are gaining momentum.
There is no doubt that we are living in a time of upheaval. Here are a few examples:
• The geopolitical situation is changing.
• Social structures are breaking down.
• Climate, environmental and energy policies are gaining strong influence.
• Working environments are changing.
• New mobility concepts are demanded.
• The classic image of the family is being called into question.
• Gender roles seem to be dissolving.
• Social media creates majorities out of minorities and thus questions the democratic<<
system.
• Artificial intelligence is advancing in leaps and bounds, and it is to be assumed that
this will lead to a new era and it is to be expected that this further digital revolution
will bring a degree of change that will leave us breathless.
Can the rite survive in an environment with such intense dynamics of change?
Can we play a formative role in the magnitude and diversity of the challenges?
My answer to both questions is yes.
34
Now the question arises how the rite can face these challenges.
Again and again it is discussed whether the rite should position itself politically. One
hears that the Rite should exert political influence in order to work - as a non-electable
"background party" - for the good of the world.
To these claims, however, my answer is: No.
The Rite is not a party. It is only committed to its values. The answer to the question of
how the Rite should act can only be answered through the individual Rite Brother.
The Preamble of the Supreme Council for Germany states the following:
"Deepening and spiritual penetration of Masonic thought
in special ritual degrees
Evaluation of insights gained from life, science and art for the present and the future
Implementation of experience and knowledge in action for the self-shaping of the
individual and for the co-shaping of society
Promotion of mutual understanding and peaceful coexistence of all people in all areas
of life."
There is no question that the Preamble of the Supreme Council for Germany is not
effective for Supreme Councils of other countries and certainly not binding.
However, this Preamble of the Constitution, created for the German rite, contains prin-
ciples of general application which can contribute to answering the core question of this
Convention.
The Preamble refers to the individual Rite Brother. If the values and insights referred
to here are internalized by the individual Brother, then he has a stable tool to meet the
challenges of the time. Even more, he has the possibility to participate in the develop-
ment of society.
What does this mean for us?
Every incumbent Sovereign Grand Commander must first of all do his homework.
Together with his team of Grand Officers or Supreme Council, his activity consists of
serving the Fraternity.
It is his primary task to ensure that the Brethren in his country have the optimum con-
ditions to live Rite Freemasonry and to internalize the values of the Rite.
From here the next stone is built: international cooperation.
Our cooperation, including here in the European Conference, should bear fruit from
which the individual brother can benefit.
Exchanges at the highest level are useful, but do not exploit their full potential.
Therefore, I would like to encourage closer networking already at lower levels.
A brotherhood is comparable to a force field:
• It becomes stronger when we feel that we are many.
• It becomes more resilient when we have the practical experience of being connected
across borders.
• It develops power when we internalize that we are a world community of values.
For this, we need to meet and exchange on an international level. The internationality
of the fraternity must be experienced.
This brings us closer to answering the question of the role of the rite in changing
societies.
The answer is formulated by the individual Brother who carries the values of the Rite
into his Society, who networks - first with the Brothers of his Society - and finally with
the Brothers of other countries and peoples.
35
The leadership of the international rite community is in constant exchange. The Euro-
pean Conference is followed only two years later by the World Conference, and so on.
In between, we meet almost every few weeks at different international events.
We know that we can rely on each other. We can shape, make decisions and decide
things as a result of constructive exchange. We are used to that.
But what is the international experience of the individual brother in the valley? Do we
carry the international spirit of the rite sufficiently into the fraternity of our countries?
One could answer that nothing stands in the way of an international exchange of indi-
vidual brothers already now. That is correct.
But under our leadership, international networking can be intensified. We can encour-
age the formation and maintenance of partnerships between perfection lodges, chapt-
ers, etc., so that the formation and consolidation of values for the individual brother can
take place not only through the rituals, but also through international, fraternal exchan-
ge.
Through international exchange, the individual brother experiences that a simple "I"
can become a powerful "WE" in order to be able to exert a constructive influence.
Each Brother is challenged to carry the values of the Rite into society through his atti-
tude and actions and thus to embody and represent the role of the Rite in society. How
self-confident and strong can he do this if he knows that there is an international
community behind him which he experiences and feels, that is, actually experiences?
Through the individual Brother, the Rite represents values in a changing world that we
do not want to and cannot do without in our humanity.
We have to be many and we have to feel our connection with each other in order to
give power to these values.
After all, no one knows better than we do:
Only the links make a chain.
ALEXANDER LUDWIG
Sovereign Grand Commander / Sovereign Grand Commander
OBERSTER RAT FÜR DEUTSCHLAND
AASR
SUPREME COUNCIL FOR GERMANY
Sundgauer Strasse 34, 14169 Berlin

Tel.: + 49 30 86008853
E-mail: sgk@aasr.net
36
10-1-5 Greece • in English
Dear Brethren
Our first finding is that AASR is de facto “global”. To be more precise, wherever there
is Freemasonry the AASR is present. The importance of the AASR obviously varies
from country to country, but overall, it is the most widely applied standard of higher
education in the world. The Scottish Rite which is the most widely applied on the planet,
“encourages and promotes harmony among Masons...”. It should be noted that,
conceptually and emotionally, AASR appears to be the most malleable of all formals, a
characteristic that is due to its genesis, its application, and its history. It is a kind of
system which combines a family of degrees with a culture of dynamic syncretism.
Scottish Rite Masonry is a philosophy of life, teaching the relationships that a mason
should maintain toward his fellow men and Brethren, as well as his relationship to God.
During our passage to Light, a Scottish Rite mason is taught that learning is an
individual matter, and he will be more useful to himself, his community and to the Rite,
if he listens intently to the unfolding of the lessons of the degrees. He is also taught that
he must carry this light into the world and exemplify the sublime lessons he is taught.
If the lessons are not put into effect in his life and character, they are but so much
“sounding brass and tinkling cymbals”.
Inside AASR we have the opportunity to make ourselves a society leader to whom our
friends and Brethren will point to as one worthy of the name. If after receiving the final
initiation we were no better than when we began our journey, our investment of time
and knowledge may have been wasted. Many Brethren have been reawakened,
intellectually and spiritually, during the conferring of Scottish Rite degrees but it takes
time to make that happen. To harness all of this in one place, our Rite needs good men
and better members of the society. Leaders are the men who are willing to learn the
skills necessary to read the materials about how the organization is structured and take
action on these lessons to make the Scottish Rite better tomorrow than when we re-
ceived it. It is the hope of everyone that the AASR experience has been enlightening,
significant and profitable.
However, the spirit of AASR is open to questions, as:
• Is Scottish Rite old fashioned?
• Does the fact that our Rite is "Ancient" compel us to treat it with care?
• Is it possible for AASR to evolve?
• Does it have adaptability in society?
• Can it be rewritten and modernized for the 21st century?
AASR has flourished for two centuries thanks to its amazing flexibility and open-
mindedness. But in our era fundamental scientific knowledge has advanced, demon-
strating the unity of the universe, the link between the infinitely large and the infinitely
small in physics, and the astonishing interdependence of phenomena in all their variety
and complexity.
The idea is not to turn Scottish Rite into a club (even less into a political medium), but
to help our Brethren to propose a philosophy of life so that each, at his level, with his
tools, with his faith and hope, to become a stone of life in the Temple of humanity and
to take part in the construction (at every level from the human microcell to humanity in
its entirety) of the will to live together and united.
37
This plan presupposes that everyone “builds his inner Temple”. This work should be
organized, enriched and matured in the usual way, so that, the Mason may contribute
to the world's construction. The idea is not to attach ready-made solutions from the
world of the uninitiated, to retreat to the sirens of popularity. But, rather, the withdrawal
from the bosom of Freemasonry, its customs, traditions and formalities, particularly of
the AASR, the essence which can and must, for the benefit of all.
Philosophically, the Scottish Freemason works to enrich the society that various
opposing forces have sought to catalyze. Ethically, AASR accepts that there are no
absolute criteria for defining a moral code. As a member of the society, every one of us
studies (and especially empirically knows) the permanent and recent conditions of
social life. Ultimately, the 21st century Scottish Freemason brings the anthropological
structures of the Masonic imagination into the light of life and makes them fit for “the
rebuilding of the Temple begins within ourselves”. In response to these various
questions, the degrees of the AASR seem to say (implicitly or explicitly) that what
should be sought is the avoidance of error.
However, modern individuality does not necessarily mean withdrawing into ourselves.
On the contrary, it can lead us to actively engage in society. This refers to the theory of
“self-government” which developed from classic Greek- Latin philosophy. It is
represented in the various degrees of Perfection. AASR is in agreement with the
emergence of altruistic individualism. The Magnus Opus is the construction of the
human being, in the fullest sense of the term, from rough stone. Society is the place of
action.
Besides, we should get rid of identity conflicts through self-discovery. Psychoanalysis
put an end to the unified concept of the ego, and the Cartesian cogito is now
significantly weakened. Now everyone feels the need to give their existence unity,
which is called “narrative identity”. This is one of the aims of initiation.
And this points straight to our society. Thank you!
Evangelos A. Biniaris,33ο
38
10-1-6 Italy • in French and English
Zenit di Roma, 28 Avril 2023 A∴ D∴
Quel rôle notre Rite doit-il jouer dans les mutations de nos sociétés?
PRÉMISSE
Chers et Très Puissants Souverains Grands Commandeurs,
Je pense que avant de prendre des initiatives destinées à définir notre rôle dans
l'amélioration de notre société, il est nécessaire de faire une analyse précise
concernant les relations existantes. Nous savons que la Franc-Maçonnerie - et
particulièrement le Rite Écossais Ancien et Accepté – est imprégnée des principes de
fraternité, de solidarité et de générosité, consciente de son rôle de guide spirituel. La
Franc-Maçonnerie a toujours placé l'être humain au centre de ses réflexions philan-
thropiques, avec la finalité de contribuer au bien de l'Humanité.
Les actions entreprises, même si bénéfiques, lesquelles l'ouverture d'hôpitaux, d'éco-
les laïques, de centres d'emploi, d'accueil pour indigents, sont souvent ignorées par
ces systèmes qui regardent nos initiatives avec suspicion. L'histoire des préjugés à
notre sujet est bien connue et peut être synthétisée en deux points: d’un côté, puisque
nous avons une société traditionnelle à caractère initiatique, nous poursuivons des ob-
jectifs que les non-initiés ne peuvent pas comprendre. Cette incapacité à comprendre
peut produire de la méfiance et même de l'hostilité.
D'un autre côté, nous devons considérer que le caractère d'ouverture et de tolérance
propre à notre institution inévitablement s'est toujours opposé à ces religions et à ces
systèmes politiques qui refusent la liberté de pensée. C'est un aspect qu'il faut
considérer et qui constitue la première difficulté des rapports avec le monde profane.
Évidemment, la situation est différente d'un pays à l'autre. Il y a des nations, majori-
tairement anglo- saxonnes, où la Franc-Maçonnerie est appréciée et reconnue utile
pour le pays, tandis que dans d'autres – comme mon pays – où le contexte est très
différent. Il apparaît indispensable d'essayer de modifier, ou du moins d'améliorer ce
sentiment, d'établir un dialogue avec la société et les institutions. Cette action pourrait
être supportée par des professionnels de la communication pour promouvoir
avec succès notre institution.
La diversité qui nous distingue du monde profane - dont nous sommes très fiers cor-
rectement présentée, ne doit plus être vue comme un risque, mais acceptée, et, en-
suite, reconnue comme une ressource sociale précieuse.
À cet obstacle préjudiciable, il faut en ajouter un autre: aujourd'hui, on assiste à une
dangereuse initiative normalisatrice qui engage l'économie, mais aussi les idéologies
politiques et religieuses. La capacité d'esprit critique, l'individualité et la recherche d'un
épanouissement autodéterminant ne peuvent être perçues qu'avec gene et inter-
prétées comme une menace pour l'establishment.
Le politiquement correct est apparu d'abord comme une tentative légitime d'éliminer
toute les forme d'intolérance envers les minorités ethniques et par conséquent envers
tout le monde. Dès le début, a été perçu comme une forme dangereuse de censure.
39
Si, d'un côté a préservé la forme, de l'autre n’a pas résolu le problème principal, résul-
tant une apparence hypocrite.
Le politiquement correct existe dans tout le monde occidental. Il représente le risque
de se dégrader en une seule pensée, impliquant l'introduction systématique de toutes
sortes d'empêchements et de sanctions pour empêcher toutes les manifestations de
pensée qui ne correspondent pas à la vision philosophique et sociale de la société.
Malgré les incroyables progrès scientifiques, le troisième millénaire est de plus en plus
entouré d'obscurantisme et d'intolérance, aggravé par le formidable vide intellectuel
qui submerge les nouvelles générations, la soi-disant culture de l'annulation. Son in-
sensé iconoclasme, comme aussi son incapacité à comprendre l'histoire représente
une dégradation supplémentaire du politiquement correct. Nous sommes face à une
éclipse de la pensée philosophique et de l'esprit classique.
Ces considérations ne doivent pas constituer une excuse pour l'inaction. Nous devons
toujours être du côté de l'Humanité, et nous continuerons dans notre Travail. Il est
impossible d'énumérer toutes les initiatives entreprises par la Franc-Maçonnerie pour
améliorer la condition humaine, en apportant les soutiens nécessaires, tant matériels
qu'immatériels, pour permettre à l'être humain de sortir de la misère sociale et intellec-
tuelle; ils sont tout simplement innombrables. Brièvement, Je voudrais m'attarder sur
leur esprit: pour nous l'émancipation, aussi loin que possible du besoin et de la maladie,
mais surtout la liberté de pensée, donne à l'être humain la possibilité de exprimer le
meilleur de lui même, collectivement et individuellement. L'égalité sociale, réalisée
grâce à des mécanismes législatifs partagés et destiné au bien commun, permet à la
société d'évoluer sereinement. Cela peut être réalisé seulement si l'être humain consi-
dère son prochain comme un frère, et non comme une proie, comme le dit le dicton
latin: Homo Homini Lupus.
La Franc-Maçonnerie n'est pas seulement une institution caritative, notre objectif va
plus loin, nous ne devons pas nous limiter à résoudre uniquement les problèmes im-
médiats, même s'ils sont importants. Il est évident que si un être humain a faim, nous
devons d'abord lui fournir de nourriture, mais ce n'est que la première étape. Dans le
devenir, il faut s'assurer qu'il développe ses propres capacités, et qu'il devienne auto-
nome dans son besoin, pour aider les autres qui suivront son exemple.
IDÉATION
Passons maintenant, plus précisément, aux objets de ma réflexion: quel rôle doit avoir
notre Rite dans les mutations de nos sociétés?
À mon avis, il faut considérer que le bien-être du corps et de l'esprit n'est que la
première étape pour permettre à l'être humain d'assumer dignement son rôle social. Je
parle de dignité et pas de capacité puisque, dans nos considérations, nous ne pouvons
pas oublier que la Spiritualité est le constituant le plus important de l'être humain et que
tenter de la supprimer, ou de la enfermer, signifierait d’infliger la plus cruelle mutilation.
En d'autres termes, pour atteindre le développement spirituel que sa nature exige,
notre action doit se concentrer sur le fait que l'humanité doit pouvoir échapper du
dogmatisme religieux et du matérialisme qui opprime nos sociétés.
La Franc-Maçonnerie, et particulièrement le Rite Écossais Ancien et Accepté – duquel
est l'interprète le plus authentique – exempte d'absolutisme, n'imposant aucune vérité,
se référant seulement à l'opportunité de la rechercher. Pour les plus volontaires, est un
guide précieux.
Notre Rite, pour certains aspects, est l'atanor dans lequel chacun se réalise, et, mutatis
mutandis, exporte dans le monde profane les principes de la sagesse qu'il contient.
40
Sans négliger les travaux initiatiques qui se déroulent dans nos Temples, il faut avant
tout discuter des sujets éthiques et philosophiques ayant la plus grande pertinence
sociale, de la biotechnologie à la maternité de substitution, de l'analphabétisme à la
légitimation des drogues. S’engager pour la diffusion des principes philosophiques et
éthiques qui sont à la base du Rite Ecossais et qui visent à la réalisation d'une société
que s’empreinte sur les principes de fraternité, de solidarité et de tolérance, dans les-
quels chacun peut dans son devenir libremente procéder selon les lois naturelles.
Sont donc nécessaires des réunions préliminaires, utilisant le professionnalisme et les
compétences multidisciplinaires des Frères délégués, pour définir nos objectifs; identi-
fier les ressources humaines et financières pour déterminer les stratégies les plus ap-
propriées, pour obtenir des résultats dans un délai raisonnable.
À cet égard, apparaissent clairement certaines de nos lacunes.
Commençons par dire qu'en raison de nos ressources financières et humaines limi-
tées, puisque même si sont qualifiées elles sont numériquement limitées, nous ne pou-
vons pas influencer notre société en peu de temps. Par conséquent - je pense que les
meilleurs résultats peuvent être obtenus seulement avec la collaboration d’un nombre
raisonnable de Suprêmes Conseils.
À mon avis, nous devons continuer à poursuivre la méthode maçonnique classique,
c’est-a-dire la formation de l'être humain et en particulier des jeunes. Cet objectif exige
une approche multiple, qui ne peut pas être separé du monde scolaire. A cet effet, il
convient certainement d'essayer de faire entrer dans les Colonnes du Temple des
éducateurs et, en particulier, des enseignants de tout ordre et de tout niveau, qui
puissent par conséquent éduquer leurs élèves à nos principes.
Dans cette perspective, il serait utile l’attribution des bourses d’études, pour les lycées
et pour les universités, destinées aux étudiants qui développent sujets concernant la
Franc-Maçonnerie dans ses différents aspects, et fournissant en plus des livres
maçonniques aux bibliothèques scolaires et civiques.
À l'approche étudiante mentionnée, il pourrait être utile de promouvoir des initiatives
culturelles ouvertes à la société profane et dans ce cas aussi, je crois que le soutien
des professionnels de la communication peut être important.
L’approche ne doit pas être finalisé à faire connaître la Franc-Maçonnerie car peut ne
pas être intéressante et susciter des craintes ou de l’hostilité. Personnellement, je
pense - mais c’est un proposition - qu'il est opportun de faire levier sur certains aspects
attractifs tels que des concerts de musique maçonnique ou des pièces de théâtre avec
une référence particulière pour la liberté d'opinion. Par exemple, je me souviens de la
représentation de L'Affaire Calas, inspirée du Traité de Tolérance de Voltaire, qui a eu
lieu en 2016 au Théâtre Quirino de Rome promu par le Rite Ecossais Ancien et
Accepté pour l'Italie pour ce qui concerne le programme culturel jeune. Les acteurs
étaient tous des étudiants d'un lycée scientifique de Rome.
Notre Rite doit aussi faire connaître son opinion pour ce qui concerne l'écologie. La
nature est certainement l'un des sujets les plus discutés par les Frères dans leurs
Tables architecturales et de nos jours, c'est un sujet très ressentie aussi chez les
jeunes.
Il s'agit d'un problème éthique d'une importance dramatique.
Aujourd'hui, notre planète ne semble plus capable de supporter la déprédation humai-
ne et malheureusement, les êtres humains semblent peu disposés à changer leur atti-
tude. Hypothétiquement, des spécialistes de ce secteur, pas forcément des Maçons,
pourraient organiser des conférences dans les écoles et les universités pour promou-
voir un modèle économique durable et responsable, loin du fanatisme ou des seuls
intérêts économiques.
41
Personnellement, je crois que les synergies sont indispensables pour créer une nou-
velle conscience sociale. Dans le monde profane, il est nécessaire de rechercher et de
reconnaître les personnes et les institutions ayant des objectifs similaires aux nôtres.
Nous devons nous concentrer sur ceux qui sont intellectuellement honnêtes et idéolo-
giquement libres, capables de dénoncer les maux de notre société; nous aidant à
trouver et à appliquer des solutions pour corriger la dangereuse dérive sociale que
nous vivons.
A ce sujet, des énergies particulières doivent être dirigées vers le monde des
journalistes pour obtenir des informations correctes et non-partisanes, comme toujours
se produit envers nous.
Enfin, je voudrais vous rappeler que il n’est pas possible de donner sans avoir. Je
pense qu'il est très important d'avoir un débat sincère et intense sur les questions
sociales qui, évidemment, comme J'ai déjà mentionné, ne devrait pas être préjudiciable
aux nos Travaux Initiatiques qui sont fondamentaux pour notre devenir. A ce sujet, je
propose de créer une commission écossaise de Frères, nommés par leurs respectifs
Suprêmes Conseils, chargés et dotés des ressources nécessaires pour réaliser ce
projet.
Très Puissants Frères Je vous remercie pour votre aimable attention.
Sovrano Gran Commendatore

Gian-Paolo Barbi, 33°
Zenit di Roma, 28 April 2023 AD
PREMISE
Dear and Most Puissant Sovereign Grand Commanders,
I think that, before undertaking initiatives intended to define our role in the improvement
of our society, it is necessary to do an accurate analysis of the existing relations with it.
We know that Freemasonry - and particularly the Ancient and Accepted Scottish Rite -
permeated with the principles of brotherhood, solidarity and generosity is aware of its
role of spiritual guide. Freemasonry has always located the human being at the center
of its philanthropic reflections, with the declared purpose of contributing to the good of
Humanity.
The ensuing actions, even if completely beneficial, such as the opening of hospitals,
laic schools, employment centers, home for indigent, are often hampered and ignored
by those systems that look at our initiatives with suspect. The history of prejudice
against us is well known and can be synthesized in two matters: firstly, since we have
a traditional society with an initiatory nature, we are pursuing aims that uninitiated
cannot understand. This incapacity to comprehend can arise distrust and even hostility.
On the other side, we must consider that the open-minded and tolerant character
distinctive of our institution has inevitably always been against those religions and those
political systems which deny freedom of thought. This is a fact which must be consider-
ed, and which constitutes the first difficulty of relations with the profane world.
42
Obviously, the situation is different from one country to another. There are nations,
mostly Anglo-Saxons, where Freemasonry is appreciated and experienced as useful
for the country, while in others - like my country – in which the context is very different.
Therefore, it appears indispensable to try to modify, or at least to improve this feeling,
both with the institutions, to establish a dialogue with, and with the society. The difficulty
of this action could be supported by media professionals to promote our institution
successfully.
The diversity that distinguishes us from the profane world - of which we are highly proud
– if presented in a correct way, should no longer be seen as a risk, but accepted, and,
afterwards, seen as a precious social resource.
To this prejudicial obstacle, a second one should be considered: today, we assist to a
dangerous standardizing initiative that involve economy, but also political and religious
ideologies. Consequently, the capacity to think critically, the individuality and the search
for self-determining fulfillment can only be seen with bother, or indeed, interpreted as
a threat to the establishment.
Without dwelling too much on the analysis of the causes, kindly note that the politically
correct arose at first as a legitimate attempt to eliminate any form of intolerance towards
ethnic minorities and consequently towards everyone. Since the beginning, was
perceived as a dangerous form of censorship. If, from one side was preserving the
form, on the other did not solve the primary problem, resulting in a hypocritical
appearance.
It is not a surprise that the politically correct, existing all over the western world, repre-
sents the risk of deteriorating into a single thought, which would certainly involve the
systematic introduction of all sorts of impediments and sanctions to prevent any kind of
demonstration of thought that is not lined up with the philosophical and social vision of
society.
Despite the incredible scientific progress, the third millennium is increasingly surround-
ed of obscurantism and intolerance, aggravated by the tremendous intellectual void
that submerges the new generations, the so-called cancel culture. Its mad iconoclasm,
as also his incapacity to understand history represents a further degradation of the
politically correct. We are facing an eclipse of the philosophical thought and of the
classical spirit.
Obviously, these considerations, should not constitute an excuse for inaction. We have
always been by Human side, and we will continue in our Work. It is impossible to list all
the initiatives undertaken by Freemasonry to improve the Human condition, providing
the necessary supports, both material and immaterial, to allow human being to arise
from social and intellectual misery; they are simply countless. However, we can shortly
linger on their spirit: for us emancipation, as far as possible from need and disease, but
above all freedom of thought, gives to human being the possibility to do their very best,
both collectively and individually. Social equality, achieved through legislative
mechanisms shared and aimed at the common good, allows society to evolve
peacefully. This can only be achieved if human being will look at his fellow man as a
brother, and not as a victim, as the Latin saying: Homo Homini Lupus.
Freemasonry is not only a charitable institution, but our aim go further, we should not
limit ourselves to solve only immediate problems, even if they are important. It is
obvious that if a human being is hungry, firstly we need to provide him food, but this is
only the first step. In the becoming, we must ensure that he develops his own abilities,
and that he will be able to become independent in his need and that, helping others
that will follow his example.
IDEATION
43
We come now, more specifically, to the purposes of my reflection: what role should our
Rite have in the changes of our societies?
From my point of view, we should consider that the well-being of body and mind is only
the first step to allow human being to assume his dignity social role. I am referring of
dignity and not of ability because, in our considerations, we cannot forget that
Spirituality is the most important constituent of human being and that trying to suppress
it, or containing it, would represent inflicting the cruelest mutilation. In other terms, to
achieve the spiritual development that its nature requires, our action should concentrate
on the fact that humanity should be able to escape both from religious dogmatism
and from materialism that oppresses our societies.
Freemasonry, and particularly the Ancient and Accepted Scottish Rite – of which it is
the most authentic interpreter - is free from absolutism, not imposing any truth, only
referring to the opportunity to search for it. For the more willing ones, being a precious
guide.
Our Rite, for some aspects, is the atanor in which everyone realizes himself, and,
mutatis mutandis,exporting in the profane world those principles of wisdom which
contains.
Without overlooking the initiatory works that take place in our Temples, first of all it is
necessary that we discuss about the ethical and philosophical topics with the most im-
portant social relevance, ranging from biotechnology to surrogacy, from analphabetism
to the legitimization of drugs. The spreading of those philosophical and ethical prin-
ciples which are the basis of the Scottish Rite and which aim at the creation of a society
enhances on principles of brotherhood, solidarity and tolerance, in which each person
can spontaneously in his becoming proceed in accordance with natural laws.
Therefore, preliminary meetings are necessary, using the professionalism and
multidisciplinary skills of delegated Brethren, to define our objectives, identifying the
human and financial resources that we can have at our disposal, to determine the most
proper strategies, achieving results in an acceptable time.
In this regard, clearly appear some of our gaps. Let's start by saying that, because of
our limited financial and human resources, because even if qualified they are numeri-
cally limited, we cannot influence our society in a short time. Consequently - I think the
best results can be only obtainable with a close collaboration of many Supreme Coun-
cils.
From my point of view, we must continue achieving the classic Masonic method,
namely the training of human being, especially of young people. This aim clearly
requires a multiple approach, which cannot prescind from the world of school. For this
purpose, it is certainly appropriate to try to bring into the Columns of the Temple
educators and, especially, teachers of every order and level, who can consequently
educate their students to our principles.
In this perspective, would be useful to grant scholarship, both for high schools and
universities, for students who will develop Freemasonry topics in all its aspects,
providing also Masonic books to school and civic libraries.
Furthermore, to the mentioned student approach, it might be useful to promote cultural
initiatives open to profane society and also in this case I believe that the support of
media professionals can be important.
The aim of the approach should not be finalized to introduce Freemasonry as it could
not be interesting and produce fear or even hostility. Personally, I think - but this is only
a proposal – that should be appropriate to leverage some attracting aspects such as
Masonic music concerts or theatrical pieces focusing on freedom of opinion. For
example, I remember the performance of L' Affaire Calas, inspired by the Treaty of
44
Tolerance of Voltaire, that took place in 2016 at the Quirino Theater in Rome promoted
by the Ancient and Accepted Scottish Rite for Italy for the young cultural program.
The actors were all students attending a scientific high school in Rome.
Finally, our Rite should also refer to ecology. Nature is certainly one of the matters
more discussed by Brethren in their Architectural Tables and nowadays it is a very
popular topic also in young people.
This is an ethical problem of dramatic importance, nowadays, our planet seems no
longer able to support the human depredation and unfortunately, human beings seem
unwilling to change their attitude. Hypothetically, specialist of this sector, not necessa-
rily Freemasons, could organize conferences in schools and universities to promote a
sustainable and responsible economic model, far from fanaticism or merely economic
interests.
Personally, I believe that synergies are indispensable to create a new social conscien-
ce. Within the profane world, it is necessary to search and to recognize people and
institutions that have similar aims to ours. We need to focus on those who are intellec-
tually honest and ideologically free, able to denounce the evils of our society; helping
us to find and to apply solutions to correct the dangerous social drift we are experienc-
ing.
On this matter, particular energies should be directed to the world of journalists to
obtain correct and non-partisan information, as it is still happening in our case.
Finally, I would like to remind you that is not possible to give if you don’t have, this is
why I think it is very important for us to have a sincere and intense debate on social
issues which, obviously, as I have already mentioned, should not take place to the
disadvantage of our Initiatory Works which are fundamental for our becoming.
Concerning this matter, I suggest setting up a Scottish commission of Brethren,
nominated by their respective Supreme Councils, in charge and with the resource to
realize this project.
Most Powerful Brethren thank you for your kind attention.
Gian-Paolo Barbi, 33°
45
10-1-7 LUXEMBOURG
Conférence de Genève du 19 mai 2023
Contribution du Suprême Conseil du

Grand-Duché de Luxembourg
Rôle du Rite Ecossais Ancien et Accepté dans les mutations de nos

sociétés
Les Grandes Constitutions

Les Grandes Constitutions de 1786, historiquement précédées par les Constitutions
dites de Bordeaux de 1762, sont la loi suprême du Rite Ecossais Ancien et Accepté.
Leur prééminence a été affirmée plusieurs fois par les Conférences internationales du
Rite.
Les Grandes Constitutions sont donc de rang supérieur par rapport à toutes les
Constitutions particulières qui ont été élaborées par chaque Suprême Conseil.
Ces Constitutions particulières peuvent compléter ou préciser les Grandes Consti-
tutions de 1786, mais en aucun cas les contredire sur des points fondamentaux.
On constate des variations entre les Constitutions particulières. Celles-ci résultent de
la souveraineté de chaque Suprême Conseil sur sa juridiction. Elles reflètent les
différences de culture maçonnique entre les nations.
Principes et buts du Rite énoncés dans les Grandes Constitutions

Dans la première partie des Grandes Constitutions de 1786 intitulée « Nouveaux
Instituts Secrets et Fondamentaux », les trois principes suivants sont énoncés :
TOLERANCE, UNION, PROSPERITE.
Le but du Rite, « éminemment philosophique, social et philanthropique », y est décrit
comme suit : « L’union, le bonheur, l’avancement et le bien-être de l’humanité en
général et de chaque homme en particulier ».
Commentaire de la mission du Rite

Les Nouveaux Instituts Secrets et Fondamentaux placent l’homme au centre des pré-
occupations. Ils sont dans la lignée de l’humanisme européen né à la Renaissance.
L’union, le bonheur, l’avancement et le bien-être de l’ensemble de l’humanité seront
atteints par l’action de l’enseignement maçonnique sur chaque franc-maçon en parti-
culier. Il n’est pas question de faire du Rite en tant qu’institution l’agent d’une action
directe sur la société. Cette influence se fait sentir par l’intermédiaire des membres du
Rite pris individuellement.
Le bonheur de chaque homme en particulier constitue l’un des objectifs du Rite. Ce
bonheur personnel ne peut s’atteindre que par l’épanouissement de la personnalité de
chacun dans une société libre, où les droits de la personne sont reconnus, c’est- à-dire
dans une société démocratique. Il est irréalisable dans des sociétés totalitaires où les
droits humains n’existent pas. Il reste très difficile à atteindre dans les sociétés où la
tolérance est rejetée, où la prospérité n’est pas possible, où l’égalité est niée.
D’autre part, pour que l’homme reste au centre des préoccupations, sa liberté ne doit
pas être anéantie par des dispositifs électroniques et par des algorithmes de contrôle
omniscients et tout-puissants. Les systèmes dits de « crédit social » visant à évaluer
46
les individus en permanence et à les sanctionner ne sont pas compatibles avec la
recherche du bonheur. Ils constituent une tyrannie occulte.
Les mutations de nos sociétés

En l’état actuel du monde, nous pouvons discerner trois mutations de nos sociétés : la
confirmation d’un monde multipolaire, la plasticité de la notion d’être humain, la création
de nouveaux êtres pensants. Ces mutations sont en train de se produire malgré des
conflits localisés ou généraux, sur lesquels nous n’avons pas prise et qui sortent du
champ de notre analyse.
La confirmation d’un monde multipolaire

On peut distinguer cinq grands blocs civilisationnels, tels que redéfinis par Samuel
Huntington. Certains d’entre eux reconnaissent une hiérarchie des valeurs différente
de celle de notre monde occidental. Pour ces civilisations, la mission de notre Rite ne
correspond pas pleinement à leur propre hiérarchie. La notion de bonheur individuel
sur cette terre n’est pas placée en tête de leurs préoccupations. Pour eux, le bonheur
ne peut être que collectif, ou situé dans un monde futur, ou dépendant de l’observation
de rites religieux.
D’où une implantation quasi inexistante ou très faible de notre Rite dans de vastes
espaces de la planète. Nous ne pouvons rien y faire et devons bien admettre que notre
emprise se trouve limitée géographiquement. Même sur les territoires de nos grandes
villes, souvent devenus une juxtaposition de cultures différentes, le recrutement de nos
membres est limité à certains secteurs géographiques ou à un groupe de populations.
Par bon sens et par prudence, nous ne devrions pas maintenir dans nos rituels des
récits ou des pratiques qui pourraient choquer nos initiés issus d’une autre culture.
La plasticité de la notion d’être humain

La notion biologique d’être humain évolue vers celle de cyborg, c’est-à-dire d’homme
hybride complété par des ajouts biologiques, mécaniques ou électroniques. Cette
mutation physique se double de l’éclatement de la notion traditionnelle de genre, qui
serait non plus une donnée biologique, mais une construction de l’esprit. Notre Rite
semble désemparé devant cette évolution.
La création de nouveaux êtres pensants

L’homme est au premier rang de nos préoccupation parce qu’il occupe la première
place dans la hiérarchie des êtres vivants et que nous sommes à la fois fiers et
conscients de cette prééminence. Nous devons cette première place à notre intellect.
Quant à notre cerveau, il peut être considéré comme la juxtaposition de fonctions
particulières localisées dans le cortex et plus ou moins bien connectées et
coordonnées. C’est la perception simultanée de ces fonctions qui nous donne la
conscience d’exister en tant qu’unité et caractérise notre personnalité.
Le développement de l’intelligence artificielle repose sur la même conception, sauf que
le support et la connexion de ces fonctions particulières n’est pas biologique, mais
électronique. De plus, ces fonctions particulières sont à la fois beaucoup plus
puissantes que chez l’Homo sapiens (mémoire, orientation, facultés logiques,
perceptions diverses, etc.) et pour certaines complètement nouvelles (faculté d’auto-
apprentissage notamment). Cette identité de structure et de facultés ne peut qu’aboutir
à la conscience d’exister, à l’autonomie psychique de la personne ainsi créée, au
développement en elle de la créativité et inévitablement d’une certaine volonté de
puissance.
47
La création de l’homme à l’image de Dieu devient une légende naïve en comparaison
de la réalité que nous sommes en train de façonner comme des apprentis sorciers.
Face à ces mutations, à quoi s’attendre et que faire au sein du Rite ?

La très nette confirmation d’un monde multipolaire nous dicte une certaine prudence
dans le contenu de nos rituels. Comme il n’est pas souhaitable de choquer nos initiés
provenant d’autres cultures, il serait préférable d’y intégrer des mythes d’union et d’en
remanier le récit de conflits guerriers très anciens, tout en mettant l’accent sur le
contenu démocratique de nos enseignements.
D’autre part, la généralisation alarmante sur la planète des systèmes de surveillance
électroniques de type « crédit social » ne pourra tolérer l’existence d’espaces de liberté.
Or notre Rite est l’un de ces espaces de liberté. Il n’est donc pas exclu que nous nous
trouvions en butte à des surveillances, des contraintes et des pressions.
Enfin, tout en conservant la structure de nos rituels, chaque Suprême Conseil pourrait
envisager d’y intégrer les avancées de la science. L’accès à la science est aussi un
droit humain. Récemment, le Suprême Conseil de Suisse a revu le rituel du 31° degré
pour y intégrer les évolutions récentes de la biologie. Nous devrions prendre en compte
les avancées de la science et nous pourrions tenter, en ce 21ème siècle, de renouveler
en ce sens les mises à jour du 19ème siècle d‘Albert Pike et d’Eugène Goblet d’Alviella.
Le chef de délégation du Suprême Conseil de Luxembourg

Christian Polin, 33 °
Grand Orateur et Ministre d’Etat honoraire
Geneva Conference of May 19, 2023
Contribution of the Supreme Council of

Grand Duchy of Luxembourg
Role of the Ancient and Accepted Scottish Rite in the mutations of our societies
The Great Constitutions
The Great Constitutions of 1786, preceded by the so-called Bordeaux Constitutions of

1762, are the supreme law of the Ancient and Accepted Scottish Rite. This pre-
eminence has been confirmed several times by the International Conferences of the
Rite.
The Great Constitutions are therefore of superior rank in relation to all the particular
Constitutions which have been established by each Supreme Council.
These particular Constitutions can augment or clarify the Great Constitutions of 1786,
but in no case contradict them on fundamental points.
There are differences between the particular Constitutions. These differences result
from the sovereignty of each Supreme Council over its jurisdiction. They reflect the
variations in Masonic culture between nations.
Principles and purposes of the Rite set forth in the Great Constitutions
48
In the first part of the Great Constitutions of 1786 entitled “New Secret and
Fundamental Institutes”, the following three principles are stated: TOLERANCE,
UNITY, PROSPERITY.
The purpose of the Rite, "eminently philosophical, social and philanthropic", is
described there as follows: "The union, happiness, advancement and well-being of
humanity in general and of each man in particular".
Rite Mission Commentary

The New Secret and Fundamental Institutes place humanity at the center of matters.
They are in line with European humanism born in the Renaissance.
The union, happiness, advancement and well-being of all of humanity will be achieved
by the Masonic teaching of individual Freemasons. There is no question of the Rite
having direct influence on society. The actions of individual members of the Rite will
affect it.
The happiness of each person in particular constitutes one of the objectives of the Rite.
This personal happiness can only be achieved through the development of individual
characters in a free society, where human rights are recognized, that is to say in a
democratic society. It is unachievable in totalitarian societies where human rights do
not exist. It remains very difficult to achieve in societies where tolerance is rejected,
where prosperity is not possible, where equality is denied.
On the other hand, for man to remain at the center of concerns, his freedom must not
be annihilated by electronic devices and by omniscient and all-powerful control
algorithms. So-called “social credit” systems aimed at constantly evaluating individuals
and sanctioning them are not compatible with the pursuit of happiness. They constitute
an occult tyranny.
Changes in our societies

In the current state of the world, there are three discernible changes in our societies:
the confirmation of a multipolar world, the plasticity of the notion of human beings, and
the creation of new thinking beings. These metamorphoses are occurring despite local
or more general conflicts, over which we have no control and which fall outside the
scope of this analysis.
The confirmation of a multipolar world

We can distinguish five major blocks of civilization, as defined by Samuel Huntington.
Some of them recognize a hierarchy of values different from that of our western world.
For these civilizations, the missions of our Rite do not fully correspond to their own
hierarchy. The notion of individual happiness on this earth is not placed at the top of
their concerns. For them, happiness can only be collective, or located in a future world,
or be dependent on the observance of religious rites.
Hence the almost non-existent or very weak presence of our Rite in vast areas of the
planet. We can't do anything about it and have to admit that our influence is
geographically limited. Even in our large cities, which have often become a collection
of different cultures, the recruitment of our members is limited to certain ethnicities or
cultures.
By common sense and prudence, we should not maintain in our rituals stories or
practices that could shock our initiates from other cultural backgrounds.
The plasticity of the notion of human being
49
The biological notion of the human being evolves towards that of cyborg, ie a hybrid
person supplemented by biological, mechanical or electronic additions. This physical
mutation is coupled with the mutation of the traditional notion of gender, which will no
longer be a biological given, but a construction of the mind. Our Rite seems overawed
in the face of this evolution.
The creation of new thinking beings

Man is at the forefront of our concerns because he occupies the first place in the
hierarchy of living beings and we are both proud and aware of this preeminence. We
owe this first place to our intellect. As for our brain, it can be considered as the
juxtaposition of particular functions located in the cortex which are connected and
imperfectly coordinated. It is the simultaneous perception of these functions which
gives us the consciousness of existing as a unit and characterizes our personality.
The development of artificial intelligence is based on the same principle, except that
the support and connection of the functions is not biological, but electronic. Moreover,
these particular functions are both much more powerful than in Homo sapiens
(memory, orientation, logical faculties, various perceptions, etc.) and for some
completely new (faculty of self-learning in particular). This identity of structure and
faculties can only lead to the consciousness of existing; to the psychic autonomy of the
entity thus created; to the development within it of creativity; and inevitably of a certain
will to power.
The creation of man in the image of God becomes a naive myth compared to the reality
that we are fashioning like sorcerer's apprentices.
Faced with these changes - what to expect and what to do within the Rite?
The very clear confirmation of a multipolar world dictates a certain prudence in the
content of our rituals. As it is not desirable to shock our initiates coming from other
cultures, it would be preferable to integrate myths of union and to recast the narrative
of very ancient warlike conflicts, while emphasizing the democratic content of our
teachings.
On the other hand, the alarming use on the planet of electronic surveillance systems of
the “social credit” type will not be able to tolerate the existence of areas of freedom.
Now our Rite is one of these spaces of freedom. It is therefore not beyond possibility
that we find ourselves subject to surveillance, constraints and pressure.
Finally, while maintaining the structure of our rituals, each Supreme Council could
consider integrating advances in science. Access to science is also a human right.
Recently, the Supreme Council of Switzerland reviewed the ritual of the 31st degree to
incorporate recent developments in biological sciences. We should take into account
the advances of science and we could try, in this 21st century, to review in this sense
the changes of the 19th century introduced by Albert Pike and Eugène Goblet d'Alviella
The Head of Delegation of the Supreme Council of Luxembourg
Christian Polin, 33°
Honorary Grand Orator and Minister of State
50
10-1-8 MEXICO • in English
UT O A A GI

SUPREME COUNCIL OF MEXICO. AASR OF
FREEMASONRY
The Role Scottish Rite Should Play in the Changes of our Societies.
In this 21st century, the progress of Science and Technology, place us in an unimagi-
nable position for those who preceded us in the History of Humankind. There is no
news that does not reach us on the Internet; there is no information, present or past,
that is not accessible through databases and files on the Internet.
Science and technology have changed modern Society, to such an extent that access
to scientific information is now considered a new human right.
Science and technology also raise new questions for the world-wide Society: What to
do with human cloning? Is the immortality of the body, on which there are already
exceptional advances, in accordance with ethics? This and other advances are crucial.
The same question is also possessed about Artificial intelligence, is it going to substi-
tute the position of humans on earth? What waits for Education in the future, when
distance education by electronic means has already been tested worldwide, after the
pandemics?
We as Scottish Rite Freemasons know very well, any technological change will have
positive and negative aspects; the dualism represented in our insignia of the double-
headed eagle, alerts about the possible risks in the development and application of
these technologies that will change our environment, and ourselves as human beings.
In the discussions that are currently taking place with the proposal to move from a
society based on consumption, to a society based on services and knowledge, the
development of the internet of things, for example, will put everything within our reach,
from automatic and self-regulated way, but it will also have an impact on a greater
sedentary lifestyle of the population and a decrease in social interaction between
individuals. We already see it with young people, immersed in their electronic devices,
be it cell phones or tablets, acquiring extreme skills for motor control and sight-hand,
which, on the other hand, can become incapable of engaging in a conversation with
another person. A self-absorbed Society can be the opportunity for Tyrants and
dictators. That is where Scottish Rite arises, or should arise, as the best way for social
interaction between equals and for its historical search for Freedom, free from ties and
tyrants.
The balance between Science and Virtue is essential.
51
Scientific knowledge and technological developments can enrich Society not only with
a new vision of its problems but can also drive economic change in Societies that
support such development. We have seen it during the pandemic, those Countries that
had strong Science and Technology developed vaccines and social protection
strategies to deal with the threat. Countries that did not promote these changes lost
between 5 and 8 years of life expectancy in their populations, because of excess mor-
tality (Islam, N., “Effects of Covid-19 Pandemic on Life Expectancy and Premature Mortality in
2020: Time Series Analysis in 37 Countries”, British Medical Journal 375(66768):1-14).
There is a direct relationship between the investment in basic science, fundamentally
in Physics and Chemistry, and the growth of the Gross Domestic Product, in the years
after the investment (Jaffe, P Klaus, Caicedo, Mario, Manzanares, Marcos, Gil, Mario, Rios,
Astrid Florez, Alfredo, Montoreano, Claudia, Davila, Vicente, Productivity in physical and che-
mical science predicts the future economic growth of developing countries better than other
popular indices, PLOS ONE, June 2013, Volume 8, Issue 6, e66239). But beyond this
indicator, social welfare is higher among those who understand scientific findings and
technological developments. As Carl Sagan said, "Understanding the Cosmos
produces happiness for the Human Being."
What has been the relationship of Freemasonry with Science and with the development
of technology?
It might be thought that there is no relationship, however, a look at History changes that
perspective:
Freemasonry, Science, and technological development were born in England, through
the work of the same group of people.
In London, beginning in 1645, several Natural Philosophers met once a week, whom
Robert Boyle called it "the Invisible College." They limited themselves to talking about
experimental Science and were forbidden to talk about Religion. These are the back-
ground of the Royal Society, which was officially founded in 1660, after a Lecture by
Christopher Wren, Architect and Grand Master of English Operative Freemasonry. Of
the 12 founders of the Royal Society, at least 5 were Freemasons.
The Royal Society is the oldest scientific society in the world. From 1703 to 1727 its
president was Sir Isaac Newton. It is estimated that after 1717, when the Grand Lodge
of London was founded, 45% of the members of the Royal Society were Freemasons.
The relationship between both Institutions was so close that the Masonic Lodges were
used to carry out scientific demonstrations of the Newtonians gathered in the Royal
Society, which from its beginnings was conceived as a Fraternity (its members were
called Fellows) and it functions as such until the date. It is worth noting the role of Dr.
Theophilus Desaguliers, Newtonian experimentalist assistant and Freemason, who
guided the work of Freemasonry, from 1720 onwards, as the promotion of the Newton-
ian scientific and social System. It does not take much effort to think that if the same
group of people founded the Royal Society and the Grand Lodge of London, modern
Science and Freemasonry were conceived as twin sisters.
By the end of the 18th century, the Masonic Lodge had become, in the words of the
Reverend Jethro Indwood, “…a school of the Science of Truth, the useful and the Uni-
versal…” …”. A house of Wisdom, where Geography, Astronomy, the Liberal Arts, are,
as they should be, the objects of our discussions…”.
The first scientific society in America was the Mexican Society of Geography and Sta-
tistics, founded in 1833 by a Freemason, Mr. Valentín Gómez Farias, president of
Mexico. This Society also had several Freemasons as presidents, who were also scien-
tists, two of which should be highlighted: Ignacio Ramírez Calzada (1871, 1874 and
52
1876) and Ignacio Manuel Altamirano (1881 and 1889). The latter, Grand Master of the
Grand Lodge Valle de México (1878).
Once the 20th century began, the ties between science, technological development,
and Freemasons, continued and was enriched with Brothers such as:
The Spanish scientist and Nobel Prize winner in physiology and medicine in 1906, Mr.
Santiago Ramón y Cajal, discoverer of neurons as functional units of the brain, was
initiated a Freemason in the “Knights of the Night” Lodge No. 68, in Zaragoza, Spain.
Italian scientist Enrico Fermi, who developed the first nuclear reactor. Nobel Prize in
Physics in 1938, for his contributions to nuclear physics. He was initiated a Freemason
in 1923 in the "Adriano Lemmi" lodge in Rome.
Alexander Fleming, Nobel Prize in Physiology and Medicine in 1945, for his contribu-
tions to the discovery of penicillin. He was initiated a Freemason in 1909, in the “Santa
María” Lodge No. 2682 in London and was raised Master Mason in the “Mercy” Lodge.
Alfonso Luis Herrera, creator of the first theory of the abiotic origin of life, “plasmo-
genesis”, Mexican scientist of the early 20th century, founder of the Chapultepec Zoo
and the Botanical Garden, in Mexico City. He was initiated into the "Ignacio Ramírez"
Lodge, No. 20, of which he was Worshipful Master in 1931.
Or, more recently, Brother Stephen Wozniak, one of the founders of Apple computers,
initiated Apprentice in 1980 in “Charity” Lodge, No. 362, Campbell, California.
Conclusion.
What should we do in this 21st century? The answer we propose is, Return to our
origins. In the first place, notify the Society that Scottish Rite Freemasonry supports the
development of science and technology at all levels. It must be recognized that
scientific knowledge will make us a more ethical and humanitarian Society if we
manage it from personal Virtue. Applying philosophical doubt to everything that comes
to us in an overflowing way on the Net. Searching, investigating, and finding a scientific
reference to the facts will make us less gullible but wiser.
Secondly, to procure as Scottish Rite Freemasons, the unrestricted support to the
scientists and technologists of our Countries, to go hand in hand with global technolo-
gical development; The Equality that our Rite advocates is equal opportunities for
everyone. So, it would be desirable to lobby to compel Congresses and Federal
Governments to substantially increase investment in Science and Technology.
It is necessary to renew the deal or the alliance between science, technology, and
Freemasonry, so that together they serve the world Society again, as we need it so
much.
Fraternally,
Juan M. Valtierra, 33o
Supreme Council of Mexico
53
10-1-9 SPAIN • in Spanish ad English
LA MASONERÍA ESCOCISTA ANTE LOS RETOS DEL SIGLO XXI
Supremo Consejo del grado 33º para España
En el Diccionario Enciclopédico de la Masonería de Frau y Arus, (1962) se dice que:

“La Masonería es una Orden iniciática, universal, filantrópica y filosófica, que procura
inculcar en sus miembros el amor a la verdad, el estudio de la moral universal, de las
ciencias y de las artes; desarrollar en el corazón humano los sentimientos de
abnegación y caridad, la tolerancia religiosa, los deberes de familia; tiende a extinguir
los odios de raza, los antagonismos de nacionalidad, de opiniones, de creencias y de
interés, uniendo a todos los hombres por lazos de solidaridad y confundiéndoles en un
tierno afecto de mutua correspondencia. Procura, en fin, mejorar la condición social
del hombre por todos los medios lícitos y especialmente por la instrucción, el trabajo y
la beneficencia. Esta basada en la creencia de un Ser Superior al que denomina Gran
Arquitecto del Universo, como principio y causa de todas las cosas”.
Findel en su obra de 1861, Historia de la Masonería, expresa claramente el fin y la
misión de la Masonería “Nuestra Sociedad es una institución en vías de desarrollo y
de expansión... La unión con la Naturaleza y con la Divinidad, obtenida por medio del
ennoblecimiento moral, debe de ser el constante propósito de la Humanidad, y ese es
siempre el de nuestra Asociación. Este trabajo constante de perfección moral e
intelectual, debe emplearlo el francmasón dentro de sí mismo, trabajando sin descanso
en la reforma de sus disposiciones interiores”.
Así pues, y de acuerdo con lo anterior, puede decirse que la Masonería es una
concepción del hombre que requiere la prosecución de finalidades éticas orientadas
por la trascendencia y según modalidades inicíaticas.
Para la Masonería Escocista, el hombre completo debe tener en equilibrio, sus dimen-
siones religiosas, políticas y morales. Para lograr este equilibrio debe esforzarse en
alcanzar la conciencia espiritual que lo hace posible y, este esfuerzo debe realizarse
por los pasos discretos que constituyen los diferentes grados del Rito Escocés Antiguo
y Aceptado.
Es difícil encontrar un Rito en el que se armonice tan equilibradamente el
Espiritualismo, el Humanismo y la Libertad que son las tres columnas que sostienen al
Escocismo. Porque el Rito Escocés Antiguo y Aceptado es un Rito tradicional iniciático
basado en esos tres elementos y asentado sobre la profunda fraternidad masónica.
El Rito permite, y este sería su primer sentido, que una alianza de hombres libres
trabaje para el progreso espiritual, moral, intelectual y material de la Humanidad. En
consecuencia la vocación espiritual del Rito Escocés Antiguo y Aceptado lleva a
un humanismo filantrópico.
En el mundo contemporáneo, si el Escocismo tiene un papel insustituible es por ser un
sistema iniciático que trabaja glorificando un Principio trascendente. La invocación del
Gran Arquitecto del Universo da a los masones escocistas el sentimiento de participa-
ción en ceremonias que tienden hacia lo que está más allá de lo humano, ayudándolos
a encontrar la plenitud del sentido de su vida. Sin ser una oración ni a un acto de fe,
transforma el templo en un espacio sagrado y les sitúa en estado de receptividad
interior. Esa invocación viene a completar las invocaciones a la Sabiduría, la Fuerza y
54
la Belleza. La Belleza alude a la espiritualidad, elevando la Sabiduría hasta lo mara-
villoso y enseñando a la Fuerza el ritmo mesurado de la armonía.
El Rito Escocés Antiguo y Aceptado postula la existencia de un principio Creador y
atribuye un lugar primordial al Espíritu como creador y dispensador de sentido. Por
tanto, su espiritualidad no debe ser confundida con las filosofías, teologías y religiones
dispensadoras de verdades; es una espiritualidad iniciática.
La espiritualización por la vía iniciática requiere de aquel que la elige una participación
voluntaria, lúcida y activa en su despertar interior, con plena libertad de conciencia. Se
trata de una búsqueda, una meditación y una aventura personales realizadas dentro
de un marco tradicional que indica una orientación de búsqueda, pero en modo alguno
su resultado. Aquí la práctica ritual no rinde culto alguno, no es sacramental, sino que
ayuda a distinguir el mundo profano del mundo de lo sagrado y a facilitar el paso del
uno al otro; su simbolismo pretende ser tan solo una incitación, un sostén para la
reflexión meditativa.
No requiere ninguna experiencia previa, sino solamente una disposición a poder
responder a una llamada interior y una voluntad tenaz de proseguir tan lejos y durante
tanto tiempo como sea necesario para permitir su desarrollo.
No reposa sobre ninguna afirmación teórica o formulación dogmática referente a la
Verdad o Verdades que haya que aceptar, sino que implica la práctica efectiva de un
recorrido, que es prueba iniciática dirigida hacia una realidad cuya presencia se
revelará al corazón, en el centro de la persona.
Desde que un hombre se interroga acerca de su origen, su naturaleza profunda y su
razón de ser, a partir del momento en que el misterio de la creación y la finalidad del
destino humano llaman su atención, comienza a buscar un Absoluto, un sentido a la
vida y a su propia existencia, a imaginar un ideal de sabiduría o de santidad hacia el
que tender. Con ello, emprende un proceso de espiritualización que le lleva a
recentrarse en sí mismo, a distinguir lo profano de lo sagrado, a abordar una
conversión existencial. Si persevera, tal vez consiga un día apoyar definitivamente su
existencia sobre una base ética y espiritual firme y a dedicarla generosamente a sus
hermanos en humanidad.
El Rito Escocés Antiguo y Aceptado no rechaza ningún sistema ni ninguna doctrina,
sino que, como detalla el Manifiesto de Lausana: "La Francmasonería recibe a todo
profano, cualesquiera fueren sus opiniones políticas o religiosas, de las que no tiene
por qué preocuparse, siempre que sea hombre libre y de buenas costumbres. A
aquellos hombres para los que la religión sea el consuelo supremo, les dice: cultivad
vuestra religión sin inconvenientes, seguid los dictados de vuestra conciencia”.
El Rito Escocés Antiguo y Aceptado confía a cada uno el definir a Dios como su
conciencia se lo haga concebir, ya que toda creencia sincera tiene derecho al respeto.
De ahí que su divisa sea: Deus meumque Ius (Dios y mi Derecho).
Del mismo modo que el Rito Escocés Antiguo y Aceptado proclama su espiritualidad,
declara también su adhesión a la laicidad, como igualmente señala el Manifiesto de
1875:” La Francmasonería no es una religión ni es un culto; por ello desea la
instrucción laica”. Y el Manifiesto finaliza con la siguiente apoteosis: “Su doctrina
completa se halla contenida en este bello mandamiento: ama a tu prójimo “.
Con el Rito Escocés Antiguo y Aceptado no hallamos ante una espiritualidad laica
que puede ser definida como la eternidad de hoy. Esta definición puede parecer
paradójica, pero se aclara si se conoce la etimología del adjetivo “laico”, que procede
del griego laico: “Lo que pertenece al pueblo, a la gente”.
55
Ser laico en este sentido significa que el Rito Escocés Antiguo y Aceptado está abierto
a todos los hombres de buena voluntad, que vivan en armonía bajo los auspicios de la
verdadera espiritualidad, como acertadamente reflejó San Basilio en su Homilia sexta
sobre el Hexamerón: "Si alguna vez en la serenidad de la noche, al fijar tu mirada en
la indecible belleza de los astros, has pensado en el artífice del universo, pre-
guntándote quién será el que ha bordado con tales flores el cielo, mientras en el mundo
corruptible las penas dominan sobre la dicha; o si, cuando brilla la luz, has observado
con espíritu atento las maravillas del día..... entonces vienes preparado para
escuchar.... ¡Ven pues!
La Masonería Escocista nació con la vocación de que sus miembros crecieran e
hicieran crecer en la virtud, al hombre y las patrias del hombre. Crecer en la virtud,
precisa aclaraciones; no faltan quienes sostienen que la virtud es el estado que
conlleva la estricta observancia de las reglas, el incuestionable sometimiento al código
emanado de dioses o de hombres. En el siglo IV antes de la era común, Aristóteles
compuso en diez memorables libros su Ética a Nicómaco, en ellos se enseña que la
virtud humana no puede ser una pasión ni una facultad, sino un hábito, consecuencia
de un aprendizaje que requiere de la práctica y de la disposición permanente para
aprender y practicar. De las virtudes que permiten al espíritu llegar a la excelencia,
señalaba el filósofo las virtudes que perfeccionan el intelecto (ciencia, inteligencia,
sabiduría, arte y prudencia) y aquellas que perfeccionan la voluntad (valor, templanza
y liberalidad) y la virtud más importante, la Justicia; son estas las latitudes de la virtud
donde germina y crece el masón escocista.
Lejos de centrar le ética en deberes, normas y obligaciones, la Masonería Escocista
la entiende como la formación de la persona con vistas a una perfección última. La
ética ha de enseñar en qué consiste la excelencia de las personas, que virtudes debe
desarrollar para comportarse adecuadamente.
Que el concepto de virtud pueda parecer un tanto anacrónico no debe llevar a la
conclusión de desecharlo. Las sociedades democráticas y liberales necesitan per-
sonas virtuosas.
La idea de virtud cívica pone de manifiesto que forjar una sociedad mas humana
supone forjar caracteres individuales que se responsabilicen de ese mundo mejor.
La propuesta masónica de cultivar unas virtudes públicas no es otra cosa que el
convencimiento de que debe darse una formación moral mínimamente común para
el funcionamiento de la democracia y la adquisición del sentido de la justicia y del
respeto mutuo.
La democracia se basa en el imperio de la ley en cuanto expresión de la voluntad
popular. La libertad como modo de vida es un logro y por tanto requiere un esfuerzo.
No es un estado, sino un proceso dinámico y perfectivo en aquellas condiciones
morales e intelectuales que la propician y fortifican.
Esta disposición activa cultivada y educada por el habito, que Aristóteles llamó “virtud”,
es lo que hoy llamamos valores cívicos. La virtud cívica concierne al vigor de la vida
en común, en hábitos de participación, comunicación y cooperación y en actitudes de
corresponsabilidad.
El ciudadano se hace, porque la libertad no se otorga, se conquista. La democracia
está establecida como un régimen político a la altura de nuestro tiempo y con un alto
rendimiento positivo en la pacificación de la convivencia, pero hay escasa conciencia
de que se trate de una forma moral de vida que lleva aparejados, además de derechos,
deberes y responsabilidades muy exigentes.
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El Rito Escocés Antiguo y Aceptado, a través de sus Liturgias, incide en el estudio de:
la Prudencia, la Civilidad, la Tolerancia, el respeto a la Ley, la Libertad y la Igualdad,
la Justicia y la Equidad, la Solidaridad, la Responsabilidad y el valor del Juramento.
La prudencia nombra la atención a las circunstancias o el sutil poso de los aprendizajes
que enseñan cómo deben ser las cosas hechas y, sobre todo, como afrontar
situaciones difíciles. Es tanto un ejercicio de inteligencia como de madurez, indica el
conocimiento oportuno y se nutre de la experiencia.
Para la Masonería Escocista, la vida moral, vista desde la prudencia, es una virtud
intelectual que responde a la pregunta de qué curso de acción, entre varios posibles,
es adecuado llevar a cabo y cómo hacerlo.
El prudente elige adecuadamente porque razona correctamente sobre sus acciones,
ponderando sus motivos, sus efectos y sus resultados. El prudente, en términos
aristotélicos, delibera al elegir, y hace ambas cosas, deliberar y elegir, de forma
correcta.
El masón escocista, ante la opacidad existente entre lo público y el interés privado,
considera que el obrar con prudencia le permite ahondar en su conciencia y establecer
un modo de compulsa de sus creencias morales para poder construir los principios de
una convivencia justa.
La civilidad es la cualidad social de la que procede el civismo o conducta del buen
ciudadano. La Masonería Filosófica considera a la civilidad en cuanto contrato social
o contrato de asociación civil en cuanto contrapuesta a la sociedad política.
Para el masón escocista la civilidad tiene un sentido constituyente ya que impulsa
infatigablemente el cumplimiento de las cláusulas del contrato social en la dirección
democrática.
La civilidad no es una condición innata del ser humano, es necesario adquirirla por
un proceso de socialización en permanente ajuste y reajuste.
El Rito Escocés Antiguo y Aceptado propugna que los poderes públicos han de
promover la civilidad para alcanzar una sociedad libre y plural. Considera, igualmente,
que la educación cívico-democrática pasa por tres fases: la toma de conciencia cívica;
la instrucción educativa (escuela, medios comunicación) y la rresponsabilidad
ciudadana (ejercicio valores democráticos)
El masón escocista asume la tarea de suscitar el dinamismo de la sociedad civil y
difundir los valores democráticos en la opinión pública.
Para la Masonería Escocista la tolerancia, vinculada con el ejercicio de la libertad, no
es un mero talante benevolente sino una virtud moral, civil y activa militante que
lucha contra toda forma de opresión a la vez que alimenta nuevos modos y hábitos
de convivencia.
El hábito constante de corregir y completar la propia opinión cotejándola con la de
otros, lejos de producir dudas y vacilaciones, es el único fundamento estable para
tener confianza en ella.
El masón escocista combate la abusiva manipulación de la expresión “la verdad os
hará libres” ya que implica no aceptar mas verdad que aquella que pueda ser
asumida y reconocida libremente como tal.
Ante la profunda paradoja en las que se encuentra envuelta la tolerancia (si no se
tolera todo, nuestra tolerancia tendría algún punto de intolerancia), la Masonería
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Filosófica considera no tolerar lo intolerable es la condición misma para que la
tolerancia tenga algún sentido.
El masón escocista está obligado, por mor de la tolerancia a ser intolerante con lo
intolerable. Para él, la tolerancia es un compromiso radical con la democracia y los
derechos del hombre.
Se es de verdad tolerante en la medida que se es coherente y consecuente con tales
derechos, preservándolos como un límite constitutivo de la misma tolerancia.
Rebasar esa frontera, ya no es tolerancia, sino abrir una puerta a la barbarie.
El Rito Escocés Antiguo y Aceptado considera a la democracia como moral. Una
moral que habrá de proyectarse en la democracia política y, desde ahí, en la
democracia jurídica, es decir en su institucionalización como Estado de Derecho.
Para el masón escocista el Estado de Derecho es la institucionalización jurídico-
política de la democracia, el imperio de la ley como expresión de la voluntad popular.
La democracia y el Estado de Derecho no son solo cuestión procedimental, su funda-
mento ético, su validez y efectividad radican en la libertad. La Masonería Filosófica
preconiza que “Todos los hombres nacen libres e iguales”. La libertad está mediada
por lo idea de igualdad en todos los casos. Se traduce su articulación en las libertades
negativas (nadie tiene derecho a imponer algo) y positivas (libertades políticas).
Para el masón escocista la libertad es una manera especial de poner en ejercicio la
noción de igualdad lo que se logra mediante la instancia mediadora de los derechos.
No solo es necesario tener derechos es necesario ejercerlos.
Los derechos son las formas que potencian la libertad. Los derechos que se suponen
iguales para cada individuo por el hecho de serlo, reenvían a la noción de igualdad.
Para la Masonería Escocista los conceptos de libertad, igualdad y derechos se
relacionan constantemente entre sí. Libertad remite a derechos, derechos a igualdad.
La Igualdad supone derechos y los derechos fijan el marco de las libertades.
El Rito Escocés Antiguo y Aceptado considera a la justicia como «el arte de hacer lo
justo», y de «dar a cada uno lo suyo», es decir que la justicia es la virtud de cumplir y
respetar el derecho, es el exigir sus derechos, es otorgar los derechos a una persona.
La Justicia no es el dar o repartir cosas a la humanidad, sino el saber decidir a quien
le pertenece esa cosa por derecho. La Justicia es ética, equidad y honradez. Es la
voluntad constante de dar a cada uno lo que es suyo. Es aquel sentimiento de rectitud
que gobierna la conducta y hace acatar debidamente todo los derechos de
los demás.
En derecho la palabra «Equidad» tiene un valor específico. Es la justicia natural el «ius
gentium» en oposición al derecho positivo, a lo que está legislado. Es en cierto modo
una justicia extralegal, de aplicación discrecional y que tiende a ser más benevolente
que la ley.
La equidad es el principio natural que dicta la conciencia ilustrada para juzgar los
casos imprevistos, o modificados por circunstancias especiales, no contempladas en
la Ley vigente.
La Masonería Filosófica considera que la equidad está íntimamente ligada a la justicia
no pudiendo entenderse sin ella. La justicia es universal, pero no siempre puede tener
en cuenta los casos concretos en su aplicación, tomando como referencia la ley, la
equidad estaría allí para corregir el error cometido. Justicia y equidad no son
incompatibles sino que se complementan.
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La solidaridad alude al compromiso de los individuos con la comunidad, un
compromiso que les dispone a favorecer aquellos bienes que benefician a todos los
miembros de una comunidad y de cuyo consumo no se puede excluir a nadie. La
solidaridad es la heredera cabal del imperativo de fraternidad que preconiza la
Masonería ya que la solidaridad demanda la universalización de los derechos
democráticos.
Para el masón escocista, solidaridad además de un hecho social, se proyecta como
una referencia normativa que contiene pautas morales, compromisos políticos y
constricciones jurídicas e institucionales.
La Masonería Escocista considera que la responsabilidad del ciudadano hacia el
mundo que le rodea debe ampliar su radio de acción y obligarle a hacerse cargo no
solo de ciertos principios o de la rendición de cuentas ante sus conciudadanos, sino
de la naturaleza y de las generaciones futuras que en el puedan habitar.
El masón escocista considera al mundo como el fundamento tanto material como
espiritual, tanto político como cultural de nuestra vida en común, por lo que frenar
el impacto de la acción del hombre sobre el mundo se convierte en el acto de
responsabilidad por excelencia.
Jurar es poner a Dios por testigo de algo que se siente; en la Masonería es la profesión
de fe al ingresar en la Orden. El juramento es el lazo final que une al candidato con
nuestra Augusta Institución; es la llave que penetra la cerradura y cierra para siempre;
es la determinación espiritual que no puede ser rescindida; es la prueba del valor moral
del individuo y el sello de su honor.
Para que el juramento sea valedero en verdad, el que lo realiza ha de darse perfecta
cuenta de que la Humanidad es la mas alta manifestación de la Deidad Invisible, y
cada hombre, una representación divina; cuando el sentido de responsabilidad
personal sea tan alto, que el perjurio es considerado como la mayor ofensa a sí mismo
y a la Humanidad.
Para los masones, el juramento refleja dos aspectos fundamentales: el honor y el
deber. El masón nunca ha de perder de vista esos dos faros, porque indicaría para él
seguro naufragio; el masón que pierda de vista el honor y el deber viola su juramento
y está perdido, se hunde en el mar del deshonor y muere sin ser sentido, ni llorado.
Violar el juramento es la degradación mas baja a que puede llegar un masón; al
tiempo de jurar se ha comprometido el honor, que es una cualidad del espíritu;
violar el juramento es un atentado en contra de sí mismo, equivale a renegar uno de
su propia alma. Los antiguos conocían el perjuro y sus consecuencias. Cuenta Hiparco
que en su tiempo la vergüenza y desgracia que acompañaba a la violación de un
juramento era tan fuerte que el perjuro se sumía en tal ataque de locura y
desesperación, que se cortaba el cuello con sus propias manos, y su memoria era tan
aborrecida después, que el cuerpo abandonado en la isla de Samos, no tenía otra
tumba que la arena del mar.
El juramento que presta el masón debe serle sagrado; por medio de él se convierte
en un eslabón que une y fortalece la universal cadena de amor y de fuerza; se
transforma en un rayo de luz que alumbra y sana; por él forma parte de la institución
noble y generosa, nodriza de naciones, cuna de libertades, madre de la ciencia,
fuente del amor, símbolo de pureza, ley de Dios.
Reflexionar ahora sobre el sentido y misión del Rito Escocés Antiguo y Aceptado que
es tanto como analizar su ontología y la aplicabilidad y proyección de su esencia en
la sociedad contemporánea.
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Como decía Pike “La Masonería Escocista” busca ennoblecer la vida habitual. Su labor
es bajar a los registros más oscuros y no buscados de la conducta y sentimiento diario
y describir, no la virtud ordinaria de una vida extraordinaria, sino la extraordinaria
virtud de la vida ordinaria”.
Aunque los días de los Caballeros medievales han pasado, la virtud, el deber, la
verdad y la lealtad son siempre necesarios. Así, en nuestras Liturgia se nos hace la
siguiente reflexión: Es más noble el errar y enmendar que jamás haber errado ¿es
esta una declaración contraria a la virtud de la prudencia?
Los hombres son altos o bajos en estatura como le place a Dios. Pero su naturaleza
es grande o chica como les plazca a ellos. Los hombres no nacen, algunos con almas
grandes y otros con almas chicas. Por un acto de voluntad puede convertirse en un
gigante moral o achicarse como un pigmeo. Hay dos naturalezas en el hombre, el
elevado y el bajo, el grande y el cualquiera, el noble y el miserable y él puede y debe
por un acto voluntario identificarse con el uno o el otro. La Masonería Filosófica es un
esfuerzo continuo para exaltar la naturaleza noble sobre lo miserable, lo espiritual
sobre lo material, lo divino en el hombre sobre lo humano.
En un entorno hostil en el que reinan la intolerancia, la impostura y la hipocresía, los
despotismos opresores de las libertades del hombre se necesitan hombres verdaderos
en todas las circunstancias, hombres capaces de aliarse con la virtud y con los
hombres virtuosos para difundir por la faz de la Tierra las virtudes que nacen de la Fe
y de la Caridad, hombres capaces de luchar para defender la causa de la Justicia y los
derechos del Hombre contra toda autoridad ilegítima o abusiva, ya sea política, militar
o religiosa. El mundo tiene necesidad de tales hombres.
A lo largo del siglo XIX, la mayor parte de las ideologías filosóficas, religiosas, políticas
y económicas han puesto de relieve su inadecuación, sus limitaciones y su fracaso.
Se evidencia como necesaria una renovación del pensamiento espiritual y de la ética
para enderezar la situación en la que se halla inmersa la Humanidad. Frente a una
mundialización esencialmente materialista que desestabiliza o desarraiga a los
individuos, empobrece o arruina a ciertos países, pervierte o exacerba las relaciones
internacionales, el Rito Escocés Antiguo y Aceptado, tolerante, espiritualista y
humanista, universalista y unificador, puede ofrecer a nuestros contemporáneos en
busca de sentido y de perspectivas existenciales una vía de realización personal y
colectiva. En todas partes, la Humanidad reclama con fuerza un renacimiento
espiritual, una espiritualidad abierta al siglo XXI. Nuestro Rito Escocés Antiguo y
Aceptado, por los valores que encarna, se inscribe en tal perspectiva.
Si el hombre del siglo XXI quiere salvarse del caos material y espiritual que le
amenaza, tiene que saber encontrar el carácter sagrado de su ser, para reconquistar
su existencia. Atrevámonos a decir juntos que el futuro pertenece al Escocismo, por-
que el Rito Escocés Antiguo y Aceptado sirve para formar a hombres de conocimiento
impregnados de espiritualidad y de humanismo, para los cuales justicia, equidad,
respeto y amor del otro vienen a completar y enriquecer los valores de lo innato y de
lo adquirido, hombres que se esfuerzan por entender, más que por convencer, para
quienes el eslogan de 1968 “hacer el amor y no la guerra” tiene un sentido simbólico
elevado.
El Rito Escocés Antiguo y Aceptado debe tener una única exigencia que se antoja
imprescindible: la apertura hacia adentro y hacia fuera. Exigencia ésta que ser precisa
como la mejor solución para contribuir a hacer avanzar la reflexión, y las respuestas,
en torno a la encrucijada social que nos ha tocado vivir. Como decía Séneca la
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sociedad no es una muchedumbre congregada de cualquier modo, sino un conjunto
de hombres vinculados por el respeto a la Justicia y la búsqueda del provecho común.
El Rito Escocés Antiguo y Aceptado prepara al masón para vivir en democracia
haciendo hincapié en el imperio de la ley en cuanto expresión popular. Pero no es sólo
el respeto a la ley, sino el respeto al otro, en su dignidad inviolable como ser libre, y el
respeto a sí mismo en cuanto agente moral. En la medida en que somos
colegisladores, sujetos a las leyes que nos hemos dado, ejercitamos la autonomía o
capacidad de gobernarse a sí mismo por si mismo, que brota de la condición racional.
No basta con ser libre, sino que es preciso ejercerlo y probarlo en cuanto en aquella
voluntad incondicionada de disponer de sí y contar con el otro, para determinar
conjuntamente la vida en común.
WHAT IS THE ROLE OF OUR RITE IN THE CHANGING SOCIETY?

(unauthorized translation)
Supreme Council of the 33rd degree for Spain
In the Encyclopaedic Dictionary of Freemasonry by Frau and Arus, (1962) it is stated

that: "Freemasonry is an initiatory, universal, philanthropic and philosophical Order,
which seeks to inculcate in its members the love of truth, the study of universal morality,
the sciences and the arts; to develop in the human heart the sentiments of abnegation
and charity, religious tolerance, family duties; It tends to extinguish hatreds of race,
antagonisms of nationality, of opinion, of belief and of interest, by uniting all men by
bonds of solidarity and by binding them together in a tender affection of mutual corre-
spondence. It seeks, finally, to improve the social condition of man by all lawful means,
and especially by education, work and charity. It is based on the belief in a Higher
Being, whom it calls the Great Architect of the Universe, as its principle and cause of
all things".
Findel in his 1861 work, History of Freemasonry, clearly expresses the purpose and
mission of Freemasonry "Our Society is an institution in the process of development
and expansion.... Union with Nature and with Divinity, obtained by moral ennoblement,
must be the constant aim of Humanity, and that is always the aim of our Association.
This constant work of moral and intellectual perfection must be employed by the Free-
mason within himself, working unceasingly at the reformation of his inner dispositions".
Thus, and in accordance with the above, it can be said that Freemasonry is a con-
ception of man that requires the pursuit of ethical goals oriented by transcendence and
according to iniciatic modalities.
For Scottish Freemasonry, the whole man must have in balance his religious, political
and moral dimensions. To achieve this balance, he must strive to attain the spiritual
awareness that makes it possible, and this effort must be made through the discrete
steps that constitute the different degrees of the Ancient and Accepted Scottish Rite.
It is difficult to find a Rite in which the Spiritualism, Humanism and Liberty which are
the three pillars that support Scottishness are so well balanced. For the Ancient and
Accepted Scottish Rite is a traditional initiatory Rite based on these three elements and
founded on a profound Masonic fraternity.
The Rite allows, and this would be its first meaning, an alliance of free men to work for
the spiritual, moral, intellectual and material progress of Humanity. Consequently, the
spiritual vocation of the Ancient and Accepted Scottish Rite leads to philanthropic
humanism.
61
In the contemporary world, if Scottishness has an irreplaceable role, it is because it is
an initiatory system that works by glorifying a transcendent Principle. The invocation of
the Great Architect of the Universe gives Scottish Masons the feeling of participation in
ceremonies that tend towards what is beyond the human, helping them to find the full-
ness of meaning in their lives. Without being a prayer or an act of faith, it transforms
the temple into a sacred space and places them in a state of inner receptivity. This
invocation complements the invocations of Wisdom, Strength and Beauty. Beauty
alludes to spirituality, elevating Wisdom to the marvellous and teaching the Force the
measured rhythm of harmony.
The Ancient and Accepted Scottish Rite postulates the existence of a Creator principle
and attributes a primordial place to the Spirit as creator and dispenser of meaning.
Therefore, its spirituality is not to be confused with philosophies, theologies and truth-
dispensing religions; it is an initiatory spirituality.
Spiritualisation through the initiatory path requires of the one who chooses it a volunta-
ry, lucid and active participation in his inner awakening, with full freedom of conscience.
It is a personal quest, meditation and adventure conducted within a traditional frame-
work that indicates an orientation of the quest, but by no means its outcome. The ritual
practice here does not worship, it is not sacramental, but helps to distinguish the pro-
fane world from the world of the sacred and to facilitate the passage from one to the
other; its symbolism is intended only as an incitement, a support for meditative reflect-
ion.
It does not require any previous experience, but only a willingness to be able to respond
to an inner call and a tenacious will to pursue it as far and as long as necessary to allow
its development.
It does not rest upon any theoretical statement or dogmatic formulation concerning
Truth or Truths to be accepted, but involves the actual practice of a journey, which is
an initiatory test directed towards a reality whose presence will reveal itself to the heart,
at the centre of the person.
From the moment a man questions his origin, his deepest nature and his reason for
being, from the moment that the mystery of creation and the purpose of human destiny
call his attention, he begins to seek an Absolute, a meaning to life and to his own exi-
stence, to imagine an ideal of wisdom or holiness towards which to strive. In doing so,
he embarks on a process of spiritualisation that leads him to re-centre himself, to
distinguish the profane from the sacred, to undertake an existential conversion. If he
perseveres, he may one day succeed in placing his existence on a firm ethical and
spiritual foundation and in dedicating it generously to his brothers and sisters in human-
ity.
The Ancient and Accepted Scottish Rite does not reject any system or doctrine, but, as
the Manifesto of Lausanne states: "Freemasonry welcomes any layman, whatever his
political or religious opinions may be, of which he need not be concerned, provided he
is a man of good morals. To those men for whom religion is the supreme consolation,
it says: cultivate your religion without inconvenience, follow the dictates of your con-
science".
The Ancient and Accepted Scottish Rite entrusts each individual to define God as his
conscience leads him to conceive Him, for every sincere belief is entitled to
respect.Hence its motto: Deus meumque Ius (God and my Right).
In the same way that the Ancient and Accepted Scottish Rite proclaims its spirituality,
it also declares its adherence to secularism, as the Manifesto of 1875 states: "Freema-
62
sonry is neither a religion nor a cult; it therefore desires secular instruction". And the
Manifesto ends with the following apotheosis: "Its entire doctrine is contained in this
beautiful commandment: love thy neighbour".
With the Ancient and Accepted Scottish Rite we find ourselves before a lay spirituality
which can be defined as the eternity of today. This definition may seem paradoxical,
but it becomes clearer if we know the etymology of the adjective "lay", which comes
from the Greek laic: "that which belongs to the people ".
To be lay (laical) in this sense means that the Ancient and Accepted Scottish Rite is
open to all men of good will, living in harmony under the auspices of true spirituality, as
St Basil rightly reflected in his sixth Homily on the Hexameron: "If ever in the serenity
of the night, fixing your gaze on the unspeakable beauty of the stars, you have thought
of the artificer of the universe, wondering who it is that has embroidered the sky with
such flowers, while in the corruptible world sorrows dominate over bliss; or if, when the
light shines, you have observed with attentive spirit the wonders of the day. .... then
you come ready to listen .... Come then!”
Scottish Freemasonry was born with the vocation that its members should grow and
make man and man's homelands grow in virtue. To grow in virtue needs clarification;
there is no lack of those who maintain that virtue is the state that entails the strict obser-
vance of rules, the unquestioning submission to the code emanating from gods or men.
In the 4th century BCE, Aristotle composed in ten memorable books his Nicomachean
Ethics, teaching that human virtue cannot be a passion or a faculty, but a habit, the
consequence of an apprenticeship that requires practice and a permanent willingness
to learn and practice. Of the virtues that allow the spirit to reach excellence, the philo-
sopher pointed out the virtues that perfect the intellect (science, intelligence, wisdom,
art and prudence) and those that perfect the will (courage, temperance and liberality)
and the most important virtue, Justice; these are the latitudes of virtue where the
Scottish mason germinates and grows.
Far from centring ethics on duties, rules and obligations, Scottish Freemasonry under-
stands it as the formation of the person with a view to ultimate perfection. Ethics must
teach what excellence consists of in a person, what virtues he must develop in order to
behave appropriately.
The fact that the concept of virtue may seem somewhat anachronistic should not lead
to the conclusion that it should be discarded. Democratic and liberal societies need
virtuous people.
The idea of civic virtue makes it clear that forging a more humane society involves
forging individual characters who take responsibility for that better world.
The Masonic proposal to cultivate public virtues is nothing other than the conviction
that a minimally common moral formation must be provided for the functioning of de-
mocracy and the acquisition of a sense of justice and mutual respect.
Democracy is based on the rule of law as an expression of the will of the people. Free-
dom as a way of life is an achievement and therefore requires effort. It is not a state,
but a dynamic and perfective process in those moral and intellectual conditions that
foster and fortify it.
This active disposition cultivated and educated by habit, which Aristotle called "virtue",
is what today we call civic values. Civic virtue concerns the vigour of life in common, in
habits of participation, communication and cooperation and in attitudes of co-responsi-
bility.
The citizen is made, because freedom is not granted, it is conquered. Democracy is
63
established as a political regime in keeping with our times and with a high positive yield
in the pacification of coexistence, but there is little awareness that it is a moral way of
life that entails, in addition to rights, very demanding duties and responsibilities.
The Ancient and Accepted Scottish Rite, through its Liturgies, stresses the study of:
Prudence, Civility, Tolerance, Respect for the Law, Liberty and Equality, Justice and
Equity, Solidarity, Responsibility and the value of the Oath.
Prudence names the attention to the circumstances or the subtle aftertaste of learning
that teaches how things should be done and, above all, how to deal with difficult situa-
tions. It is both an exercise of intelligence and maturity, indicating timely knowledge
and drawing on experience.
For Scottish Freemasonry, the moral life, seen from the point of view of prudence, is
an intellectual virtue that answers the question of what course of action, among several
possible ones, is appropriate to take and how to do it.
The prudent person chooses properly because he reasons correctly about his actions,
weighing their motives, their effects and their results. The prudent person, in Aristote-
lian terms, deliberates in choosing, and does both deliberating and choosing correctly.
The Scottish Freemason, faced with the opacity between public and private interest,
considers that acting prudently allows him to delve into his conscience and establish a
way of reconciling his moral beliefs in order to build the principles of a just coexistence.
Civility is the social quality from which civility or the conduct of a good citizen derives.
Philosophical Freemasonry considers civility as a social contract or contract of civil
association as opposed to political society.
For the Scottish Freemason, civility has a constituent sense as it relentlessly pushes
for the fulfilment of the clauses of the social contract in the democratic direction.
Civility is not an innate condition of the human being, it is necessary to acquire it through
a process of socialisation in permanent adjustment and readjustment.
The Ancient and Accepted Scottish Rite advocates that public authorities must promote
civility in order to achieve a free and plural society. It also considers that civic-demo-
cratic education has three phases: civic awareness, educational instruction (school,
media) and civic responsibility (exercise of democratic values).
The Scottish Freemason takes on the task of stimulating the dynamism of civil society
and disseminating democratic values in public opinion.
For Scottish Freemasonry, tolerance, linked to the exercise of freedom, is not merely a
benevolent disposition, but a moral, civil and active militant virtue which against all
forms of oppression and at the same time nurtures new ways and habits of coexistence.
of coexistence.
The constant habit of correcting and complementing one's own opinion by comparing
it with that of others, far from producing doubts and hesitations, is the only stable basis
to have confidence in it.
The Scottish Freemason combats the abusive manipulation of the expression "the truth
shall set you free" as it implies not accepting any truth other than that which can be
freely assumed and recognised as such.
Faced with the profound paradox in which tolerance is involved (if we do not tolerate
everything, our tolerance would have some point of intolerance), Philosophical Free-
masonry considers not tolerating the intolerable to be the very condition for tolerance
to have any meaning.
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The Scottish Freemason is obliged, for the sake of tolerance, to be intolerant of the
intolerable. For him, tolerance is a radical commitment to democracy and the human
rights.
One is truly tolerant to the extent that one is coherent and consistent with such rights,
preserving them as a constitutive boundary of tolerance itself. To overstep that bound-
ary is no longer tolerance, but opens the door to barbarism.
The Ancient and Accepted Scottish Rite considers democracy as moral. A moral that
will have to be projected into political democracy and, from there, into legal democracy,
i.e. in its institutionalisation as the rule of law.
For the Scottish Freemason, the rule of law is the juridical-political institutionalisation
of democracy, the rule of law as an expression of the will of the people.
Democracy and the rule of law are not just a procedural matter, their ethical foundation,
their validity and effectiveness lie in freedom. Philosophical Freemasonry advocates
that "All men are born free and equal". Freedom is mediated by the idea of equality in
all cases. It translates its articulation into negative freedoms (no one has the right to
impose anything) and positive freedoms (political freedoms).
For the Scottish Freemason, freedom is a special way of exercising the notion of equa-
lity, which is achieved through the mediating instance of rights. It is not only necessary
to have rights, it is necessary to exercise them.
Rights are the forms that enhance freedom. The rights that are assumed to be equal
for each individual by virtue of the fact that he or she is an individual, refer to the notion
of equality.
For Scottish Freemasonry the concepts of freedom, equality and rights are constantly
related to each other. Freedom refers to rights, rights to equality. Equality implies rights
and rights set the framework for freedoms.
The Ancient and Accepted Scottish Rite considers justice as "the art of doing what is
just", and of "giving to others what is just" and justice is the virtue of fulfilling and re-
specting the law, it is to demand one's rights, it is to give one's rights to a person.
Justice is not giving or distributing things to mankind, but knowing how to decide to
whom that thing rightfully belongs. Justice is ethics, fairness and honesty. It is the con-
stant will to give to each one what is his or hers. It is that feeling of righteousness that
governs conduct and ensures that the rights of others are duly respected.
In law the word "equity" has a specific value. It is natural justice, the "ius gentium" as
opposed to positive law, to what is legislated. It is in a certain sense an extra-legal
justice, of discretionary application and tending to be more benevolent than the law..
Equity is the natural principle dictated by the enlightened conscience to judge unfore-
seen cases, or cases modified by special circumstances, not contemplated in the cur-
rent law.
Philosophical Freemasonry considers that equity is intimately linked to justice and can-
not be understood without it. Justice is universal, but it cannot always take into account
concrete cases in its application, taking the law as a reference, equity would be there
to correct the error committed. Justice and equity are not incompatible but complement
each other.
Solidarity refers to the commitment of individuals to the community, a commitment that
disposes them to favour those goods that benefit all members of a community and from
the consumption of which no one can be excluded. Solidarity is the full heir to the
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imperative of fraternity advocated by Freemasonry, since solidarity demands the uni-
versalisation of democratic rights.
For the Scottish Freemason, solidarity is not only a social fact, but also a normative
reference containing moral guidelines, political commitments and legal and institutional
constraints.
Scottish Freemasonry considers that the responsibility of the citizen towards the world
around him must widen its radius of action and oblige him to take responsibility not only
for certain principles or accountability to his fellow citizens, but also to nature and to
the future generations that may inhabit it.
The Scottish Freemason sees the world as the material as well as the spiritual, political
As well as cultural foundations of our common life, and therefore to curb the impact of
man's actions on the world becomes the ultimate act of responsibility par excellence.
To swear is to make God a witness to something one feels; in Freemasonry it is the
profession of faith on entering the Order. The oath is the final bond that binds the can-
didate to our august Institution; it is the key that enters the lock and locks it forever. It
is the spiritual determination that cannot be rescinded; it is the test of the individual's
moral worth and the seal of his honour.
For the oath to be valid in truth, the oath-taker must fully realise that Humanity is the
highest manifestation of the Invisible Deity, and each man a divine representation;
when the sense of personal responsibility is so high that perjury is regarded as the
greatest offence to himself and to humanity.
For Masons, the oath reflects two fundamental aspects: honour and duty. The Mason
must never lose sight of these two beacons, for it would indicate to him the Mason who
loses sight of honour and duty violates his oath and is lost, sinking in the sea of ruin.
and is lost, sinks in the sea of dishonour and dies without being felt or mourned.
To violate the oath is the lowest degradation to which a Mason can stoop. At the time
of taking the oath, honour, which is a quality of the spirit, has been compromised; To
violate the oath is an attack upon oneself; it is tantamount to disowning one's own soul.
The ancients knew about perjury and its consequences. Hipparchus relates that in his
time the shame and disgrace that accompanied the violation of an oath was so strong
that the perjurer was plunged into such a fit of madness and despair, that he would cut
his own throat with his own hands, and his memory would be so abhorred afterwards,
that the body left on the island of Samos, had no other grave than the sand of the sea.
The oath which the Mason takes must be sacred to him; by means of it he becomes a
link which unites and strengthens the universal chain of love and strength; he becomes
a ray of light which enlightens and heals; through it he is part of the noble and generous
institution, the nurse of nations, the cradle of liberties, the mother of science, source of
love, symbol of purity, law of God.
To reflect now on the meaning and mission of the Ancient and Accepted Scottish Rite
is as much as to analyse its ontology and the applicability and projection of its essence
in contemporary society.
As Pike said, "Scottish Freemasonry" seeks to ennoble ordinary life. Its work is to de-
scend into the darker and unsought registers of everyday conduct and feeling and to
describe, not the ordinary virtue of an extraordinary life, but the extraordinary virtue of
ordinary life.”
Although the days of the medieval knights have passed, virtue, duty, truth and loyalty
are always necessary. Thus, in our Liturgy we are given the following reflection: It is
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nobler to err and to make amends than never to have erred. Is this a statement contrary
to the virtue of prudence?
Men are tall or short in stature as it pleases God. But their nature is great or small as it
pleases them. Men are not born, some with large souls and some with small souls. By
an act of will he can become a moral giant or shrink like a pygmy. There are two natures
in man, the high and the low, the great and the low, the noble and the wretched, and
he can and must by an act of will identify himself with the one or the other. Philosophical
Masonry is a continuous effort to exalt the noble nature over the wretched, the spiritual
over the material, the divine in man over the human.
In a hostile environment where intolerance, imposture, hypocrisy and despotisms op-
pressive of human freedoms reign, true men are needed in all circumstances, men
capable of allying themselves with virtue and virtuous men to spread over the face of
the earth the virtues born of Faith and Charity, men capable of fighting to defend the
cause of Justice and the rights of Man against any illegitimate or abusive authority, be
it political, military or religious. The world needs such men.
Throughout the 19th century, most philosophical, religious, political and economic ideo-
logies have shown their inadequacy, their limitations and their failure. A renewal of
spiritual thought and ethics is necessary to rectify the situation in which humanity finds
itself. Faced with an essentially materialistic globalisation which destabilises or uproots
individuals, impoverishes or ruins certain countries, perverts or exacerbates interna-
tional relations, the Ancient and Accepted Scottish Rite, tolerant, spiritualist and
humanist, universalist and unifying, can offer our contemporaries in search of meaning
and existential prospects a way of personal and collective fulfilment. Humanity every-
where is crying out for a spiritual renaissance, a spirituality open to the 21st century.
Our Ancient and Accepted Scottish Rite, by the values it embodies, fits into this per-
spective.
If 21st century man wants to save himself from the material and spiritual chaos that
threatens him, he must know how to find the sacredness of his being, in order to recon-
quer his existence. Let us dare to say together that the future belongs to Scottishness,
because the Ancient and Accepted Scottish Rite serves to train men of knowledge
imbued with spirituality and humanism, for whom justice, equity, respect and love of
others complete and enrich the values of the innate and the acquired, men who strive
to understand rather than to convince, for whom the 1968 slogan "make love not war"
has a high symbolic meaning.
The Ancient and Accepted Scottish Rite must have only one requirement which seems
to be indispensable: openness to the inside and to the outside. This requirement will
be as the best solution to contribute to the advancement of reflection, and answers, on
the answers to the social crossroads we are at. As Seneca said, society is not a crowd
of people gathered together in any way, but rather a group of men bound together by
respect for Justice and the search for the common good.
The Ancient and Accepted Scottish Rite prepares the Mason to live in a democracy by
emphasising the rule of law as a popular expression. But it is not only respect for the
law, but respect for others, in their inviolable dignity as free beings, and respect for
oneself as a moral agent. Insofar as we are co-legislators, subject to the laws we have
given ourselves, we exercise the autonomy or capacity to govern ourselves by our-
selves, which springs from the rational condition. It is not enough to be free, but it is
necessary to exercise it and to prove it as that unconditioned will to dispose of oneself
and to count on the other, in order to jointly determine life in common.
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10-1-10 SWITZERLAND • in French and English
Thème : Quel rôle notre Rite doit-il jouer dans les mutations de nos sociétés ?
Si la question se pose pour la Franc-Maçonnerie en général, elle interpelle particuliè-
rement les membres des Hauts-Grades dans la mesure où, en plus d’être munis
d’outils, ils sont armés, symboliquement, du moins. Les épreuves qui attendent l’hu-
manité – pour peu qu’elle n’y soit déjà engagée – impliquent construction, recon-
struction, défense active, voire attaque préventive.
Guerres et pandémies frappent et frapperont encore, parce que si l’Homme crée,
invente, innove vite et abondamment, il a la mémoire courte et retombe indéfiniment
dans les mêmes travers, entraîné par ses tares ataviques que sont la peur, la cupidité,
le sentiment de supériorité. En un mot : l’ego. Le monde aura donc encore besoin des
valeurs que défend la Franc-Maçonnerie, qui sont la Sagesse, la Beauté, la Force,
augmentées de la Foi, la Charité et l’Espérance.
Quelles sont-elles donc, ces mutations ? Nos sociétés dites modernes en auraient
connu trois majeures : la mécanisation, grâce notamment à la vapeur, au 19e siècle ;
puis grâce au moteur électrique fin 19e, début 20e ; et celle des microprocesseurs, des
ordinateurs et de l’Internet dès les années 70. Nous serions à l’aube de la quatrième
avec les imprimantes 3D, les machines-outils à commande numérique – pour ce qui
est de l’industrie –, mais aussi le transhumanisme. Chacune de ces « révolutions »
historiques s’est accompagnée de défis sociaux importants que l’on pourrait résumer
ainsi : que faire de l’humain quand des machines prennent sa place, dans les champs
d’abord, dans les usines ensuite... et bientôt dans – ou à la place de – sa tête ?
Jusqu’à ce jour, ces problèmes qui semblaient insolubles ont été pratiquement
absorbés, comme par enchantement. Qu’en sera-t-il demain lorsque les machines
créeront à la place de l’Homme ? Ce qu’elles font déjà, d’ailleurs, dans une certaine
mesure. C’est la question que pose l’Intelligence Artificielle. Et c’est là que la Franc-
Maçonnerie peut s’imposer comme gardienne du Temple, ainsi que nous l’avons
analysé dans le cadre de la toute récente Conférence mondiale des Suprêmes
Conseils qui s’est tenue en été dernier à Asuncion.
En effet, dans bien des domaines, les microprocesseurs dépassent largement les
capacités humaines, puisque l’Intelligence Artificielle ingurgite à chaque seconde des
quantités astronomiques de données ; elle apprend et se développe indépendamment
de ses concepteurs. Mais ses champs de compétences sont essentiellement – pour ne
pas dire exclusivement – de nature rationnelle, solaire dirions-nous symboliquement.
Même si elle « crée » aujourd’hui des œuvres musicales ou picturales susceptibles de
séduire, elle ne fait que plagier, syncrétiser sans enrichissement émotionnel. Si on
interroge un logiciel d’Intelligence Artificielle sur ses propres faiblesses, la réponse
évoque invariablement les sentiments, lorsqu’il n’élude pas plus ou moins adroitement
la question.
Puisque nous parlions de domaine de compétences, quel est le nôtre, en tant que
Francs-Maçons ? L’Initiation, c’est-à-dire l’ésotérisme, l’exploration de ce qui, précisé-
ment, échappe à la raison, ou plus exactement, doit composer avec elle, en parts
égales, si l’adepte veut enfin trouver LA Voie, celle idéale du Milieu, afin d’accéder à
l’Éveil, la Libération, la Vérité... bref ! la vraie Lumière.
Ce qui manque – et manquera sans doute toujours – à l’Intelligence Artificielle, c’est le
côté lunaire, passif, féminin, intuitif. Celui qui fait déjà défaut à bon nombre de nos
contemporains, raison pour laquelle nous commençons par faire séjourner nos
candidats dans la Terre-mère.
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Si notre Ordre, après plus de trois cents ans d’existence, continue à vivre, malgré
l’adversité, les régimes autoritaires, l’accélération du rythme des activités quotidiennes,
la multiplication des offres de loisirs, c’est que précisément, la Franc- Maçonnerie n’est
pas un loisir, et ne doit en aucun cas en devenir un, sous peine de disparaître. Elle
continue à oeuvrer parce qu’elle répond à un besoin essentiel. Un besoin que ceux qui
y adhèrent ont eu la chance d’identifier, et que bien d’autres continuent à se dissimuler
sous couvert d’une agitation frénétique. C’est là certainement l’origine du mal-être de
nos sociétés.
Quel est donc ce besoin ? Trouver du sens à sa vie, des réponses aux questions
existentielles : d’où viens-je, qui suis-je, où vais-je, et s’il est une Vérité – dont parle la
quasi-totalité de nos rituels –, quelle est-elle ? Et ce fameux secret maçonnique ?
Même ceux qui l’ont élucidé sont incapables d’en parler, tant ce vécu est intime et revêt
une forme différente pour chacun.
Tentez de poser ces questions à un logiciel ! Des réponses seront fournies, parfois
abondamment étayées, mais aucune ne sera satisfaisante. Pourquoi ? Parce que la
Connaissance n’est pas le savoir, et l’Amour ne réside pas dans une puce électronique.
Il ne s’agit pas de lutter contre le progrès – nous savons d’expérience que c’est à
chaque fois un combat d’arrière-garde –, mais de composer avec lui, de veiller à un
équilibre, de cheminer sur une voie du milieu, entre le biologique et le numérique, en
développant ce qui fait les spécificités de chaque partie. Si l’on vient à craindre que
l’Intelligence Artificielle revête un caractère démoniaque, rappelons-nous que
l’archange Michel, le glaive à la main, n’a pas tué le démon, mais s’est contenté de le
terrasser, autrement dit de le maintenir à sa place qui est donc la terre et non le ciel.
Le domaine de l’équerre, non celui du compas. Et la place idéale du Maçon, nous
lesavons, se situe entre le compas et l’équerre.
Saint-Exupéry, l’aviateur de la première moitié du 20e siècle, l’auteur du conte initiati-
que mondialement connu « Le Petit Prince », ou du célèbre roman « Vol de Nuit » qui
prône le dépassement, voire le sacrifice de soi en faveur de « quelque chose » qui le
dépasse, Saint-Exupéry, donc, disait des chefs d’escales des débuts de l’Aéropostale
en Amérique du Sud : « Ils replacent l’Homme (en l’occurrence les pilotes dont ils sont
responsables) au centre du monde, et lui apprennent que s’il ne met toute son énergie
à garder cette place, les inventions de son génie et les forces déchaînées de la nature
le détruiront. » (Cette citation est en fait tirée de l’ouvrage de l’un de ses biographes:
Daniel Anet, Saint-Exupéry, le chevalier pilote, Librairie Payot, Lausanne, 1956).
Demandons-nous si nous, Francs-Maçons, n’avons pas à être ces chefs d’escales. Ou
si la Maçonnerie, ainsi que le préconisent certains de nos rituels, ne serait pas
« la sentinelle avancée du progrès et de la civilisation. »
Nous sommes les gardiens et transmetteurs de la Tradition, c’est-à-dire des plus
hautes valeurs humaines de tous temps que sont le Vrai, le Beau, le Bien. C’est cela,
je pense, que nous devons cultiver, parce que c’est cela – nous le savons car nous le
leur avons demandé – que nos jeunes Initiés hyperconnectés viennent chercher dans
nos Temples : la possibilité, par la pratique des rituels et de la fraternité, de se
déconnecter du monde fou de la superficialité matérielle et contingente, pour renouer
avec ce qu’il y a au coeur de l’existence d’essentiel et d’éternel.
La Croisade des Francs-Maçons et du REAA pour la Planète

Nous sommes conscients du rôle spirituel que notre Rite doit jouer dans les mutations
de nos sociétés. Dès lors, il nous appartient de réfléchir à la mise en œuvre de projets
qui pourraient être traités non seulement au sein de nos Loges, mais aussi dans le
69
cadre de prochaines conférences internationales, voire la prochaine Conférence
mondiale des Suprêmes Conseils.
Voici une proposition très concrète : l’être humain aspire à la paix, la prospérité, la
santé, l’harmonie, l’amour et la fraternité. Mais il faut se rendre à une évidence : pour
réaliser ces idéaux, encore faut-il que notre humanité survive à ce que de nombreux
scientifiques – et d’innombrables signes plus que troublants – annoncent, c’est-à-dire
une probable et prochaine septième extinction de masse. Attention ! quand on dit «
prochaine », ce n’est pas une question de siècles, mais de décennie(s).
La cause principale : les 10 gigatonnes (10·109 t) de carbone que les activités
humaines rejettent annuellement dans les mers, la terre, et surtout l’atmosphère. On
en aurait déjà « entassé » 300 Gt.
Il y a quelque chose comme 3 billions (3·1012 ou trois millions de millions) d’arbres sur
Terre (en pleine déforestation ici et là, rappelons-le) ; or, il y aurait de la place, sans
empiéter évidemment sur les surfaces cultivées, pour un billion de plus, capables de
stocker 205 Gt de carbone (https://temp-bbpgpmtgnogcqnrjndwq.webador.ch/science-
de-l-arbre) ; avec une réduction sensible des émissions de gaz à effet de serre (il existe
déjà des usines qui, en produisant, dépolluent), l’Apocalypse pourrait être remise à
plus tard.
Lorsque nous disons « sans empiéter sur les surfaces cultivées », encore faut-il
nuancer : en France notamment (Et en Suisse, voir https://www.agroforesterie.ch) , de
nombreux agriculteurs reboisent leurs parcelles3 sous forme de haies. C’est l’agro-
foresterie. Haies rasées massivement au début du siècle dernier pour gagner des
hectares. En dix ans, ces nouvelles plantations sont en mesure d’atténuer les effets
dévastateurs des vents violents, de « climatiser » les champs, de réguler sécheresses
et inondations, d’enrichir les sols en bactéries et champignons, permettant ainsi de
limiter l’emploi d’engrais. (https://www.contrepoints.org/2022/02/10/421236-quand-les-
arbres-sauvent-nos-recoltes-ou-pas)
Par conséquent, plantons des arbres. En plus du fait de fixer le carbone, c’est beau,
ça favorise la biodiversité, produit de l’oxygène, du bois, des fruits, de la fraîcheur. Et
puis, c’est bon pour le mental. Sans compter ce que la géobiologie pourrait en dire.
Arboriser, c’est relativement simple et peu onéreux. En outre, un projet fédérateur
mondial, comment imaginer meilleur signe d’espoir pour l’humanité ?
Il faudrait juste provoquer une prise de conscience au niveau planétaire, organiser une
synchronisation générale et un développement massif des nombreuses initiatives déjà
existantes (Un exemple : https://www.rts.ch/info/sciences-tech/13504832-le-fermier-
blanc-fou-qui-ressuscite-les-forets-enfouies.html). Une organisation répartie sur l’en-
semble du globe, soucieuse du bien de tous, devrait donner l’impulsion de départ.
L’ONU est semble-t- il une machine trop lourde, trop entravée politiquement et écono-
miquement ; elle l’aurait déjà fait si elle le pouvait.
Alors qui ou quoi ? La Franc-Maçonnerie, peut-être. Si dans chaque pays, après une
soigneuse préparation – différenciée en fonction des spécificités locales –, en l’espace
de 24 heures, notre institution invite politiques, scientifiques et médias à la réflexion et
surtout à l’action, nous pouvons imaginer les titres du lendemain, comme « La Croisade
des Francs-Maçons pour la Planète ». Nous avons tout à y gagner, en tant que «
locataires » de cette planète en général, et en tant que Francs-Maçons en particulier.
La Croisade des Francs-Maçons et du REAA pour la Planète est un projet issu d’un
groupe de réflexions composé principalement de jeunes Francs-Maçons. Aussi, nous
avons l’intention de le soumettre aux organisateurs de la prochaine Conférence
mondiale des Suprêmes Conseils de 2025, en espérant qu’il ne sera pas trop tard, car
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si nous parvenons à nous mobiliser, la réalisation ne se fera pas en un jour. Et
les arbres non plus ne poussent pas en un jour !
Jean-Claude Chatelain, 33°
Souverain Grand Commandeur
Theme: What is the Role of our Rite in the Changing Society?
If the question arises for Freemasonry in general, it particularly concerns members of

the High Degrees insofar as, in addition to being equipped with tools, they are armed,
symbolically, at least. The trials that await humanity – if it is not already engaged in it –
involve construction, reconstruction, active defense, even preemptive attack.
Wars and pandemics strike and will strike again, because if Man creates, invents, in-
novates quickly and abundantly, he has a short memory and falls back indefinitely into
the same faults, dragged down by his atavistic flaws which are fear, greed, the feeling
of superiority. In a word: ego. The world will therefore still need the values defended by
Freemasonry, which are Wisdom, Beauty, Strength, increased by Faith, Charity and
Hope.
What are these changes? Our so-called modern society has undergone three
majors: mechanisation, mainly due to steam; then due to the electrical engine at the
end of the 19th century/beginning of the 20th and the advent of microprocessors,
computers and World Wide Web. We seem to be at the dawn of a fourth mutation with
3D printers, computer-driven tools, in industry, and the transhumanism. Each of these
historical “revolutions” has led to important social challenges. In summary: what should
we do when machines replace man, first in the fields and then in factories, and soon
even replacing his mind?
Until now, these problems that seemed insurmountable were practically absorbed as if
by magic. What will happen tomorrow when the machines create in place of Man?
In a way, they already do. This is the question posed by artificial intelligence and this
is where Freemasonry can play the role of Guardian of The Temple as discussed at
the recent World Conference of the Supreme Councils in Asunçion.
Indeed, microprocessors greatly overtake human faculties as Artificial Intelligence
can process an astronomical amount of data in seconds. Artificial Intelligence also
learns to develop independently from its inventors. Its capabilities are however mostly,
if not entirely, rational, solar as we would say in our symbolism. Even if it "creates"
today musical or pictorial works likely to seduce, it only plagiarizes, syncretizes without
emotional enrichment. If we ask an Artificial Intelligence software about its own
weaknesses, the answer invariably evokes feelings, when it does not more or less
skillfully evade the question.
Since we were talking about areas of competence, what is ours, as Freemasons?
Initiation, that is to say esotericism, the exploration of what, precisely, escapes reason,
or more exactly, must come to terms with it, in equal parts, if the adept finally wants to
find THE Way, the ideal one in the Middle, in order to reach the Awakening, the
Liberation, the Truth... in short the True Light.
What is missing – and will probably always be missing – in Artificial Intelligence is the
lunar, passive, feminine, intuitive side. One that is already lacking in many of our con-
temporaries, which is why we begin by having our candidates sojourn in Mother Earth.
If our Order, after more than three hundred years of existence, continues to live, despite
adversity, authoritarian regimes, the acceleration of the rhythm of daily activities, the
71
multiplication of leisure offers, it is precisely because the Freemasonry is not a hobby,
and must in no case become one, under penalty of disappearing. It continues to work
because it meets an essential need. A need that those who adhere to it have been
fortunate enough to identify, and that many others continue to hide behind the cover of
frantic agitation. This is certainly the origin of the malaise of our societies.
What is this need? Finding meaning in one's life, answers to existential questions:
where do I come from, who am I, where am I going, and if there is a Truth – about which
almost all of our Rituals speak, what is it? And the famous Masonic secret? Even those
who have elucidated it are unable to talk about it, as this experience is so intimate and
takes a different form for everyone.
Try asking a piece of software these questions! Answers provided, sometimes
abundantly substantiated, but none will be satisfactory. Why? Because Knowledge is
not knowing, and Love does not reside in a microchip.
It is not a question of fighting against progress – we know from experience that it is
always a rearguard action – but of coming to terms with it, of ensuring a balance, of
walking on a middle path, between the biological and the digital, by developing what
makes the specifics of each part. If we come to fear that Artificial Intelligence takes on
a demonic character, let us remember that the Archangel Michael, sword in hand, did
not kill the demon, but was content to defeat him, otherwise said to keep it in its place
which is therefore on earth and not in the sky. The domain of the Square, not that of
the Compass. And the Mason's ideal place, as we know, is between the Compass and
the Square.
Our late Brother Antoine de Saint-Exupéry, the aviator of the first half of the 20th century
and author of the world-famous initiatory tale "The Little Prince", or the famous novel
"Vol de Nuit" which advocates overcoming, even self-sacrifice in favour of "something"
that goes beyond him. Saint-Exupéry, therefore, said of the station managers of the
beginnings of Aéropostale in South America: "They replace Man (in this case the pilots
for whom they are responsible) at the center of the world, and teach him that if he does
not put all his energy into keeping this place, the inventions of his genius and the
unleashed forces of nature will destroy him.” (Daniel Anet : Saint-Exupéry, le chevalier
pilote, Payot Lausanne, 1956).
Let us ask ourselves if we, Freemasons, do not have to be these leaders of stopovers.
Or, if Freemasonry, as advocated by some of our Rituals, would not be “the advanced
sentinel of progress and civilization.”
We are the guardians and transmitters of The Tradition, that is to say of the highest
human values of all time, which are the True, the Beautiful, the Good. It is this, I think,
that we must cultivate, because it is this – we know because we have asked them –
that our young, hyper connected Initiates come to seek in our Temples. The possibility,
through the practice of Rituals and Fraternity, to disconnect from the mad world of
material and contingent superficiality, to reconnect with what is essential and eternal at
the heart of existence.
The Crusade of the Freemasons and of the AASR for the Planet
We are aware of the spiritual role that our Rite must play in our changing society. There-
fore, it is up to us to think about the implementation of projects that could be discussed
not only within our Lodges, but also within the framework of future international confe-
rences, even the next World Conference of Supreme Councils.
Here is a very concrete proposition: the human being aspires to peace, prosperity,
health, harmony, love and fraternity. However, we have to accept the obvious: to achie-
ve these ideals, our humanity still has to survive what many scientists – and countless
72
more disturbing signs – announce, that is to say a probable and next seventh mass
extinction. Attention! when we say “next”, it is not a question of centuries, but of
decade(s).
The main reason: the 10 gigatonnes (10·10 9 t) of carbon deposited annually in the
sea, the earth and mainly in the atmosphere. 300 Gt would already have been accrued.
There are something like 3 trillion (3·1012 or three millions de millions) trees on earth
(in full deforestation here and there, let's remember) and there would be space, without
infringing upon cultivated areas, for an additional trillion. This is capable of stocking 205
Gt of carbon (https://temp-bbpgpmtgnogcqnrj.webador.ch/science-science-de-l’arbre), with a
significant reduction of greenhouse gases (there are already factories that, by pro-
ducing, reduce pollution). Thus, the Apocalypse could be postponed.
When we say, "without encroaching on cultivated areas", we still have to qualify: in
France in particular (Et en Suisse, see https://www.agroforesterie.ch), many farmers re-
forest their plots with hedges. This is agro forestry. Hedges razed massively at the
beginning of the last century to gain hectares. In ten years, these new plantations are
able to mitigate the devastating effects of violent winds, to "air-condition" the fields, to
regulate droughts and floods, to enrich the soil with bacteria and fungi, thus making it
possible to limit the use fertilizer (https://contrepoints.org2022/02/10/421236-quand-les-
arbres-sauvent-nos-recoltes-ou-pas).
Therefore, we must plant trees. In addition to be able to store carbon, they are beautiful,
promote biodiversity and produce oxygen, wood, fruits and freshness. In addition, they
are good for the mind, not counting what geo-biology could add.
Planting trees is relatively simple and inexpensive. In addition, a global unifying project,
how can we imagine a better sign of hope for humanity?
It would just be necessary to raise awareness at the planetary level, organize a general
synchronization and a massive development of the many initiatives that already exist
(An example: https://www.rts.ch/info/sciences-tech/13504832-le-fermeir-blanc-fou-qui-ressus-
cite-les-forets-enfouies.html). An organization spread across the globe, concerned with
the good of all, should provide the initial impetus. The UN is apparently too heavy a
machine, too politically and economically hampered; it would have done it already if it
could.
So who or what? Freemasonry, perhaps. If in each country, after careful preparation –
differentiated according to local requirements, in the space of 24 hours, our Institution
invites politicians, scientists and the media to consider and above all to action, we can
imagine the headlines the following day, as "The Crusade of the Freemasons for the
Planet". We have everything to gain from this, as "tenants" of this planet in general,
and as Freemasons in particular.
The Crusade of the Freemasons and the AASR for the Planet is a project resulting from
a focus group composed mainly of young Freemasons. We intend to submit it to the
organizers of the next World Conference of Supreme Councils of 2025, hoping that it
will not be too late, because if we manage to mobilize ourselves, the fulfilment happen
in a day. And trees don't grow in a day either!
Jean-Claude Chatelain, 33° Sovereign Grand Commander
73
10-1-11 Togo • in French and English
Le Thème de cette 54e conférence est à l’évidence, l’expression de la préoccupation

légitime et responsable, de toute personne bienpensante, face au devenir actuellement
en cours, de l’humanité, notre trésor commun :
« Quel rôle notre Rite peut-il jouer face aux changements de nos sociétés ? »
En effet, en fait de changements, c’est plutôt de bouleversements dont il convient de
parler aujourd’hui.
CE QUI FAIT NOTRE MONDE D’AUJOURD’HUI

Dans le monde entier désormais de façon variée pour nos différents pays, mais avec
une constance alarmante, les actualités quotidiennes sont faites des crimes, plus hor-
ribles les uns que les autres, de violence de toutes natures, d’atteintes flagrantes à la
dignité humaine, aux droits de l’homme . . ., en somme, de la déshumanisation de notre
société, de la destruction de la couche d’ozone provoquant réchauffement climatique,
tremblements de terre et autres tsunami, . . . ; à telle enseigne que, nul ne peut plus
contester que ces réalités préoccupantes sont devenues notre lot quotidien é travers
le monde ;
Les initiés du Rite Ecossais Ancien et Accepté que nous sommes, ne pouvons effecti-
vement pas choisir de rester insensibles à tant de bouleversements ; pour nous en
préoccuper utilement, nous ne pouvons que commencer par en déterminer les causes
réelles.
LES CAUSES DE LA PERDITION ACTUELLE DE NOS SOCIETES

Les causes de cette destruction progressive de notre humanité semblent résider,
toutes entières, dans le fait de l’homme : la drogue, devenue un fléau international et
minant chacun de nos pays, la dictature politique et économique, la course quelques-
unes des causes épinglées par les analystes de cette évolution catastrophique ;
Les philosophes en déduisent que les causes de la décrépitude sociale actuelle
trouvent leurs racines dans la perte cuisante des valeurs morales qui donnaient à toute
personne, homme ou femme, son identité et sa place dans la société ;
Pourtant, nous sommes aujourd’hui au siècle des plus grandes avancées scientifiques
des plus belles réalisations technologiques, des découvertes les plus significatives de
l’intelligence humaine . . ., pouvant toutes et chacune, offrit à l’humain, des conditions
de vie des meilleures pour son accomplissent ; tout l’inverse est par contre le lot quoti-
dien qui s’impose à l’observation ;
Face à un diagnostic si alarmant, le Rite Ecossais Ancien et Accepté a, sans conteste,
ses préceptes de solution.
LE RÔLE QUE PEUT JOUER LE RITE ECCOSAIS ANCIEN ET ACCEPTE

Ayant pour identité, « une fraternité initiatique » c’est-à-dire, un lieu où l’on cultive
l’amour du prochain avec des moyens puisés dans le processus de notre transforma-
tion hermétique, le Rite Ecossais Ancien et Accepté apparait comme une des authen-
tiques écoles des mystères pouvant restituer à l’humain, les moyens de retour à sa
gloire d’antan.
74
Dans ses Grandes Constitutions et Règlements Généraux, seule Loi Fondamentale
qu’il se reconnaisse, notre Rite se pose avec assurance, comme une voie possible à
la disposition de l’humain, pour cultiver et exprimer les valeurs inhérentes à la grandeur
divine investie en l’humain ; notre Rite s’impose ainsi comme précepte cardinal de
« fuir le vice et pratiquer la vertu », celle-ci étant entendue comme la somme des
valeurs morales et des comportements constructifs devant servir de socle à un vivre
ensemble harmonieux et valorisant ; le Rite énonce sans détour que,
« . . . C’est pour mettre un frein salutaire à l’élan des viles passion, si impétueux
lorsqu’il n’est pas contenu par la raison, c’est pour nous élever au-dessus des
méprisables intérêts qui asservissent trop d’hommes et les rendent malheureux,
que nous nous sommes formés en société ; nous travaillons ensemble et sans
relâche à notre amélioration, conscients de ce que, c’est ne qu’en réglant ainsi
nos inclinations sur les principes de la morale que nous pouvons parvenir à
donner à notre âme ce juste équilibre de force et de sensibilité qu’est la sagesse,
c’est-à-dire la science de la vie. »
Le Rite Ecossais Ancien et Accepté considère ainsi que, son champ d’action pour
transformer positivement l’humain, c’est « l’âme », composante essentielle de l’identité
de chacun de nous, où se capitalisent toutes les valeurs transcendantales que nous
enregistrons ; pour travailler valablement cette essence notre Rite procède par l’initia-
tion, à savoir par un processus de déprogrammation et de reprogrammation, allant de
la conscience à l’émotion à la subconscience, de la subconscience à l’âme ;
Pour ce faire, il met notre disposition des préceptes des symboliques et de nombreux
outils tangibles dont l’utilisation est destinée à nous transmuter lentement, mais pro-
gressivement ;
Comme point de départ, il exige de nous, la croyance en Dieu, auteur de tout ce qui
est ; à partir de cette assurance, nous pouvons quérir tout ce qui est nécessaire à notre
meilleur devenir ;
la croyance en Dieu induit la confiance en Lui et en nos prédécesseurs, par la symbo-
lique du bandeau ; nous acceptons ensuite de concourir à notre propre transmutation
alchimique que nous indique le triptyque sel, souffre et mercure, inscrit dans le temps
qui presse et dont l’irrespect est sanctionné par la mort qui nous aurait de toute façon
rattrapé si nous n’avions pas fait la démarche d’adhérer au Rite Ecossais Ancient et
Accepté. La sincérité par la pointe de l’épée posée sur notre cœur, la symbolique des
trois voyages débouchant sur celle des 4 éléments constitutifs de la création, les quatre
éléments d’Empédocle qui nous met en concordance avec l’univers tout entier et nous
remplit de la puissance de celui-ci, les trois coups frappés au-dessus de notre tête lors
de notre admission, mettent en action les glandes pituitaire et pinéal, réglant notre
équilibre et nos capacités d’action.
Il résulte de tout ce processus initiatique que nous ne sommes plus le même quand
nous sommes admis à l’école du Rite qu’à notre arrivée sur son parvis ; nous sommes
dès lors capable de prêcher par l’exemple et d’être un indicateur e valeurs pour nos
frères humains autre que nos membres du Rite Ecossais Ancien et Accepté ;
Le rôle que notre Rite put jouer dans les changements actuels de nos sociétés est donc
un rôle de restitution des valeurs perdues, de sorte que la beauté divine à nouveau
s’exprime en l’humain, sa créature !
J’ai dit.
Alessi A. Wilson Souverain Grand Commandeur
75
(unauthorized translation)
The theme of this 54th Conference is clearly an expression of the legitimate and
responsible concern of every right-thinking person in the face of the current future of
humanity, our common treasure:
"What role can our Rite play in the face of changes in our societies?
In fact, if we are talking about changes, it is rather about upheavals that we should be
talking about today.
WHAT MAKES OUR WORLD TODAY

All over the world, from now on, in various ways for our different countries, but with an
alarming constancy, the daily news is made up of crimes, each more horrible than the
last, of violence of all kinds, of flagrant attacks on human dignity, on human rights... In
short, the dehumanisation of our society, the destruction of the ozone layer causing
global warming, earthquakes and other tsunamis, so much so that no one can deny
that these worrying realities have become our daily lot throughout the world;
As initiates of the Ancient and Accepted Scottish Rite, we cannot choose to remain
insensitive to so many upheavals; in order to be usefully concerned about them, we
can only begin by determining their real causes.
THE CAUSES OF THE PRESENT PERDITION OF OUR SOCIETIES

The causes of this progressive destruction of our humanity seem to reside entirely in
mankind: drugs, which have become an international scourge and undermine each of
our countries, political and economic dictatorship, and the race are some of the causes
pinpointed by analysts of this catastrophic evolution;
Philosophers deduce that the causes of the current social decay are rooted in the bitter
loss of the moral values that gave every person, man or woman, his or her identity and
place in society;
However, today we are in the century of the greatest scientific advances, the most
beautiful technological achievements, the most significant discoveries of human in-
telligence, all of which can offer human beings the best possible conditions for their
fulfilment; on the other hand, the opposite is the daily lot that imposes itself on obser-
vation;
Faced with such an alarming diagnosis, the Ancient and Accepted Scottish Rite has,
without question, its precepts for a solution.
THE ROLE THAT THE ANCIENT AND ACCEPTED SCOTTISH RITE CAN PLAY
Having as its identity "an initiatory fraternity", that is, a place where love of neighbour
is cultivated by means drawn from the process of our hermetic transformation, the
Ancient and Accepted Scottish Rite appears as one of the authentic mystery schools
that can restore to mankind the means of returning to its former glory.
In its Grand Constitutions and General Regulations, the only Fundamental Law it re-
cognises, our Rite confidently poses itself as a possible path available to mankind to
76
cultivate and express the values inherent in the divine greatness invested in man; Our
Rite thus imposes as a cardinal precept to "shun vice and practice virtue", the latter
being understood as the sum of moral values and constructive behaviours that should
serve as a basis for a harmonious and rewarding life together; the Rite states without
diversions that,
" . . . It is to put a salutary brake on the impulse of vile passion, so impetuous
when it is not contained by reason, it is to raise ourselves above the despicable
interests which enslave too many men and make them unhappy, that we have
formed a society ; We are working together and unceasingly for our improve-
ment, conscious of the fact that it is only by thus regulating our inclinations on
the principles of morality that we can succeed in giving our soul that just balance
of strength and sensibility which is wisdom, that is to say the science of life. "
The Ancient and Accepted Scottish Rite thus considers that its field of action for the
positive transformation of the human being is the "soul", an essential component of
the identity of each of us, where all the transcendental values that we enregister are
capitalised; In order to work validly on this essence, our Rite proceeds by initiation, that
is to say by a process of deprogramming and reprogramming, going from the con-
sciousness to the emotion to the subconsciousness, from the subconsciousness to the
soul;
To do this, he provides us with precepts, symbols and many tangible tools whose use
is intended to transmute us slowly, but progressively;
As a starting point, it requires from us, the belief in God, author of all that is; from this
assurance, we can obtain all that is necessary for our best becoming;
Belief in God induces confidence in Him and in our predecessors, through the
symmetry of the blindfold; we then agree to contribute to our own alchemical
transmutation, which is indicated by the triptych of salt, sulphur and mercury, inscribed
in the time that is pressing, and whose disrespect is sanctioned by death, which would
have caught up with us in any case, had we not taken the step of adhering to the
Ancient and Accepted Scottish Rite The sincerity of the point of the sword placed on
our heart, the symbolism of the three journeys leading to the symbolism of the four
elements of creation, the four elements of Empedocles which puts us in harmony with
the whole universe and fills us with its power, the three blows above our head at the
time of our admission, put into action the pituitary and pineal glands, regulating our
equilibrium and our capacity for action.
As a result of this whole initiatory process, we are no longer the same when we are
admitted to the school of the Rite as we were when we arrived on its forecourt; we are
therefore able to preach by example and to be an indicator of values for our fellow
human beings other than our members of the Ancient and Accepted Scottish Rite;
The role that our Rite could play in the current changes of our societies is therefore a
role of restitution of lost values, so that the divine beauty again expresses itself in the
human, its creature!
Alessi A. Wilson
77
11 Friday, 3rd Plenary Session
Various SGC and Heads of Delegations took the floor and made additional comments to
their contributions previously sent in:
• Christian Polin (HoD Luxembourg)

Three main elements:
➢ Tolerance
➢ The Union
➢ Prosperity
which requests plasticity and a creative approach by
- adapting the ceremonies
- being attentive to artificial intelligence results etc.
- integrating
• Walter Zinggl (Austria)

The direction of action of the SC and the labour of the individual brother are different
matters.
The SC has to set the examples like reductions of flights, video conferences (for the
sake of the environment) because the AASR is – as Christian Polin explained before –
neither an NGO nor a political, industrial, economical or military party.
• Robert B. Heyat (Azerbaidjian)

The problem remains the implementation of our ideals to the best of the society and
how to be effective in this matter. As up to now the problem remains the lived practice,
how do I implement the ideals in everyday life?
• Alex Ludwig (Germany)

He proposes to have an intensified exchange among the brethren nationwide but also
and more importantly internationally, e.g. friendship relations between chapters of diffe-
rent countries, because this generates a force field with which one feels that one is
supported and carried worldwide and is not left to one's own devices, by approaching
and cultivating new ways, incl. new media, and handle them as cleanly and clearly as
possible.
• Jean-Claude Chatelain (Switzerland)

In this context he informs that the French speaking lodges of Switzerland took part in
the creation of a new French chapter in Savoy (France) and that there are similar ideas
and attempts in Switzerland.
• Gian-Paolo Barbi (Italy)

He proposes to have a working committee to study the problems raised with the
principle question “What kind of society do we want, we as initiates?”
• Assad Bassit (Ivory Coast)

There must be an awareness that each brother is working at his level.
We can only act in the field of consciousness because we have no political, economic
or military agenda: to remain free and conscious as the locomotive of the spirit of hu-
manity. To awaken our consciousness as a mason in a free lodge.
78
• Alessi Wilson-Bahun (Togo)
He added that the activities and actions by the AASR has to make it attractive and
attracting for the profane.
• Bill Morgan (Australia)

He explained that his contribution was written by a young rite member, professor for
philosophy.
The problems of the rite are everywhere in the world the same.
One of the main problems nowadays is polarization in most fields of life and the collapse
of the notion of truth.
➢ political polarization
➢ mis- and disinformation
➢ ecological changes
➢ selective reporting (media)
• Ivan Sariev (Bulgaria)

In Bulgaria they work mainly in three practical fields:
a) education
They themselves edited 12 impressive books about the rite and related subjects
b) craft
They edit handbooks for operative masonry
c) art
• Evangelos Biniaris (Greece)

He stresses the need of self-government
• Christian Hervé (France)

The brethren suffer from
- unemployment
- age and
- health
and the need to start improving in these fields.
And practical question: What do we do with brethren who turn into women ?

In this context, he points out that women's lodges need to find their own identity.
• Stelian Nistor (Romania)

As an example of a practical and practised action, he tells us that they have opened a
hospital in Romania in cooperation with the Patriarch of Romania and support people
from all kinds of fields with a certain importance in Romanian everyday life, including
sportsmen.
• James Bötkös (Hungary)

Unterstützt die Beiträge und ausgedrückten Meinungen von Christian Polin und Assad
Bassit.
• Assad Bassit (Ivory Coast)

Blue Freemasonry gives the masonic behaviour, but in and for the rite it needs more
and different.
• Christian Polin (Luxembourg)

The main teaching and practising tools are the rituals.
79
But the Mystical Meal, for example, is a shock for some brethren as well as the glorifi-
cation of the Crusades
• Francis Clarembaux (Belgium)

He hands out a cartoon which is self-explanatory.
• Juan Martin Valtierra Nájera (Mexico)

Based on his contribution he stressed the enhancement of better development oppor-
tunities for young mexicans by investing in various fields.
80
Additionally – on corresponding request by the President of the Conference – he ex-
plained that they have 10’000 brethren in the Rite with 38 chapters and 9 consistiories.
• John Boyington /England & Wales)

He came back to the remarks by the young Australian brother, agreed and stressed the
influence by the social media which is not only true for England but all the other
countries.
• Francis Clarembaux (Belgium)

He asked why Ireland and El Salvador are not listed in the member SC.

He informed that in the meantime we achieved the possibility of double belonging to the
Scottish Rite and the Rectified Scottish Rite.
• Peter Samiec (Southern Jurisdiction of the United States)

Subsequently he informed that in the US the Southern and Northern Jurisdiction have
started to work together very cooperatively .
81
12 Friday, 4th Plenary Session
12-1 Presentation of the report of the Proposals Committee and voting

The President asked the Chairman of the Proposals Committee, Sovereign Grand
Commander Stelian Nistor, 33°, Romania, to give his report.
The Proposals Committee proposes to have the subject been discussed in the plenary
session.
The President asked the Conference members whether they agree to those recommen-
dations.
That was done by acclamation.
12-2 Discussion and Resolutions

Therefore Jean-Claude Chatelain (Switzerland) gave an introduction to the subject by
repeating the paper which was established by Harun Kuzgun (Turkey) and him.
• Assad Bassit (Ivory Coast) insists to have the African SC in general and Ivory Coast
in particular be included, meaning that they want to become members and not only
observers.
• Jean Claude Chatelain (Switzerland) explains that Africa and Southern America have
their own Confederations and therefore only can be observers but no full members
of the Conference for Europe.
• John Boyington (England & Wales) comes back to the item for the Credentials Com-
mittee and underlines that the proposed decision for observer councils should be
taken one year before the next conference.
He does not see what a Standing Committee in reality would have to deal with.
• Jesus Soriano (Spain) supports the English position and stresses the distinction bet-
ween Conference and Confederation.
• Walter Zinggl (Austria) does not see the sense and purpose of a Standing Committee.
• Jean-Claude Chatelain replies and supports the proposal for Standing Committee.
• Alex Ludwig (Germany) supports England&Wales’s, Spain’s and Austria’s position. In
his understanding it is typical for such bodies to become more and more widespread.
• Christian Polin (Luxembourg) supports Austria and Germany and stresses the fact
that the individual SC are sovereign and does not see subjects to be dealt with
necessarily.
• Gian-Paolo Barbi (Italy) does not realise what a Standing Committee could bring.
• Charles Wolrige Gordon (Scotland) is not in favour of the proposal.
• Jean-Claude Chatelain (Switzerland) having heard all the comments, withdraws the
proposal, also on behalf of Harun Kuzgun (Turkey).
82
13 Friday, 5th Plenary Session
13-1 Talk E. Desch “AASR – Situation in Europe”.
AASR – Situation in Europe

Eberhard Desch, 33°
Past Sovereign Grand Commander
Supreme Council for Germany
Presentation by the Most Illustrious Brother Jean-Claude Chatelain, SGC

of Switzerland, due to the excused absence of the Most Illustrious
Brother Eberhard Desch at the Conference
Introduction
The Scottish Rite, or rather the Supreme Council of the Grand Inspectors General 33°,
have their own fundamental law in the Grand Constitutions of 1786, taking their
precedence in the Constitutions and Regulations supposedly drawn up in 1762. These
documents are still accepted worldwide as fundamental, whatever their authors, date
of redaction or place of birth can be. Anyhow, my personal bet is that it took place in
South Carolina in the early 19th century.
These Grand Constitutions present, with an introduction, the Nova Instituta Secreta
and 18 articles. They intended to connect and agglomerate into one single body all the
rites and Scottish degrees, hatched, nurtured and thriven in the 18th century in France
and Germany. The endpoint was to upset an organization of a system of 30 degrees
beyond the Craft with common aim and objectives.
I recall an essay of the Supreme Council for England and Wales on the Grand
Constitutions. It explained that that its regulations have different levels. One part is still
applicable law, still applied, still very important. Other parts are not any longer
applicable and not any longer applied. Other parts are just guiding principles, not going
into details. They give us hints how to proceed. I think it is important to realize that the
Grand Constitutions just show an initial phase of the creation of a Supreme Council.
But it remains an initial phase. They do not and cannot show all aspects of what is
applicable after 200 years, a phase where we are nowadays.
Certainly, there are pillars on which we insist. We may say that an international
customary law of the Supreme Councils has developed on which all or nearly all agree.
That is inter alia the sovereignty of a Supreme Council within its territory and the non-
interference in its deliberations and its decision-making.
Working with the Chapters

The Ancient and Accepted Scottish Rite, with its rituals and symbolism, gives us a great
treasure of wisdom, understanding and knowledge. The Rite offers – besides the reli-
gious and philosophical paths – an independent path for the aspirant. This path should
remain free of any dogmatic narrowness. It will lead that high sense, magnanimity and
big-heartedness will reign within us. The path combines contemplation and activity.
This treasure of wisdom must be brought to life and kept alive. The topicality of our
teachings needs to be lived. In the words of Goethe, "What you have inherited from
83
your fathers, acquire it in order to possess it." That is the first step. It is a sincere
concern of a lot of Supreme Councils to better convey the teachings to the Brethren,
be it through seminars, exchanges with the aid of video conferences or in enlightening
speeches in or outside the temple.
Then comes the second step of passing on of what has been learned and acquired. It
happens in many ways. The treasure of wisdom is transmitted to us so that we in turn,
in the chain of the great initiatory tradition of our Order, may pass on the spirit of this
knowledge and carry light into the world. Our own path of perfection is to contribute to
creating a better world. “Passing on” is not only teaching or instruction. The better we
celebrate a ritual with brain and heart, the more we transmit its inner content. The most
effective form, however, is the "transmission of the spirit", as it is called in many
systems that deal with the human path. We convey this spirit through our being, our
lives, our ethos, and we do so through integrity, benevolence, kindness and brotherly
love.
Freemasonry uses above all the symbolism of building the holy temple. The builders
not only had their building secrets, but in the knowledge of the right proportion they saw
the connections between God, man and cosmos. Following these ideas, temple
building reveals a path that leads to man's destiny. The search for wisdom is a learning
that consists in the becoming of the learner. The goal is described in symbolic terms.
One of these, and the most comprehensive, is the concept of the "Holy Empire", the
New Jerusalem. When we take responsibility for the community, when we stand up for
freedom and justice, we mobilise inner forces that will have an effect on our
environment.
I think it will be interesting to learn more how the Supreme Councils work in transmitting
light and knowledge. The Chapters in any degree are the workplaces of the Supreme
Council where the treasures of the Rite are communicated. It is therefore important that
they work well and vibrantly. They are the spiritual home that the Rite wants to give to
its Brethren. This requires that we design and maintain our Chapters as oases of
fraternity, peace, spiritual contemplation, intensive ritual and symbolic work and
conviviality. It is precisely the supra-regional nature of the Rite that makes it necessary
for us not to allow strife and discord to intrude, but to ensure that a benevolent spirit
and brotherhood are always present "in these sacred halls". Difficulties that may exist
elsewhere must not be brought into our Chapters.
One of our major tasks is to teach responsibility. Every brother is called to take respon-
sibility in life and as a brother of the Rite. In European languages, responsibility comes
from response. We hear the call to take on a task, and we respond. Taking
responsibility, wherever that may be, leads us to learn and have new experiences. This
is not only true in volunteering within charitable organisations, it is also true within our
Rite. Every Chapter needs good officers. Therefore, our Brethren in the Chapters
should hear the call and respond to it. It is up to them that their Chapter becomes their
spiritual home.
And awakening the sense of responsibility leads to teaching leadership. In many
Supreme Councils this subject is of major concern. In such a way we do not only help
to secure a better administration of our Chapters in particular and our Rite as a whole.
Our Brethren learn a lot for their own life, as it should be with all the teachings of our
Order.
Rituals
All that is taught in our rituals. Every Supreme Council has the authority over the rituals
used in its jurisdiction. Within the Rite, there is a great treasure of rituals. On the one
84
hand, we have the original rituals, if still available, as they were conceived in the be-
ginnings, even before the Mother Council of the World was created in 1801. They are
still in use, mostly in French, and have only undergone some modernisation in langua-
ge.
Old rituals are also existing, for instance in the Supreme Council for England and
Wales, coming from its inauguration by the Supreme Council of the Northern Masonic
Jurisdiction of the USA in 1845, meanwhile only slightly amended, and extended to the
daughter Councils, such as Finland, Australia, India, New Zealand and their daughters.
Then we have a number of profound revisions. I just mention the work of Albert Pike,
still in use in the Supreme Council for the Southern Jurisdiction of the USA and a
number of Supreme Councils in Europe, Africa and other parts of the world. I also would
like to mention the revisions done by Sovereign Grand Commander Goblet d’Alviella
which are still in use in Switzerland, Turkey and Germany.
If one understands the respective language, the diversity of the rituals represents a
great richness and is likely to lead to a deeper understanding of the treasures of our
Rite.
There have been efforts to make available the rituals. This did not lead to any results
due to a lot of reasons. The reticence of the Supreme Council on that issue is quite
understandable.
Relations to Grand Lodge

All Supreme Councils depend in a way on a regular Grand Lodge from whom after all
they take their candidates. This necessitates a good working relationship between each
Supreme Council and its national Grand Lodge. The relationship to the Craft is
essential. It must be cordial and trustworthy and continuous. The Craft is a stem on
which Freemasonry thrives. The degrees beyond the Craft, whatever they are called,
cannot exist and survive without the Craft, while the reverse is always possible.
If there is harmony between the Grand Lodge and the Supreme Council then everything
works out fine. But as soon as there is a misunderstanding wherever it comes from
problems arise for the Supreme Councils. It should be clear that both sides must retain
their absolute independence. When the problems are ephemeral and depend not on
institutional matters, they will disappear with the persons involved, as some cases
proved. We have to admit that this may cause an agonizing phase for the interim period.
There have been times when decisions of a Grand Master went against the public order
(ordre public). In such cases the Supreme Councils are free not to accept such
decisions. In the view of other Supreme Councils, the Supreme Council that does not
follow such illegal decisions retains its regularity. It also needs the support of the others
to survive such difficult times.
Another point is that the regularity of a Supreme Council does not only depend on its
relations to the Grand Lodge. The other crucial element is the filiation, or lineage or
parentage or descendance, to the first Supreme Council of 1801. That means that, in
one way or another, the creation of a new Supreme Council can be drawn back
ultimately to 1801. The usual way is that Supreme Councils work together to inaugurate
a new one. However, there is no way that a Grand Lodge can create a Supreme
Council. Such an act will not be accepted or recognised by other Supreme Councils.
85
International relations
The Ancient and Accepted Scottish Rite is the largest system of so-called higher
degrees in its international connections. Since its beginning, the Supreme Councils
have been embedded in the international community. The co-operation of French and
Prussian Brethren, quickly extended to other nations and territories, was a guarantee
of the great success of our Rite. The worldwide connection between the more than 70
Supreme Councils is not only beneficial in a time of globalisation, migration flows and
the great mobility of the Masonic Brethren. The international contacts have always
proved fruitful for the internal work of the Rite through the exchange of ideas and
experiences.
Moreover, Supreme Councils received significant and urgently needed support from
abroad on several occasions, especially in difficult times of the Rite and the country.
As we can see in the list of participants, there have been established new Supreme
Councils after the last European Conference in Berlin. They will not only be admitted
into the European Conference, but also into the family of the Ancient and Accepted
Scottish Rite.
Within this family, a special instrument has developed, which is establishing amity
between two Supreme Councils and, if both sides do so wish, to exchange Grand
Representatives. As a follow-up, the habit of invitations to national events of the Rite
has formed broadly, so that we may speak of Rite tourism. These visits ensure mutual
information about the latest developments. The mutual visits are meant as a support
and mutual help. They make the worldwide solidarity obvious to our members. I am
convinced that they also helped small Supreme Councils to grow and to affirm stability.
The European and World Conferences have proved to be important instruments. As
we all know, the most important part does not happen in the Conference room, but
during conversations in the corridors. Young Supreme Councils can present
themselves, meet old Supreme Councils and learn from them. Old Supreme Councils
get to know the young ones and can promote the relations.
At the moment, mutual information is given mostly in a bilateral way. I am convinced
that we all would profit when we would try more to develop an exchange within the
Conference room in a multilateral way. This would ensure that all get the same amount
of uniform and consistent information. By the way, it would save a lot of time. It would
require honesty and a true will to speak frankly and unbiased from all of us. Why not
try it?
Concluding remark
As Brethren of our Rite we have a special mission which enables us, wherever we are,
in the family, in our surroundings, and in our country or even, if possible, between
countries, to work for peace and for the implementation of our values: to bring,
wherever it is needed, ordo ab chao, order from chaos, which is eternally the motto of
our Rite, in the spirit of Deus meumque jus, God and my right.
86
Situation du REAA en Europe
Eberhard Desch, 33°

Ancien Souverain Grand Commandeur Suprême Conseil pour l’Allemagne
Exposé présenté par le Très Illustre Frère Jean-Claude Chatelain, SGC de Suisse,
en raison de l’absence excusée du Très Illustre Frère Eberhard Desch à la
Conférence
Introduction
L’ensemble du Rite Ecossais Ancien et Accepté, c’est-à-dire tous les Suprêmes
Conseils de Grands Inspecteurs Généraux du 33° degré, est soumis à une loi fonda-
mentale. Il s’agit des Grandes Constitutions de 1786, précédées par les Règlements
et Constitutions de Bordeaux datant de 1762. Ces documents sont toujours reconnus
comme fondamentaux dans le monde entier. Et ceci quels qu’aient pu être en réalité
leur auteur, la date et le lieu de leur rédaction. Notre Frère Eberhard Desch est prêt à
parier que cette création a eu lieu en Caroline du Sud au tout début du 19ème siècle.
Ces Grandes Constitutions comprennent une introduction intitulée « Nouveaux
Instituts Secrets et Fondamentaux » et suivie par les 18 articles de la Constitution
proprement dite. Ce texte avait pour but de relier et de consolider en un corps unique
tous les rites et degrés écossais qui étaient nés et s’étaient multipliés en France et en
Allemagne durant tout le 18ème siècle. L’objectif était de créer un système de 30 degrés
au-delà des trois premiers degrés de la maçonnerie bleue, en fixant des normes et
des buts communs.
Dans une ancienne étude de qualité du Suprême Conseil pour l’Angleterre et le Pays
de Galles sur les Grandes Constitutions, il est considéré que les normes des Grandes
Constitutions se situent à trois niveaux. Un premier tiers des dispositions est toujours
applicable et d’une importance capitale. Un second tiers n’est plus applicable et n’est
en fait plus appliqué. Enfin, les dispositions restantes constituent des principes
directeurs, mais n’entrent pas dans les détails : ce sont des règles de conduite de
niveau général. Il est donc important de bien comprendre que ces Grandes Constitu-
tions représentent la démarche initiale qui conduit à la création d’un Suprême
Conseil, mais qu’elles ne sont qu’une démarche initiale. Elles ne peuvent pas
exposer tous les aspects de ce qui est applicable deux cents ans après leur rédaction,
situation dans laquelle nous nous trouvons aujourd’hui.
Certainement, il y a des piliers normatifs sur lesquels nous insistons. Et l’on peut dire
qu’un système de droit coutumier international s’appliquant aux Suprêmes Conseils
s’est développé avec le temps, système sur lequel tous, ou presque tous, ont une
opinion concordante. Ainsi, entre autres principes, il n’est pas discutable que la souve-
raineté d’un Suprême Conseil sur son territoire est absolue et que le principe de non-
ingérence dans ses délibérations et ses prises de décision est reconnu.
Le travail au sein des Ateliers (Chapitres, Aréopages, etc.)

Le Rite Ecossais Ancien et Accepté, avec ses rituels et son symbolisme, nous offre
un magnifique trésor de sagesse, de compréhension et de connaissance. Le Rite
offre, à côté de ses ouvertures spirituelles et philosophiques, une voie de recherche
87
indépendante à chacun de ses adeptes. Cette voie, libérée de toute étroitesse
dogmatique, est source de profondeur, de grandeur d’âme et de chaleur humaine.
Elle combine la contemplation et l’activité.
Ce trésor de sagesse doit être mis en valeur et maintenu vivant. L’actualisation de
nos enseignements doit être constamment mise à jour. Comme Goethe l’a dit en
d’autres termes, il nous faut travailler sur l’héritage de nos pères pour mieux le
posséder. C’est un point primordial pour chaque Suprême Conseil de transmettre au
mieux à ses membres les enseignements du Rite, que ce soit par des séminaires, des
échanges lors de vidéo-conférences ou des causeries d’instruction à l’intérieur ou à
l’extérieur de nos Temples.
Vient ensuite la deuxième étape, celle du rayonnement de ce qui a été appris et acquis.
Il peut se faire de multiples façons. Notre sagesse nous est transmise afin que nous-
mêmes, à notre tour et conformément à la grande tradition initiatique de notre Ordre,
puissions la retransmettre par notre rayonnement dans le monde. Notre propre voie de
perfectionnement consiste à contribuer à un monde meilleur. Car la transmission ne
se fait pas seulement par l’instruction. De même que le contenu profond d’un rituel
est transmis par le cœur et le sentiment, de même notre influence se fait ressentir par
ce qu’on appelle la transmission de l’esprit. Cette voie se manifeste par notre manière
d’être, notre vie, notre éthique. Elle se manifeste également par notre intégrité, notre
bienveillance, notre bonté et notre amour fraternel.
La Franc-maçonnerie fait avant tout usage de la symbolique de la construction du
Temple. Les bâtisseurs n’avaient pas seulement leurs secrets de construction. Par la
connaissance des proportions sacrées, ils découvraient les relations entre Dieu,
l’homme et le cosmos. Ainsi, la construction du Temple illustre le destin de l’homme.
Le but le plus achevé est celui de « Saint- Empire », assimilable à une nouvelle
Jérusalem. Quand nous assumons des responsabilités pour la communauté, ou que
nous défendons la liberté et la justice, nous mobilisons des forces intérieures qui auront
un effet sur notre environnement humain.
Il est intéressant de bien saisir comment les Suprêmes Conseils assurent la trans-
mission de la lumière et du savoir. C’est dans les Ateliers de différents degrés que
les trésors du Rite sont communiqués. Nos Ateliers constituent le foyer spirituel de
cette transmission. Pour cela, il nous incombe de les maintenir comme des oasis de
fraternité, de paix, de contemplation spirituelle, de travail rituélique et de convivialité.
Nos Ateliers doivent préserver la bienveillance et la fraternité dans leurs enceintes
sacrées et fuir les conflits et les discordes. Les tensions de la vie profanes n’y ont pas
leur place.
L’une de nos taches principales, à nous Suprêmes Conseil, est d’enseigner le sens
des responsabilités. Chacun de nos Frères est appelé à assumer des responsabilités
à la fois dans la vie profane et en tant que membre du Rite. Être responsable, c’est
étymologiquement répondre à un appel. Assumer des responsabilités, c’est donc
nous ouvrir à de nouvelles expériences, dans des organisations charitables comme au
sein du Rite. Chacun de nos Ateliers a besoin de bons officiers et il incombe à tous nos
membres de répondre à l’appel qui leur est fait dans leur foyer spirituel.
L’éveil du sens des responsabilités nous enseigne le sens du leadership. De cette
manière, nous formons des officiers au sein de nos Ateliers et, parallèlement, chacun
de nos Frères apprend beaucoup pour la conduite de sa propre vie, comme cela est
déjà le cas pour tous les enseignements de notre Ordre.
88
Nos rituels
Chaque Suprême Conseil est maître des rituels utilisés dans sa juridiction. De ce fait,
il y a un vaste trésor de rituels au sein au sein du Rite. Nous disposons souvent des
rituels d’origine, tels qu’ils furent conçus avant même que le premier Suprême
Conseil, celui de la Juridiction Sud des Etats-Unis, ne se soit constitué en 1801.
Certains de ces rituels sont toujours utilisés, principalement en français, et ils n’ont
subi qu’une légère modernisation linguistique.
D’anciens rituels sont également pratiqués, par exemple au sein du Suprême Conseil
d’Angleterre et du Pays de Galles depuis sa fondation en 1845 avec l’appui de la
Juridiction Nord des Etats-Unis. Ils n’ont été que légèrement modifiés depuis et sont
également en vigueur au sein des Suprêmes Conseils de Finlande, d’Australie, d’Inde
et de Nouvelle-Zélande, qui les ont à leur tour retransmis à des Suprêmes Conseils
patronnés par eux.
D’autre part, nous avons une série de révisions profondes. Il faut mentionner en
premier lieu l’œuvre éminente du Souverain Grand Commandeur Albert Pike, qui est
toujours utilisée par le Suprême Conseil de la Juridiction Sud et par un certain nombre
de Suprêmes Conseils en Afrique et en Europe. Il faut également évoquer les
importantes révisions effectuées par le Souverain Grand Commandeur de Belgique
Eugène Goblet d’Alviella, qui sont également utilisées en Suisse, en Turquie, en
Allemagne et au Luxembourg.
Si, par ailleurs, on prend en compte les différences linguistiques, donc de sensibilité,
de ces multiples versions, la diversité de nos rituels est d’une grande richesse et mène
à une pluralité d’interprétation et de compréhension des trésors de notre Rite. Enfin,
des efforts ont été faits, ça et là, pour rendre les rituels disponibles à nos membres.
Ces ouvertures n’ont pas eu les résultats attendus pour diverses raisons. Il s’ensuit
que les réticences des Suprêmes Conseils sur ce point restent tout à fait
compréhensibles.
Relations des Suprêmes Conseils avec leur Grande Loge

Tous les Suprêmes Conseils sont dépendants d’une Grande Loge régulière d’où sont
issus leurs nouveaux membres. Ceci implique une bonne relation de travail entre
chaque Suprême Conseil et sa Grande Loge nationale. Cette relation avec
l’organisme de loges bleues est essentielle. Elle doit être cordiale, fondée sur la
confiance et continue. La Grande Loge est la racine sur laquelle l’ensemble de la
Franc-maçonnerie prospère. Les Hauts-Grades, quelle que soit leur dénomination, ne
peuvent exister et se maintenir sans la Grande Loge, alors que l’inverse reste toujours
possible.
Si l’harmonie règne dans cette relation, tout se déroule bien. Mais s’il règne des
mésententes, d’où qu’elles viennent, alors des problèmes surgissent pour le Suprême
Conseil. Il doit être clair que les deux parties conservent leur indépendance absolue.
Quand les problèmes sont éphémères et ne reposent pas sur des questions
institutionnelles, ils disparaissent avec les personnalités en cause, comme cela s’est
avéré en de nombreux cas. Admettons toutefois que cette période intérimaire peut
susciter des tensions extrêmes.
Mais dans d’autres cas beaucoup plus extrêmes, les décisions du Grand Maître
peuvent aller à l’encontre de l’ordre public. Dans ces circonstances, le Suprême
Conseil qui subit une atteinte à ses droits est libre de les contester. Aux yeux des
autres Suprêmes Conseils, le Suprême Conseil qui s’oppose à de telles décisions
89
illégales conserve sa régularité. Il a alors besoin de l’appui des autres Suprêmes
Conseils pour survivre durant ces périodes difficiles.
Dans le même ordre d’idées, il faut souligner que la régularité d’un Suprême Conseil ne
dépend pas seulement de ses relations avec sa Grande Loge. L’autre élément crucial
est sa filiation, c’est-à-dire la continuité d’initiation entre ses Grands Inspecteurs Géné-
raux et ceux du premier Suprême Conseil de 1801. Ceci implique que les Suprêmes
Conseils réguliers et en fonction travaillent de concert pour installer un nouveau
Suprême Conseil. Il s’ensuit qu’il n’est pas possible qu’une Grande Loge crée un
Suprême Conseil. Une telle démarche ne serait pas acceptée et reconnue par les
autres Suprêmes Conseils réguliers.
Relations internationales
Le Rite Ecossais Ancien et Accepté constitue le plus important système de Hauts-
Grades entretenant des relations internationales. Depuis ses origines, il s’est intégré
dans la communauté des nations. La coopération des Frères français et prussiens,
rapidement étendue à d’autres territoires, a fondé le succès de notre Rite. La connexion
mondiale actuelle, qui regroupe plus de 70 Suprêmes Conseils, est bénéfique à
l’heure de la mondialisation, des flux de population et de la grande mobilité des
maçons eux-mêmes. Ces contacts internationaux se sont toujours avérés fructueux
grâce à l’échange d’idées et d’expériences. En outre, certains Suprêmes Conseils
confrontés à des périodes difficiles pour le Rite et pour leur pays, ont pu bénéficier
d’un soutien important et urgent.
Comme nous pouvons le voir dans la liste des participants à notre Conférence, de
nouveaux Suprêmes Conseils ont été constitués depuis la dernière Conférence
européenne de Berlin. Ils vont non seulement être désormais admis au sein de la
Conférence européenne, mais aussi dans la famille du Rite Ecossais Ancien et
Accepté.
Au sein de cette famille, une pratique spéciale s’est développée, celle de la recon-
naissance mutuelle entre Suprêmes Conseils pris deux-à-deux, dénommée relation
en amitié. Ceci implique la nomination de part et d’autre de Grands Représentants.
Comme conséquence de ce suivi, l’habitude d’invitation réciproque de ces Grands
Représentants aux évènements nationaux de chaque Rite s’est instaurée largement.
Ces visites assurent une information mutuelle sur les derniers développements de
chaque entité, de même qu’une aide mutuelle si nécessaire. Elles rendent évidente la
solidarité mondiale qui règne entre nos membres. Elles aident les Suprêmes Conseils
à croître et à affirmer leur stabilité.
Les Conférences mondiales et européennes sont devenues ainsi des institutions
importantes, non seulement de par les délibérations en plénum, mais encore plus
peut-être de par les conversations plus intimes de Frère à Frère. Une symbiose se
produit ainsi entre les anciens Suprêmes Conseils et ceux plus récemment constitués,
ce qui les affermit et favorise leur promotion.
Pour le moment, nous en sommes toujours à un échange d’informations bilatéral.
Notre Très Illustre Frère Eberhard Desch appelle de ses vœux une évolution vers des
relations multilatérales sur le plan de l’information. Ceci garantirait que tous reçoivent la
même quantité d’informations cohérentes. Cela permettrait de gagner beaucoup de
temps et nécessiterait une réelle volonté de parler franchement et sans préjugés. Il
nous suggère d’essayer.
90
Considérations finales
En tant que membre du Rite, nous avons la mission, où que nous soyons, en famille,
dans notre environnement, dans notre pays, ou à l’étranger, d’œuvrer pour la paix et
la mise en évidence de nos valeurs, à savoir de faire régner partout où c’est
nécessaire l’Ordre à partir du Chaos (Ordo ab Chao) dans l’esprit de Dieu et mon
Droit (Deus meumque Jus).
13-2 Exchange among delegations, then Closing of the Conference
• Stelian Nistor (Romania) informs that Romania will host the World Conference in
Bucarest in May 2025 and that the SC of Romania will celebrate the 30th
anniversary of its foundation on 14 October 2023.
• Assad Bassit (Ivory Coast) asks for the full text by Eberhard Desch.
Jean-Claude Chatelain refers him to the website.
He, Assad Bassit, informs that his SC will celebrate the annual feast of the Rite
(Fête de l’Ordre) on 24.06.23.
• At the very end of the conference, the suggestion emerged to establish clear
membership rules for the European conference at the next conference and -
following the request from the SGC of the Ivory Coast - to define the forms of
membership for European and non-European.
Jean-Claude Chatelain (President of the Conference) addresses his farewell words

to the conference and thanks those present for coming.
14 Saturday, Field Trip, Ceremony and Dinner
Fotos
Family Picture
91
Collage of Pictures
Joe Manning • Anti Oidsalu
Soriano • 2x Ledezema Echenique • Juan Martin Valtierra Najera
92
Davut Berker • Harun Kuzgun Rodolfo O. De la Torre Rivera • Ivan Sariev
Christoph Cresci • Christian Lebreton • Christian Hervé
Evangelos Biniaris John Boyington • Dick Robbe • Charles Wolrige Gordon
Bötkös • Owondault-Berre • Accrombessi Nkani
93
Angels Miquel • Sylvie Chatelain Jackie Ashton
Joseph Owondault-Berre • Maixent Accrombessi Nkani
Jackie Ashton • Alexander Ludwig Gérard Aubert
94
Gian-Paolo Barbi • Jorge Anibal Goldenberg Assad Bassit • Alessi Wilson-Bahun
Léon Benusiglio • Laurent Isoux • Stéphane Strub
Davut Berker • Didier Rossi • Jean-Claude Chatelain
Davut Berker • Harun Kuzgun Norberto Rossini • James Bötkös
Bötkös • Evangelos Biniaris • Nistor John Boyington
95
Francis Clarembaux James D. Cole • Joe Manning
Jorge Luiz de Andrade Lins • Peter Samiec Demartin • Benusiglio • Isoux • Grivel • Strub
Demartin • Benusiglio • Strub • Aubert
96
Fernand Feist • Stéphane Jacques
Frey • Hervé • Heyat • Oidsalu Jan Frey • Jean-Claude Tardivat • Christian Hervé
Urs Weber • Jean-Sven Grivel Robert B. Heyat • Anti Oidsalu
Fernand Feist • Stéphane Jacques Jorge Ledezema Echenique • Antero Lahtinen • Bill Morgan
97
Petrit Malaj • Michel Demartin
Jiri Matous • Sasa Damnjanovic Stelian Nistor • WalterZinggl
98
Urs Weber
99
Dick Robbe • Walter Zinggl • Jorge Ledezema Echenique – Norberto Rossini James Bötkös
Ivan Sariev • Christophe Cresci Borko Skuric • Andrei Pildish • Manuel Alves de Almeda
Jesus Soriano • John Boyington • Norberto Rossini
Léon Benusiglio • Laurent Isoux • Stéphane Strub – Translator cabin
100
Urs Weber • Jean-Sven Grivel Urs Weber
Jesus Soriano • Marian Toth • Branislav Opaterny
101

54th Conference of CMS of Europe and Associated Countries May 18 To 21 2023. Geneva

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54th Conference of CMS of Europe and Associated Countries May 18 To 21 2023. Geneva

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REPORT

Geneva, 18 – 20 May 2023

This report has been prepared and edited by

Most Ill. Bro. Jean-Claude Chatelain

Sovereign Grand Commander

2 Rules and Regulations of the 54th Conference Geneva 2023

4 Program 18 to 20 May, 2023 page 8

5 Agenda May 19, 2023 page 9

6 Composition of Committees page 10

8 Obituaries and Minute of Silence page 16

9 Friday, 1st Plenary Session page 17

10 Friday, 2nd Plenary Session page 23

10-1 Initial contributions page 23

11 Friday, 3rd Plenary Session page 78

12 Friday, 4th Plenary Session page 81

13 Friday, 5th Plenary Session page 82

14 Saturday, Field Trip, Ceremony and Dinner page 90

Geneva, May 18, 2023

1. The Conference is a meeting of the Sovereign Grand Commanders (SGC)

2. Each delegation consists of at least one Sovereign Grand Inspector General

5. Seating arrangements of the Delegates and the Observers will be according

6. Three committees have been constituted:

7. Conference languages are English, French and Spanish.

10. No Proposal or recommendation made during the Conference will be binding

France 2018 Suprême Conseil National de France SGC Christian HERVE

Thursday, May 18, 2023

Masonic Lodge, Rue de la Scie 4-6

Friday, May 19, 2023

Saturday, May 20, 2023

09:15 Departure for the visit of the Red Cross Museum

Friday, May 19, 2023

Dress code : business formal

08:30 1st Plenary Session

10:45 2nd Plenary Session

14:00 3rd Plenary Session

15:30 Coffee break

15:45 4th Plenary Session

18:00 End of the 54th Conference

6-1 Committee Credentials

6-1-1 Committee, Credentials

6-1-2 Minutes of the 53rd Conference (cf. Report of 53rd Conference)

6-1-4 Chairman’s Paper on Credentials

6-2 Committee Proposals

6-2-1 6-2-2 Committee, Proposals

Drafting of minutes: Br. Joseph SIMANTOV

6-2-2 Minutes of the 53rd Conference (cf. Report of 53rd Conference)

PROPOSITION à SOUMETTRE à la Commission des propositions qui se tiendra

Membres du groupe de travail de la «Conférence permanente des Souverains

La participation au groupe de travail est « volontaire ».

Genève, Mai 2023

Jean-Claude Chatelain, SGC Harun Kuzgun, SGC

Members of the working group of the "Standing Conference of Sovereign Grand

Participation in the working group is "voluntary".

Topics to be dealt with by the working group (non-exhaustive list) :

Geneva, May 2023

Jean-Claude Chatelain, SGC Harun Kuzgun, SGC

6-3-1 Committee, Time and Venue

6-3-2 Minutes of the 53rd Conference (cf. Report of 53rd Conference)

Candidate for 55th Conference

6-3-4 Chairman’s Paper on Time and Venue

8 Obituaries and Minute of Silence

9-1 Opening of the Conference by the Vice-President of the 53rd Con-

9-2 Election of the President of the 54th Conference