Masonic Week 2025

Another successful Masonic Week has been completed. This year we had over 600 attendees (the largest crowd ever) and it was great to see old friends and make new ones.

I arrived at DCA on Wednesday and spent the afternoon socializing. A special thank you to the Brothers of Missouri for inviting me to join them for dinner.

On Thursday morning, I attended the Annual Meeting of the Grand Master’s Council of the United States of America for Ye Commemorative Order of St. Thomas of Acon, where I had the privilege of witnessing two outstanding Masons preside as Grand Master and Grand Prior. During the installation of our new Grand Master, I was honored to be appointed Grand Registrar under his governance.

After the St. Thomas of Acon Festive Board, I attended the Annual Meeting of the Grand Chapter of the Sovereign Order of Knights Preceptor, which proved to be quite interesting. Later, I witnessed a historic moment: the inauguration and constitution of the Grand Court of the Masonic Order of Athelstan in the United States of America. It was a privilege to serve as part of the escort for the installation of officers and to witness Masonic history in the making.

On Friday, I attended the 91st Annual Ingathering of the Grand College of America for the Holy Royal Arch Knight Templar Priests. The rest of the evening was spent socializing with Brothers from around the world, enjoying the camaraderie that makes Masonic Week so special.

Saturday was dedicated to the 133rd Annual Communication of the Grand Council of the Allied Masonic Degrees of the United States of America. Congratulations to the newly installed officers and to Bryce Hildreth for receiving the Fowler Award (a well-deserved honor).

Now, as I find myself in Texas for work, I must admit that I am exhausted!

An Anniversary for Acon in America

On this date in 2015, the Grand Master’s Council for the United States of America for the Commemorative Order of St. Thomas of Acon was formed in Reston, VA, during Masonic Week.

The history of the Commemorative Order of St. Thomas of Acon in the United States dates back to October 1999, when a large group of Masons, under the leadership of Reese Harrison, traveled to England and were initiated. At the 2000 Masonic Week, Pilgrim Chapel No. 11 (now No. 1) and Trinity Chapel No. 12 (now No. 2) were constituted, and for four years, they remained the only two Chapels in the United States. By 2015, the number of Chapels in the United States had grown to 25.

Sir André of Byron, who had served as the first Grand Preceptor in the United States under the Grand Master’s Council in England, became our first Grand Master. Today, Sir Terry of Chattanooga serves as Grand Master and is the seventh to hold that office. Sir Aaron of Muhlenberg has been elected as the next Grand Master and will be installed on February 6, 2025, at the next Grand Master’s Council meeting.

Introduction to Gnosticism

In their book The Templar Revelation, Lynn Picknett and Clive Prince assert that "It is impossible to draw a definite line between Gnosticism and Hermeticism, just as it is impossible to draw a line between religion and magic." While I wrote an article on Hermeticism several years ago, I believe Gnosticism deserves its own exploration, as significant ignorance surrounds this fascinating topic.

Gnosticism is defined as a collection of philosophical and religious movements prominent in the Greco-Roman world during the early Christian era. These movements emphasized "escape from this world through the acquisition of esoteric knowledge." The word "Gnosis" translates to "knowledge" in English, but it is essential to note that "knowledge" has various connotations depending on the context. Two common Greek terms, gnosis and episteme, highlight this distinction. The latter refers to theoretical or book knowledge, while the former describes knowledge derived from direct, personal experience. As Father Anthony Silvia of the Apostolic Johannite Church explains, "Gnosticism has never been a spectator sport. To be a Gnostic means that you actively participate in the work of Salvation."

Contrary to popular belief, Gnosticism is not a unified movement or set of beliefs. Father Silvia identifies four hallmarks of Gnosticism, particularly within the Christian Gnostic tradition:

1. A remote Divinity, referred to as the Divine Source, known as the Pleroma or the Father, among other names. 
2. A creation narrative that describes emanations from this singular Divine Source. 
3. The creation or organization of a less-than-perfect universe by a creator god, or Demiurge, who is imperfect compared to the Divine Source. 
4. The belief that knowledge (gnosis) of humanity's separation from the Divine Source, combined with an awareness of the Divine spark within, is the key to salvation.

Gnosticism has historically been labeled heretical by religious fanatics. The term heresy originates from the Greek word “hairein,” meaning "to choose." Choice poses a threat to the ignorant, dogmatic, and authoritarian, who often seek control and demand adherence to their interpretations. Though they claim to subject humanity to God's will, in practice, they often impose their own. To the emerging Romanized church, Gnosticism was a significant threat, as it emphasized individual spiritual experience over institutional authority.

Unlike the Roman Catholic Church, Gnosticism lacked centralized authority for doctrine or discipline. Without a unified hierarchy, Gnostic groups exhibited a diversity of beliefs and practices. While this decentralization fostered intellectual and spiritual exploration, it also made Gnostic communities more vulnerable to suppression by the organized institutional church.

Gnosticism was more widespread among early Christians than is often recognized today. Alexandria, Egypt, served as a prominent center for early Christianity and a flourishing hub for Gnostic thought. After the Ascension of Christ, the Apostles dispersed to urban centers to preach the Gospel. St. Mark is traditionally believed to have established Christianity in Alexandria, which subsequently became a vital center for the development of Christian theology and philosophy. During this formative period, Christian theology lacked consensus, and doctrinal diversity flourished. Under these conditions, Gnosticism thrived in Alexandria and expanded beyond it.

Alexandria’s position as a major trade hub connecting Europe, Arabia, India, and Asia facilitated the exchange of goods, ideas, and beliefs. This unique environment nurtured the growth and spread of Gnostic thought. Basilides, a prominent Gnostic teacher of the second century, developed an intricate system of cosmology and soteriology that profoundly influenced later Gnostic traditions. His teachings emphasized the ineffable and incomprehensible nature of the ultimate Divine Source, sharply contrasting it with the flawed Demiurge, the creator god responsible for the material world's imperfections.

Origins and Influences

The roots of Gnosticism are complex and multifaceted. Some scholars suggest that Gnosticism arose as a response to early Christianity, while others argue that it predates Christianity, drawing inspiration from Jewish mysticism, Platonic philosophy, Zoroastrian dualism, and other Hellenistic traditions. Cosmopolitan centers like Alexandria provided fertile ground for the exchange and development of these ideas, fostering the evolution of Gnostic thought. 

Jewish apocalyptic literature, such as the Book of Enoch, and the philosophical writings of Plato and the Neoplatonists significantly shaped Gnostic cosmology and metaphysics. Jewish mysticism’s influence is particularly evident in Gnostic reinterpretations of biblical narratives, including the creation story and the fall of man.  

Zoroastrian dualism, with its depiction of an ongoing struggle between the forces of light and darkness, also influenced the Gnostic worldview. This perspective contributed to the Gnostic understanding of the material world as a realm of ignorance and suffering, governed by inferior or malevolent powers. 

Platonic philosophy provided a metaphysical framework for many Gnostic beliefs, particularly through the doctrine of forms and the concept of the soul’s ascent. The idea that the material world is an imperfect reflection of a higher, perfect reality resonated deeply with Gnostic cosmology. The influence of Neoplatonism further reinforced this view, with its emphasis on the emanation of divine beings from a singular source, each representing different aspects of the divine. 

Hellenistic Egypt served as a melting pot where these ideas could merge and evolve. Alexandria, in particular, became a hub for the blending of Greek, Egyptian, Jewish, and other traditions, creating a vibrant intellectual and spiritual environment. This syncretic setting fostered connections between Gnosticism and Hermeticism, both of which emphasized divine knowledge and spiritual ascent. Mystery religions of the time, such as those dedicated to Isis and Osiris, also played a role in shaping Gnostic practices. Their initiatory rites and esoteric teachings paralleled many Gnostic traditions, contributing to the richness and diversity of Gnostic thought.

Primary Sources

There is a significant issue with primary sources for understanding Gnosticism. Much of what we know about Gnosticism comes from its opponents, such as early Church fathers like Irenaeus and Tertullian, who wrote extensively to refute and discredit Gnostic beliefs. These critical accounts are inherently biased, often portraying Gnosticism in a negative light and framing its ideas as heretical distortions of Christian doctrine. 

The discovery of the Nag Hammadi Library in 1945 has provided invaluable insights into Gnostic texts and traditions, offering a rare opportunity to examine Gnostic beliefs from the perspective of their adherents. However, the reliance on hostile sources for much of the historical understanding of Gnosticism continues to pose challenges, particularly in reconstructing its diverse sects and practices with accuracy.

Gnostic Texts and Traditions

Much of what we know about Gnosticism comes from the Nag Hammadi Library, a collection of texts discovered in Egypt in 1945. These texts, including the Gospel of Thomas, the Gospel of Philip, and the Apocryphon of John, provide a unique window into Gnostic beliefs and practices. Gnostic traditions emphasized personal spiritual enlightenment, often challenging rigid doctrinal structures. The texts frequently use allegory and metaphor to convey esoteric truths, encouraging seekers to engage deeply with the material to uncover its insights.

The Gospel of Thomas presents a collection of sayings attributed to Jesus that diverge from the narrative structure of the canonical Gospels. These sayings focus on self-discovery and direct experience of the divine, as reflected in passages like "The kingdom of God is inside you and all around you." The Apocryphon of John offers a detailed cosmological framework, describing the emanations from the Divine Source and the creation of the material world by the Demiurge. It also introduces prominent Gnostic figures, such as Sophia, whose fall and redemption symbolize the soul's journey. 

The Gospel of Philip explores themes of sacred union and spiritual transformation. Its poetic and symbolic language reimagines traditional Christian rituals, such as Baptism and the Eucharist, as processes of inner awakening and self-realization. These texts were likely intended for initiates who had undergone preparatory teachings and rites. The use of symbolic language and complex metaphors ensured that only those with the requisite spiritual insight could fully understand their meanings. This underscores the Gnostic emphasis on personal enlightenment and experiential knowledge. 

In addition to the Nag Hammadi Library, fragments of Gnostic thought survive in the writings of early Church fathers. Although these polemical accounts are biased, they offer valuable insights into the diversity of Gnostic beliefs and the challenges Gnosticism posed to early Christian orthodoxy.

Gnostic Cosmology

Central to Gnostic belief is a dualistic cosmology that highlights a stark contrast between the material and spiritual realms. To the Gnostics, there is one true God who transcends the material universe. This God emanated or brought forth from within Himself all things. Among these emanations were the Aeons, divine beings who exist with God in the Pleroma (the realm of fullness).

One of these Aeons, Sophia (Wisdom), created her own emanation, which was imperfect. This flawed creation became known as the Demiurge. Unaware of his origins, the Demiurge believed himself to be the ultimate power. He created the physical world, but its imperfections reflected his own. To maintain control over the material realm, the Demiurge also created Archons, beings who act as guardians of the material world and obstruct the divine spark within humans from returning to its source. 

According to Gnostic belief, the Demiurge created humanity, leaving it marked by his imperfection. However, because all material ultimately originates from the true God, humanity retains a fragment of the divine essence. Most people remain ignorant of this spark, a state perpetuated by the Demiurge and his Archons to sustain their control over the material realm. At death, the divine spark may be released, but without achieving Gnosis it is unlikely to escape the confines of the material universe.

To aid humanity’s liberation from the Demiurge, God sent "Messengers of Light" to awaken and guide people toward Gnosis. These Messengers include figures such as Seth (son of Adam) and Mani (founder of Manichaeism). Among Gnostic Christians, Jesus is often regarded as a Savior, though interpretations of his role vary. Some view him as an enlightening teacher, while others see him standing alongside Sophia at the entrance to the Pleroma, awaiting those who have achieved liberation from the material world. 

Salvation in Gnosticism is deeply individualistic. It requires awakening the divine spark within, recognizing the flaws of the material world, and transcending it through Gnosis. This spiritual journey involves breaking free from the illusions created by the Demiurge and ascending beyond the Archons to reunite with the fullness of the Pleroma.

Gnostic Sects and Movements

Gnosticism was not a monolithic movement but comprised various sects and schools of thought. The Valentinian Gnostics, founded by Valentinus in the second century, developed a sophisticated theology. Their teachings centered on the Pleroma and the Aeons, emanations of the Divine Source. Valentinian Gnostics often integrated elements of Christian theology, reinterpreting canonical texts through a Gnostic lens. Valentinian rituals included complex initiatory rites designed to facilitate the soul's journey toward reunion with the Pleroma.

The Sethians, a prominent sect, revered Seth, the third son of Adam and Eve, as a spiritual progenitor. They saw him as a divine guide sent to lead humanity toward enlightenment. Sethian cosmology highlighted Sophia's role and the fall of wisdom, often portraying the material world as a domain of ignorance and suffering shaped by the Demiurge. 

The Carpocratians, a controversial sect, offered radical interpretations of Gnostic principles. They believed that salvation required experiencing all aspects of existence (good and evil) and thus advocated the complete transcendence of societal norms and laws. This stance brought them into conflict with other Gnostic groups and the broader Christian community. 

The Ophites, from the Greek word “ophis” meaning “serpent,” regarded the serpent in the Garden of Eden as a symbol of knowledge and enlightenment. They interpreted the serpent’s role in the biblical narrative as pivotal, viewing it as a liberator that revealed divine truth to humanity. Their rituals often included elaborate symbolic practices involving serpents. 

Each sect uniquely interpreted Gnostic principles, enriching the diversity of the movement. While these groups shared core themes, they frequently adapted Gnostic teachings to their cultural and philosophical contexts. This diversity resulted in a rich tapestry of beliefs and practices that defy simple categorization.

Gnosticism and Early Christianity

In its early stages, Gnosticism coexisted with mainstream Christianity, and many Gnostic Christians considered themselves adherents of Christ’s teachings. They emphasized the esoteric aspects of Jesus' message, interpreting his role as both Savior and revealer of hidden truths. Gnostics often referenced passages like 1 Corinthians 3:2, where Paul speaks of feeding believers with "milk" rather than "solid food," as evidence of a deeper, hidden wisdom reserved for the spiritually mature. Similarly, they saw the Parables of Christ as layered teachings containing esoteric truths accessible only to those with spiritual insight. According to Gnostic belief, Jesus imparted secret teachings to his closest disciples (knowledge deemed essential for spiritual liberation). Texts such as the Gospel of Judas and the Pistis Sophia reflect this perspective, presenting alternative narratives that delve into the mystical dimensions of Christ's message and challenge traditional Christian orthodoxy.

As the early church worked to establish orthodoxy, Gnostic interpretations of scripture and theology came under intense scrutiny. Church fathers like Irenaeus, Tertullian, and St. Justin the Martyr wrote extensively against Gnosticism, branding it heretical. Irenaeus’s ‘Against Heresies’ stands as one of the most comprehensive refutations of Gnostic doctrines. Similarly, Tertullian, renowned for his sharp rhetoric, attacked Gnostic views on the material world and their rejection of church authority. 

The institutionalization of Christianity played a significant role in marginalizing Gnosticism. Communal worship, adherence to creeds, and hierarchical authority sharply contrasted with Gnosticism’s individualistic and esoteric nature. Church leaders further solidified their stance by consolidating the biblical canon, excluding Gnostic texts and branding them apocryphal and dangerous. 

Despite these efforts, Gnostic ideas persisted and influenced mystical traditions within Christianity and beyond. Monastic practices, while not explicitly Gnostic, reflected similar ideals, such as renouncing the material world and seeking spiritual enlightenment. During the Renaissance, Gnostic principles resonated with movements like Rosicrucianism, which emphasized secret knowledge and spiritual transformation. Gnostic thought also shaped the writings of Christian mystics like Meister Eckhart and the practices of medieval sects such as the Cathars. In modern times, Gnosticism has experienced a revival, inspiring contemporary spiritual movements and continuing to challenge traditional religious paradigms.

Persecution, Decline, and Legacy

The formalization of Christian doctrine in the early church councils marked the beginning of the end for Gnosticism as a widespread movement. The Council of Nicaea in AD 325 and subsequent ecumenical councils unified Christian doctrine while condemning Gnostic interpretations. When Emperor Constantine adopted Christianity as the state religion of the Roman Empire, the suppression of dissenting beliefs intensified.

Church authorities systematically persecuted Gnostic communities, seeking to eliminate heterodox teachings. They ordered the destruction of texts deemed heretical, forcing Gnostic adherents to hide their writings. This effort to preserve their teachings led to the burial of collections like the Nag Hammadi Library. Rediscovered centuries later, these texts became vital resources for understanding Gnostic beliefs. 

The rise of institutional Christianity further marginalized Gnostic practices, which operated outside the church's hierarchical structures. Gnostic spirituality, with its emphasis on direct experience and personal revelation, sharply contrasted with the orthodoxy’s reliance on ecclesiastical authority and standardized doctrine. 

Regardless of these efforts to extinguish Gnosticism, its core themes endured in esoteric and mystical traditions. For example, the Cathars of medieval Europe echoed Gnostic dualism and rejected the material world, earning the ire of secular and ecclesiastical authorities. The Albigensian Crusade, sanctioned by the Catholic Church, brutally suppressed the Cathars in an attempt to eradicate their beliefs.

During the Renaissance, a renewed interest in ancient texts and esoteric knowledge again brought Gnostic ideas to the forefront. Mystics explored themes reminiscent of Gnosticism, incorporating them into broader intellectual and spiritual movements. Hermeticism and alchemy, deeply influenced by Gnostic cosmology, shaped Renaissance mysticism and its quest for spiritual transformation. 

Gnosticism has experienced a revival in modern times, inspiring contemporary spiritual movements such as Theosophy, Anthroposophy, and New Age philosophy. The rediscovery of the Nag Hammadi texts has rekindled academic and popular interest, affirming Gnosticism’s enduring relevance in the quest for personal and cosmic transcendence. 

Gnosticism’s legacy endures as a testament to humanity’s relentless search for understanding and spiritual liberation. It continues to challenge dogma and affirm the transformative power of personal spiritual experience.

References

1. Arendzen, J. (1909, September 1). Gnosticism. Retrieved from The Catholic Encyclopedia: https://www.newadvent.org/cathen/06592a.htm

2. Cole, D. (n.d.). Gnosticism Origins, Beliefs & Conflicts. Retrieved from Study.com: https://study.com/academy/lesson/gnosticism-definition-history.html

3. Elsner, R. (2023). Heresies of the Christian Church, Part 2. Knights Templar magazine, 9–10.

4. Gnosticism. (n.d.). Retrieved from Merriam-Webster Dictionary: https://www.merriam-webster.com/dictionary/gnosticism

5. Gnosticism. (n.d.). Retrieved from Wikipedia: https://en.wikipedia.org/wiki/Gnosticism

6. Hoeller, S. A. (n.d.). The Gnostic World View: A Brief Summary of Gnosticism. Retrieved from Gnosis Archive: http://gnosis.org/gnintro.htm

7. Lewis, N. D. (2013, August 26). Gnosticism. Retrieved from Oxford Bibliographies: https://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0168.xml

8. Mark, J. J. (2023, July 18). Alexandria. Retrieved from World History Encyclopedia: https://www.worldhistory.org/alexandria/

9. Moore, E. (n.d.). Gnosticism. Retrieved from Internet Encyclopedia of Philosophy: https://iep.utm.edu/gnostic/

10. Owens, L. S. (n.d.). The Nag Hammadi Library. Retrieved from Gnosis Archive: http://gnosis.org/naghamm/nhlintro.html

11. Rowlatt, M., & Mackie, J. (n.d.). Alexandria Egypt. Retrieved from Encyclopaedia Britannica: https://www.britannica.com/place/Alexandria-Egypt

12. Silva, T. (2013). Sanctuary of the Sacred Flame. CreateSpace Independent Publishing Platform.

13. Williams, M. (n.d.). Gnosticism. Retrieved from Encyclopaedia Britannica: https://www.britannica.com/topic/gnosticism

Happy New Year

As a new dawn graces our horizon, I extend my heartfelt blessings and steadfast resolve to each of you. Let us remember that as Templars, we walk a path not of ease, but one of honor and duty. 

As we step into this New Year, may our swords remain sharp, our hearts pure, and our vision clear. Let the light of hope guide us and the mantle of faith protect us. Together, let us continue to uphold those great Masonic virtues: Faith, Hope, and Charity. 

Raise high the banner of the Templary! May our endeavors in the year ahead reflect the glory of our brotherhood and the eternal grace of Christ.

Reflecting on 2024

Another eventful year has come to an end. The first quarter of the year involved a lot of travel for work, the usual trip for Masonic Week, and I got a promotion at work. 

In April I was elected and installed as the Grand Commander of Knights Templar of Idaho. May and June were occupied with work trips and visitations as Grand Commander as well as dubbing several new knights. At the end of June, I took a trip to London where I played tourist and attended some Masonic meetings.

July was a hard month as I lost my grandfather and a dear Masonic Brother (and my predecessor as Grand Commander). In August, I attended the 69th Triennial of the Grand Encampment of Knights Templar USA in SLC, UT, and the inaugural Midwest Regional SRICF Conference in Dayton, OH.

September brought trips to California for the 89th Annual Conclave of the Convent General of the Knights of the York Cross of Honor and to northern Idaho for the 157th Annual Communication of the Grand Lodge AF&AM of Idaho where a Past Master of my Lodge was installed as the Most Worshipful Grand Master of Masons in Idaho. In October I attended the annual Northwest York Rite Conference in Spokane, WA, and the next week I attended the annual assembly of the Grand Court of the Masonic Order of Athelstan.

November was busy as I went straight from a work trip to the annual convocation of the High Council of the SRICF which was followed by a trip to Italy to attend the Annual Assembly of the Gran Concilio dei Massoni Criptici d'Italia.

With the first weekend of December came several Masonic meetings; I was honored to be elected and installed as Deputy Preceptor for Redemption Tabernacle No.XL of the Holy Royal Arch Knights Templar Priests. I also helped confer the degrees of Royal Arch Mason, Royal Master, and Select Masters.

I hope everyone had a Merry Christmas and could spend time with those you love. All things, though, must end and the Chapter called 2024 must be closed.

Merry Christmas

Merry Christmas to all of my family, friends, Brothers, Companions, Sir Knights, Companion Knights, Fellows, Knights Companion, Cousins, Knights, Knight Priests, and Fratres around the world:

As we gather in the spirit of unity and purpose, let us remember the sacred occasion of the birth of our Savior, Jesus Christ, the Logos Incarnate, the Blessed Redeemer, the Glory of the Father, and the True Light of the World. His arrival heralded a message of love, compassion, and redemption, guiding us to emulate His teachings daily.

In this season of celebration, let us reaffirm our commitment to uphold the values of faith, humility, and service that Christ exemplified. Let us extend a hand of kindness to those in need, embodying the essence of charity and goodwill.

As guardians of the innocent and defenders of faith, may we continue to shine the light of Christ's love in all we do, fostering peace and harmony in our communities and beyond.

Wishing you all a blessed and joyous Christmas, filled with the spirit of Christ's love and the warmth of fellowship.

Annual December Meetings

After a busy week of work in Virginia, I made it back home yesterday so I could prepare for today's Masonic meetings. This morning started with Tri-Valley College No. 178 of the York Rite Sovereign College of North America. In the afternoon, Redemption Tabernacle No. XL of the Holy Royal Arch Knights Templar Priests met and I was elected Deputy Preceptor for the ensuing year. Congratulations to Bud on being elected and installed as Very Eminent Preceptor, who also serves as Grand High Priest of Idaho. The last group to meet was St. Michael Conclave of the Red Cross of Constantine, and I was elected Recorder [queue dramatic music]. After this meeting, we traveled to a local steakhouse for an excellent dinner. Now to get ready for work in the morning.

Happy Thanksgiving

As we gather to celebrate this season of gratitude and reflection, I extend to each of you my heartfelt wishes for a blessed and joyous Thanksgiving. This is a time to pause and give thanks for the abundance in our lives—the love of family, the camaraderie of friends, and the honor of serving together in this noble Order.

The principles of Faith, Hope, and Charity that guide us as Knights Templar are deeply intertwined with the spirit of Thanksgiving. In Faith, we give thanks to our Creator for His providence and guidance. In Hope, we look forward to a brighter future where we continue to grow as men of integrity and service. And in Charity, we extend our blessings to those in need, embodying the love of Christ through our actions.

Let us also remember the sacrifices of those who cannot be with us—our military, first responders, and those who have gone before us. Their dedication and service ensure the freedoms and traditions we cherish.

As we break bread with loved ones, may the bonds of our fraternal Order strengthen our resolve to uphold the values of knighthood. Let us strive to be a beacon of light in our communities, reflecting the teachings of our Savior in all we do.

May your Thanksgiving be filled with peace, joy, and gratitude. Thank you for your unwavering commitment to the cause of Templary and for being an example of what it means to serve with honor and humility.

The Italian Job

Another great trip is in the books. I was pleased to accompany officers from the General Grand Council of Cryptic Masons International to the Annual Assembly of the Gran Concilio dei Massoni Criptici d'Italia (Grand Council of Cryptic Masons of Italy).

I flew into Milan on Wednesday and arrived shortly before the Right Puissant Deputy General Grand Master of Cryptic Masons International. After a lovely taxi ride from the airport, we got into our hotel and relaxed for the rest of the day. We were both exhausted from our long plane rides from the Western Hemisphere; he came in from Brazil.

Thursday morning I left before dawn and walked around. I then made my way to the Museum of the Last Supper next to the Basilica di Santa Maria delle Grazie. As I waited for my tour to start I noticed a lot of Carabinieri assembling in their dress uniforms. My tour started, and my guide took us through the museum to see Leonardo DaVinci's 'Last Supper.'

Housed in the Convent of Santa Maria delle Grazie in Milan, this painting is one of the most celebrated masterpieces of the Italian Renaissance. Painted between 1495 and 1498 (nearly 4 years total), this mural depicts the dramatic moment when Christ announced that He would be betrayed. The composition is a masterful study of human emotion, with each of the twelve apostles reacting uniquely, their gestures and expressions conveying shock, disbelief, and confusion. 

The apostles are arranged in four groups of three (two groups on each side of the Savior), each cluster showcasing a distinct emotional reaction to Jesus’ revelation. To Jesus’ immediate left are John the Beloved, Judas, and Peter. John, the youngest and closest to Jesus, leans toward him with a serene, almost resigned demeanor; this character has played a prominent role in Dan Brown's 'The DaVinci Code.' Judas, darker and more shadowed, clutches a money bag (a subtle allusion to his betrayal) while recoiling slightly in guilt and secrecy. Peter, ever impulsive, leans forward aggressively, gripping a knife and appearing ready to act. To Jesus' right are James the Greater, Doubting Thomas, and Philip. James throws his arms open in disbelief, while Thomas points upward which symbolizes his later doubts about the resurrection. Philip, embodying youthful innocence, clasps his hands to his chest as if seeking reassurance. Bartholomew, James the Lesser, and Andrew are on the table's far left. Bartholomew stands poised on his toes, almost leaping from his seat in astonishment. James the Lesser appears calm but contemplative, while Andrew raises his hands in a gesture of shock. Lastly, on the far right, Thaddeus, Simon, and Matthew form the last trio. Thaddeus and Matthew seem to confer with Simon, the elder statesman of the group, whose calm demeanor contrasts with the agitation around him.

Leonardo employed groundbreaking techniques to create depth and perspective, emphasizing the central figure of Christ. However, his experimental method of painting on dry plaster, rather than traditional fresco techniques (wet plaster), has led to significant deterioration over the centuries. Despite extensive restoration efforts, The Last Supper remains a fragile testament to Leonardo's genius and a powerful symbol of faith and artistry.

'The Last Supper' has faced significant challenges over the centuries due to natural deterioration and external damage, including the destruction caused by World War II bombings. Leonardo da Vinci’s experimental technique of painting on dry plaster, rather than traditional fresco methods, made the work particularly vulnerable to flaking and decay. Within a few decades of its completion, the mural began to deteriorate due to environmental conditions and the inherent instability of the materials. Over the centuries, various restoration attempts contributed further to its degradation. During World War II, the convent housing the painting was struck by Allied bombs in 1943. While much of the structure was destroyed, protective sandbags placed around the mural miraculously preserved it from total ruin. In the latter half of the 20th century, a major restoration effort spanning over two decades sought to stabilize the artwork and recover as much of Leonardo’s original vision as possible. Using advanced technology, restorers painstakingly removed layers of overpainting from earlier restorations, filling in missing sections with subtle, non-intrusive watercolor techniques to avoid misrepresenting the original. Though the mural remains fragile and incomplete, these efforts have ensured its survival as a testament to Leonardo’s genius and enduring cultural significance.

After the tour ended, the Piazza was filled with more Carabinieri and I found out that November 21 is their holy day for the Virgin Mary who is the Patroness of the Carabinieri.

The Carabinieri, Italy’s national gendarmerie (a military force that performs law enforcement duties that is a bridge between military and civilian police), was established in 1814 by King Victor Emmanuel I of Savoy to serve as a policing force with military responsibilities. Initially tasked with maintaining public order and enforcing laws in the Kingdom of Sardinia, the Carabinieri gained prominence for their discipline and effectiveness. Following the unification of Italy in the mid-19th century, they became a vital part of the new nation’s law enforcement and defense framework, operating under the Ministry of Defense. Over time, the Carabinieri expanded their roles, handling both civil policing duties and military operations. They are recognized for their distinctive uniform and their dual status as both a military and civilian force, allowing them to operate across a wide range of missions, from counterterrorism and organized crime to international peacekeeping. Today, the Carabinieri continue to be a symbol of Italian law and order, balancing their historical traditions with modern responsibilities to serve both Italy and international communities.

The Virgin Mary holds a special place as the Patroness of the Carabinieri, symbolizing their dedication to service, sacrifice, and the protection of others. Her role as their spiritual guide and protector reflects the values of compassion, faith, and commitment that the Carabinieri strive to embody in their duties. Pope Pius XII officially declared the Blessed Virgin Mary the "Heavenly Patroness of the Carabinieri." Her feast day, celebrated on November 21, the Presentation of the Blessed Virgin Mary, holds special significance. On this day, the Carabinieri honor her protection through prayers, processions, and commemorative ceremonies

I then rented a bike and made my way to the Duomo di Milano. I always found Italian driving habits to be...interesting...to say the least and that was magnified being on a bike where you have to drive in and out of traffic. I was able to get tickets that allowed me to view the cathedral, the Crypt of San Carlo, the archaeological site, and the cathedral's terrace.

The Duomo di Milano (Milan Cathedral) is one of the largest churches in the world. Its construction began in 1386 under the direction of the Duke of Milan who envisioned a grand cathedral to symbolize the power and devotion of his city. Over the centuries, the cathedral evolved through the efforts of countless architects, sculptors, and craftsmen, blending Gothic elements with later styles as work continued. I walked around just taking in the awe-inspiring views and then sat for a time.

Once it was opened, I made way down to the Crypt of San Carlo which is located beneath the altar. This sacred space is dedicated to Saint Charles Borromeo (1538-1584), one of Milan’s most revered figures and a key leader of the Catholic Reformation. Saint Charles served as the Archbishop of Milan in the 16th century, renowned for his piety, reform efforts, and tireless work during the plague that devastated the city. After he died in 1584, his body was interred in this crypt to honor his legacy and devotion to the Church.

The crypt, designed in Baroque style, was constructed to house his relics and remains a significant site for pilgrims and visitors. It features an elaborate silver and crystal sarcophagus that displays the embalmed body of Saint Charles, dressed in full archbishop regalia. Surrounding the sarcophagus are intricate decorations and religious motifs, reflecting the reverence held for the saint.

The pass that I purchased allowed me to walk through the archaeological site under the Duomo. This subterranean area showcases the remnants of earlier religious structures that once stood where the cathedral is today. Among the most significant discoveries are the ruins of the early Christian Basilica of Santa Tecla and the Baptistery of San Giovanni alle Fonti, both dating back to the 4th century AD. The Basilica of Santa Tecla was one of Milan's largest churches during the late Roman Empire but was partially demolished to make way for the construction of the Duomo. 

Walking around the site, you see foundations, fragments of walls, and sections of mosaic flooring that hint at the basilica's former grandeur. Next to it is the Baptistery of San Giovanni alle Fonti, renowned as one of the oldest known octagonal baptisteries in Christianity. It holds historical significance as the site where Saint Ambrose baptized Saint Augustine in 387 AD, marking a pivotal moment in Christian history.

The exterior, adorned with an intricate array of spires, statues, and gargoyles, features the iconic Madonnina, a golden statue of the Virgin Mary, perched atop the highest spire. Inside, the vast nave, stained glass windows, and towering columns evoke awe and reverence. My pass allowed me to walk around the terrace and have a view of the city and a closer look at the intricate architecture.

The Duomo has witnessed significant moments in history, serving as a center for religious, cultural, and political events in Milan. It was here that Napoleon Bonaparte crowned himself King of Italy in 1805, accelerating efforts to complete the façade. However, the cathedral was not officially finished until 1965, after centuries of intermittent work.

Leaving the cathedral, I met up with the Deputy General Grand Master and we walked around the Galleria Vittorio Emanuele II and grabbed a snack. The rest of my trip was meeting with Companions from all over Europe. We had a great dinner at a local restaurant with the General Grand Council's Ambassador for Germany.  

Friday morning involved meeting with Companions from all over Europe along with the Deputy General Grand Master and the Regional Deputy General Grand Master for Europe. Friday afternoon there were some meetings including a book reading and meeting with the authors (one of whom helped bring the American York Rite system to Italy) and the conferral of the Order of the Silver Trowel which was fascinating to see done in Italian. I could follow along understanding the ritual and floorwork. The rest of the night included a dinner and fraternalizing with Companions and their wives.

Saturday brought the annual assembly of the Grand Council where I ran into a Brother Mason that I had not seen since we met in Venice back in 2011 when I was on my mid-tour leave during Operation New Dawn in Iraq. I was introduced and honored and given a chance to address the Companions (with the help of an interpreter). The meetings and various ceremonies took all morning and most of the early afternoon. Once all of the business was dispensed with, several of us had lunch near the hotel and then I took a needed nap. The evening was filled with food...food...and more food - the Italians love to eat and very late in comparison to the US, but their generosity is second to none and I had an amazing time.

Now, I'm sitting in Charles de Gaulle Airport in France waiting for my flight back to the United States.

2024 SRICF High Council

Another successful meeting for the High Council of the Societas Rosicruciana in Civitatibus Foederatis has ended. I came into this weekend on the tail end of a work trip to Pennsylvania where I was able to attend a York Rite Unity Banquet in Harrisburg and then a Lodge meeting in Hershey.

Once I made it to Louisville, KY, we toured the Buffalo Trace Distillery in Frankfort, KY, and then spent the day catching up with friends and socializing with the Fratres and other guests.

The Opening Procession kicked off late morning on Friday and I had lunch with Fratres from Latin America. While an exemplification of the Grade of Zelator was performed, I prepared with my fellow officers for the Eighth Grade conferral. Friday night, I had the pleasure of serving as the presiding officer for the conferral of the Grade of Magister (VIII) on several worthy Fratres. This is my third time and I am still astonished to have been selected for this honor.

Friday night was filled with brotherhood and socializing. I finally made it to bed around 3am and got a few hours of sleep before the second day of the High Council kicked off. There were so many great presentations given by some learned men. We had the banquet for the Society on Saturday night where the Knight Grand Cross was awarded to the Chief Adept of Kentucky and Chief Adept of Ohio, both of whom have been instrumental in the success of the High Council meetings since it came to Louisville, KY.

Now, I'm on my way home just in time to get ready for my next adventure.