Derrida¬MasonicWord¬Heidegger

"The sentence "Man in his essense is the memory (memorial) or Being" avoids ascribing an agent to the unaskable question of Being. Heidegger is working with the resources of the old language, the language we already posses, and which posses us. To make a new word is to run the risk of forgetting the problem or believing it solved: "The transformation of the language which contemplates the essence of Being is subject to other demands than the exchanging of an old terminology for a new one, seems to be clear"..."
{pp. xv. J. Derrida [trans.G. C. Spivak], 1998, Of Grammatology: Yale University Press. Emphasis mine}



"It is therefore a situation where the signified commands, and is yet free of, all signifiers- a recognizably theological situation. The end of philosophy, according to Heidegger, is to restore the memory of that free and sommanding signified, to discover Urworter (originary word) in the languages of the world by learning to waylay the limiting logic of signification..."
{pp. xvi. ibid. Emphasis mine}

"The mythical history of Freemasonry informs us that there once existed a WORD of surpassing value, and claiming a profound generation; that this Word was known to but few; that it was at length lost; and that a temporary substitute for it was adopted. But as the very philosophy of Masonry teaches us that there can be no death without a resurrection,--no decay without a subsequent restoration,--on the same principle it follows that the loss of the Word must suppose its eventual recovery." Mackey, A “The Symbolism of Freemasonry” Chapter XXXI

{Extracted from; http://www.freemasons-freemasonry.com/masonic-lost-word.html} {emphasis mine}

"...his word "trace" (the French word carries strong implications of track, footprint, imprint), a word that cannot be a master-word, that presents itself as the mark of an anterior presence, origin, master."

{pp. xv. ibid.}

"In the section "The Signifier and Truth" of the Grammatology, Derrida discusses one curious characteristic of the general usgae of the metaphor of writing: even as it is used, it is contrasted to writing in the literal sense. "Writing in the common sense is the dead letter, it is the carrier of death [because it signifies the absense of the speaker]... From another point of view, on the other face of the same proposition, writing in the metaphoric sense, natural divine, and living writing, is venerated; it is equal in dignity to the origin of value, to the voice of conscience as divine law, to the heart, to sentiment and so forth" {pp. xi. p. 29, 17, ibid. Emphasis mine}

"...that certain peoples write and others do not. The first group can accumulate a body of knowledge [earlier aquisitions - acquisitions anciennes] that helps it to move ever faster toward the goal that it has assigned to itself; the second is confined within limits the prisoner of a history worked out from day to day, with neither an origin nor the lasting conciousness of a plan. Yet nothing of what we know of writing, or of its role in evolution, can be said to justify this conception." [p. 291] {pp.128, emphasis mine}

"A toothless humanity that would exist in a prone position using what limbs it had left to push buttons with, is not completely inconcievable." {pp.85, ibid.}

"my name is Legion, for We are many"

²When Jesus got out of the boat, a man with an evil [Greek unclean; also in verses 8 and 13}] spirit came from the tombs to meet him. ³This man lived in the tombs, and no one could bind him any more, not even with a chain. ⁴For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. ⁵Night and day among the tombs and in the hills he would cry out and cut himself with stones.

⁶When he saw Jesus from a distance, he ran and fell on his knees in front of him. ⁷He shouted at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? Swear to God that you won't torture me!" ⁸For Jesus had said to him, "Come out of this man, you evil spirit!"

⁹Then Jesus asked him, "What is your name?"

"My name is Legion," he replied, "for we are many." ¹⁰And he begged Jesus again and again not to send them out of the area.

¹¹A large herd of pigs was feeding on the nearby hillside. ¹²The demons begged Jesus, "Send us among the pigs; allow us to go into them." ¹³He gave them permission, and the evil spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned.

¹⁴Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened. ¹⁵When they came to Jesus, they saw the man who had been possessed by the legion of demons, sitting there, dressed and in his right mind; and they were afraid. ¹⁶Those who had seen it told the people what had happened to the demon-possessed man—and told about the pigs as well. ¹⁷Then the people began to plead with Jesus to leave their region.

¹⁸As Jesus was getting into the boat, the man who had been demon-possessed begged to go with him. ¹⁹Jesus did not let him, but said, "Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you." ²⁰So the man went away and began to tell in the Decapolis^[c]how much Jesus had done for him. And all the people were amazed.

Extracted from http://www.biblegateway.com/passage/?search=mark%205&version=NIV#fen-NIV-24364b

Compare the greek/latin/english translations of the Masonic fraternaties "patriotic" logo is the E Pluribus, Unum -- From Many, One?

See here for various translations of Mark 5:9 from various Bible editions and translations.

Research developed out of pre-research on Masons, The Lone Ranger & The Texas Ranger "ethics":

http://www.masonic.benemerito.net/msricf/papers/marples/marples-lone_ranger_freemasonry.pdf

[above: Texan Ranger 'policy' for Mexican Immigrants caught crossing the border[?]]

True, fellowship may not have been at the forefront when two rival Masonic orders struggled for control of Mexico in the 1820s and 1830s, till Santa Anna seized power as dictator -- by turning coat from the left-wing York Rite Masons ("los yorkinos") to the right-wing Scottish Rite Masons ("los escoceses"). York Rite Masons in Texas, who had been among the first Americans to settle in the territory, thereupon instigated the revolution to "liberate" Texas from the Mexican Master Mason. In 1837, following Santa Anna's defeat by General Sam Houston, the Texas Masonic lodges gathered in the new republic's Senate Chamber as newly elected President Sam Houston presided over the founding of the Grand Lodge of the Republic of Texas.

Brief Timeline of Mexican History:

1823	General Santa Anna deposed Iturbide and declared a Republic. Bitter struggle began between centrists (conservatives) and federalists (liberals), continuing to 1860.
1824-1834	First federalist regime. Centrists allied with Scottish Rite Masons (Escoces) and federalists with York Rite Masons (Yorkinos).
1834-1846	Santa Anna turned his coat and led Centrists to power.
Mar 1, 1836	Because of Santa Anna's centrization, Texas declared its independence and won it at the Battle of San Jacinto.
Dec 29, 1845	The United States annexed the Republic of Texas. President James K. Polk sent John Slidell to Mexico to settle differences but war party in Mexico under Paredes won out.

(XVI)

The Tower

(of Babel?)

The WORD, therefore, I conceive to be the symbol of Divine Truth; and all its modifications--the loss, the substitution, and the recovery--are but component parts of the mythical symbol which represents a search after truth.

How, then, is this symbolism preserved? How is the whole history of this Word to be interpreted, so as to bear, in all its accidents of time, and place, and circumstance, a patent reference to the substantive idea that has been symbolized?

The answers to these questions embrace what is, perhaps, the most intricate as well as most ingenious and interesting portion of the science of masonic symbolism.

This symbolism may be interpreted, either in an application to a general or to a special sense.

The general application will embrace the whole history of Freemasonry, from its inception to its consummation. The search after the Word is an epitome of the intellectual and religious progress of the order, from the period when, by the dispersion at Babel, the multitudes were enshrouded in the profundity of a moral darkness where truth was apparently forever extinguished. The true name of God was lost; his true nature was not understood; the divine lessons imparted by our father Noah were no longer remembered; the ancient traditions were now corrupted; the ancient symbols were perverted.

But this night was not to last forever. A brighter dawn was to arise, and amidst all this gloom and darkness there were still to be found a few sages in whom the religious sentiment, working in them with powerful throes, sent forth manfully to seek after truth. There were, even in those days of intellectual and religious darkness, craftsmen who were willing to search for the Lost Word. And though they were unable to find it, their approximation to truth was so near that the result of their search may well be symbolized by the Substitute Word.

And now we know by this symbolism what is meant by masonic labor, which, too, is itself but another form of the same symbol. The search for the Word--to find divine Truth--this, and this only, is a mason's work, and the WORD is his reward.

Labor, said the old monks, is worship--laborare est orare; and thus in our lodges do we worship, working for the Word, working for the Truth, ever looking forward, casting no glance behind, but cheerily hoping for the consummation and the reward of our labor in the knowledge which is promised to him who plays no laggard's part.

Extracts from http://www.sacred-texts.com/mas/sof/sof33.htm

Dartington is the lost Wor(l)d. A substitute Wor(l)d has been built and named for us. We must build and name Our own Wor(l). Through this new Wor(l), can we find the origin?
Show me the traces of our Old Wor(l)d!
How far can we follow them back in Our simulated New Wor(l)d?

Genesis Chapter 11 בְּרֵאשִׁית

א וַיְהִי כָל-הָאָרֶץ, שָׂפָה אֶחָת, וּדְבָרִים, אֲחָדִים.	1 And the whole earth was of one language and of one speech.
ב וַיְהִי, בְּנָסְעָם מִקֶּדֶם; וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר, וַיֵּשְׁבוּ שָׁם.	2 And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.
ג וַיֹּאמְרוּ אִישׁ אֶל-רֵעֵהוּ, הָבָה נִלְבְּנָה לְבֵנִים, וְנִשְׂרְפָה, לִשְׂרֵפָה; וַתְּהִי לָהֶם הַלְּבֵנָה, לְאָבֶן, וְהַחֵמָר, הָיָה לָהֶם לַחֹמֶר.	3 And they said one to another: 'Come, let us make brick, and burn them thoroughly.' And they had brick for stone, and slime had they for mortar.
ד וַיֹּאמְרוּ הָבָה נִבְנֶה-לָּנוּ עִיר, וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם, וְנַעֲשֶׂה-לָּנוּ, שֵׁם: פֶּן-נָפוּץ, עַל-פְּנֵי כָל-הָאָרֶץ.	4 And they said: 'Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.'
ה וַיֵּרֶד יְהוָה, לִרְאֹת אֶת-הָעִיר וְאֶת-הַמִּגְדָּל, אֲשֶׁר בָּנוּ, בְּנֵי הָאָדָם.	5 And the LORD came down to see the city and the tower, which the children of men builded.
ו וַיֹּאמֶר יְהוָה, הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם, וְזֶה, הַחִלָּם לַעֲשׂוֹת; וְעַתָּה לֹא-יִבָּצֵר מֵהֶם, כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת.	6 And the LORD said: 'Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.
ז הָבָה, נֵרְדָה, וְנָבְלָה שָׁם, שְׂפָתָם--אֲשֶׁר לֹא יִשְׁמְעוּ, אִישׁ שְׂפַת רֵעֵהוּ.	7 Come, let us go down, and there confound their language, that they may not understand one another's speech.'
ח וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם, עַל-פְּנֵי כָל-הָאָרֶץ; וַיַּחְדְּלוּ, לִבְנֹת הָעִיר.	8 So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.
ט עַל-כֵּן קָרָא שְׁמָהּ, בָּבֶל, כִּי-שָׁם בָּלַל יְהוָה, שְׂפַת כָּל-הָאָרֶץ; וּמִשָּׁם הֱפִיצָם יְהוָה, עַל-פְּנֵי כָּל-הָאָרֶץ. {פ}	9 Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth. {P}