En:True Mason, or Académie des Vrais Maçons
Inhaltsverzeichnis
True Mason, or Académie des Vrais Maçons
Source: Western Esotericism and Rituals of Initiationare
The following ritual, from the Rite Ecossais philosophique, is a representative example of a French High degree ritual of the latter part of theeighteenth century. As a ritual, the degree of a True Mason, or Académiedes Vrais Maçons, is not particularly elaborate or impressive. Neverthe-less, it includes parts that are deeply saturated with Western esotericism,particularly in the form of alchemy and, to a lesser extent, kabbalah.
These parts are concentrated in a discourse delivered by the Senior Sage or Surveillant, in the explanation of the tracing board, and in theinstruction in the form of a catechism. The ritual takes place in a lodge, called the Academy, and it is per-formed by three main officers, called Most Wise, and Senior and Junior Sages, respectively. The Academy is illuminated by three candles placedon the tracing board. The dominant colors of the ritual are black, white,and red; the walls are draped in black, there should be white and redcolumns, the gloves and the cordons should be white, black, and red.
Nigredo, Albedo, and Rubedo
Given the alchemical nature of this ritual, these colors probably refer tothe three stages of the alchemical process Nigredo, Albedo, and Rubedo. The Academy is opened in the ordinary fashion of masonic ritualsof initiation. That is, the chief officer, in this case the Most Wise, asksthe two Surveillants or Sages whether the lodge room is properly guarded, and if all present are True Masons. The Academy is thenproclaimed to be opened, and one of the brethren, called Sage Academi-cians, is asked to give a lecture on a chosen subject. It is then an-nounced by the Senior Surveillant that a reception is to be made: “Most Wise, there is a philosopher mason in the preparation chamber, whomthe Academy has deemed worthy of being admitted among us.
The candidate, who has been waiting in a chamber of prepara-tion, is divested of all metals, and has his hat, coat, and shoes removed. The sleeves of his shirt are rolled up, his hands are tied behind hisback, and finally he is blindfolded. After the usual questions and knockon the door, the candidate is admitted to the lodge room where he is ledto the West, facing the Most Wise in the East. There is an “earthenware vessel, into which are poured wine spirits, mercury and salt. These areto be lighted and furnish the only illumination on the academy.”
The candidate is asked what he desires, and after answering that he wantsto be admitted to the Academy, if he is found worthy, the Academiciansindicate their consent to his request by rapping once on the floor withtheir rods, which they are holding. The candidate is then, in the customary fashion of masonic rituals,led around the lodge.
Perambulations
These perambulations, which are three in number, made in a circle, a square and a triangle. When the perambulationsare completed, the blindfold is removed, and the candidate is caused tosee the earthen vessel with the fire. After four minutes, he is conductedto the foot of the throne of the Most Wise, and there caused to kneel. The candidate then takes the obligation in this kneeling position. Thisobligation is a comparatively short and simple one:I, ......., promise on my word of honor, and under penalty of having my lips sealed and my bowels cut open, never to revealeither directly or indirectly, to anyone at all, and under any pretext, the mysteries which I will behold, and may the Great Jehovah be my strong and holy guide.
The candidate is then declared a True Mason by the Most Wise, andinstructed in the traditional secrets of the degree, that is, the sacred word, the password, the name, the grip, the age, the step, and finally thebattery. Of these secrets, perhaps the most significant are the sacred word and the password—Jehovah and Metralon, respectively. The Most Wise proceeds to present the candidate with the apron, gloves, and a wand.
The candidate is led to the tracing board, where he gives a discourse he has prepared beforehand. When the candidate has finished his discourse, the Most Wiseresponds with a discourse of his own. This discourse begins by statingthat the degree of True Mason was created at the time when God brought order out of chaos, and that the degree includes the principles of allother degrees. There have been many Adepts over the centuries, but some of them have been led astray.
The profanes who criticize that which they do not understand, “who are lacking a keen mind and indus-trious hand, (...) will lose for themselves all the joys of discovery andlabor; and scorn all that they do not possess, power of imagination andcourage of doing.” The Most Wise continues by urging the brethren toabandon the profanes, or “these off-springs of darkness” and enemies totheir own hatred of their vain and inconsequential idea.
Symbolism of the tracing board
For us true children of light, and sincere friends of humanity, who see in those instructions and the practice, the clear announcement of truth, there will be at last the pleasures whichresult therefrom. The discourse ends with a promise that the brethren will guide and helpthe candidate in “the science,” by explaining the obstacles placed in hispath and assisting him in his studies. There is also an exhortation to follow in the footsteps of “that great man, whose presence is so dear and useful to us, and whose memory will always be precious to us.” One plausible suggestion is that this refers to Hiram, or perhaps Christ. Upon the completion of the discourse, the Senior Surveillant proceedsto explain the symbolism of the tracing board. You will see first, wise academician, in the upper part of thetableau a radiant and capital “J” in the middle. The triangle represents God in the three persons, and thecapital “J” is the initial of the ineffable name of the Great Archi-tect of the Universe.
The ineffable name of the Great Architect indicated by the letter J is, of course, Jehovah, that is, the sacred word of the degree. As discussed inchapter 4, Jehovah or ,is the old Master’s Word, which was lost at the time of Hiram’s death. The shadowy circle signifies the world which God created; thecross within it represents the light by means of which He willdevelop it. The square, the four elements which developed in it. The triangle, the three principles, which the mixture of the four elements produced. The circle is surrounded by the waters which God has placed above the firmament.
The reference to the cross is one of the few direct references to Chris-tianity to be found in the ritual. The passage also explains why theperambulations that the candidate had to undergo during the ritual werein the shape of a circle, square, and a triangle. The four elements refer,of course, to the antique idea that all matter is constituted by four ele-ments, viz earth, water, air, and fire.
This idea continued as a basic component of alchemical theory long after orthodox science had dis-carded it. The three principles refer to the alchemical principles of sul-fur, mercury, and salt (discussed later in this chapter). The starry circle designates the firmament. The other circle with the signs and the planets representsthe Zodiac.
According to the Ptolemaic worldview, the earth is the center of theuniverse, and around this centre there are seven planetary spheres in which the seven planets of antiquity (the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn) move. The movement of the planets was considered to be caused by the Primum Mobile, located either at, or beyond, the firmament of the stars. It is this firmament that is referred to in the previous passage.
The cross which surmounts them signifies that as God throughhis great power created the universe, so through his benefi-cence he redeemed it. The four figures which surround it are the emblems of theatmosphere and the four winds.Man, the sun, the plants which one sees on the surface of the earth are the image of the three divisions of nature, that is,the animal, the mineral and the vegetable, which through themedium of the primal fire and of the central fire, that the great architect placed in continual agitation, come to their perfection.
It is specifically stated in the bylaws of the degree that no mason may be admitted, without being “Christian, pious, discreet and wise.” Although the Christian elements of the ritual are almost nonexistent, it issignificant to note that as a rule, High degree systems tend to be limitedto Christian members. It is therefore quite natural to find a reference tothe cross in the ritual. Further, the division of nature into the animal,mineral, and vegetable worlds derives from Aristotle. The primal andcentral fires most likely refer to the two different types of fire often encountered in alchemical literature.
Royal Art
The two uppermost letters signify that God created those whichstand below; that nature produces and that art multiplies.On the altar of perfumes, we note the fire which is givento matter; the two towers are the two furnaces, wet and dry,through which we must travel. The tube which is in the furnaces, serves to give the temperature of the fire produced by charcoal of oak trees. The fire will well consume the philosopher’s stone. Below we see therod for stirring the fire. And the two figures surmounted by a cross, are nothingother than the two vases of nature and of that royal art, in whichone may cause a double marriage of the white woman and thered servant, from which marriage there will be born a most powerful king.
This part of the explanation of the tracing board is entirely devoted toalchemical imagery. The two furnaces, described as wet and dry, through which “we must travel” is a direct reference to the alchemical formula of Solve et Coagula, discussed later. The furnace itself is an important symbol, as it is thought that the metal undergoes its mortification andsubsequent purification within a furnace, or athanor as it is usually called. The furnace is furthermore often identified with the fire that causes themortification of the metal. It is significant that the coal is specified asbeing of oak trees, as the oak is a name for the philosophical tree.
Philosophical tree
The philosophical tree symbolizes the entire alchemical process, from basemetal to gold, or from unenlightened to enlightened soul. Thephilosopher’s stone is probably the most well-known of all alchemicalsymbols, and its primary import is the completion or the crowning of the alchemical work. As such, it is considered to possess a number of qualities, such as the ability to transmute metals, cure diseases, prolonglife, and to rejuvenate. “Royal art” was the name given to alchemy (but as shown in chapter 4, it was also a name given to Freemasonry), asgold was considered to be the royal metal. A further reference to the“royal” nature of the alchemical process is the “most powerful king” that will be born out of the marriage between the “white woman” and the“red servant.” The white woman and the red servant stand for the fe-male and male principles, respectively. The king is another symbol for the philosopher’s stone—the goal of the alchemical quest.
