Grand Temple Freemasons Hall London

About Initiation-What do we ask for the profane?

Moment of Ritual

Throughout the Christian history of the brotherhood, the guilds, orders and other secret associates did not disappear as well. They practiced an esoteric initiation, and in the framework of the Freemason operatives, even the esoteric itself since the profane was literally introduced into the interior through an open door. The justification of esotericism was much more in testing the ability necessary for the pursuit of a profession or art (in the sense of the Greek Techne) and in preserving the secrecy of the profession, than in the acquiring of moral enlightenment and powers Supernormal. Otherwise, whenever a secret community has evolved to a degree 3 esotericism (which is morally illustrating), it has been declared a sect by the official clergy and often destroyed. Over time, there was a tradition of communities cataloged as heretical and destroyed by intervention or by the connivance of the high clergy: Gnostic sects, Templars, Albigenses. This tradition continued until the outbreak of the Lutheran reform.

The appearance of the Rosicrucians in the 17TH century and, immediately then, of speculative masonry will definitively impose in the history of humanity returning the laity to the esoteric initiations of Grade 3. As it is known, the official Church has repeatedly condemned the Franc-masonry lines but failed to destroy it. Because the clergy-especially the eastern-attacked the sacred substance of baptism, God allowed the establishment, development, and persistence of secular esoteric initiations, of which, Of course, the most important is the Masonic.

In the next ranks, we will refer almost exclusively to Grade 1 Masonic Initiation, the one that transforms the teacher into an apprentice/disciple.

Throughout the operative masonry, the word initiation is not needed. The term spent was making a mason or entering masonry. The first degree of York Rite is called until today entered apprentice, meaning “The Apprentice who entered“. Catechism of the three Haughfoot manuscripts (Ms. Archives of Edinburgh CCA. 1696; Ms. Chetwode Crawley CCA. 1700; Ms. Kevan approx. 1714), all previous to the Grand Lodge of London, uses only the phrase entered apprentice.

The constitutions of Anderson prefer the verb to do when they talk about initiation. Here are some examples of the general regulation of those “constitutions”: IV. No Lodge shall make more than five new Brethren at a Time […]; V. No Man can be made […]; VII: Every new Brother at his making […], etc. The other verbs that are still found, with the same meaning, are to enter and to admit (enter and admit).

We meet the word initiation after the year 1730, in works that reveal Masonic secrets. The first is called Masonry Dissected and belongs to Samuel Prichard. It reveals the ritual of masonry called moderns (which were Antichristian). Here, at some point, the expression appears in the initiating. The second is the counter consideration of the first, for revealing the ritual of Masonic called antics (who wished to remain Christian): Ahiman Rezon by Lawrence Dermott. Here comes the question: “What kind of people should initiate [SUBL. NS.] in mysteries? “.

For the first time, in the known literature, the term of the initiate is used in masonry with the meaning of passing a profane to the state of apprentice/disciple in Ms. 5937 from the city library of Lyon, where the ritual of The Apprentice practiced in Lyon was found in the year 1772: “May the great architect of the Universe grant us all the thanks we desire and may your initiation be fulfilled for the greatness of his glory.

The Moment in the Ritual of today’s Masonic Initiation is esoteric and it is not of religious nature, but predominantly moral. Her esotericism we believe has become notorious (if we can say so), that no longer need to be discussed. On the contrary, the moral character seems very important to us. The candidate at Grade 1 does not receive a divine revelation, but a sum of moral learning and guidance to moral action. This is the essence of light that will separate him from the profane life.

It’s time to point out that the Masonic initiation, although it’s based on old habits, has enough modern elements. The reflection cabinet appeared in the French Rite, the declaration of Lausanne is obviously modern, the oath is updated, And the whole ritual appears to us today greatly simplified from the beginning of the TWENTIETH century when the disciples were initiated into the mysteries of the first three numbers and were the relationship between the symbolic stars and the master of the lodge. On the other hand, very old, dating from the operative period, are the faith that the Apprentice cannot write or read, but only to spell; First shot in stone; Symbolic tools of Grade 1 (chime and wooden hammer-unfortunately, their symbolism are no longer transmitted to today’s Masons ‘ candidates).

The profound moral nature of the Masonic initiation is observed from the very first moment, from the way it is prepared-both physically and psychologically-the profane wannabe. Physical attire is a clear sign of the sincere penance and ignorance consciousness (at the same time, the left shoulder unemptied had the very concrete role of giving assurances that the aspirant is not a woman). The psychic attire must be one of confessional, of total honesty and determination. It is checked by the candidate’s obligation to confess in the box the biggest defect, very important moment of the ritual, but which-unfortunately-is frequently shipped in haste.

During the initiation, the candidate receives the information both directly and through a figure of symbolic actions called journeys. He’s got almost two helpers permanently, two initiating experts. This constitutes the educational ensemble (formative and informative) of the ritual. It’s easy to discover here both physical way and spiritual ways. The physical path is noted during the journey, which symbolizes different human ages and at the end of which evidence of fire, water and Earth appear. In the past, this physical path was more elaborate and much more difficult, which increased the efficiency of the action. The spiritual path follows the easy in the explanations and teachings that the candidate receives, through established teaching methods, especially through questions and answers.

The initiation of Grade 1 contains three journeys. The first represents childhood, which is the very age of apprentice Mason. It’s an age of numerous obstacles and dangers, physically suggested (through noise and barriers), which is why there is no need for support. Support now comes from the two experts, which symbolizes the cosmic parents, the sun and the moon. In Masonry, the sun represents reason, and the moon represents the imagination, but their presence as Masonic fathers of The Apprentice is founded on an archetype Archaic, found in the dawn of humanity (it’s about the sun couple-male principle + month-principle feminine). At the end of this journey, the Neophyte passes through the air sample. It is important to specify that the evidence of fire, water, and air has nothing but a syntagmatic, ritual-scrolling connection with travel. The three samples consist of an independent message, a sacred text that is transmitted to the Apprentice. The first part of the message, the air sample, sounds like this: only by good deeds will you get rid of the perishability of the earthly body; This is the way to progress towards the light you were looking for.

The second journey represents the age of youth, which is the age of the fellowcraft/companion Mason. The Neophyte only learns general issues related to this age. The journey is still dangerous, there are still noises of white weapons. By practicing the second journey, the Neophyte is prepared for progress on the Masonic path. In a similar spirit, the third journey, of full maturity, represents Master Mason’s age and is also a preparation, an announcement in perspective-although, frankly, we do not know how many brothers can understand the implications (ritual does not explain to the end). At the end of the second journey, the neophyte passes through the water sample, which completes the initial message as follows: You must do good deeds, you must protect widows and orphans (You must delete the tears of widows and orphans). At the end of the last journey, the fire test is unfolding, revealing the last part of the message: You are not ready to reach the transforming light yet; The light will burn you.

All this extensive educational ensemble of initiation is oriented towards the moral enlightenment of the candidate, which the old texts call his “civilization”. Morals, meaning the practice of virtue and the spirit of freedom, is the essence of the light that the brothers in the lodge ask for The lodge for the Neophyte. It represents the precipice between the profane and initiated; It feeds the fire that will burn the new Mason’s will to the profane. Thus, on the first stage of the Franc-Masonic initiation, the man dies as the biologist dominated by biology and reborn as a moral being, the one who is perfected.

It’s a big step, both for man and for humanity.

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