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Initiation is by nature indefinable, elusive as the Spirit. Always, it is an initiation to one's own original nature or ultimate reality, to the Real, to the Absolute, to the Divine, to what remains, no matter the words since, precisely "there," there are no words. However, is it possible to approach by words, if not Initiation in itself, the initiatory, the human tension toward the "more than human," that is to say the unconditioned? The concept of initiation could then perhaps give us the inkling or the intuition of the initiatory which is at the same time mystical, esoteric, and poetic and help us to define the initiatory approach with a view to the elaboration of a practice of initiation that is sorely lacking in the West. Remember, however, that everything written here is totally false or rather, is neither true nor false. Some of these lines may be useful to the sagacious mind which wants to attempt the adventure of the quest, the only adventure that is worthwhile, but the essential will be between the lines, between the words, between the letters, in the Interval.
How can one not be struck by the permanence of the experience revealed by the Martinist ritual? What is it that inhabits the Martinist temples that can be found neither in Freemasonry nor in the Order of the Elus Coëns? Is it not the dimension of the Heart, specific to this path that Papus was the first to describe as the Way of the Heart? Rémi Boyer suggests looking into the symbols specific to Martinism that characterize this heart axis. According to him, they illustrate how the ritual conveys a powerful sense of the freedom of our original nature. The Martinist orders constitute a living and influential movement carrying the principles and symbols of Illuminism. It is this expression of the complex and rich current called "Martinism" that the author invites you to traverse, in an extraordinary manner, in order to identify the way in which it can convey a path of awakening. Foreword by Piers A. Vaughan
The first in-depth account of an African American institution that spans the history of the American Republic.
This book could just as well have been titled The Rectified Scottish Rite as a Way of Awakening, thus completing the triptych of works by Rémi Boyer on the ways of awakening that he wrote regarding the Rose-Croix, Freemasonry, and Martinism. These initiatory paths have in common Love and Knowledge, the two pillars of the Gnosis which is particularly present in the Rectified Scottish Rite. For, above all, Jean-Baptiste Willermoz was a Gnostic, like Martinez de Pasqually before him. Serge Caillet, in his introduction, reminds us that Gnosis is the quest for the Real. Yet Rémi Boyer insists that the Real cannot be translated into words. We will have to go beyond the words, beyond what the rituals of the RER can say to find what they mean. Rémi Boyer offers and comments on the instructions to the Professed and especially those of the Grand Professed who give a remarkable synthesis of the Doctrine of Reintegration. "Beauty and grace come only with freedom. It is this that the Beneficent Knights of the Holy City must guard above all else."
This is the first book which establishes a direct link between the rituals of Freemasonry and the practice of both chemical and spiritual alchemy. Albert Pike understood that the symbolic degrees of Freemasonry contained alchemical secrets, but he never put the whole pattern together and showed how. This book shows these connections for the first time. This book is a must for any Freemason who wants to understand the secret meanings behind the Symbolic "Blue Lodge" ritual. Tim Hogan is a PM, 32*KCCH, KT, FRC, PSM-AMD, and Knight RC of the Royal Order of Scotland. He lectures extensively both inside and outside of the United States on Freemasonry.
It is entertaining to be antiaEUR"Masonic and perpetuate conspiracy theories and stories based on satanic worship rather than join Freemasonry or any other private organization primarily structured with improving the individual in society. The Masonic term "making good men better" is the desire of the craft concerning all people living in a multicultural society to better themselves. This is masonry in a nutshell. To achieve this betterment takes a great deal of work and selfaEUR"introspection, which the critics of the craft refuse to endure and fail to examine the important historical esoteric symbols associated with the craft. This book is dedicated toward neutralizing such superficial negative ideology pursued by critics who have a personal interest in negating the significant works of the greatest fraternal organization in the world. Contained herein are chapters on women in Freemasonry, the Catholic Church, and Freemasonry (which contains an addendum relating to over one hundred cardinals and bishops who, under pseudonyms, were Freemasons), a chapter on the 133rd Psalm (providing a lineaEUR"byaEUR"line interpretation of a work which provides the important ideological, humanistic basis for both society and Freemasonry) with an important chapter analyzing the final endaEUR"period of a man's life as it related to Ecclesiastes Chapter 12. Men join Freemasonry because in their hearts, they seek to improve themselves. In a reality, any can start living as principled individuals, exercising the same values without being a Freemason. All that is required is desire and work effort, with a foundation from the Holy Bible to betterment of himself. However, the Masonic Craft assists an individual in this journey by providing defined structure, support, and a roadmap that helps focus the advancement and, as such, increases the probability of a successful outcome. Freemasonry centers on learning how to charge one's self with thought and physical conduct. However, in order to improve, one must read, study, and understand the true nature of reality in life, buttressed by the role of oneself and those with which one socializes. This philosophy underlines why the most important virtues of Freemasonry are symbolic and teach us to be better humans. Freemasonry gains its structure and foundation through an inherent love of an adherence to the Holy Bible and would not exist without that devotion. The foundation of Masonry is predicated on the fact that the craft and the Bible are intricately interconnected, just as other holy books around the world are central to their Freemason organizations. Much of Masonry's symbolism is taken from biblical sources, especially Genesis and the stories surrounding the building of King Solomon's temples. Great emphasis is placed on the development of moral and ethical virtues and the building of character, with truth being the guiding principle of our lives. Thus, brotherhood and charity are natural outcomes and further define one of Masonry's major tenets. Masonry uses proven methods to enhance the lives and spirits of members in a tangible way. In every Masonic lodge, upon its altar, there is a Holy Bible supporting the square and compasses. This old familiar book, so beloved by so many generations, is our Volume of the Sacred Law and represents the Great Light in Freemasonry. The Bible is open when the lodge opens; the Bible is closed when the lodge closes. No lodge can transact its own business, much less initiate candidates into the mysteries of the craft, unless the Book of Holy Law lies open upon its altar. It is the true responsibility of each individual Mason to seek out and understand the true nature of reality through the teachings of Freemasonry discovered in the symbols of the craft. The individual must learn to recognize and interpret the footprints of the deity and the sublime methods that he uses to reveal his message. So mote it be. May the mystery begin
The Masonic fellowship differs from all other societies in that candidates for membership have to join it blindfold, and cannot receive much information about it until they actually enter its ranks. Even then the majority of Masons usually obtain only the most general idea of the meaning of its ceremonies, and seldom penetrate further than an elementary moral interpretation of its principal symbols. In this book it is the object, while preserving due secrecy upon those matters which must be kept secret, to explain something of the deeper meaning and purpose of Freemasonry, in the hope of arousing among the Brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the Craft. Although the book is primarily intended for the instruction of members of the Co-Masonic Order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the Masonic vessels, the author hopes nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many Brn. in the masculine Craft who are seeking for a deeper interpretation of Masonic symbolism than is given in the majority of their Lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teachings which are of the most absorbing interest to the student of the inner side of life.
Both the Prophet Joseph Smith and his Book of Mormon have been characterized as ardently, indeed evangelically, anti-Masonic. Yet in this sweeping social, cultural, and religious history of nineteenth-century Mormonism and its milieu, Clyde Forsberg argues that masonry, like evangelical Christianity, was an essential component of Smith's vision. Smith's ability to imaginatively conjoin the two into a powerful and evocative defense of Christian, or Primitive, Freemasonry was, Forsberg shows, more than anything else responsible for the meteoric rise of Mormonism in the nineteenth century. This was to have significant repercussions for the development of Mormonism, particularly in the articulation of specifically Mormon gender roles. Mormonism's unique contribution to the Masonic tradition was its inclusion of women as active and equal participants in Masonic rituals. Early Mormon dreams of empire in the Book of Mormon were motivated by a strong desire to end social and racial discord, lest the country fall into the grips of civil war. Forsberg demonstrates that by seeking to bring women into previously male-exclusive ceremonies, Mormonism offered an alternative to the male-dominated sphere of the Master Mason. By taking a median and mediating position between Masonry and Evangelicism, Mormonism positioned itself as a religion of the people, going on to become a world religion. But the original intent of the Book of Mormon gave way as Mormonism moved west, and the temple and polygamy (indeed, the quest for empire) became more prevalent. The murder of Smith by Masonic vigilantes and the move to Utah coincided with a new imperialism—and a new polygamy. Forsberg argues that Masonic artifacts from Smith's life reveal important clues to the precise nature of his early Masonic thought that include no less than a vision of redemption and racial concord.