When the history of Freemasonry becomes possible by the possession of materials, its chief philosophical interest centres in one country of Europe; there is no doubt that it exercised an immense influence upon France during that century of quakings and quickenings which gave birth to the great revolution, transformed civilisation in the West, and inaugurated the modern era. Without being a political society, it was an instrument eminently adaptable to the sub-surface determination of political movements. At a later date it may have contributed to the formation of Germany, as it did certainly to the creation of Italy, but the point and centre of Masonic history is France in the eighteenth century. To that country also is mainly confined the historical connection between Masonry and mystic science, for the revival of Mysticism which originated in Germany at the close of the eighteenth century, and thence passed over to England, found its final field in France at the period in question. There Rosicrucianism reappeared, there Anton Mesmer recovered the initial process of transcendental practice, there the Marquis de Puységur discovered clairvoyance, there Martines de Pasqually instructed his disciples in the mysteries of ceremonial magic; there the illustrious Saint-Martin, le philosophe inconnu, developed a special system of spiritual reconstruction; there alchemy flourished; there spiritual and political princes betook themselves to extravagant researches after an elixir of life; there also, as a consequence, rose up a line of magnificent impostors who posed as initiates of the occult sciences, as possessors of the grand secret and the grand mastery; there, finally, under the influences of transcendental philosophy, emblematic Freemasonry took root and grew and flourished, developing ten thousand splendours of symbolic grades, of romantic legends, of sonorous names and titles. In a word, the Mysticism of Europe concentrated its forces at Paris and Lyons, and all French Mysticism gathered under the shadow of the square and compass. To that, as to a centre, the whole movement gravitated, and thence it worked. There is nothing to show that it endeavoured to revolutionise Masonry in its own interest. The Fraternity naturally attracted all Mystics to its ranks, and the development of the mystic degrees took place as the result of that attraction.
By the year 1825 a variety of circumstances had combined to suspend transcendental activity, and the connection with Masonry ended, but the present revival of mystic thought is rapidly picking up the links of the broken chain; secretly or unobtrusively the spirit of transcendentalism is working within the Fraternity, and the bogus question of Lucifer is simply a hostile and unscrupulous method of recognising that fact. If Masonry and Mysticism could be shown in the historical world to be separated by the great sea, the consanguinity of their intention would remain, which is more important than external affinity, and they are sisters by that bond. But they have not been so separated, and on either side there is no need to be ashamed of the connection. With all brethren of the Fraternity, “we also do believe in the resurrection of Hiram,” and we regard the Temple as “an edifice immediately realisable, for we rebuild it in our hearts.” We also adore the Grand Architect, and offer our intellectual homage to the divine cipher which is in the centre of the symbolic star; and we believe that some day the Mason will recognise the Mystic. He is the heir of the great names of antiquity, the philosophers and hierarchs, and the spiritual kings of old; he is of the line of Orpheus and Hermes, of the Essenes and the Magi. And all those illustrious systems and all those splendid names with which Masonry has ever claimed kindred belong absolutely to the history of Mysticism.
THE END
Demy 8vo, about 450 pages, cloth
THE DOCTRINE AND RITUAL OF
TRANSCENDENT MAGIC
BY
ELIPHAS LEVI
A COMPLETE TRANSLATION OF “DOGME ET RITUEL DE LA HAUTE
MAGIE”
BY
ARTHUR EDWARD WAITE
With all the original engravings and a portrait of the Author.
GEORGE REDWAY
9 HART STREET, BLOOMSBURY
LONDON