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A Basic Historico-Chronological Model of the
Western
Hermetic Tradition
An Alternative Thematic
Model of the Western Hermetic Tradition
PART II
Viewed thematically, as an alternative, the
western Hermetic tradition, or philosophia perennis, can be
conceptualised alternatively in a useful thematic model with seven
fundamental components.
- Correspondences
Equivalences are assumed to exist and to operate
among all of the constituent parts of the universe. This is
manifested in the notions of the macrocosm (above) and the
microcosm (below) and the associated ideas of
- universal
inter-dependence
- inner and outer ‘realms’ of the cosmos
as a Divine ensemble of hieroglyphs and
- Man’s mission to decipher
them.
- Phenomenalism and
Magia
Nature is
conceived as a living entity which can be read as a ‘text’ that
is permeated throughout by an interior, hidden and circulating
‘fire’, or magia, which (in turn) is comprised of
- the overt activities by which we are
informed of that knowledge.
- a knowledge of the subtle network of
sympathies and antipathies that unifies it and humanity
and
- Imagination and
Mediations
These are
inter-connected and complementary concepts. The former, one of
Man’s range of capabilities, allows him free access to various
levels of reality. The latter include rituals, symbols. Images,
numbers and mandalas etc., which develop
- our knowledge of Nature’s ‘hieroglyphs’
and
- our understanding of the inter-active
relationship between God, the cosmos and humanity.
-
- Transmutation
A sort of alchemical process, this is the
modification of Man’s being so that an individual, enlightened
by gnosis, is changed qualitatively, or given a second
‘birth’, moving inexorably towards Man’s Divinely ordained
fulfilment and thereby ameliorating the destruction engendered
by his primeval Fall.
- Concordance
This is manifested by two syncretistic assumptions
or tendencies:
- that there are discernible common
denominators between the different religio-philosophical traditions and
(b) that there is an underlying primordial
tradition that permeates all of those
traditions.
- Transmission
In order to be valid, gnosis must be
transmitted from one individual to another in initiatory
affiliations that have unimpeachable authenticity or regularity,
enlightenment being seen as something that is bestowed,
inherited or handed on in a legitimate and legitimising
sequence.
- Secrecy and
Opacity
Access to gnosis
is seen as something too precious to be disseminated widely,
for to do so would debase its potentiality and its potency.
Hence, gnosis is restricted to self-selecting,
numerically small elites and hidden carefully by contrived
obsfucation.
If this model is used to determine whether
and how far speculative Freemasonry synchronises into the western
Hermetic tradition, we have to begin by examining the content of
the current basic Masonic rituals that have been inherited from
previous generations. There is prima facie evidence therein
that Freemasonry does mesh in quite neatly. As far as the
‘Correspondence’ component is concerned then there are close
parallels drawn between the nature, formation and operation of the
Lodge (qua microcosm) and the universe (qua
macrocosm). With regard to the second component, ‘Phenomalism
and Magia, in the Second Degree, for instance, the basic
task for the freemason is to decipher ‘the hidden mysteries of
nature and science. The whole of the rituals themselves - and more
particularly the repeated emphases therein on the symbolic use to
be made of Working Tools by the freemason – would seem to be the
‘Mediation’ element mentioned in the model. As far as the
‘Transmutation’ component is concerned then there is a potent
image in the Lodge rooms – that of the spiritual development of
the freemason symbolised by the progress from the Rough Ashlar to
the Smooth Ashlar. Speculative Freemasonry does not espouse any
particular creed but is founded on ‘that religion on which all men
do agree’ and so it parallels the ‘Concordance’ element of the
model. As far as the ‘Transmission’ component is concerned, then
of course Freemasonry is initiatory with the secrets being
confided by a Master to newcomers. More details of this will be
given later. Finally, the ‘Secrecy and Opacity’ features are to be
found in plentiful supply in Freemasonry. For instance, great
stress is placed on the former in the Obligations which all
members are required to take at various stages and which they are
expected not to violate by betraying ‘secrets’ to non-members.
More will be said about the intentional ‘Opacity’ of Masonic
imagery later.
However, Freemasonry’s claim to have a
legitimate place within the western Hermetic tradition requires
much more careful analysis. This paper concentrates first on the
English tradition with which the present writer has been
acquainted for the past 25 years and then it will refer to other
European traditions with he is also familiar.
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