Lodge Orion N.9 Or∴Dublin - Ireland, Dublin (2026)

29/08/2024

Taboo Topics... Among Freethinkers...

I can personally affirm, without fear of being mistaken, that we Freemasons have often discussed religion in Masonic circles during our meetings. On other occasions, we’ve discussed political matters both inside and outside the lodge, and this has not led to discord, nor have the columns crumbled.

Even when a Brother is a candidate or supporting an electoral campaign, references to the topic have been made—without significant differences of opinion. On the contrary, support has been requested, and nothing untoward has happened. I have even witnessed high-level debates on religion, which have produced interesting and enlightening exchanges. The anticipated discord from a supposedly fanatical debate on religion has not materialized, at least according to my humble observations.

It is officially stated that "Freemasonry is not and cannot be considered a religion... for it neither possesses nor teaches a theology or any system of salvation."

From this, one can infer that the Grand Master, who was the speaker at a national congress, considered both the teaching of theology and the possession of a system of salvation as basic requirements for something to be called a religion—an idea that seemed very interesting and, above all, correct to me.

This point was raised again at the end of his speech at a national congress in Croatia years ago, where it was said for the thousandth time before the grand photograph, during a sidewalk press conference that we had the pleasure of witnessing in person: "Freemasonry is not a religion, nor does it pretend to be, nor does it preach salvation through good works."

It was also said, as a concluding remark, that religion is defined by "a specific theology and by a particular doctrinal statement," and, since Freemasonry "has no dogma, creed, or doctrinal statement that demands eternal reward or punishment, nor is there a specific Masonic god," Freemasonry... is not a religion... words that I personally accepted once again as beautiful, just, and perfect.

However, in the lobby of the hotel—or more precisely, in the bar—not all the Worshipful Masters agreed with what the local Worshipful Master, who was the official spokesperson, had said. By this, I mean:

Perhaps this is one of the greatest difficulties in reconciling the different opinions among Masons and those with anti-Masonic dispositions—for not even we, as Brothers, can agree on the matter.

Let’s break it down: What is really meant by the term "religion"? Is Freemasonry a religion?

Curiously, some Masons have stated, "Freemasonry is my religion." If they say so, then for them, it is... even if it is said with irony and a touch of sarcasm.

They base this on the words of great writers and Brothers like J. S. M. Ward and Albert Pike, who are frequently cited in anti-Masonic literature in an attempt to demonstrate the incompatibility of Freemasonry with the particular religions practiced by those who oppose it.

For instance, Ward did write: "I consider Freemasonry to be a school of mysticism sufficiently organized to deserve being called a religion."

And it is on record that Albert Pike wrote: "Every Masonic lodge is a temple of religion, and its teachings are instructions in religion"... end of quotes.

BUT... it is interesting and highly necessary to note that Albert Pike contradicts himself when he also writes: "Freemasonry is not a religion. Whoever makes it a religious belief falsifies and denatures it"... SIC.

This last quote is not cited in anti-Masonic literature, for obvious reasons, although it is believed to be from the same hand, on the same subject.

The difficulty lies mainly in the interpretation of the definition... I suspect that what Ward understands by religion differs from what anti-Masons assume.

The same can be said of Pike, although many of his ideas are not shared by many of us Masons, contrary to the authority given to Pike in anti-Masonic circles as a spokesperson for Freemasonry in general.

However, the majority of traditional Masonic jurisdictions are adamant that Freemasonry is not a religion in any sense.

Apart from the issue of definition, another reason for this is, I suspect, to try to deflect claims about the incompatibility of religion and Freemasonry.

Consequently, traditional Grand Lodges and many individual Masons tend to downplay the ideas of people like Ward, Wilmshurst, and Waite, as well as those of Pike. The first three of these Brothers were of a mystical disposition.

Religions have always had difficulties with mystics. Part of the mystic’s quest is to find union with God, but expressing this identity with the Divine is not looked upon kindly by established religions.

In the 11th century, the Sufi Al-Hallaj was condemned to death for claiming that he was God... Ten centuries earlier, Jesus of Nazareth was condemned to death for making the same claim... ONE IS DEITY.

Religions may feel threatened by those who believe they can find the Divine independently of established religions.

Those who see this mystical side in Freemasonry may be a cause for concern for some traditional members of established religions, particularly those who believe their religion has a unique and exclusive relationship with God.

Consequently, Masons themselves may tend to feel uncomfortable with any esoteric or mystical interpretation of their ritual... This is why mystical Masons are not universally revered by their Brothers, and their ideas do not usually receive the consideration they deserve... someday.

29/08/2024

Taboo Topics... in Freemasonry...

Have you ever wondered, D:.B:., why discussing religion or politics is taboo during the presentation of lectures in Masonic meetings? Or do you just accept it blindly?

Have you ever considered the reasonableness of why, in some Rites, women are not allowed to join and become Masons?

Does this have anything to do with our ancient landmarks or perhaps with our archaic mentalities? And why, in the 21st century, are there still objections within Freemasonry to discussing these topics at inter-jurisdictional meetings, chapter degrees, or national and international conventions?

The systematic refusal by the higher administrative degrees to debate religion, political issues of the country, and the admission of women—prohibiting these topics in relation to Freemasonry—is obviously not new. This debate is both very old and at the same time extremely anachronistic.

In 1923, J. S. M. Ward, in his book *Freemasonry: Its Aims and Ideals*, listed a series of problems that Freemasonry would need to resolve in the near future... and curiously, we are now in that time.

Some of these issues, like the exclusion of certain individuals with African ancestry from Freemasonry, have been resolved. Acceptance of unity within the fraternity took a long time, and recognition was very delayed. The sought-after legitimacy of Prince Hall Freemasonry gradually and very slowly spread across some U.S. jurisdictions, but even more slowly in some South African and Australian jurisdictions, due to visible or hidden apartheid.

The unforgettable lecture by Tony Pope at Kellerman in 1994 greatly contributed to this acceptance in parts of the world. However, Brother Ward also saw Freemasonry’s relationship with religion and the status of women within the fraternity as issues that needed resolution—and regrettably, in some Grand Orients, the work on these matters continues.

Globally, the position on these two topics has not changed much... materially since Ward's time.

The relationship between Freemasonry, religion, and women can be considered controversial for some pragmatic Brothers. I know many Masons will disagree with some, perhaps all, of the propositions in this humble article, but I also know that I am not alone in many of these opinions.

Freemasonry can be interpreted mystically, even with these mentioned objections, limiting it to free men. If Freemasonry has this mystical side, and if its members can gain some religious insights from it, in my opinion, this is just one reason why we should recognize the existence of women Masons and be prepared to accept that they have as much right as we do to benefit from these ideas and shared actions.

The exclusion of women in the Order is often justified by the landmarks, which state they must be free men... as dictated by the restrictive requirement. Could this be a matter of heteropatriarchal literacy? Or perhaps a grammatical misinterpretation... or a dramatic error? We will write more about this topic later.

Unfortunately, I cannot investigate these topics as thoroughly as I would like. I am not allowed to discuss religion with my Brothers during Masonic events, at least when it comes to the Order.

Let us remember that: Regular Grand Lodges discourage contact with members of lodges considered irregular... labeling them spurious. In some current jurisdictions, the penalties for attending meetings of these irregular bodies range from reprimand to suspension or expulsion... though only on paper.

This does not mean that there is no current contact between members of the Ancient and Accepted Scottish Rite with Brothers from the Freemasons Hall Rite or with Moderns, Reformed, etc. I have spoken very comfortably with them on many topics... but I have not reflected on these ideas as much as I would like, as there is not enough information on the foundations of the subject in question... or perhaps I have not searched in the right place.

I also have not been able to talk much about the perception of the current status of women Masons, about the derogatory adjectives such as "co-Masons" or "para-Masons" or "adopted," etc., etc., because it has been many years since I have associated with them. I lost contact a little before, many years ago... literally.

Moreover, I speak little with those who are high-ranking members of these Orders because Freemasons are discouraged from discussing Masonic matters with those who belong to Orders not recognized by their own Grand Lodge... imagine that, as my mother would say.

Therefore, a large part of this research was not personalized or conducted *in situ* with radical Brothers. This humble article is based on secondary sources, namely books and the Internet. It would be more useful if there were more space for discussion in lodges or congresses about religion, issues, and possible options for the political and economic future of the nation and the status of women Masons... even if only for research purposes and not to stir the hornet's nest.

A historical fact: The so-called Lithgow Incident. The issue of religion takes on a curious importance here. In December 2015, the rector of the Anglican parish of Lithgow, in the Archdiocese of Sydney, Australia, Reverend Bill Winthrop, did not allow Masons and members of the Order of the Eastern Star to be part of his congregation unless they renounced their Masonic loyalties and oaths.

A former Grand Master, Brother Harold Coates, whose family had been members of that church for generations, was one of those who were rejected by his own church.

When Harold Coates later passed away in April 2020, the rector refused to allow the funeral service to be held in his church—a decidedly un-Christian consideration, as the official was unwilling to perform this service for a Brother.

In 2021, this same rector presented a motion at the Anglican Synod of Sydney on the incompatibility of Anglicanism and Freemasonry. This motion was passed.

Since the mother lodge is associated with an Anglican school in Sydney, the repercussions were that the community organized outside the columns, wrote letters, held rallies, and marches... the civil responses to this motion were concerning for the high Anglican clergy.

All of this, despite the fact that discussing religion in lodge is prohibited, led to some conversations, analyses, and actions, both in the lodge room and in the corridors.

In fact, the resolution of the synod produced a uniform and positive response among the Brothers organized outside the columns.

The Grand Master of the United Grand Lodge of New South Wales and the Australian Capital Territory, Brother Tony Lauer, issued an epistolary response to the Synod's resolution.

He argued that it was based on two "fundamental errors": first, that the Synod perceives—without knowledge—that "Freemasonry teaches and advocates a system of false religions," and second, that "Freemasonry and Christianity are fundamentally and irreconcilably incompatible."

He argued against the Synod’s position, pointing out that Freemasonry only and specifically encourages its members to practice their own religious duties as they wish or believe, in accordance with the religious beliefs they hold. However, they must believe in a Supreme Being and be tolerant of others' beliefs... something many who claim to be religious do not understand.

28/08/2024

Free Will… From the Free Man

The Hindu Trimurti, in its highest sense, operates on the premise that within man resides a Spiritual Principle (body, soul, and spirit) of a nature akin to that of its Creator. This understanding illuminates our behavior in these lower planes. As Brahmâ “Nirguna,” the Supreme Unmanifested Principle, produces Ishwara—a term equivalent to the Western “G_d”—it is manifested in three forms simultaneously as deities:

Brahma “Saguna,” the Creator, i.e., “qualified,” in contrast to the Supreme Principle “Nirguna” or unqualified;
Vishnu, the Preserver or Sustainer of Manifestation;
and Shiva, the Destroyer or Transformer.

Based on this supreme principle, we, through our Free Will, navigate this existence as “Creators,” Preservers, or “Destroyers” of our environment and ourselves.

We either balance or unbalance our environment through the actions and effects of our Gunas, which we ourselves “activate” with our preferences and choices.

To choose, we require free will. Thus, destiny does not exist except for those who allow themselves to be carried away by the forces operating around and within them—forces they remain unaware of due to ignorance or reliance on a singular perspective.

“He who knows the universal laws, acts according to them to achieve his spiritual evolution.”

Free will was given to us as a tool for our pilgrimage along this “Way of Return,” navigating between rigor and mercy (as previously mentioned). For some, it was the reason for expulsion from the heavenly comfort zone.

Our journey continues until we become “Conscious” of the “Middle Way,” or the path of balance, which allows us to transmute all those “tamasic” actions and other limiting conditions of Individuality. This path leads us to the transcendent world of Pure Ideas or Archetypes, ultimately culminating in final Liberation through union with the Supreme Self or Identity.

Embedded within this Universal Order, we have the choice to align our actions with the Universal Order (ritâ)… or not.

We were created in the Image and Likeness of our Creator, yet we were also granted “Free Will” to BE and possess the dual power of “Creator” or “Destroyer.”

Our lives hinge on our decisions and actions; only we can initiate the changes needed, thanks to our Free Will.

It is time—then—to abandon bad habits, “dig deep dungeons for our vices,” cultivate our intellect, “elevate temples to our virtues,” learn new skills, and seek our spiritual growth towards the sublime, the excellent, the lofty, the noble, the glorious, and the divine. Only then can we be the change that the planet demands and humanity needs in this time of darkness and gloom (Kali Yuga).

To change the world, we must start by changing ourselves. If we are in doubt, we must always choose that which leads to balance, harmony, prudence, justice, equity, cordiality, charity, and Love. We should base our lives on the pursuit of strength and the Beauty of wisdom, and embrace its candor… WE ARE OUR WORK.

The decision and change lie within us; we are the architects of our own destiny!

28/08/2024

Free Will… From the Free Man

The concept of the Universal Order refers to the systematic, coordinated, and regulated ensemble of all things in the manifested world. Everything within the infinite cosmos is duly balanced, encompassing the forces of good and evil, the positive and the negative, from the smallest entities to the largest. Here, “good” and “evil” are understood as perceptible and conventional terms; in reality, what exists—or what we perceive or feel—are active and passive tendencies.

Thus, it could be said that good and evil, as actualities, do not exist until we perceive them; given the duality of the universe and its consequent multiplicity, everything is relative—one might even say “illusory.”

The primary determination of “Essence and Substance,” which immediately derives from the Creator Principle, contains and synthesizes—together with the Creator—the Principle, the “Middle,” and the End of what is to be manifested.

In this quantum sense, we only have “qualitative essence” and “quantitative substance” as attributes—a duality that allows interaction between “active positive” and “passive negative” aspects, which can produce, depending on the circumstances, balances or imbalances perceived by humans as benefits or disadvantages.

Whether these actions align with the Universal Order is subjective because we cannot know or perceive it until it becomes evident to us, both in the cosmological realm and in the “individual” realm, in accordance with the Law of Correspondence and Metaphysical Principles. But if we do not recognize or understand these principles, we cannot know if we are truly in alignment with them.

In this context, individuals should base their actions on this order established for manifestation.

Within this externalized world, which is established by Traditional patterns, human beings must play a positive role relative to their individual nature within the Universal Plan of Divinity. This is where Free Will comes into play, as we navigate this dualistic world between the extremes of “Rigor” and “Mercy.”

Free Will, therefore, is the tool of “evolution” that humans possess to seek “Transcendence” or, conversely, to lose themselves in the darkest parts of earthly existence. We have the power to make decisions—to move forward or backward, to evolve or regress—depending on whether our choices align with the established order or diverge from it.

Regarding this very concept of “Free Will,” human beings possess “Constitutional Qualities,” known as the Gunas in the Hindu tradition, which are contained within the “Substantial” configuration, or the passive and feminine aspect of the Being’s polarization (Prakriti) in our individuality.

Thanks to this Free Will and these Constitutional Qualities (Gunas), imbalances arise during our journey through this physical world, potentially altering our condition, situation, position, or circumstances as individual beings on this plane of existence.

In this sense, each of us as individual beings is influenced by three forces (Gunas) that determine our existence: “Satwa,” the ascending principle associated with light; “Rajas,” the expanding tendency; and “Tamas,” the descending tendency associated with darkness. These tendencies are shaped by our decisions—by our free will.

Therefore, within our extensive range of options, we have access to all possibilities of manifestation: the most sublime, excellent, and sacred, as well as the lowest, most inferior, and vulgar—depending on our thoughts, words, actions, and even our omissions.

Unconsciously, and for a few consciously, humans carry within them a spectrum of vices and virtues, strengths and weaknesses—all of which are causes of failures, problems, diseases, sorrows, and suffering, or fortunes, satisfactions, ventures, successes, triumphs, and achievements.

Thus, through the Law of Cause and Effect, we can seek the “Holiness” or “degeneration” of our Being, according to our decisions—that is, according to our Free Will… not that of others.

27/08/2024

Origin and Evolution of the Chamber of Reflection
Or Room of Reflection

Why do we call it the Chamber of Reflection? This question has led to some of the most imaginative explanations, often referring to the supposed harsh trials of “ancient initiations,” where elements were overcome in extreme—sometimes not so symbolic—ways. Another, more simplistic explanation is that, through a kind of “millenarian osmosis,” Freemasonry is seen as equivalent to ancient initiatory traditions and religions, albeit in a more relaxed form.

To understand how this trial of the Chamber was introduced, it is helpful to know about the lives and thoughts of the Freemasons during the early days of speculative Freemasonry. These were bourgeois and noble individuals, influenced by Renaissance ideas that encompassed knowledge in various areas: science, metaphysics, hermeticism, astrology, astronomy, physics, alchemy, Christian Kabbalah, and philosophy.

It is easy to see the resemblance of this trial to Plato’s Allegory of the Cave, the matrix, the earth, etc. The mortuary symbols, the use of sulfur and salt, are part of the relentless search for the symbolic Philosopher’s Stone, with the use of acronyms, which are common in these texts and later in other Masonic degrees.

As Mircea Eliade mentions, “The most archaic cultures already imagined the specialist of the sacred—the shaman, the medicine man, the magician—as a ‘lord of fire.’” In the Middle Ages, alchemical texts describe Nigredo, or blackness, as the first phase of the transmutation of matter, associated with putrefaction, which involves the dissolution of matter to transform it into a higher form.

This is why it is common to find skeletons and other mortuary symbols alongside the word “putrefaction.” Like Christ, these “stones” or “alchemical eggs” suffer, die, and are reborn.

Thus, we can see the influence of Ancient Rome on our “Latin” cultures, with the phrase Memento Mori (“Remember that you will die”), a frequent theme in art and literature. In our context, it reminds us of the human condition, of which we are a part.

We should not forget the macabre connotations that added more drama and theatricality to the Masonic initiation, something that apparently has never gone out of style.

The Elements of the Chamber of Reflection
Let’s analyze each of the elements of this Chamber, in which the rich symbolism it contains is sometimes overlooked:

The Black Chamber
In universal symbolism, black is not a color but the absence of light, or the potential for creation found in the void. It also represents primordial chaos, the abyss, and death.

We cannot overlook the Christian influence in this regard. Genesis 1 says, “And the Spirit of God moved upon the face of the waters. And God said, ‘Let there be light’; and there was light.”

We find something very similar in the Hindu Upanishads: “In the beginning, there was only the great consciousness reflected in the form of a person. In the reflection, it found nothing but itself. Then its first word was: ‘This is who I am.’”

This reflection on ourselves is the focal point of this trial. In the apparent nothingness, we are the ones who appear, and the goal is for us to analyze ourselves… but why the Chamber of Reflection?

We do not truly reflect in a mirror but in the darkness. And certainly, in all the world’s myths, birth is represented as emerging from darkness—from the dark times, that is, from ignorance.

The Vessel of Water
Water is a frequent symbol of renewal, purification, and life. The vessel can be understood as a chalice, which from a Judeo-Christian perspective can contain blessings or curses from the divine… it is the great conductor… it is where we come from and what we are.

As a symbol of the Grail, it carries various alchemical, hermetic, and philosophical meanings, developed in medieval Arthurian literature, where alchemy, hermeticism, “pagan” beliefs, and Christian dogma were mixed with adventures.

From this, we can note how the term recipiendary is used in Freemasonry from its early days in Latin rituals. The term comes from the Latin recipiendus, meaning “one who must be received.”

Later, in the 19th century, the term recipiendary became associated with “vessel” from an alchemical perspective, where an analogy was made between the recipiendary and the athanor or crucible, in which the knowledge of the tradition is symbolically poured.

The analogy of water as a symbol of the spirit and of rebirth or new life can be seen explicitly in John 3:5: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

In a spiritualist context, it is common to place vessels of water to quench the thirst of the souls of the dead… Similarly, in Eastern and African traditions, water is offered to deities as a tribute, where blessings are received by symbolically sharing life with this precious liquid… WHICH IS LIFE.

Bread
Bread is one of the staple foods of many cultures, transcending its physical form to a spiritual one. We can see it as an icon of the transition from a hunter-gatherer lifestyle to an agricultural one.

The reference to the Eleusinian Mysteries, where an ear of wheat was given to the initiate, symbolizing the supremacy of life, is notable. In India, the act of offering food is sacred because it preserves life.

In Christian Eucharist, the worship of the sun is combined with the renewal of the spirit through the symbolism of the body of Christ. This symbolism is closely linked with the Rose Croix Degree, which, from the perspective of the Marquis de Gages (a Belgian Freemason who created the rituals of 1772) and in the Orders of Wisdom of the Mason Regulator, is the highest operative degree of Modern Masonry.

We can see the reflection of humility and austerity; we must not forget that Freemasonry pursued the stimulation of moral virtues.

A related reference can be found in John 12:24: “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” … Without forgetting the constellation of Spica, where Virgo, the virgin, is found. Remember how many images of the Holy Virgin have ears of wheat… we will talk more about that later.

27/08/2024

Origin and Evolution of the Chamber of Reflection

The concept of the Chamber of Reflection, or Room of Reflection, did not exist in the early speculative proto-rituals or in the developed rituals of British Freemasonry between the seventeenth and eighteenth centuries. This idea was absent from the Masonic ritual for receiving an Apprentice during that time.

It must be noted that the Chamber of Reflection is a product of French Freemasonry. The first reference to this element or “chamber” appears in “The Rituals of Bern of 1740.” In Chapter 1, it is stated: “The Venerable sends the introducing Brother to prepare the candidate; he introduces him to the laws and obligations he is about to undertake. During this reading, the candidate will be left alone in the Chamber of Preparation, to reflect and understand the commitments proposed to him.”

After approximately fifteen minutes, the Brother returns to retrieve the candidate. If the candidate decides to proceed, he is taken to the Destined Chamber to continue his preparation, known as the Dark Chamber. Here, the Terrible Brother, armed with an unsheathed sword, awaits. Various items may be placed in the Chamber to intimidate the candidate, such as a skull or a vessel filled with blood accompanied by small knives or lancets.

The Chamber is illuminated only by a dim light. The Brother leading the candidate knocks three times on the door of the Chamber, prompting the Terrible Brother to forcefully ask, “Who goes there?” or “Who lives?” The Brother responds, “He is a man who wishes to be received as a Mason.”

The Terrible Brother opens the door forcefully and presents the tip of his sword towards the candidate’s stomach. Upon entering, the Brother emphasizes the consequences of revealing the “Secret” with terrifying and intimidating language, asking the candidate if he is determined to undergo the tests.

If the candidate affirms his resolve, he is instructed to relinquish all offensive and defensive weapons, as well as all his metals, including gold, silver, his to***co case, buckles, buttons, etc.

It is evident that various mortuary elements were used to “intimidate” the candidate, reflecting a trial-and-error development of these tactics. It is also worth noting the early use of the term “recipient” to describe the aspirant, indicating a shift towards an initiatory vocabulary.

In less detailed references, such as in “The Broken Seal” and “The Open Lodge to the Profanes by a Freemason of 1745,” the Black Chamber is mentioned, though without specifics about its arrangement or decoration. However, more detailed insights can be found in the unpublished ritual “Elements of Freemasonry of 1758,” which states:

“He promises it… and the Terrible Brother, along with the Godfather Brother, leads him to a chamber where it is unclear… and the Terrible Brother says to him: ‘I will leave you alone with your thoughts while I inform the lodge of the resolution you have declared.’ The Brother then leaves the candidate in the black chamber for about half an hour. After this time, the Terrible Brother returns to the lodge, still wielding the sword.”

The Rituals of the Marquis of Gauges from 1763, Chapter 3, also mention: “Then, the 1st Vigilant tells the second, and the second informs the Terrible Brother… The Terrible Brother takes him from the Dark Chamber, and when he is outside, he informs the Master…”

Interestingly, in this case, the Dark Chamber is mentioned during the Reception ceremony for the Degree of Fellow Craft, which is quite unusual.

The comprehensive codification of rites and rituals can be found in the “Masonic Regulator” of 1783-1801, Chapter 4, which summarizes and explains the elements of the Chamber of Reflection as follows:

“Approximately half an hour before the opening of the work, the Preparer Brother will lead the Candidate to the Chamber of Reflection. This chamber must be closed off from daylight and illuminated by a single candle. The walls should be blackened and adorned with funeral emblems to inspire contemplation, sadness, and fear. Various moral sayings and maxims of an austere philosophy should be written or framed on the walls. A skull, or even a skeleton if available, will serve as a reminder of the futility of human concerns.

The chamber should contain only a chair, a table, bread, a glass of clear water, salt and sulfur in two small vessels, paper, pens, and ink. Above the table, symbols such as a rooster and an hourglass will be displayed, accompanied by the words: Vigilance and Perseverance.”

The inscriptions were:

• If curiosity has led you here, leave.
• If you fear being discovered in your flaws, you will be unfit among us.
• If you are capable of deceit, tremble, for you will be discovered.
• If you value human distinctions, leave; we do not recognize them here.
• If your soul has felt fear, do not proceed further.
• If you persevere, you will be purified by the elements; you will emerge from the abyss of darkness, and you will see the light.

The candidate will be left alone in the Chamber of Reflection for a period of time. The Preparer Brother will then give the candidate the following questions in writing, or similar ones, to be answered in writing:

• What does an honest man owe to himself?
• What does he owe to his fellow men?
• What does he owe to his country?

“These questions will be written with enough space between them for the candidate’s answers to be recorded.”

Although the alchemical tradition is subtly referenced, earlier traditions are now fully integrated into this trial. However, at this time, neither Mercury nor VITRIOL (an acronym for the Latin phrase Visita Interiora Terrae, Rectificando Invenies Occultum Lapidem—Visit the Interior of the Earth, and by Rectification, You Will Find the Hidden Stone) are explicitly mentioned. In earlier times, this phrase was not specifically highlighted; instead, the phrase “If you persevere, you will be purified by the elements” was used, recognizing its discreet philosophical character.

It is also worth noting that the notion of a Testament is not emphasized, nor are there strong threats of consequences for non-compliance, as seen in some subsequent rites.

Lodge Orion N.9 Or∴Dublin - Ireland

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