Chamber of Reflection

Last updated

Some of the symbols used in the Masonic Chamber of Reflection. VITRIOL.jpg
Some of the symbols used in the Masonic Chamber of Reflection.

Within the context of Freemasonry, the Chamber of Reflection, often abbreviated as C.O.R., and alternatively known as the Room of Reflection, Reflection Cabinet, or Meditation Cabinet, plays a pivotal role in the initiation process. This chamber serves as a dedicated space where a critical component of the initiation ritual unfolds, prompting the candidate to undergo a period of isolation designed to foster introspection and self-examination. The experience within the Chamber of Reflection is enriched by the presence of symbolic objects and thought-provoking phrases, which may exhibit minor variations across different Masonic rites and traditions.

Contents

The isolation period within the Chamber of Reflection represents the initial phase of the broader initiation ritual, marking the commencement of the candidate's journey as they embark upon their Masonic course. This secluded environment serves as a platform for individuals entering Freemasonry to engage in a deeply contemplative process, setting the stage for their spiritual and intellectual development within the Masonic fraternity. [1] [2]

Origins in Freemasonry

The precise origins of the Chamber of Reflection within Freemasonry remain shrouded in obscurity, primarily owing to the secretive character of the order. Consequently, discerning the exact inception of this ritualistic practice poses a formidable challenge to historians and scholars specializing in Masonic studies. Nonetheless, an array of corroborative evidence suggests a strong and ancient lineage, traceable to first written exposés that described the actual ceremony, and not just the catechism. Historical documentation reveals instances of a "Dark room," also referred to as a "Black room" or "Meditation room," employed in the early phases of speculative masonry. These practices antedate the initiation of new candidates, one of the oldest Masonic exposé, "Reception D'un Frey-Maçon, 1737" mentions: [3] [4]

"the recipient is led by the Proposer, who becomes his Godfather, into one of the Lodge's rooms, where there is no light, & where he is asked if he has the vocation to be received."

This practice is also exemplified in the exposé "Le secret des francs-maçons" (1742): [5]

"The reception room must be composed of several rooms, in one of which there should be no light. It is in this one that the godfather first leads the recipient [...] Then, a blindfold is placed over their eyes, and they are left to their thoughts for about an hour."

The renowned Jachin and Boaz exposé of 1762 states: [3] [6] [7]

"[...]he orders the Wardens to go out and prepare the person, who is generally waiting in a room at some distance from the Lodge room by himself, being left there by his friend who proposed him. He is conducted into another room, which is totally dark [...]"

Furthermore, "Solomon in all his glory; or, the Master-Mason of 1766" explicitly describes: [3] [8]

"It was a dark place with the windows shut, and curtains drawn. This, said he, we call the black room: it is still in your power to go through with the ceremony, or to relinquish it; I leave you to your own reflections. After uttering these words he remained silent, [...]"

Origins of the name

The room was commonly referred to as the black room or dark room until around 1740–1750. The early Louisiana Ritual "Bonseigneur", which dates between 1740 and 1750, mentions: [9]

"…Brother Tyler, who will rather abruptly guide him to the dark chamber (also known as the Chamber of reflection)…"

This suggests a change in the terminology used for the place.

Alchemical elements

Indeed, some Masonic scholars trace the practice of the Chamber of Reflection, along with its alchemical allusions, to the very inception of speculative Freemasonry. This perspective is rooted in the belief that the removal of all metal, a known alchemical practice, holds symbolic significance within the early Masonic context. Moreover, the three degrees of Freemasonry contain penalties that can be interpreted as making allusions to the elements of Water, Wind, and Fire, thus leaving out Earth. It is, therefore, logical to infer that the Chamber of Reflection may have been employed from the very outset of speculative Masonry to symbolically represent the missing element of Earth. [10] For other historians, the potential incorporation of alchemical elements into the Chamber of Reflection may be traceable to the approximate period of 1750. This conjecture arises in connection with the formulation of the "Secret Alchemical Ritual of the Grade of True Freemason Academician." However, it is imperative to underscore that this assertion remains a subject of scholarly contention and ongoing debate. [11] [12]

The Chamber of Reflection per country

The Chamber of Reflection in the United States

The cover of Samuel Hemenway Jr's "The Vermont Anti-Masonic Almanac for the Hemenway and Holbrook 1830, depicts the initiation of a candidate with a depiction of an early American Chamber of reflection in the back. Vermont-Anti-Masonic-1831.png
The cover of Samuel Hemenway Jr's "The Vermont Anti-Masonic Almanac for the Hemenway and Holbrook 1830, depicts the initiation of a candidate with a depiction of an early American Chamber of reflection in the back.

The Chamber of Reflection had been used by some American Lodges from the earliest times of the new country, and is even mentioned in the famous Jachin and Boaz exposé of 1762, [13] [14] [15] (this exposé is known to have greatly influenced American Freemasonry), [16] [17] it was wildly incorporated into American Masonic rituals and Lodges by the early 19th century then fell out of widespread use after the anti-Masonic movement following the Morgan affair of 1826. In recent decades, many American Grand Lodges as well as individual Lodges have revived the tradition of the Chamber of Reflection. [18] [19]

Early use in the United States

By the late 1700s to early 1800s, the Chamber of Reflection had been incorporated into most Masonic rituals in the United States. It was such a popular practice that it got incorporated into the Grand Encampment of New York by 1814 [20] and the General Grand Encampment by 1816. Some American Masons even had small Chambers of Reflection in their homes for private meditation. [21] It was also common for members of a Lodge to frequently use the Chamber of Reflection, for meditation purposes outside of rituals. [22] [23]

Decline after the Morgan Affair

The mysterious disappearance and presumed murder of former Mason William Morgan in 1826 fueled widespread anti-Masonic sentiment in the United States. While other ritual exposures had been published previously, Morgan's planned book was seen as a betrayal at a pivotal moment in American history. The backlash led many American lodges to close as well as some Grand Lodges, and triggered changes to make Freemasonry less secretive, selective and esoteric. The more esoteric traditions like the Chamber of Reflection moved from mainstream Craft (Blue) Lodges to higher degree bodies. In Craft (Blue) Lodge, the Chamber of Reflection was often transformed into "The preparation room". [21] [24]

Subsequent to the Morgan Affair, Robert Benjamin Folger undertook the compilation of a volume containing encoded rituals pertaining to another Masonic Rite. This Rite, recognized as the Rectified Scottish Rite or alternately as the very "elite" masonic body known worldwide as "CBCS", short for "Chevaliers Bienfaisant de La Cite Sainte", had established a prominent presence across Europe but remained entirely unfamiliar within the United States during that era. [25] [26]

The utilization of the Chamber of Reflection, a symbolic chamber serving contemplative and transformative purposes, resurfaced within the United States primarily through the rituals associated with the Rectified Scottish Rite. However, it did not regain prominence within mainstream Masonic craft lodges, until the latter part of the twentieth century and its recent revival across blue Lodges. This resurgence marked a noteworthy development in the historical evolution of Masonic practices in the United States. [27]

Revival in recent times

In the 1980s and 90s, Masonic historians like Arturo de Hoyos explored surviving early American Chamber of Reflection rituals. [28]

In the late 20th and early 21st centuries, interest developed in reclaiming some of the old traditions and improving the Masonic experience. A grassroot, country wide movement, has seen many North American Masonic Lodges and Grand Lodges revive or implement the old tradition of the Chamber of Reflection, seeing it for some as a way to restore historic practices, make more sense of the actual ritual, give candidates a more profound initiatory experience as well as more uniform initiatory process with the rest of the world. [29] [30] [31] [32] [33] [34] [35] [36] [37] [38] [39] [40]

However, the practice remains controversial among some American Masons. Proper protocols, meanings and intent behind the Chamber of Reflection are not widely understood and it has been observed that its restoration requires education to be implemented effectively. [41] [42]

Description

Well known American Freemason Albert G. Mackey, in his 1873 book Mackey's Encyclopedia of Freemasonry, describes the Chamber of Reflection as "...a small room adjoining the Lodge, in which, preparatory to initiation, the candidate is enclosed for the purpose of indulging in those serious meditations which its sombre appearance and the gloomy emblems with which it is furnished are calculated to produce. It is also used in some of the advanced degrees for a similar purpose." [43]

In the 1860, "Rituel de l'Apprenti Maçon" from French Freemason Jean-Marie Ragon, the Chamber of reflection is thus described; "... It is a dark place impenetrable to the rays of the day and lit by a sepulchral lamp. The walls are painted black with funerary emblems in order to bring to meditation the recipient who will have to go through the four elements of the ancients and undergo his first ordeal, that of the EARTH in which he is supposed to be to remind him of his last resting place. In the form of the skeleton that lies next to him in an open coffin symbolizing the nothingness of human vanities. If there were no skeleton, a skull and crossbones would be placed on the table. The furnishings of this room consist of a chair and a table covered with a white carpet on which are paper, ink, powder, pen and lamp. Above the table are represented a Rooster and an Hourglass, and underneath these two words, VIGILANCE (on one's actions) PERSEVERANCE (in good), the hours being counted. The inscriptions, usually placed on the walls, are these: "If curiosity leads you here, go away; if you fear to be enlightened about your faults, you will be badly off among us. If you are capable of concealment, tremble, we will penetrate you! If you are fond of human distinctions, go out, they are not known here. If your soul has felt the fear, don't go further. If you persevere you will be purified by the elements, you will come out of the abyss of darkness, you will see the light. After the patient has had time to examine and reflect, he is given a paper with three questions to answer, which may concern his profession, his position in the world, etc. Here are the ones that are most commonly used: What does the man owe to God? What does he owe to himself? What does he owe to his fellow men? They are summarized by the love of God, the love of oneself and the love of his fellow men. The preparatory brother enters and tells him that he will soon pass to a new life and he is required to make and sign his will that he will come to take as well as his answers." [44]

Famous American Freemason, Albert Pike also described the Chamber of Reflection at length, in his Scottish Rite, Secret Work for the first and third degree.

Function and usage

Before the ceremony of Masonic initiation, the candidate is placed for a time in the Chamber of Reflection, in order to meditate and consider how Freemasonry is about to change his life. He is given a series of questions to answer. Typically, he is asked his duties to God, his fellow men, and himself and to write a philosophical last will. In some American Lodges, using the Albert Pike's ritual, there are more questions asked. At the end of this time, he is led to the Lodge room for initiation. [45]

Nowadays, the Chamber of reflection is used in various ways in most masonic rites, all across the world with the exception of North America where its usage is sporadic but gaining popularity. [46]

In the modern French Rite, the place is called "Chambre de réflexions" plural. In the Emulation Lodge of Improvement[ citation needed ], the candidate is alone in a room adjacent to the lodge called "Meditation room" or "Room of reflection." In the Ancient and Accepted Scottish Rite, it is called the Chamber of Reflection or Cabinet of Reflection. In the York Rite it is most of the time called a Chamber of Reflection,. [47] [46] The Brazilian Rite calls it Gabinete de reflexão or cabine de reflexõesa also the Brazilian Rite differs in the way that the candidate, present, in the Chamber of Reflection also receives another piece of paper that he must read. In it are found articles I and II of the Constitution of the jurisdiction, dealing with Freemasonry and its Principles. Moreover, he must also sign a declaration. [48]

Symbolism

A number of evocative symbols and archetypal images are present in the Chamber of Reflection. They may be physically present or represented on a wall poster, painted or engraved on the walls.

Although the impact of the chamber's furniture must of necessity be personal, the symbolism relates to hermetic and alchemical correspondences. The chamber itself is symbolic of a cave, introducing the candidate to the alchemical element of earth but also represents a womb in which the candidate is developing before going through his symbolic rebirth. The Chamber of reflection represents a lot more depending on the rite. [49]

In terms of symbolic origins, the French writer and philosopher Daniel Béresniak draws a parallel between the mythological Cretan labyrinth of the Minotaur built by Daedalus and the meditation room. The writer Oswald Wirth played a significant role in the understanding of Masonic symbolism and perpetuated, through several works, the idea of an alchemical origin. [50] [51]

Placement

The Chamber of Reflection should ideally be situated beneath the Lodge room, featuring a natural dirt floor and walls adorned in either black paint or constructed with rock surfaces to emulate a cave-like ambiance. It is important for the recipient or person being taken to the chamber to go down a flight of stairs (or a ladder) to represent going down to the center of the Earth. [52] [50] [53]

Crane-human.jpg

The human skull or full skeleton

Early Lodges insisted on using a full human skeleton but today most Lodges used a skull and crossbones; it is meant to evoke physical death. In Baroque painting, the still life associated with the presence of a skull was used to illustrate vanity (a defect of a person who thinks too highly of himself). The skull thus acted as a reminder of the fatality of death and as a call to humility. In European and Asian legends, the human skull is a counterpart to the vault of heaven. In the reflection cabinet, it recalls the alchemical theme of putrefaction. [54] [52]

Mirror

In some rites a mirror may be placed on the table of the reflection cabinet; it is meant to signify the search for self-knowledge as well as introspection but also acts as a reminder to the candidate that he is his own judge. In ancient times, the mirror (speculum) was used to observe the sky. [54] [55] [50]

Hourglass

The hourglass symbolizes time. Inducing the sense of the passage of time, the hourglass recalls an essential reality: the limited duration of earthly existence. The hourglass is thus associated with the immutable cycles of birth and death and with the notions of aging, fatality and irreversibility. The two parts of the hourglass can be likened to heaven and earth. [54] [56] [51]

Scythe

Representation of the Reaper as one of the allegories of death.

Agricultural instrument and symbol of Death, sometimes drawn behind the hourglass in the chamber of reflection, the scythe intersects with the parable of the harvest and evokes the grain that dies to give life. In ancient mythology, it is Cronos who is represented holding the scythe and the hourglass. In the Middle Ages, during the ravages of the Black Death, an anthropomorphized representation of death appeared, named "The Grim Reaper". The Grim Reaper was said to kill the sick with a blow from a scythe, regardless of their class. Saturn, the ancient Roman god of agriculture and time, armed with a scythe, takes from one side (time, death, epidemics...) and gives back from the other (harvest, summer, abundance) without distinction. The scythe could therefore include a notion of equality. [54] [52]

Rooster

The rooster is identified with the Sun in the mythologies of India and the Native American Pueblo tribes. In Zoroastrian beliefs, it is the symbol of protection of good from evil. Ancient beliefs report that evil spirits, active at night, were driven away by the crowing of the rooster before dawn: "The dawn bird crows all night; and then, it is said, no spirit dares venture out." (Hamlet, Act I, sc.1). The rooster also represents mercury, in the alchemical sense of the term. [54]

Two words are also commonly added to the rooster: "PERSEVERANCE,VIGILANCE"

Today in Free-masonry, in the context of the chamber of reflection the Rooster is known as; "the only animal, brave enough to step into the dark and call for the day to come, it is a message of encouragement to the candidate." [57] [55] [58] [56]

Bread

Associated with wheat, bread evokes life and combined with leaven it symbolizes the spiritual transformation of the recipient. It can also be associated with sorrow and work, as evoked in the Book of Genesis (III-19): "By the sweat of your brow you shall eat bread until you return to the ground, for from it you were taken." This passage can be linked to the first phase of initiation, the symbolic death, the return to the ground. Bread also includes the four basic elements of alchemy: earth (flour and oven), water (liquid), air (fermentation of leaven) and fire (cooking). [54] [59]

Water

Water is the element without which life is not possible, and is the symbol of all sources of life for the Egyptians. Its presence in Greek-Roman mythology is well known: the Styx, a river whose icy waters symbolize the passage from life to death with its disturbing ferryman Caron. In the Judeo-Christian tradition, water symbolizes purification and renewal. [52] [59] [56]

Salt, sulfur, and mercury

On the small table where the neophyte writes his philosophical testament, there are three containers containing the three basic elements of all transmutation (the three prime or Tria Prima): sulfur, salt and mercury. Mercury was for goldsmiths a noble product that allowed them to purify gold and silver by ridding them of all metallic "impurities". In alchemy, salt, sulfur and mercury are the three founding principles of all things. Sometimes there are only salt and mercury physically present on the table and the sulfur is represented by the rooster. [54]

Salt may also represent the connection with God as it is the symbol of covenant with God in the Bible and Torah.

Sulfur is commonly known to be the most abundant material in hades/hell, as well as the material used by God in the Bible to punish mankind for their worst sins. (see Gen. 19:24, Deut. 29:23, Job 18:15, Psalms 11:6, Isaiah 30:33, Ezekiel 38:22, Rev 9:17, ect.) Which makes sense knowing that V.I.T.R.I.O.L.(also present in the chamber) means "Visita Interiora Terrae, Rectificando, Invenies Occultum Lapidem" which translates to "Visit the Center of the Earth, Rectifying yourself, you will find the Hidden Stone." and historically Hell is believed to be on the Center of Earth.

The Candle

The Chamber of Reflection's candle symbolizes light, knowledge of oneself and things. In this dark room, the light from the candle will gradually take up more and more space in contrast to the prevailing darkness. It represents the quest for being and the path to oneself. This is why it is crucial that only one source of light be used. [54] [59] [58] [51]

Alchemical representation by Stolz von Stolzenberg in 1624 Stolz von Stolzenberg VITRIOL.jpg
Alchemical representation by Stolz von Stolzenberg in 1624

The Phrases and inscriptions

Multiple phrases are inscribed onto the walls of the Chamber of Reflection, and they have multiple purposes, some of them discourage the profane from joining freemasonry for a dishonest purpose, some of them warn the profane that his journey will be difficult, other phrases tell the profane that he has nothing to fear if he trusts his future brothers and is a good person.

Main phrase

V∴I∴T∴R∴I∴O∴L∴ or V∴I∴T∴R∴I∴O∴L∴U∴M∴

  1. Meaning;("visita interiora terrae, rectificandoque, invenies occultum lapidem", or "visit the interior of the earth, and purifying it, you will find the hidden stone." This is another way of saying " look within yourself for the truth".) This phrase must be present in all chambers of reflection directly facing the candidate. [58] [56] [60] [61]

Other commonly used Phrases

  • If curiosity has led you here, go away!
  • If your soul is in dread, go no further.
  • If you care about human distinctions, Get out. We do not know of any. (Meaning there is no Titles in the Lodge ex. a Lord is not above a commoner, all are equals in Freemasonry).
  • Know thyself, If you lie, you will be exposed.
  • To make better use of your life, think about your incoming death.
  • If you persevere, you will be purified by the elements; you will come out of the abyss of darkness and you will see the light.
  • VA-T’EN (Ancient French phrase meaning Go Away),(Bellow the Rooster)
  • VIGILANCE – PERSEVERANCE. [59] [55] [58]

Related Research Articles

<span class="mw-page-title-main">Freemasonry</span> Group of fraternal organizations

Freemasonry or simply Masonry includes various fraternal organisations that trace their origins to the local guilds of stonemasons that, from the end of the 14th century, regulated the qualifications of stonemasons and their interaction with authorities and clients. Freemasonry is the oldest fraternity in the world and among the oldest continued organizations in history.

<span class="mw-page-title-main">Scottish Rite</span> Rite of Freemasonry

The Ancient and Accepted Scottish Rite of Freemasonry is a rite within the broader context of Freemasonry. It is the most widely practiced Rite in the world. In some parts of the world, and in the Droit Humain, it is a concordant body and oversees all degrees from the 1st to 33rd degrees, while in other areas, a Supreme Council oversees the 4th to 33rd degrees.

<span class="mw-page-title-main">Masonic lodge</span> Basic organisational unit of Freemasonry

A Masonic lodge, also called a private lodge or constituent lodge, is the basic organisational unit of Freemasonry.

In Anglo-American Freemasonry, York Rite, sometimes referred to as the American Rite, is one of several Rites of Freemasonry. It is named after York, in Yorkshire, England, where the legend of the Rite was first practiced.

<span class="mw-page-title-main">Swedish Rite</span> Variation of Freemasonry common in Scandinavian countries

The Swedish Rite is a variation or Rite of Freemasonry that is common in Scandinavian countries and to a limited extent in Germany. It is different from other branches of Freemasonry in that, rather than having the three self-contained foundation degrees and seemingly-endless side degrees and appendant bodies, it has an integrated system with ten degrees. It is also different in that, rather than moving through the offices or 'chairs', progress in the Swedish Rite is based on moving through the ten degrees. A fundamental difference is the Swedish Rite's position on religious affiliation: Anglo/American 'Regular' Masonry requires a belief in any theistic religion and Continental 'Liberal' Masonry does not require belief in any religion, whereas Swedish Masonry is specifically Christian, and requires a Christian trinitarian belief in all its members. Nonetheless, the main Swedish Rite constitutions are all recognised as regular by the United Grand Lodge of England, and stand in full amity.

The relationship between Mormonism and Freemasonry began early in the life of Joseph Smith, founder of the Latter Day Saint movement. Smith's older brother, Hyrum, and possibly his father, Joseph, Sr. were Freemasons while the family lived near Palmyra, New York. In the late 1820s, the western New York region was swept with anti-Masonic fervor.

Co-Freemasonry is a form of Freemasonry which admits both men and women. It began in France in the 1890s with the forming of Le Droit Humain, and is now an international movement represented by several Co-Freemasonic administrations throughout the world. Most male-only Masonic Lodges do not recognise Co-Freemasonry, holding it to be irregular.

<span class="mw-page-title-main">Masonic bodies</span> Auxiliary organization of Freemasonry

There are many organisations and orders which form part of the widespread fraternity of Freemasonry, each having its own structure and terminology. Collectively these may be referred to as Masonic bodies, Masonic orders, Concordant bodies or appendant bodies of Freemasonry.

The Knight Kadosh is a Freemasonic degree or ceremony of initiation performed by a number of Supreme Councils of the Ancient and Accepted Scottish Rite of Freemasonry. It is the 30th Degree of the Southern Jurisdiction of the Scottish Rite for the United States of America, and the Ancient and Accepted Scottish Rite of Freemasonry of Canada. The Northern Masonic Jurisdiction of the Scottish Rite, does not currently confer a degree with the name Knight Kadosh. Instead its thirtieth degree is entitled "Grand Inspector."

<span class="mw-page-title-main">Freemasonry and women</span> Positions on women in the fraternal organisation

Freemasonry has had a complex relationship with women for centuries. A few women were involved in Freemasonry before the 18th century, despite de jure prohibitions in the Premier Grand Lodge of England.

Freemasonry in Denmark was first established in 1743 and is today represented by a number of Grand Lodges. The oldest and biggest Masonic Grand Lodge in Denmark is the Danish Order of Freemasons, in English also known as the Grand Lodge of Denmark.

<span class="mw-page-title-main">French Rite</span>

The French Rite is one of the oldest masonic rites, and the most widely practiced in France and Belgium. It is the direct heir and one of the best preserved ritual of speculative masonry as practiced by the Premier Grand Lodge of London in the early 18th century. Today, it is primarily practiced by over 900 lodges of the Grand Orient de France and by the Grande Loge Nationale Française, making it the predominant rite in France, it is also worked in several other masonic jurisdictions worldwide.

<span class="mw-page-title-main">Masonic ritual and symbolism</span> Scripted words and actions spoken or performed during degree work

Masonic ritual is the scripted words and actions that are spoken or performed during the degree work in a Masonic lodge. Masonic symbolism is that which is used to illustrate the principles which Freemasonry espouses. Masonic ritual has appeared in a number of contexts within literature including in "The Man Who Would Be King", by Rudyard Kipling, and War and Peace, by Leo Tolstoy.

Operative Masonry or The Worshipful Society of Free Masons, Rough Masons, Wallers, Slaters, Paviors, Plaisterers and Bricklayers or simply The Operatives is a fraternal guild claiming a history of hundreds of years over which customs, traditions, knowledge and practices were developed and handed down. It is an invitation only, Masonic society dedicated to preserving the history, rituals, and traditions of medieval operative stonemasons guilds in England and Europe that were the precursors to modern speculative Freemasonry.

The Rite Opératif de Salomon is a Masonic rite that appeared in the 1970s as a result of research by Jacques de La Personne, then president of the Rituals Commission and deputy grand orator of the Grand Orient de France. It proposes to the Freemasons who practice it, a very symbolic approach of Freemasonry, with a particular accent put on the ceremonial of the Masonic meetings. This rite is mainly practiced within the Initiatic and Traditional Order of the Royal Art (OITAR) that Jacques de La Personne created in 1974.

Masonic myths occupy a central place in Freemasonry. Derived from founding texts or various biblical legends, they are present in all Masonic rites and ranks. Using conceptual parables, they can serve Freemasons as sources of knowledge and reflection, where history often vies with fiction. They revolve mainly around the legendary stories of the construction of Solomon's temple, the death of its architect Hiram, and chivalry. Some of the original mythical themes are still part, to a greater or lesser extent and explicitly, of the symbols that make up the corpus and history of speculative Freemasonry. Some myths, however, have had no real posterity, but can still be found in some high grades, or in the symbolism of some rituals. Others borrow from the medieval imagination or from religious mysticism, and do not bother with historical truths to create legendary filiations with vanished guilds or orders.

The Standard Scottish Rite is a Masonic rite practiced primarily in Scotland. It is considered one of the oldest rites in Freemasonry, with origins dating back to the late 16th century. The rite is known for its rich history, symbolism, rituals, and focus on brotherly love.

The Chain of Union is one of the oldest and most significant practices in Freemasonry. It consists of a ritual formation where Freemasons join hands in a circle, symbolizing the universal brotherhood of the craft. The practice dates back to operative masonry and appears in the earliest known Masonic ritual documents.

The Ordre Initiatique et Traditionnel de l'Art Royal is a Liberal and Adogmatic Masonic Order, established in France in 1974. Distinguished by its exclusive practice of the Rite Opératif de Salomon, OITAR represents a unique approach to Masonic tradition that emphasizes spiritual development, symbolic work, and oral transmission of knowledge. As of 2023, the order comprises approximately 90 lodges organized into 11 territories, with a membership of nearly 2,000 Freemasons.

References

  1. ↑ "The Chamber of Reflection". San Pedro Masons.
  2. ↑ "II- Le Cabinet de réflexion en Franc-maçonnerie, un athanor alchimique". 450.fm (in French). 21 February 2023. Retrieved 9 October 2023.
  3. 1 2 3 "Masonic exposés". freemasonry.bcy.ca. Retrieved 13 October 2023.
  4. ↑ "Exposes of Freemasonry". themasonictrowel.com. Retrieved 13 October 2023.
  5. ↑ L'ordre des francs-maçons trahi et leur secret révélé.
  6. ↑ Jachin and Boaz; or an authentic key to the door of Freemasonry. 1812.
  7. ↑ V-n, w-o- (1785). The Three Distinct Knocks. T. Wilkinson.
  8. ↑ Wilson, Thomas (1766). Solomon in all his glory; or, the Master-Mason.
  9. ↑ Gerry L. Prinsen. The Bonseigneur Rituals – Book I. ISBN   9780766106963.
  10. ↑ Guy Piau. L'Alchimie en Franc-Maçonnerie. ISBN   978-2366-321043.
  11. ↑ Hanegraaff, W.J. (1998). "Alchemy and early modern chemistry: Papers from Ambix". Ambix. 45 (3): 245–253.
  12. ↑ Stevenson, D. (1988). The Origins of Freemasonry: Scotland's Century, 1590-1710. Cambridge University Press.
  13. ↑ Bernheim, A.C. (1924). The Light on Masonry: A Collection of All the Most Important Documents on the Subject of Speculative Free Masonry. Kessinger Publishing. This book contains an annotated copy of the "Jachin and Boaz" Masonic exposé referred to, originally published in 1762. It provides primary source background.
  14. ↑ Jacob, M.C. (1991). Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe. Oxford University Press. Discusses the major influence of publications like "Jachin and Boaz" on early American Masonic lodges in the late 18th century.
  15. ↑ S, R. (January 2012). Jachin and Boaz; or, An authentic key to the door of Free-Masonry, both ancient and modern. Calculated not only for the instruction of every new made Mason; but also for the information of all who intend to become brethren. ... : Illustrated with a beautiful frontispiece of the regalia, jewels, and emblematical ornaments belonging to Masonry. And an accurate plan of the drawing on the floor of a lodge, interspersed with a variety of notes and remarks, necessary to explain and render the whole clear to the meanest capacity. / By a gentleman belonging to the Jerusalem Lodge; a frequent visitor at the Queen's Arms, St. Paul's Church-Yard; the Horn, in Fleet-Street; Crown and Anchor, Strand; and the Salutation, Newgate-Street. ; Try me--prove me.
  16. ↑ "The Royal Secret In America Before 1801". themasonictrowel.com. Retrieved 13 October 2023.
  17. ↑ Jacob, M.C. (1991). Living the Enlightenment: Freemasonry and Politics in Eighteenth-Century Europe. Oxford University Press. Discusses the major influence of publications like "Jachin and Boaz" on early American Masonic lodges in the late 18th century.
  18. ↑ http://gwm.lunaimaging.com/luna/servlet/detail/GWM~38~38~373~285623 2012:CALIFORNIA – Masonic Grand Lodge Proceedings – p.121 (133)
  19. ↑ http://gwm.lunaimaging.com/luna/servlet/detail/GWM~38~38~379~285726 2018:CALIFORNIA – Masonic Grand Lodge Proceedings p.172 (186)
  20. ↑ "NYKT History | nygckt.org" . Retrieved 13 October 2023.
  21. 1 2 "The Chamber of Reflection". The Square Magazine. Retrieved 9 October 2023.
  22. ↑ De Hoyos, A.; Morris, B. (2004). Freemasonry in Context: History, Ritual, Controversy. Lexington Books. An academic study of Freemasonry which analyzes the decline of traditions like the Chamber of Reflection in America following the 1826 Morgan affair (anti-Masonic movement), as well as later 20th century revivals.
  23. ↑ Mussell, M. (2012). North American Freemasonry, 1860-1912: The Inside Story. Lexington Books. Additional scholarly perspective on the loss and modern reintegration of older Masonic chamber practices after their earlier fall into obscurity. Examines late 19th/early 20th century shifts.
  24. ↑ "The Morgan affair". freemasonry.bcy.ca. Retrieved 9 October 2023.
  25. ↑ "The Rectified Scottish Rite".
  26. ↑ "The Rectified Scottish Rite by Rémi boyer – Rose Circle Books".
  27. ↑ "The Morgan Affair". 1723 Constitutions. Retrieved 9 October 2023.
  28. ↑ "Arturo De Hoyos". ISBNS.net. Retrieved 13 October 2023.
  29. ↑ https://newjerseygrandlodge.org/chamber-of-reflection/ New Jersey
  30. ↑ https://www.mainemason.org/uploads/Issue_2014-V02-N01.pdf Maine
  31. ↑ https://issuu.com/grand_lodge_of_arizona/docs/az_masonry_q4_2021 Arizona
  32. ↑ https://www.grandlodge-nc.org/center-for-members/certified-lecturers-information/forms-and-links-for-lecturers North Carolina
  33. ↑ https://www.grandlodge-nc.org/storage/wysiwyg/cor_-_bradshaw_2020_-_guidelines_1.pdf North Carolina
  34. ↑ "Chamber of Reflection". newjerseygrandlodge.org. Retrieved 9 October 2023. New Jersey
  35. ↑ https://www.thesquaremagazine.com/mag/wp-content/uploads/sites/2/2021/02/202103-10h.png Colorado
  36. ↑ "The Grand Lodge of New Jersey permits Lodges to use the Chamber of Reflection" (PDF). newjerseygrandlodge.org. May 2018. Retrieved 9 October 2023. New Jersey
  37. ↑ http://www.vermontlodgeofresearch.com/Docs/Observant%20Masonry%20in%20History.pdf Vermont
  38. ↑ https://mcme1949.org/ConfDocs/2023/Guidelines%20for%20Chamber%20of%20Reflection.pdf Ohio
  39. ↑ https://masonicdistrict27.org/a-need-for-reflection/ Pennsylvania
  40. ↑ "New Hampshire Grand Lodge Proceedings 2014".
  41. ↑ Tabbert, M.A. (2005). American Freemasons: Three Centuries of Building Communities. National Heritage Museum/New York University Press. Analyzes the modern revival of historic traditions like the Chamber of Reflection among American Masonic lodges seeking a more profound initiatory experience, as part of a grassroots movement to restore lost practices.
  42. ↑ "The Chamber of Reflection – the Square Magazine".
  43. ↑ Mackey, Albert G. (2005). An Encyclopedia of Freemasonry and its Kindred Sciences: Comprising the Whole Range of Arts, Sciences and Literature as Connected with the Institution. (Publisher information missing).
  44. ↑ Massoneria; Ragon, Jean Marie. "Rituel de l'apprenti maçon contenant le cérémonial l'explication de tous les symboles du grade, etc".
  45. ↑ "The Chamber of Reflection: A Revitalized and Misunderstood Masonic Practice". 5 May 2017.
  46. 1 2 "The Chamber of Reflection".
  47. ↑ "The Chamber of Reflection: A Revitalized and Misunderstood Masonic Practice". 5 May 2017.
  48. ↑ ""Camara de reflexão"". 15 June 2017.
  49. ↑ "Today in Masonic History – the Chamber of Reflection".
  50. 1 2 3 "Symbols & Secrets: The Chamber of Reflection & VITRIOL". YouTube .
  51. 1 2 3 http://www.themasonictrowel.com/ebooks/fm_freemasonry/Stavish_-_The_Chamber_of_Reflection.pdf
  52. 1 2 3 4 "The Chamber of Reflection, Broken Column, Alchemy | MASONIC VIBE". 11 May 2020.
  53. ↑ "Chamber of Reflection - Freemasons Today". 6 November 2019.
  54. 1 2 3 4 5 6 7 8 "The Chamber of Reflection". 20 March 2016.
  55. 1 2 3 http://www.esonet.com/News-file-article-sid-406.html
  56. 1 2 3 4 "The Anterroom or Chamber of Reflection | Freemason Information". 7 June 2009.
  57. ↑ https://450.fm/2023/10/24/le-coq-et-la-franc-maconnerie/
  58. 1 2 3 4 "A Need for Reflection". November 2017.
  59. 1 2 3 4 "The Chamber of Reflection and Freemasonry".
  60. ↑ "The Chamber of Reflection – Culver City Foshay Lodge № 467".
  61. ↑ "The Chamber of Reflection-2012 Edition". 2 January 2013.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.