To English-speaking readers over the world.

It is well-known that Swiss Masonry speaks and works in one of two major languages, i.e. either French or German, not to speak of Italian, in a far shorter proportion.

As Anglo-Saxon Masonry leads and has always led the initiatic movement both historically and numerically, as international Masonic relationships involve frequent and reciprocally enriching exchanges, we felt it only right to demonstrate our fraternal amity by translating at least an excerpt of our spiritual search in Shakespeare’s tongue, as partly revealed in the twentieth anniversary issue of our half-yearly magazine Masonica, released in March 2006.

For reasons of timing and cost, the volume was only printed in French (together with its English introductions). If you are familiar with the French language and eager to read it, we would be only too happy to send you a copy free of charge. Our E-mail address: gra@masonica-gra.ch

In order for you to grasp the matter of the different articles, we reproduce below their English headings.

We sincerely hope our efforts will be appreciated in accordance with the ideals of Masonry, viz. aiming to deploy “…the happy Means of conciliating Persons that otherwise must have remain’d at a perpetual Distance” (Anderson’s Constitutions, art. I).

Dr. Jean Bénédict, president and founding member of the Group

FOREWORD

To celebrate its twentieth anniversary, the Alpina Research Group (A.R.G.) is pursuing its search in two separate directions.

True to the purpose of all Masonic research Lodges functioning around the World, the A.R.G. continues to probe historical facts and phenomena occupying the pole position of an otherwise materialistically-minded world-wide community.

Beyond this commitment, the A.R.G. seeks a spiritual enlightenment for the Masons of tomorrow, borrowing from inside and outside the Craft in order to pave a new way of evolving via up-dated traditional principles, expectations and personal involvement.

THE A.R.G., TWENTY YEARS IN THE SERVICE OF MASONRY

By Jean Bénédict, Ph.D., founder and President of the A.R.G.

Twenty years of exploration, re-appraisals, and soul-searching have forged a close community amongst this small group of committed Masons wishing to go somewhat further than simply portraying inherited truths.

Diverse publications, a half-yearly magazine, a conference cycle, constant exchange with foreign research Lodges, and a Website exist to lead to better understanding of today’s challenges and tomorrow’s promises.

Symbolism, although being at the heart of speculative Masons’ lives, does not solve existential questions. Much more lies ahead.

WHICH MASONIC RESEARCH?

By Michel Jaccard, Ph.D., head editor of the A.R.G.

The Premier Lodge of Research Quatuor Coronati London has successfully set the pace for over a hundred younger dedicated research Lodges scattered over the planet. However relatively few research documents have been published in the domain of modern spiritual development, leading towards less materialistic and less reductionist approaches.

The neo-platonic coexistence of mysticism and philosophy was swept away by Christianity in favour of dogmatic theology. The Masonic authors Knoop, Jones and Hamill having introduced an “authentic” historical approach, their followers resorted to impoverished methodological analyses whereby comparative and symbolic studies were neglected. Fields such as psychological analysis, philosophy, anthropology, comparative religious history, and related spiritual currents such as hermetics, alchemy, and gnosticism were left to one side as being occultist or at least abstruse. Thus Anglo-Saxon Masonry, reduced to a Victorian, moralistic, and religious philanthropy, failed in giving an impetus towards a remodelled future, which to a great extent explains its massively brutal membership loss over the last twenty years.

As a spiritual movement, Masonry has to profit from the latest scientific discoveries in order to modernize its message, otherwise it will disappear. It is up to research Lodges to validate “Brain and Mind” relationships, and the goal of our anniversary publication can be regarded as a modest contribution to this renewal.

A FOCUSING POINT FOR ALL RELIGIONS?

By Prof. Carl Keller, Theological Faculty, Lausanne University

Every religious movement basically contains three levels of involvement: 1) social ritual and related community activity, 2) spiritual relationship with the unknown ONE, 3) a supreme mystical identification close to monism but actually non-dualistic. Frontiers between the three are blurred and the to-and-fro permeability remains open.

In spite of the extraordinary diversity of differentiated religious systems encountered among the nations, they all revert to one sole transcendental Centre. However, if all religions converge ultimately towards this unique Centre, the personal path to attainment passes through one’s own religion. One can even go one step further and explore neighbouring systems with great profit.

FROM MODERNISTIC PSYCHOLOGY TO THE TRADITIONAL WHOLE

By Jean-Pierre Schnetzler, Ph.D., Psychiatrist and founder of two Buddhist centres

The teachings of René Guénon relating to Tradition (close to philosophia perennis) bore the influence of two World Wars: he wished to protect humanity from a third one merely by transforming Society. All beings were to engage in intellectual speculation, including constant practical action.

After twenty years of research and teaching, the author has found a new area in which the teachings of modern psychology (e.g. S. Freud and C.G. Jung) complete and magnify the steps of spiritual and Masonic practice. Yet, psychology does not include the vital initiatic component of mystical experience that is para-psychology, able to transform a being by his liberation.

The author further clarifies the difference between “collective unconscious”, the subconscious and the supra-conscious levels of perception. Indeed, psychology and psychoanalysis have contributed greatly in understanding these phenomena, but have also led to much abuse. The key to the problem is a global conception encompassing all branches of factual knowledge as well as metaphysical insights (including alchemy). Thus reappears the antique and ageless initiatic path, closely related to Buddhism. Surprisingly, the most original transpersonal psychology was born in California thanks to Ken Wilber.

The author goes on to describe the losses of speculative as opposed to operative Masonry and contributes proposals destined to make up for lost time. He offers the following steps: religious practice with daily prayers, intense assimilation of the ritual (e.g. Emulation by rote), and frequent use of Masonic precepts in daily life.

MEDITATIVE TECHNIQUES IN A CONTEMPORANEOUS OPERATIVE MASONRY NOW

By Jean-Pierre Schnetzler, Ph.D., Psychiatrist and founder of two Buddhist centres

Meditation is borrowed from the philosophy of Antiquity (especially neo-platonic and stoic) and from other religious traditions which have maintained spiritual exercises, Buddhism in particular.

First, ritual ought to be applied intensely, both in speech and gesture. Secondly, wild uncontrolled mental activity, when not drowsiness, must be systematically controlled. Thirdly, maintain operational discourse with oneself pertaining to ones every activity.

Meditation involves an active and very deep introspection of one’s own body, intellect and spirit. Such techniques are of a universal nature: concentration and penetrating insight.

1.- Bodily attention. Strict immobility prevails (in a comfortable, sitting posture). In Masonic practice every gesture takes on symbolic weight of deep meaning. One has to mentally grasp each bodily attitude, leaving all distractions aside. This requires permanent vigilance.

2.- Meditation “beside oneself”, distant from one’s body as if it were another person: the non-myself, the death of “Old Adam”, or exactly the objective of all initiation.

3.- Letting the spirit rove in its natural, pure state, non-questioning, abandoned and non-demanding.

4.- Concentration focuses on one single point (e.g. one degree of the circle), whereas penetrating insight seizes the entire circle. Pursued to its extreme, concentration can lead to ecstasy and its positive and negative consequences.

5.- The next step places emphasis on the observation of one’s breathing, the flow of air, the regular movement of the rib cage; it is possible to count from one to ten, and begin again and again. Then concentration focuses on a spot between the eyes.

6.- Silent repetition of a divine name or Mantra.

Meditation can thus be practiced with advantage in Masonic work, and in daily life. The author has successfully led a small group for over fifteen years. The vertical position (e.g. hand to throat) is a first formal and formative step. The four Elements (earth, water, fire, air) are used; they also exist in Indian alchemy. Much more could be said about this technique which will further evolve in future years.

REMEMBRANCE AND VIRTUE IN PLATO’S “MENON”

By Irène Mainguy, Masonic author, chief librarian of the GODF

Socrates’ method of questions and answers, bringing about his discovery that he knows nothing is described in this less known book. The dialogue incites the subject to seek inside himself the way to master his emotions, to discover the truth and the light deep inside. This give-and-take still exists in Masonic ritual today.

The dialogue pursues its analysis defining virtue: every human activity is put to the test of determining whether and how it is virtuous and just. Socrates concludes that it is impossible to define virtue – unless remembrance is called upon. Personal experience results from gathered evidence and examples. But consciousness is made up of interiority, truth, and transcendence, the fruit of intense efforts and allows the discovery of enlightenment. This dialogue makes it possible to re-invent (remembrance): in reality knowledge is re-collection, and ignorance stems from forgetfulness. The knowledge of the Truth is there, confusedly, and it would suffice to find it anew amongst an array of imagination, habits, and obscurities.

THE ART OF MEMORY AND THE SYMBOLIC LANGUAGE OF FREEMASONRY

By Jean-Daniel Graf, Ph.D., active member and co-editor of the ARG

Francis Yates in her book “The Art of Memory” (1966) retraces the art of memorizing from Antiquity – when all knowledge had to be learnt by heart – up to the 16^th Century. The philosopher Paul Ricoeur considers two sorts of memory: natural memory (spontaneous and involuntary), and artificial (voluntary and forced).

Artificial memory was codified by Cicero, Quintilius and an anonymous Roman rhetorician, who invented mnemonics. First one would memorize the architecture of a vast and varied building, to be used for hundreds of speeches. Thus one would mentally place different emblematic objects, parts of discourse, words, ideas, phrases, etc. in each room that would be recalled by association, since eyesight is the strongest of the senses.

This tradition expired at the end of the 5^th Century, only to be re-awakened by Albert le Grand and Saint Thomas in the 13^th Century. Cicero had already considered memory as being part of Prudence, one of the four aspects of Virtue (i.e. Prudence, Justice, Constance, Temperance). Abstract ideas being difficult to memorize, it becomes evident that their association with images renders their recall much easier. For didactic reasons, the Middle Ages needed the use of images to indoctrinate churchgoers more effectively. This appears evident in religious statuary and imaging, both painted and stained glass representations, being able to stimulate emotions, as Cicero had already pleaded.

Renaissance influence bred a new venture financed by the French king Francis 1^st: the Theatre of Memory built by Giulio Camillo Delminio (born around 1480). The theatre was large enough to enable a person to stand on the stage and observe objects. The wooden theatre had a classical hemicycle shape, with seven levels (the Creation, with 7 steps from the realm of Ideas to the material world’s 7 planets) and 7 sectors (7 supra-celestial Sephiroth, as well as 7 planets); the 49 intersections (representing the Cosmos) had doors painted with images, with, at their base, drawers and chests containing texts relating to the images. This neo-platonic scholastic structure bore esoteric conceptions derived from Hermès Trismegistus, mythological roots, encyclopaedic aspirations, and magical implications, all centred on the Memory of the World.

Along a similar vein, Giordano Bruno (1548-1600), a Neapolitan monk, invented a circular system of 150 Seals offering an infinite array of combinations. Both a memory and archetypal introspection method, as well as a magical talisman technique, Bruno’s invention is typically neo-platonic.

In Masonry, especially with Emulation ritual, the role of memory is most important, not only in speech, but also in gesture transmissions of symbolic teachings. The influence of Pythagoras and Plato is evident.

Here the art of operative builders is as important as the hermetic teachings. The Schaw Statutes contain proof that Camillo’s and Bruno’s heritage crossed the Channel to influence and forge Scottish Masonry.

Close relationships have been made with Tantric and Buddhist meditation, which induces a modification to mental functioning.

A UNIVERSAL MYSTIQUE?

By Hervé Krief, Rabbi of the Lausanne Community

Saint Thomas defined mystique or mysticism as being cognito Dei experimentalis. Thus mystique is of universal character. It is present in every one of us: we have an intuitive knowledge of God, largely transformed by an ever-present materialism.

Religion is irreplaceable in finding God. But once acquired, thinking becomes independent of religious context. Intuition cannot convey this feeling and paradisiacal status cannot convey such a feeling, and paradisiacal status leads to nothing. Nostalgic of this primordial existence, man needs to recreate harmony with God in a dualistic relationship. This he does by learning, by assimilating the idea of an immanency, bringing about mystic experience.

In this respect, universal mystique is impossible without religious content, whichever it may be. Acceding to God in absence of a religion is bound to fail.

EN SOPH – EN REICHIT: KABALA AND FREEMASONRY

By Michel Warnery, Vice-President and co-editor of the A.R.G.

The Kabala (Tradition) was born around 1180 in south-eastern France as an esoteric branch of Judaism in the form of a document (Sepher ha Bahir) until the Zohar (Moise de Léon) replaced it about 1300, a neo-pythagoric and neo-platonic Gnostic movement. Whereas Judaism was always opposed to images and symbols so pervasive within the world of myths, the Kabala nurtured a profusion of mystical representations. Averroes the Arab, contemporaneous to Maïmonides the Jew, heightened the confusion in this 13^th Century but also aided intellectuals desirous of finding the “Keys to the Kingdom”.

Many teachings of the Kabala – more specifically the Sephiroth Tree – penetrated Masonry directly or indirectly. En Soph (without end) and En Reichit (without beginning) encompass all divine existence. Such a concept made its way into Masonry (the search of one’s self), the Sephiroth Tree guiding both the candidate and the initiated Mason. This defies rational description, since intimate revelation of a relation with divinity cannot be explained and remains a personal secret.

The Sephiroth Tree is truly anthropomorphic. Similar images can be found in the ground plans of the Temple of Luxor and the Hindi chakras. Further, the Tree is present at the position of all officers of the Lodge, whatever the rite, as well as the positions of one’s initiatic itinerary.

SHIBBOLETH, THE LETTER SCHIN OR THE ALCHEMISTIC SIGNIFICATION OF MASONIC HEBRAISMS

By Remo Boggio, Ph.D., active member of the A.R.G.

The password used in the second Degree has two meanings: “ear of corn” and “water”, in reference to a biblical tale (Japheth and the Ephraimites).

Water, ocean, river, all have symbolic connotations and alchemical equivalents. Shibboleth, according to its two different pronunciations, combines Water and Fire. Its first letter – Shin – represents Fire. The two other Mother-letters (Aleph – Air, Mem – Water) cover three of the four initiatic Elements. This illustrates the close relationship between neo-platonic notions, alchemy, and the Kabala (Sepher Yetsira). The fourth Element, Earth, takes on a relatively material value, that of harbouring the corn which dies (thanks to Water and Fire) in order to give birth to a new ear of corn (initiatic rebirth).

The author also emphasizes the symbolic value of 42 (42’000 Ephraimites), the Beast of the Apocalypse. He finally brings into light the numerous symbolic interactions between the different ancient traditions and explains their meaning in the initiatic process.

FAITH OF RELIGIONS AND PERSONAL FAITH, A WAY TOWARDS COMMUNION OF SPIRITUALITIES FOR THE ACCOMPLISHMENT OF HUMANITY

By Father Bernard Feillet

Father Feillet offers his own vision of philosophia perennis by asking at the outset: “Who am I, facing God? Who is God for me?” The questions are as acute today as at the beginning of Humanity: which unexplored areas now remain? Just as a bird takes its flight, my own flight into the sky belongs to me. All religions (Christian, Hebraic, Islamic) offer temporary and partial answers, inasmuch as none can deliver the Truth, for this Truth about God cannot be revealed through the discourse of any religion. As God has never spoken directly to mankind, men had to speak in his stead. This speech (Revelation) was meant for mankind and it engendered in his heart an echo of divinity. Its contradictions reflect those of humanity: its complexity and multiplicity are in direct contrast to the simplicity and unity of God.

Their creators are, in each religion, true prophets, unique but necessary to the birth of God on Earth. Each of us is in a position to renew such prophesising, otherwise religions would have disappeared.

If Jesus is my own prophet, others around the planet have the capacity of being of God. Each one of us can reveal, “What is his own, yet more than himself” (Marcel Légaut).

In order to accompany the faith of believers, all religions have attempted to make God speak and have clothed themselves in his authority and power, over a period of more than 4000 years. This breeds the question: That which has made faith possible for 4000 years, will it not prevent the faith of future humanity?

After over forty years of Christian experience and action, the author has evolved towards a passion for humanity’s spiritual future through human encounters, only to discover the signs of divinity in each being.

There being no beginning without an end, each new generation stands at the roots of faith, at the possibility of faith, ever new and never identical with the precedent. Its creative dynamism escapes all those that would want to control it. This faith reveals the bewildering status of man, of his mystery as well as that of God, which are the one and only mystery, infinite and permanent.  Man discovers his lowly state.

The horrors of History, man’s capacity of destruction, have made him doubt his humanity. They have revealed that destruction of man and of God reside in the same and unique disaster. Capable of annihilating, in its bosom, the mystery of God, humanity being the matrix of the divine is also capable of generating both faith in man and in God. Desire entertains in our hearts a passion for the impossible. This impossibility widens in inverse proportion to the capacity for religions to exert a collective power. What is now expected of them is to contemplate the spirituality of humanity as a whole, to escape the confinement of idolatry, to tolerate diversified forms of religious life, to evolve by successive small steps in order to attain a larger Truth.

What prevails in all religions is without doubt the question of Love. But the utmost challenge is that of Faith, since the faith of Jesus is not the same as mine. Each religion pursues its own growth for itself and that of the universal mystery of God.

The Alpina Research Group, March 2006