Positive and negative Poles - The Knot: representation of energetic duality - The Knot in the Masonic Lodge Picture - Short notes on the constitution of a Lodge Eggregore - Characteristics of a Chain of łnion
Positive and negative Poles
From the Knot of Love to Chorda Fratres, two essential elements of the initiatory Universality
A Master said:
they look but they don't see what their eyes lay upon,
They hear but they don't understand what their ears perceive,
Their mouths speak but their words only spread confusion.»
Big groups of profane culture unrelated to the technical and scientific field use an imprecise terminology that leads to confusion. Esotericism tries and respects the originality and the characteristics of each reality it gets in relation with, by taking care of the property of words and the exactness of meanings.
By exploring carefully all the specifics of the reality he analyzes, the researcher reaches a conceptual view common to many philosophies: the perception of reality in the catalectic fantasy.
Esotericism is a method of research used to distinguish the different aspects of abstract concepts such as appearance and essence, viz. interior or exterior, active or passive.
Staying on the subject of the morphology of the essence, we can say that essence is the esoteric aspect of every existence, the inner meaning of every reality, fact, concept or person. Essence is the part hidden by its appearance in each reality. The fact that every essence is hidden from its apparent form explains the occult meaning it has been given, which therefore must be sought in every apparent form. In its original meaning, the occultist is the man who inquiries on the hidden meaning of both conceptual and physical and living realities. Deep mental inquiry was once considered occult vision; today it belongs to some branches of psycho-analysis. It penetrates the appearance to catch the hidden meaning of its cause.
Cause and essence are aspects of an indissoluble Unity of a divine origin. Cause is the archetype that conceives the intimate essence of every apparent reality, whilst essence is the cause that produces its forms.
In the esoteric view cause and essence are reality, whilst appearance is only its backstage. By distinguishing the exterior expression of a reality from its cause, we have the view of a higher psychism. If cause and essence are the highest conceivable degree of reality, the form used by it to present itself will always be considered its highest exoteric expression.
The esotericist uses his mind to dynamically penetrate appearance in order to find its matrix and to know the cause that moves events. If this doesn't happen, we will only have the superficial vision of lower psychism, which is limited to the expression of reality, its form and the temporal aspects of events.
Once again we have differences in language, where the exteriority (outside) is commonly called bottom and the interiority (inside) is usually called top. For example, by common definition, human passion is found at the bottom whilst man's heart and spirit are not inside him but in a not well identified "top". The current language uses the terms "masculine" and "feminine" to indicate the energetic polarities of the human body. We would like to talk about the latter in order to study man and woman on the initiatory journey.
Masculine and feminine are two allegoric but misleading expressions; they are used to express the energetic polarity that constitutes and moves every existing structure. In the human body the positive pole is its right side, whilst the negative pole is the left one. God as well, considered by some men to their likeness, is male and female: Father (masculine) and Mother (feminine). Positive and negative pole, though, are the words used by the initiatory science to call the masculine and feminine of the lesser catechisms.
When the positive polarity is added to its negative complement, a third element is released (is created), which is motion. Therefore what forms every structure and moves the worlds is the result of the łnion (called Love) between two polarities.
For convenience we will progress from the most exoteric terminology of the lesser catechisms to the formulations of initiatory science.
To create a conflict between feminine and masculine drives, or even worse to separate them by exalting or repressing one or the other, is an arbitrary forcing of human reason. It is a conceptual artifice based on the exaltation of one part to the detriment of the other. On the initiatory journey none of the two parts is ever exalted or repressed, because it would be a mistake to emphasize the masculine or feminine side in the natural uniqueness of the individual, which on the contrary is divided into exterior and interior.
Some people exalt the strong-willed reason and underestimate the strength of intuitive perception; others celebrate their emotional drive without caring about strengthening the depth of analysis; in both cases they are making a mistake. To fill this gap man and woman are believed to be each other's half of the sky. But the gap can't be filled by completing our missing part with the perfection of our soul mate. This can only be achieved by finding the unfinished half of our sky inside ourselves.
In nature there isn't anything absolutely masculine or feminine. The substance of a being as well is expressed (masculine drive) and received (feminine drive) through senses. Let's try and imagine, for example, one of the senses lacking the faculty to transmit (masculine drive) or to receive (feminine drive); let's picture how the mind becomes in such a body. If hearing, the assimilation element (feminine drive) lacked attention (masculine drive), sounds wouldn't be perceived by the mind. If sound, expression of the act of talking (masculine drive), wasn't preceded by the inspiration by the lungs (feminine drive) the mouth will be silent and the thought unexpressed. If the sight of the eye (feminine drive) wasn't operated by the will to see (masculine drive), it would remain an inert instrument. This idea referred to the human body can be applied to a human group, such as "aspirant" initiates; it is easy to imagine what type of reality would be required in the use of its resources.
Tact is used in a handshake, a kiss or a hug. Physical contact is the most immediate means to express joy, affection, love and sympathy; to support, encourage and pity, to seal a pact and to show detachment. Gestures are distinctive or recognition signs. It is commonly used to give and receive emotions both in joy and in sorrow. In the initiatory field, though, physical contact (feminine drive) is transformed in touching. Touching is for initiates a traditional sign of recognition and awareness that the knowledge of symbols shows the degree in the hierarchic scale. Each initiatory level, in fact, is expressed through specific signs. We can also consider a more concrete use than the simple demonstrative touching or symbolic gesture with a hand, a shoulder or a foot.
Initiatory touching can transmit an act of energetic will; it was traditionally called initiatory transmission. It is used to pass the Spirit of the Order of belonging from the Initiate to the Adept. Lesser initiates, on the other hand, use a symbolic act to pass the shadow of its memory, the reminiscence of the spirit.
For the transmission to actually happen, then, the initiator, which with this act concludes the process started by the Adept himself, must possess the energy of the active pole as well as the receiving pole. Like for a link of an energetic circuit, masculine and feminine reach the highest balance in the act of initiatory will and they project the third active element in the physical and passive form of the initiating, activating his centers of deep energies.
If what has been transmitted works for the single initiate, it should work for the force ritually expressed by a whole Group or a Commłnion of Groups of initiates.
The energetic concentration expressed by a circle of true initiates in its motion constitutes a psycho-energetic form conscious in its own way, called Eggregore.
We will now try and verify the value of this Postulate.
The Knot: representation of energetic duality
The knot has been used as a symbol to represent the motion of time and energy. The Cross with handles in the ANKH Knot, for example, hides the cosmic meaning of the mobile, the fixed and the cardinal Cross, of the Dodecahedron, symbol of the universe and of the number Twelve, allegory of the Great Zodiac, which all the archaic Cosmogonies refer to. The Egyptian standing Cross is called TAU (T) and it is the symbol of celestial harmony. The Egyptian Cross, symbol of generation and birth is the Cross of Matter but, if it has a circle on the top, the Ankh Knot, it becomes the ansate Cross.
This Cross is the ancient symbol of the Spirit of Life and the circle of the knot, together with TAU, becomes the Egg symbol of immortality. The dead walking towards immortality was represented shining in the energy of its Auric Egg. Otherwise, in the ansate Cross there can be a man with arms stretched in Space to represent the spiritual prototype of humankind. This image is also a symbol of the septenary: man animated by solar and divine spirit.
If we go back to the ancient Brahman tradition, the knot was represented in the Indian "Pasha". This supported the "rope of Shiva", which was in the lower left hand of the Divinity and emitted creating or destructing sound. The Pasha is held in the hand in a way that the first finger and the hand of the God make a cross. The allegory of the knot reached Freemasonry in the so called Love Knot.
The energy of the macrocosm enclosed in every Entity of the universe flows in the immensely small through love and reaches the fraction of microcosm kept in man.
Matter, Spirit and Vitality are the three elements in the Cross that rule structures at any level of existence. The same three elements (passive, active and motion) are recognizable in the movement of the rope that forms the Love knot. Motion activates (movement) the end of the rope that penetrates (masculine) the ansate part to form the interlacement (łnion with the feminine) of the knot (synthesis of unity). This is another representation of active and passive joining to make a Unity. The Knot represents the entity that, in its uniqueness, transforms and synthesizes the duality of the opposites; it summarizes the separation of the two attributes, therefore only unity is left. But the vital model of the Knot is man.
Although it is not easy to see oneself as a composite unity, man is a complex multiplicity of emotions, feelings and thoughts contained by a threefold entity which, like any other universal physical entity, is made of matter, spirit and vitality. It is an amazing synthesis of different attributes mediated by the vital conscience; once they are revealed to the physical mind, they will be joined back at "the bottom" of the mind itself, as they were at "the top" in the spirit, recomposing the celestial androgyne on earth as well (in the material physicality).
To recompose on earth the celestial androgyne is another allegory where ancient esotericists impressed, in their pictorial language, the principle of psychic precipitation that occurred by similitude, viz. lack of obstacles, from the higher entity of conscience to its most physical and external fragment. In other words the higher conscience is confined to planes of its part of physical conscience that the corporal senses can't perceive. The deep identification of a part of the conscience with one of the poles of the material nature (male-female) creates a boundary that increases the difference between the two parts of the same identity of conscience. Identification with the physical nature creates partial identities that, in their diversity, refuse to acknowledge the common root and reject each other.
If there is a synthetic conceptual unity that resumes the differences between the two poles, they decrease until they disappear. In balancing the tendencies of the left lobe of the brain (center of outward activities) with those of the right love (center of inward activities), the differences converge to a mental unity called synthesis.
The synthesis of a mind lacking the heaviest attributes becomes the light way without opposition that the higher conscience uses to overcome the limits that it used to apply to reject (see diamagnetism) the diversity of its lower attributes. Without repulsive bonds the conscience attracts the consciousness of the physical mind and enlightens it by precipitating part of its substance.
The fusion of the physical conscience with part of its own superior substance is reflected in the physical mind with a new perception of self. It is a different and wider awareness of its nature. If consciousness and identification of man are most of all in the ability of his mind, to widen the boundaries of his conscience means that he can transcend the clothing of "animal skin" that he had to wear once (see book of Genesis). Man feels that he doesn't belong to the (mental) cloth of his physicality, which he can take off and recognize himself for what he is. Not male, not female, but the embodiment of an idea.
An energetic motion in a geometrically harmonious form produces an absolutely harmonious sound; this represents "Order" in all the forms. Therefore to break the harmony of a structure (physical or psychic) means to de-structuralize its form, damaging or destroying it.
The Knot in the Masonic Lodge Picture
The Pictures that decorate every Lodge seem to represent masonry tools but, in actual fact they hide as many psychic tools of the human mind in esoteric form. The Picture ritually placed on the floor of the Temple illustrates the meanings of each of the three Masonic degrees and it is the emblematic symbol of the operating level reached by their ceremonials.
In the Lodge Picture at the degree of Entered Apprentice three Knots are represented, because three are the Masters Freemasons necessary to the first ritual configuration that supports a Lodge. In the holy geometry it is a triangle. In the Lodge Picture of the next level, Fellow Craft, we find five Knots like the Masters that form an accepted Lodge. In the Lodge Picture of the degree of Master Freemason there are seven Knots, which are the Masters necessary to make a regular Lodge. Seven is indeed the "right" number to allow the operations in a Lodge, under the energetic and geometric aspect of a human body. To energetically activate the operations of a Temple we must remember that the Corpus massonicum, in the ceremonial rituals, is represented by a couple of men "lying" on the floor of the Temple. One is the exoteric representation of the physical man whilst the other is the esoteric representation of the metaphysical man. This representation comes from the cosmogonic and cabbalistic ideas where Adam Kadmon is the archetypical essence of the spiritual Man, the celestial Adam descending directly from the supreme divine generating Principle, like the platonic monad. Beside him there is the earthly Adam, which is the archetypical symbol of the white skinned human race. The celestial Man is the active pole of the divine essence which has its own reflection in the physical substance of man; the earthly Adam is the passive pole of the same unity.
The celestial Man (the spiritual archetype) is the direct son of the divine Principle, whilst his "shadow" comes from the substance of Mater Matter which, "without the inner light" of this Principle, is the widow of the spirit of cosmic Unity. Although unconsciously, the earthly man has in himself and in his inner root the spiritual essence from which he originated; by revitalizing this essence the impermanent identity (personal singularity) can be recomposed with the permanent identity (spiritual individuality), forming a complete conscience and then re-forming the unique old entity.
The spiritual Man embodied in his physical counterpart appears in the substance of this container (the physical mind) like an intelligent sound whose power is called the Lost Word* by Freemasonry.
*as an ancient ritual says: «What time is it? / It is the first hour of the day when the veil of the Temple was torn apart / and darkness and dismay spread on Earth. / And Light was blacked out. / And the tools were broken. / And the Flaming Star disappeared. / And the Cubic Stone was broken. / The Word has been lost».
Even in a physical reality, where man's sensorial instruments have reduced abilities, a weak presence of this "intelligent sound" is present. Even when the human mind is an approximate and confused thinking form, the activity of this intelligent sound is perceived and interpreted like the voice of conscience.
The voice of conscience is the inborn sense of justice that originates from the faculty to survive of every vital being, which allows him to recognize instinctively the difference between fair and unfair. In his detachment from the animal world, man has developed the ability to understand or to deny, a spontaneous distinction between licit and illicit which makes him able to decide between good and evil. Although interests and egoistic reasons often prevail on the instinct for justice, the latter is always present, even when there isn't a precise social code of behavior. The social code of behavior is based on the distinction of a hierarchy of values present in every animal group. Man, who is a social animal, expresses the reasonableness of his sociality by swinging between egoism and altruism. They are social feelings emphasized by the pleasure for other people's approval or disappointment for their disapproval. The sense of wellbeing and inner wealth that comes from giving to others takes turns with aridity of conscience, pain and sense of guilt of those who choose to hold back, perhaps with deceit and violence. Therefore a first presence of the spiritual power in a man can be determined by the simple observation of his habits and behavior.
The first signs that the sound of spiritual conscience (the power of the lost word) has started to spread in the physical conscience of man are: an outgoing attitude, a clear and distinct tone of voice (which reflects the thoughts), a steady and straight look and most of all a strong tendency to offer benefits (to a higher level to offer himself). He will then start to express this state in the balance of his actions, in the peacefulness of his deeds and in the energy of his words. On the contrary, if his attitude is unsociable or unstable, the tone of his voice (reflection of his thoughts) is undefined or disharmonious, his look is mobile and shifty and most of all he tends to hold back benefits, they are signs that this man's conscience is still a shadow to brighten.
To help man dissolve the inner shadow with the light of a higher conscience, we must educate him to work on his mind, preventing it from seeing itself at the center of its universe. The initiatory System is supposed to help this process.
Every initiatory Society or religious culture has always wanted to destine its arbitrary and human term to the concept of divine Principle and its deriving spiritual model.
The divine Principle, by nature intangible, is not transmittable to man's mind; on the other hand the spiritual model, perhaps because it is conceptually closer to men's world, has always undergone terrible distortions. However, both under the same fate, they've taken anthropomorphic features and attributes.
Freemasonry called Great Architect of the Universe the supreme divine Principle and used Master Hiram to represent its spiritual model.
The figure of Hiram is the model, the guide and the spiritual pole chosen by the Masonic people (earthly Adams) and its Principle should resurrect every time a new master is made; likewise every master Mason should resurrect to the illumination of a new initiatory life through him. If this happened, the master Mason would go from the passive polarity of material inertia to the active polarity of his spiritual essentiality.
This passage beyond dead matter and up to spiritual vividness is initiatory resurrection. Initiatory resurrection is represented in a ceremony that occurs at the center of a ritual triangle made by three high degree Brothers. The ritual triangle "reminds and represents" the three main energetic currents of cosmic edification. These three energies are three "specializations" of the same energy that Freemasonry calls Beauty, Strength and Wisdom.
The esoteric interpretation of these terms is that beauty is in the harmonious composition of elements. Strength is in the dynamicity of spiritual power, viz. in the motion of the constructive will of the universe. Wisdom is in the intelligent balance of its vital action. The whole of these elements are generated by a Prime Cause called the Great Architect of the Universe.
Short notes on the constitution of a Lodge Eggregore
Group soul or spirit
On the floor of the Masonic Temple is the mental representation of a teaching, invisible to physical eyes. The adept is taught that on this floor two anthropomorphic images lie. One represents the spiritual model, viz. the dynamic and volitive pole of the energy of the Temple; we will exoterically call it the «spiritual source». The other image is the representation of its physical counterpart which we will exoterically call «ceremonial activity»; it is the passive and receptive pole of this energy.
In the geometry of the Temple the head of the spiritual archetype is placed on the east facing the west, whilst its "twin", the physical archetype, lying on the floor as well, is placed on the west facing the east. The latter is the master Mason at the moment of his initiatory transition. In order to reach masterhood the Mason's previous self must die before he can be reborn. By stopping his habits in the profane world, he will open the eyes of his mind to the spiritual vision and he will see the face of his Secret Master reflected in his inner East. Indeed Hiram, or however you want to call the spiritual model, is nothing but the face of the super-mundane and spiritual counterpart of every initiate.
The two "twin" images of the Masonic Temple are two counterparts of the same human archetype. The spiritual counterpart, being universal, is enclosed in the image of Master Hiram. On the contrary his material counterpart is made by the physical plurality of all the master Masons; it becomes active on the higher levels if the initiates who make the ritual chain are able to re-live in themselves the part of universality and unique source of immortal vitality that joins both identities. This happens thanks the ritual rule that the lesser simile evokes the greater simile, and vice versa. The energetic compatibility of such an initiatory Chain is the basis for the constitution of a ritual Eggregore (Group soul or spirit).
The double image we have described is at the center of the Temple, which is the micro-representation of the planet, the planetary logos. We can see a binary meaning in these two representations.
Logos is the sound, in ancient times called Word, which defines the cosmic essence of every energetic structure. The Temple, then, is the physical counterpart of the planetary macrocosm; the Masons in it are the physical counterparts of the spiritual macrocosm of the humankind. Hiram is the awaken Initiate. He becomes the joining point between the humankind and the Work of the Great Architect, which becomes understandable.
Once the magister vitae reawakens to this new view of the world, he understands that the various states of ailment or the levels of wellbeing are not in actual fact individual factors as he had imagined, but they are all hues of the same reality commonly shared. They are all conditions that sometimes stop and other times help the advancement of the humankind. The view of a "common destiny" drives the initiate to prioritize the common interest rather than individual sake; as we have already said, he starts working for the Benefit of the Humankind.
In order to develop the knowledge of the occult geometry of the Temple, the Mason should acquire a certain familiarity with the meanings of the Sephirothic Tree, the so-called Tree of Life which, like the metaphysical Man, is also another representation of the divine essence in the physical man.
This geometry requires three pillars lying parallel on the floor of the Temple; in this area ten energetic centers intertwine in various directions (vertically, horizontally and diagonally). This gives the structure of the Temple the complexity of a System and the depth of an esoteric teaching.
The two lateral pillars of the Sephirothic Tree show the complementariness and the balance between passive and active (the positive and negative poles of the physical energy). The central pillar is the spiritual axis of the Temple, like in man. Indeed, in man's physicality we find the same system. The left side of his body is his passive pillar, the right side the active pillar, whilst the spine is the spiritual pillar. The spine, with its three-fold energetic canalization (see the image of the Caduceus of Hermes) is the direct path (the narrow path of the initiate) that from the lowest energetic center of the body* and thanks to the inversion of polarity in the cardiac center (Sephiroth Tiphereth) reaches the twelve high centers of the head (Sephiroth Kether), enlivening them until they blossom in the illumination of the physical mind.
*This is the ganglion that Easterners call coccygeal chakra, seat of the Kundalini, the serpentine fire, the generating energy of libido. Cabbala finds it in the Sephiroth Malkuth, which is the center of the most earthly substance of human physicality.
See the analogy between the Hebrew sephiroths and the chakras of the ancient Brahman culture.
The ten Sephiroths of the Tree of Life are the representations of ten spheres of conscience and knowledge and ten worlds of experience, through which the pure spiritual essence of the divine devolved, materializing in the physical forms. The celestial Adam we mentioned earlier expresses the spiritual conscience of man, otherwise called paradise. It is a conscience that loses the memory of self in the conjunction with the deafening vitality of the attributes of the earthly Adam.
In the Work of renewed evolution, called sacralization of the matter, the humankind will have to climb from a world of experience to another, regaining all the ten spheres of knowledge and conscience, through a method of inner revelation whose result is the greater Initiation.
Inner revelation is the re-joining (the bridge) of the physical conscience with the original part of its primordial essence, made of pure spiritual essence. This spiritual form is the image of God and the Father that "seats" in the inner sky of all of us.
The Masonic Temple as well has its inner sky: the starry Vault.
The Temple is the representation of the planetary logos in its system, viz. the symbol of a micro-system linked to a greater solar system. The latter can't be considered a macro-system.
Up, through all the walls and close to the starry Vault, there is a thread with twelve Knots, which are the emblematic sign of the influence that the energy of the twelve constellations of the Zodiac has on every micro-system, from the solar ones to each single life on the planet. Cosmic motion has its reflection in the motion of the human conscience; this is the hidden key of esoteric astrology.
In Freemasonry these revolutions are also defined through the forms of the floor of the Temple. The rectangle where the four Journeys of the neophyte occur is the representation of the human work. The evolution occurs in recognizing itself through the essence of the four elements of Nature, which express the various degree of vitality. Man's body is linked to the earth element, water is his passion and emotion, air is the element where his thought operates and fire is the spiritual conscience that joins with the Whole. On the walls surrounding the floor there are astrologic symbols that represent the physical temples of the work in the procession of seasons, equinoxes and solstices. In the Vault, the Great Zodiac marks the boundaries of the circular Temple where the initiate works.
Cosmic motion creates space and time. Space and time rather than matter are the two nodal instruments through which the Project of the Great Architect of the Universe is expressed. Space and time are two ritual instruments present in the Masonic Temple; they are used, though, as long as the initiate is able to do so. The spaces regulated by sacred geometry and the times regulated by the ritual cadences of the ceremonial are both vivified by the assonances with the rhythms of the Planetary Work that the initiate can link with them. Here we should enter the field of pure esoteric astrology. One of the keystones of ceremonial mysteries is the knowledge of ritual forms, rhythms of the sonorous harmonics and gestural cadences.
Motion, space and time have their three-fold representation in the form of the Temple. This form changes with the widening of the cognitive and ritually operative level of the initiate.
The Temple will have the shape of a long rectangle (double square, see meaning of the number 8) for all those who conceive temporal space as based only on the cycles of their subjective present as physical men.
The Temple has the shape of a square (see meaning of the number 4) for the initiate identified with an idea of temporal space of a man who "sees the Zodiac without crossing it"; he turns it into an exoteric and imaginary representation whose cadences last one, three and nine years (see the meaning of the numbers 1, 3 and 9).
The Temple will have a circular shape for the initiate who has stopped perceiving himself as the center of reality and places the rhythms of the Great Work in the epicenter of his view. These rhythms are rarely considered because they are linked to the cosmic Zodiac, which in actual fact "rotates" in motions of 2,500, 25,000 and 250,000 years.
Characteristics of a Chain of łnion
A universal Chain should start at the center of a unique initiatory reality. It should be a Principle valid for any kind of mystic or mysteriosophic Chain that is only a conceptual interpretation of the Principle, built by human imagery. The links of a Chain of universal łnion are all the Commłnions of men and women based on the pillars of the same principles: Harmony and Beauty, Will and Strength, Love and Wisdom.
But many links have been ruined, the initiatory Chain has been broken, the initiatory transmission has been interrupted and its "Word" is believed to be lost. This interruption has led to an ephemeral representation of what used to be an old prerogative of man: Initiation.
Once replaced an initiatory reality with a symbolic act, though, the values of ability and knowledge that went with it and that were the true strength of the System have gone as well. Its force, now dimmed, came from the link of the initiates that "made" its physical, psychic and spiritual structure. The universality of the initiatory Chain has been replaced by a form of slant rhetorical, dogmatic and dangerously restrictive internationalism; likewise the lesser Chains of the Lodges have been damaged by the passage to an increased virtuality, led by "dispensers" of titles who have seriously jeopardized the initiatory principles and turned Freemasonry into a container of old memories.
The peculiar value of every single Lodge of a Commłnion should be protected and improved in a harmonious cooperativeness that highlights and integrates all the realities that can be represented. This can be done by placing in the right place the links of each Lodge; they are minor but important links. The Chain of each Lodge should be arranged by the man who has the duty to do so, with the same care used to engrave a cameo. Through love and brotherly understanding, he should create a first microscopic principle of universality to be added to the macroscopic Chain of universal łnion.
In the future, perhaps, we will be more aware that we need to rediscover the old methods to operate a careful construction of a Brotherly Chain. We need to build the right psychic amalgam in a Lodge in order to make it, if not fair and perfect, at least a link harmoniously integrated with the other links of the Commłnion. If this happened and any regressive closure was overcome, every Masonic Commłnion could be the link of a big Universal Chain. In order to reach at least the planning stage, we need to follow a method, as it happened in the past, rather than do what usually happens nowadays, where there is a simply confused, interested or casual assemblage of men more or less aware of the secular Way of Knowledge that they are going to embark on.