Course XXVI - Teaching 16: The French Revolution and Liberal Lodges

In France and in spite of prohibitions, Masonry and its secret sessions had notably increased during the first half of eighteenth century.
They were divided into several lodges. In Paris, there where certain flourishing lodges: The Polar Star, The Brothers-Artists, The Reunion of Foreigners, and others. In all of them there were courses of ancient sciences and philosophy, discussions on physical and moral problems, and practice of an evangelic Christendom.
Also other rites and forms of Masonry were quickly disseminated in France and other countries until 1700.
Martinez de Pasqualis, from 1767 to 1771, swiftly establishes in France numberless centers of pure occultism: Rite of Chosen Cohen” (“Elus-Cohen”), called “Martinists”, later divided into two branches: the Theurgical, led by Willermoz, and the Mystic, led by the Count of Saint-Martin, the two disciples of de Pasqualis.
A little later, in 1781, Cagliostro founds the Masonry of Egyptian Rite, and women are admitted.
Also in Paris there was the feminine Masonic Lodge, The Condor, a “branch of adoption” founded in 1775 and led by the Duchess of Borbon, devoted to charity works. The most prestigious ladies of the Court joined to this branch, from the Prince of Lamballe and the Countess of Polgnac to the very Empress Josephine, who entered in 1804.
Now nobles and sages enter all together these different lodges, in spite of being prohibited by laws and by the Roman Church. Sometimes in other States, these lodges are led by the very Princes, and Frederick the Great is one of them. These centers study philosophies and also the mysteries of the Kabbalah and Bible, make physical and theoretical alchemical investigations, and even actively socialize.
The French Revolution –which would execute the Terror in 1793– is devised by sages and nobles in these lodges.
Paris, in eighteen century, will be the centre of this strange activity that is occult and political at a time. Men like Cagliostro will come from Germany, where there are a lot of Masonic lodges operating as brothers, to prepare the fatal attack against the old order in Paris; there, mysterious personages come and go: they astonish the world by their secret science, heal the sick, sow gold and diamonds, later have secret meetings with the King, Ministers, Cardinals and Queens, disappear, die and reappear, and one recalls how the Rosicrucian Order determines for its action magical media, the use of the philosopher’s stone (apparently just granted to Rosicrucian of second grade as Cagliostro), the gift of tongues, the obligation of changing country, name and habits, and even of pretending a false death. So their action will be considerable, and all of them operate in a subtle way but with a clear-cut sense. The figure of Saint-Germain conspicuously appears in the early stages of the French Revolution. Seemingly his mission is to grant to the Encyclopedists a basis to renew ideas and laws, and also to save the French Monarchy, closely watching over its entire process of fall, and ever expecting a chance of salvation; but circumstances were not propitious and he just could continue his comforting mission of advice.
As we have seen, all these groups aim at the same purpose: to cultivate mind and spirit, but socially two currents, basically different, are established.
The contemporary Masonry, Martinism and its two branches, and Cagliostro’s rite tend to a constitutional formula, to freedom and to equalization of all beings. And these groups are operating, transformed and with different names, in diverse countries: Carbonari, in Italy; Hunters, in Canada; Lautaros, here, and they are centers of freedom of the peoples.
But these groups, now dealing with problems of life, are away of the spirit and, ultimately, the very Masonry moved from liberalism to positivistic nationalism, and from there, to materialism. The tree has yielded its glorious fruit of freedom and can die.
But other Esoteric Schools wished to maintain the old spirit of chosen individualism, of superiority of spiritual activities over material activities, and of a heritage of kings and initiated priests. They wished to revive and follow traditions of the Templar Knights, and Saint-Germain inspired those groups. In Paris, Masons were called “Reunited Friends”, and choose among them a group named “Phileletes” (searchers for the truth).
That is why Cagliostro refused to go to the Masonic Conference of Paris, in 1775, if any writing of the “Reunited Friends” were not burnt.
The latter, inspired by Saint-Germain, deal with a severe reformation, led by Baron Hund, founder of the Order of Strict Observance, in 1751. After his death, the Baron was succeeded by the Duke Ferdinand of Brunswick, a close friend of Saint-Germain.
Now let us see an historic personage of eighteen century: a fine silhouette, slack and pompous gowns Pompadour-styled, witty smile, powdered wig and spots painted on her face. Here is a somewhat forgotten personality, the Countess of Adhemar.
Certain persons who played important parts in favor of mankind just appear between shadows and oblivion. Almost unnoticed, they enter the scene of the world at certain moment, hold a lamp to illuminate a great event and then quietly disappear as they came; the characteristic mission of certain souls has been to educate, love, encourage, guide or work within on a Great Work carried by others to a happy end. One of these souls was the Countess of Adhemar.
As we said, we do not know much about her. The Count of Adhemar occupied several important positions in different European Courts, among them an Embassy in the Court of England, always along with his wife. But something is ignored: the true character, the real inner orientation of the Countess; and all the rest is supposition.
But an indisputable fact illuminates her life: her friendship with the Count of Saint-Germain, whom he called by a tone between frivolous and respectful: man of miracles. She had refused the democratic tendency of the nobles in the Court entering Masonry all together, and was very strong enemy of the new ideas, and for this reason she was quite respected but not favored by the Queen Marie Antoinette. Like the Count of Saint-Germain and the Baron Hund, she was a fervent Catholic (they refused to leave the Church for they wanted to re-establish the Order of the Templar).
Of course, she never realized the high purposes of the Count of Saint-Germain, who not only wished to save the throne of France from the great disaster, but traveled through the Courts of Europe seeking a King, the eventual Initiate of the United States of Europe, a King of Kings.
The Countess, a little frivolous and a little credulous, took part in the projects of the Count, and did not realize the part played by her, but all this was an impossible idealization of a golden age. Revolution and people triumph in France and gradually the world and these great beings disappear in the shadows.
The Countess of Adhemar, now an old woman, cannot move in her easy chair. A strange visitor entered the room.
Her tired and half-blind eyes do not perceive in the shadow, and sees the visitor as if in a dream: it is the Count of Saint-Germain, aristocratic and youthful as usual. She is astonished. She knows quite well his prophecy; now she sees him for the sixth and last time, and her end is near.
“And now?…” , the Countess begins with quavering voice.
“And now?…”, the Count continues. “We have finished. We have failed.”
Failed? The Bourbons came back, and France seemingly is redeemed!
He laughs… He does not look at France. He looks at a time to come, and at the world, at that beautiful century of freedom before him. All flags flutter to the sun of the magi of the peoples.
No, Countess; we did not finish. The Initiated King is dead. I return to my Earth (rather, to “my heaven”), and my cohort comes with me; I came for you. And while flags of this century liberator of peoples flutter to the sun of May, the ancient Initiate, followed by his cohort, goes toward his Land of Promise, toward his Heaven.