The Philosophical French Rite

Le Rite Français Philosophique (R∴F∴P∴)

The term "French Rite" (Rite Français) does not refer to a single, monolithic entity. Instead, it represents a diverse family of Masonic rites decending from the earliest premiere Grand Lodge ritual, each with its own history, ritualistic nuances, and philosophical orientation. This diversity, while a sign of the rite's long and adaptive history, often causes confusion for those outside the tradition. The primary forms practiced today include the widely-used Rite Français (Groussier), the historically-focused Rite Français Traditionnel (Traditional French Rite), and the subject of this analysis: the Rite Français Philosophique (Philosophical French Rite).

The Philosophical French Rite (R∴F∴P∴) is the most recent, officially recognized variant to emerge from within the Grand Orient de France (G∴O∴D∴F∴), the oldest and largest Masonic obedience in continental Europe. Formally adopted by the GODF's Council of the Order (Conseil de l'Ordre) in January 2002, the RFP represents a deliberate and modern synthesis. Its core identity is that of a liberal and adogmatic (adogmatique) Masonic path, covering the three foundational symbolic degrees of Apprentice, Fellowcraft, and Master.

The raison d'être of the Philosophical French Rite is its attempt to achieve a "modern synthesis" by combining historical authenticity with contemporary philosophical perspectives. It is defined by its "enhanced focus on the philosophical interpretation of symbols" and its explicit "integration of humanistic values". This creates a unique Masonic framework that seeks to strike a delicate "balance between ritual practice and intellectual exploration", all while maintaining an emphasis on "progressive social thought".

The very existence of the Philosophical French Rite, and the 33-year labor that went into its creation, can be understood as an intellectual critique of the other available forms of the rite. Its development suggests a perceived void among its founders. The dominant Rite Français (Groussier), while rigorously secular (laïque), may have been seen as symbolically simplified, a charge others have noted. Conversely, the Rite Français Traditionnel, born from 1950s academic research, was a meticulous reconstruction of 18th-century practice, but one that explicitly "maintains traditional religious elements". The Rite Français Philosophique was thus conceived to forge a "third way": a path that could offer the symbolic depth and complexity of the Traditional Rite while championing the modern, adogmatic, and secular-humanist worldview of the Grand Orient de France.

The Post-1968 Origins of a Modern Rite, a 33-Year Gestation

The history of the Philosophical French Rite is unique, not in its claim to ancient origins, but in its transparently modern and lengthy development. The elaboration of this new rite was not a top-down decree from the GODF leadership but a ground-up project, which began in the years 1969-1970.

The 'Tolérance' Lodge and Its Sociopolitical Context

The rite was "conceived and realized" within a single lodge of the Grand Orient de France: the lodge "Tolérance," located at the Orient of Paris. The project was initiated "under the impulsion of the Vénérable Maître (Worshipful Master) Jean-Paul Carreau," who gathered a small team to write a new ritual. The very name of the lodge, "Tolerance," is itself a clear indicator of the liberal and humanist philosophy that would animate the project.

Crucially, the official 2024 ritual book explicitly contextualizes this founding, noting the work began "in a context of societal change, while the thunder of 1968 resonated in the temples". This date is not incidental; it is the lynchpin for understanding the rite's entire philosophy. The May 1968 social upheavals in France were a period of intense anti-authoritarian, anti-dogmatic, and progressive social ferment. The founders of the RFP, working in the "Tolérance" lodge, clearly felt that the existing Masonic rituals—such as the 1950s-era Groussier Rite—were no longer sufficient to intellectually or spiritually house the philosophical questions of this new generation. The RFP was thus born as Free-Masonry's most direct and considered intellectual response to the societal shifts of 1968, which explains its foundational commitment to "high social engagement" and "progressive social thought".

A Deliberate Evolution

The elaboration of the rite was a slow, meticulous, and scholarly process, lasting 33 years from its inception around 1969 to its formal adoption by the GODF in 2002. This long gestation period allowed for deep reflection and refinement.

The rite's evolving nomenclature reveals its shifting focus. It was first named "Rituel Français de la Rose" (French Ritual of the Rose). This was later expanded to "Rituel Français Philosophique de la Rose," before the name was finalized as Rite Français Philosophique (Philosophical French Rite). The reference to "the Rose" was not merely aesthetic; the founders specified it was "in reference to the roses of the cathedrals". This is a profound symbolic choice. The rosace, or rose window, is a masterpiece of sacred geometry, a symbol of harmony, light, and complex order. However, unlike a crucifix or other dogmatic symbols, it is a structural and geometric symbol. By choosing this, Carreau and his team signaled their intent from the beginning: to reclaim a deep, complex, and historically European symbolism (light, geometry, construction) but to frame it within a philosophical and humanistic context, rather than a religious one. It also created a deliberate thematic link to the traditional fourth and final Order of the French Rite, the Rose-Croix, suggesting an intention to re-evaluate the entire Masonic system from the ground up.

Adogmatism, Humanism, and the 'Construction of the Self'

The name "Philosophical" is the rite's central defining feature. It is not "philosophical" in the sense that it propounds a single, fixed doctrine. Rather, it is philosophical in its methodology. The rite is defined by its "enhanced focus on philosophical interpretation of symbols" and its mission to foster a "balance between ritual practice and intellectual exploration".

An Adogmatic Method of Interpretation

As a "liberal and adogmatic" rite, the RFP's uniqueness lies in how it engages with Masonic tradition. It "reuses the symbols" of liberal Free-Masonry but "presents them under a different light, giving them a distinct relief". The rituals themselves are seen as a "philosophical and symbolic transposition" of the operative builder's art.

This "different light" is a mandate for active, contemporary interpretation. The symbols are not relics to be venerated but tools for thought. A document from the rite's developmental milieu provides a perfect example of this method in action, proposing a formal discussion topic for Masons: "Marxist philosophy and Free-Masonry... Question: What aspects of Marxist thought are eventually compatible and incompatible with the Masonic ideal?". The willingness to place ancient Masonic symbols in direct, critical dialogue with 20th-century political philosophy—a product of its post-1968 origins—is precisely what separates the RFP's method from the historical preservation of the Traditional Rite or the simplified secularism of the Groussier Rite.

The Humanist Telos

If the method is philosophical interpretation, the goal (telos) is rigorously humanist. The entire symbolic progression of the rite, from the first degree onward, is aimed at the "construction of the self" (construction de soi). This reframes the entire Masonic project. In other rites, the telos might be the allegorical rebuilding of Solomon's Temple, the achievement of a spiritual gnosis, or the perfection of morality in service of a divine architect. The RFP's goal of "construction of the self" is a modern, psychological, and secular-humanist objective. It posits that the true "temple" to be built is the individual Mason, as a rational, intellectually sovereign, and socially engaged human being. This places the rite firmly in the lineage of 20th-century French humanism, born from the "context of societal change" that began in 1968. The integration of "humanistic values" is not an add-on but the very purpose of the work.

The Unique Rituals of the Three Degrees

The philosophical-humanist orientation of the RFP is not confined to its preambles; it is deeply embedded in its unique ritual structure. The rite distinguishes itself most radically in the symbolism of the first (Apprentice) degree.

The Lodge 'Outside the Porch'

In a significant departure from many other Masonic rites, the Apprentice lodge in the RFP is not symbolically situated inside the Temple of Solomon. Instead, it is held "outside, in front of the porch".

This symbolic placement has profound consequences. Because the lodge is held in front of the temple's entrance, it is symbolically without the two great pillars, Jachin and Boaz, which traditionally stand at the porch's entrance. The symbolic space is not defined by the walls of a sacred temple but by three "worksites" or "workshops" (chantiers) located at the East, South, and North.

This re-definition of the Masonic space is a radical symbolic statement. The porch is the traditional boundary between the sacred (the Temple) and the profane (the world). By placing the Apprentice's work "outside the porch," the RFP explicitly declares that the real "Great Work" of a Mason is not a retreat from the world, but must be conducted in the world. It re-defines the "lodge" as the profane world itself, which the Masons, as symbolic builders, are tasked with organizing, understanding, and improving. This is the ritualistic embodiment of the rite's "high social engagement" and its post-1968 ethos of societal transformation.

The Three Stones and the Solstice

The central theme of "construction of the self" is made manifest at the opening of every Apprentice lodge. A key ritual involves the placement of three symbolic stones upon the lodge's tracing board (tapis de loge):

• The Pierre Brute (Rough Stone): Placed at the North-West corner by an Apprentice.
• The Pierre Cubique à Pointe (Cubical Stone with a Point): Placed at the South by a Fellowcraft.
• The Pierre Gravée (Engraved Stone): Placed at the North-East corner by a Master.

This sequence is a "progression in the Mason's formation", a journey from the raw potential of the Apprentice to the finished, "engraved" work of the Master. This "progressive journey... a march toward the light" is the rite's central metaphor for self-construction.

This symbolism is further deepened by mapping it onto a non-dogmatic, natural cycle: the summer solstice, the day with the most light. The three stone locations correspond to the sun's position on this day: the North-East (sunrise), the South (high noon), and the North-West (sunset). The Apprentice's journey is thus framed as a natural illumination.

Initiation as 'Arborescence'

Finally, the very concept of "initiation" is reframed. The RFP's initiation ceremony—which restores certain "physical trials"—is not presented as a symbolic death and rebirth, a common trope in other initiatory systems. Instead, it is conceived as an "arborescence" (a branching, tree-like structure). This concept suggests that the candidate is not a flawed being who must "die" to be reborn, but an "adult, already engaged in human action". The initiation provides this adult with a new set of tools (symbolized by the lever, mallet, and chisel, which are collectively termed "Force") that allow their existing potential to "branch out" in new, constructive directions. The ceremony is centered on "the discovery of the elements" and the transition "from the inert stone... to the stone useful for achieving a project that is both personal and communal". This is a psychological and intellectual model of initiation, perfectly aligned with the rite's humanist philosophy.

A Comparative Analysis

The Philosophical French Rite's identity is best understood when contrasted with its sibling rites, the Rite Français (Groussier) and the Rite Français Traditionnel (R∴F∴T∴). Its creation was a deliberate act of differentiation.

RFP vs. Rite Français 'Groussier'

The "Groussier" Rite is the administrative and "reference" rite of the Grand Orient de France, practiced by the vast majority of its lodges. It is often considered the most "laïque" (secular) expression of French Free-Masonry. Its definitive version was completed in 1955, culminating a reform process initiated by Grand Master Arthur Groussier in 1938. This reform was a "return of symbolism" to a rite that, through 19th-century political and anti-clerical developments, had become symbolically "almost unintelligible". The Groussier, therefore, is a secular restoration.

The RFP shares the Groussier's adogmatic and liberal framework. However, its founders found the Groussier's restored symbolism too simplistic for deep philosophical work. The RFP was designed to take the same liberal symbols and give them "distinct relief", presenting them "under a different light" to fuel intellectual exploration rather than just state a secular identity.

RFP vs. Rite Français Traditionnel (R∴F∴T∴)

The Traditional French Rite (R∴F∴T∴) emerged from the academic research of figures like René Guilly in the 1950s. Its goal was not restoration but reconstruction. It sought to recover the earliest, most authentic 18th-century forms of French Masonic practice. This variant is characterized by its "strict adherence to documented 18th-century practices," "historical authenticity," and "complex symbolic interpretations".

The crucial difference, however, is that this historical authenticity means the RFT "maintains traditional religious elements" from its 18th-century, pre-secular source material. The RFP, by contrast, is defined by its strong "integration of humanistic values" and its post-1968 secularism. A comparative analysis highlights this divergence: the RFP has a "Strong Philosophical Emphasis" and "High Social Engagement," whereas the RFT has a "Historical" emphasis and "Limited" social engagement.

A 'Third Way' Synthesis

The timeline of these rites reveals a clear dialectic. The 19th-century French Rite, having become symbolically thin, produced two 20th-century antitheses:

• Antithesis 1 (Restoration): The Rite Français (Groussier) (1938-1955) restored basic symbolism while reinforcing a rigorous laïcité.
• Antithesis 2 (Reconstruction): The Rite Français Traditionnel (1950s) reacted against this simplification by seeking a total return to the 18th century, including its complex symbolism and "religious elements".

The Rite Français Philosophique (1969-2002) emerged as the synthesis of this tension. Its post-1968 humanist founders found the Groussier too philosophically simple and the RFT too religiously and historically backward-looking. They therefore created a "Third Way" that marries the intellectual depth and symbolic complexity of the RFT with the modern, progressive, and secular-humanist worldview of the Groussier.

The following table clarifies these distinctions:

Beyond the Third Degree: The Ordres de Sagesse (Orders of Wisdom)

The philosophical coherence of the RFP is not limited to the three symbolic "blue lodge" degrees. It extends, by necessity, into the "high grades," known in the French Rite as the Ordres de Sagesse (Orders of Wisdom).

The Standard French Rite 'High Grade' System

The traditional system of the Ordres de Sagesse was codified by the Grand Orient de France between 1783 and 1785 and published in the 1801 Régulateur des Chevaliers Maçons. This system consists of four "Orders" that follow the Master Mason degree:

• Ier Ordre (1st Order): Élu secret (Secret Elect)
• IIe Ordre (2nd Order): Grand Élu écossais (Grand Scottish Elect)
• IIIe Ordre (3rd Order): Chevalier d'Orient (Knight of the East)
• IVe Ordre (4th Order): Souverain Prince Rose-Croix (Sovereign Prince Rose-Cross)

The traditional 4th Order, Souverain Prince Rose-Croix, is the "terminal order of the system". While its 18th-century codifier, Roëttiers de Montaleau, proposed a "de-Christianized" version, its symbolism remains deeply tied to themes of "death and resurrection", alchemy, and mystical revelation.

A Necessary Philosophical Rewrite

A rite born from the secular, post-1968 "context of societal change" could not, in good faith, have a mystical, quasi-religious capstone. Such a structure would create a profound philosophical contradiction, undermining the humanist "construction of the self" fostered in the symbolic lodges.

Therefore, the proponents of the Philosophical French Rite "proceeded to a very profound rewriting of their rituals" for the Ordres de Sagesse. This rewrite was not merely cosmetic; it was a "necessary extension of a Masonic 'combat'". This "combat" reframed the purpose of the high grades, placing them "at the service of a project of a 'planetary Republic'".

This philosophical overhaul is most evident in the 4th Order. The traditional Souverain Prince Rose-Croix degree is "entirely revised" and "largely expurgated of the classic elements" of mysticism. In its place, the RFP's 4th Order becomes the "Grand Commandeur du Temple". The keywords of this new, terminal grade perfectly articulate the rite's humanist and progressive telos, completing the journey that began "outside the porch": "Liberté, Égalité, Fraternité, Justice, Union, Reconstruction". This transformation ensures that the entire RFP system, from the Apprentice degree to the final Order, is philosophically coherent. It transforms what was a mystical quest into a rational, humanist, and socio-political "combat" for the perfection of humanity, encapsulated in the ideals of the Republic.

The Initiatory Progression of the Ordres de Sagesse

The four-Order system is designed as a coherent philosophical progression, from internal moral work to external social duty, and finally to a universal spiritual synthesis.

The Philosophical Rite Today

The Rite Français Philosophique is not a historical artifact or a theoretical-only construct. It is a living, practiced, and institutionalized Masonic rite. It is currently used by "dozens of lodges" within the Grand Orient de France and "several lodges of friendly Obédiences" that have requested a patent to work its rituals. While a niche practice compared to the dominant Groussier Rite, its influence is codified and has been analyzed by prominent Masonic authors such as Gérard Contremoulin.

Its status as a living tradition is most definitively confirmed by a very recent development. On March 22, 2024, the Council of the Order of the Grand Orient de France validated a new, official Cahier des Rituels (Ritual Book) for the three symbolic grades of the Rite Français Philosophique.

This official adaptation cements the RFP's identity. It demonstrates that the "societal change" that sparked its creation in 1969 is not a fixed historical event, but an ongoing process that the rite continues to embrace. The "progressive social thought" that was radical in the 1970s—such as dialoguing with Marxism—has evolved to explicitly codify 21st-centur egalitarianism into its core texts. This makes the Rite Français Philosophique one of the most programmatically modern, intellectually rigorous, and philosophically evolving rites in contemporary Free-Masonry, a true and living synthesis of tradition and humanistic progress.

Article By Antony R.B. Augay P∴M∴