The Esotericism of Dante
The Esotericism of Dante (L'ésotérisme de Dante) is an essay published in 1925 by René Guénon, in which he argues that Dante Alighieri was a member of an initiatory order and that, in writing the Divine Comedy, he intended to leave readers of his work a doctrinal message hidden within the verses.
The hidden message in the poem is said to be rich in Masonic and Hermetic parallels and, as such, could only be read and understood by initiates, who possess the correct keys to understanding the sacred and ancient texts. Starting with the verses of the Inferno, "O ye who have sound intellects, behold the doctrine that is hidden beneath the veil of strange verses,"[1] the author believes that those who possess sound intellects are the "initiates," who could discover the doctrine inherent beneath the veil of the poem.
Guénon argues that the three canticles of the Divine Comedy represent a path of initiation: Hell represents the profane world, inhabited by those who have not received initiation; Purgatory refers to the initiatory trials; and Paradise is the abode of the "enlightened."
In the "kingdom of the enlightened," Dante cited the celestial Princes, who could be identified with one of the degrees of Scottish Freemasonry, and the degree of "Trinitarian Scotsman" refers to the number three, a recurring theme in Dante's poem and a reference to the Trinity.
The same number three also appears repeatedly in the path of initiation: there are three Masonic principles (liberty, equality, and brotherhood), three theological virtues (faith, hope, and charity), and three alchemical elements (sulfur, mercury, and salt) necessary to create the "Great Work."
Guénon also emphasized that Dante's journey through the worlds or cosmic cycles takes place during Holy Week, that is, at the time of the liturgical year that corresponds to the spring equinox, the period reserved for the initiations of the Cathars.
