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LA COCINA MASONICA Historia, Ritos Y Tradiciones De Mesa En La Masonería La Cocina Masónica PEPE IGLESIAS ÍNDICE

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LA COCINA MASONICA Historia, Ritos Y Tradiciones De Mesa En La Masonería La Cocina Masónica PEPE IGLESIAS ÍNDICE PEPE IGLESIAS LA COCINA MASONICA Historia, ritos y tradiciones de mesa en la masonería La Cocina Masónica PEPE IGLESIAS ÍNDICE LA COCINA MASONICA 2 0. Plan de la Obra . 5 Trabajos sobre la cocina masónica . 6 Algo de masonería sin gastronomía . 9 La Gastronomía como expresión cultural y método de estudio histórico 12 Fases de la gastronomía . 14 Qué intento mostrar en este libro . 17 Argumento final y metáfora de la escalera . 20 1. Historia de la masonería y de su gastronomía . 24 1.1. Breve historia de la masonería . 26 1.2. La alimentación en las diferentes religiones . 39 1.3. Las cocinas orientales . 42 1.4. India, Persia y sus derivaciones hacia Occidente . 48 1.5. La dieta hipocrática y los siete cocineros de Grecia . 52 1.6. La cocina de las collegiae . 55 1.7. La cocina española . 59 1.7.1. La cocina sefardí 1.7.2. La cocina mozárabe 1.7.3. La cocina del Camino de Santiago 1.7.4. La cocina hispanoamericana 1.8. La gastronomía en la masonería especulativa ................................... 77 2. El ayuno . 80 2.1. La función estimulante del ayuno . 84 2.2. Los ayunos masónicos . 88 2.2.1. Ayunos para la reflexión. 2.2.1.1. Ayuno de preparación a las tenidas . 2.2.1.2. Ayuno de preparación para las iniciaciones y exaltaciones. 2.2.2. Ayunos de depuración 2.2.2.1. Anual (ciclo solar). 2.2.2.2. Trimestral (cambio de fase solar). 2.2.2.3. Mensual (ciclo lunar). 2.2.2.4. Semanal . La Cocina Masónica PEPE IGLESIAS ÍNDICE 3 3. Los ágapes . 102 3.1 Los ágapes masónicos . 107 3.1.1 Agapes solsticiales. 3.1.2 Agapes equinocciales. 3.1.3 Agapes de iniciación. 3.1.4 Agapes de celebración de “exaltaciones”. 3.1.5 Agapes de encendido de luces de una nueva logia 3.1.6. Celebraciones familiares 3.2 Los Brindis . 126 3.2.1. Brindis obligatorios 3.2.2. Brindis libres 3.2.3. Brindis del retejador 3.2.3. Brindis en tenida fúnebre 4. El cenáculo . 133 4.1 Las Energías del cenáculo . 135 4.1.1. Ubicación. 4.1.2. Decoración. 4.1.3. Iluminación. 4.2. La mesa: montaje y protocolo . 141 4.2.1. La silla vacía 5. Estudio de los productos . 147 5.1. Bebidas y libaciones . 152 5.1.1. Que bebidas se pueden ingerir y cuáles repudiar. 5.1.2. Cómo realizar las libaciones. 5.1.3. Con qué fines beber. 5.2. Sacrificio de animales . 157 5.3. Recolección de vegetales . 160 5.4. Alimentación energética . 164 5.4.1. Principios de la comida energética. 5.4.2. Los macrobióticos 5.4.3. El Vegetarianismo. 5.4.4. La dieta mediterránea. 5.5. Alimentos sagrados . 175 5.5.1. Aceite de oliva, el oro líquido del Mediterráneo. 5.5.2. El arroz, maná de los orientales. 5.5.3. El caballo para los astures. 5.5.4. La carne sagrada del cristianismo. 5.5.5. La miel, ambrosía y néctar de los dioses. 5.5.6. La oca para los Jars 5.5.7. El pan. 5.5.8. La sal, exorcista y fraterna. 5.5.9. Las vieiras, los “concheiros” y los “kjiokenmöddings” 5.5.10. El vino cristiano. 5.6. Alimentos para el espíritu . 195 5.7. La simbología de los alimentos . 198 (Glosario esotérico de los alimentos). La Cocina Masónica PEPE IGLESIAS ÍNDICE 6. La cocina ritual . 292 6. 1 La importancia del ritual . 296 4 6.2. La transmisión del cocinero . 298 6.3. Técnicas de cocina ritual . 299 6.3.1 Las instalaciones. 6.3.2. El menaje. 6.3.3. Tipos de cocción. 6.3.4. Formas de presentación 6.3.4. Formas de presentación. 7. Recetario masónico . 309 7.1. Entradas . 313 7.2. Pescado . 337 7.3. Carnes . 351 7.4. Postres . 365 7.5. Libaciones . 376 8. Menús masónicos . 384 Apéndices . 392 Índice de platos . 393 Índice por ingredientes . 395 Bibliografía . 400 © José Juan Iglesias del Castillo Diseño y maquetación: dDC Aviso Legal: Queda expresamente prohibida la reproducción total o parcial de esta obra sin la debida autorización formal del autor. Todo incumpli- miento será sancionado de acuerdo a a la Ley 19/2006, de 5 de junio, por la que se amplían los medios de tutela de los derechos de propiedad intelectual e industrial y se establecen normas procesales para facilitar la aplicación de diversos reglamentos comunitarios (BOE núm 134, de 6-6--2006)]. Nota Fraternal: Contamos con la honradez de nuestros queridos hermanos para evitar la copia y distribución de esta obra. Cada libro lleva encriptado un número de indentificación para facilitar su rastreo en caso de distribución no autorizada. Perseguir el pirateo es una obligación de todos y más entre masones. Recibid nuestro T.·. A.·. F.·. CAPÍTULO 0 PLAN DE LA OBRA La Cocina Masónica PEPE IGLESIAS LA COCINA RITUAL Trabajos sobre 6 la cocina masónica as primeras herramientas filosóficas que recibe el recién iniciado aprendiz masón son tres: la regla de veinticuatro divisiones, el mazo y el cincel. La regla simboliza las veinticuatro horas del día del masón y le indica que cada una de ellas debe emplearse con utilidad. No basta con hacer promesas de buenos propósitos durante cada ‘tenida’ y llevar una conducta disoluta o improductiva, cada hora de la vida de un masón debe seguir unas pautas de buena conducta y de tra- bajo. Cada momento debe ser ejemplo de rectitud, y las comidas tam- bién serán vividas dentro de la ‘obediencia’, sobre todo cuando se trate de banquetes en los que se celebre algún trabajo masónico. El lector, masón o profano, se preguntará hasta qué punto se puede hablar con propiedad de la ‘cocina masónica’, así que primero vamos a explicar a vuela pluma qué es la cocina y luego pasaremos a hablar de la masonería realmente. También vere- mos como el oficio de cocinero ha sido a lo largo de la Historia del hombre una de las artes más valoradas por las sociedades cultas, y explicaremos algunas de las ense- ñanzas que todo buen artesano de los fogones debe conocer para ser un ‘cocinero masónico’. Decía el gran Curnonsky que la cocina había sido el primer elemento diferencia- dor entre el hombre racional y el resto de los animales y Brillat Savarin, en su segundo aforismo, apostillaba la misma idea: “Los animales pastan; el hombre come; sólo el hombre de talento sabe comer”. Estas afirmaciones, más humorísticas que filosóficas, tienen cierto sentido por ejemplo en la caza, donde el hombre ha desarrollado dife- rentes técnicas para superar sus limitaciones físicas y poder equipararse a otras espe- cies. Evolución natural que se aprecia en otros animales, mientras que el empleo de la cocina es algo exclusivamente racional, es decir, humano. El hombre no necesitaba asar la carne para alimentarse, ni condimentarla con sal ni especias para poder digerirla pero, a través de este proceso, lograba transformar un solomillo de ciervo sanguinolento y difícil de masticar en un delicioso y tierno bocado que colmaba sus sentidos, convirtiendo la nutrición en un placer sensual. Así, siguiendo el tono de tertulia y hablando profanamente, podemos afirmar que cuando el hombre recibió la luz del pensamiento, una de las primeras cosas que hizo fue cocinar, luego quizás empezó a preocuparse por lo que no alcanzaba a comprender y lo asoció a fuerzas superiores que pronto llamó Dios (o dioses) y a partir de ahí, casi desde su origen, la cocina ha tenido un indiscutible carácter mágico, superior y divino. Desde la caza del mamut en la Prehistoria hasta la conservación de los chorizos La Cocina Masónica PEPE IGLESIAS LA COCINA RITUAL en nuestra era, el hombre ha invocado a los dioses para que su esfuerzo contase con el beneplácito sagrado que asegurase su éxito, fructificando su trabajo a través de un sabroso alimento. Sólo a finales del siglo XX, cuando el hombre ha perdido gran parte de su conciencia, de su capacidad espiritual, de su yo mágico, pensando exclusiva- 7 mente en un aumento de sueldo con el que poder ir al supermercado y atestar el fri- gorífico de envases de plásticos multicolores, la comida ha perdido su carácter mágico para convertirse en una rutina intrascendente. Para los masones nada pasa inadvertido y, aunque el mundo exterior vulgarice algo tan profundo como es la alimentación, nosotros que hemos heredado el cono- cimiento antiguo a través de nuestros antepasados a lo largo de miles de años, tene- mos la obligación de mantener viva la llama de esa luz que nos muestra la belleza de tantas cosas que nos rodean diariamente, y que los ojos profanos no pueden ver aun- que pasen una y otra vez delante de ellas. El misterio alquímico de la transmutación de los granos de trigo y de la vid en pan y en vino, el estado superior de consciencia alcanzado a través del ayuno previo a una ‘tenida’, las influencias positivas o negati- vas que pueden ejercer sobre nuestros cuerpos físicos y astrales las distintas corrientes telúricas, cromáticas o auditivas concordan- tes en el cenáculo, el beneficio energético que supone ingerir un producto recolectado y servido adecuadamente, la tras- cendencia de un pasado histórico que pesa como una losa sobre un producto sagrado o maldito, cómo preparar un guiso para que realce toda la grandeza que contiene en su interior, etc. todo esto y muchas más cosas son las que vamos a estudiar en este trabajo. Para los profanos que sientan curiosidad por conocer nuestras obras espero que también les sea de provecho e interés porque este libro no es hermético y cualquiera lo puede utilizar, pero para los que pretendan encontrar a tra- vés de mis recetas la Piedra Filosofal que transforma el plomo en oro, ya de antemano les recomiendo que no pier- dan el tiempo.
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