Healing Stockholm

Sacred Knowledge


Quod Scis Nescis

Coaching, Kabbalah, Alkemi, Magi, Alkemiutbildning, Prästinneutbildning, Tarot, Ockult, Esoteric, Astrologi, Gnostic, Yoga, Andlighet, Schamanism, Plantmedicin, Elixir, Esoteriska böcker, Esoterisk podcast, Alkemipodd, Andlig blogg,

spiritualitet, Boka Healing, Terapeutiska konsultationer, Alkemiska sessioner, Samtalsterapi i Psykosyntes i Stockholm

Om oss

Coaching med hjälp av magiska metoder.


Oavsett om det handlar om karriär, kärlek, relation eller hälsa så behöver människan vara hel och i balans för att uppnå de resultat som man letar efter. En människa blir hel, fullständig, lugn, fruktbar, och lycklig när det medvetna och omedvetna har lärt sig att leva i frid med varandra och komplettera varandra. Därför är healing en viktig aspekt och hjälper dig till utveckling.


Att hela något eller någon är att ”göra det helt” som den gemensamma roten till ”hela” anger. Att bringa helhet till något är att komplettera obalans med harmoni och smärta med visdom, inte att ersätta eller övervinna obalansen eller smärtan.


Att vara hel betyder inte att vara perfekt på något vis, det betyder istället att inkludera allting. Att hela är därför att bringa samman de olika delarna i ett system – oberoende av om det gäller människor, djur, växter eller ”livlösa” system – på ett sätt som innesluter snarare än utsluter. När vi gör detta kan vi åstadkomma sant helande istället för det ”helande” som bara inriktar sig på att bota smärta, dölja obalans eller bahandla symtom istället för orsaken.

Vi erbjuder individer och grupper möjligheten att med hjälp av magiska verktyg och sina egna inre krafter hitta sin sanna väg till frihet, insikt, helhet, självkännedom och det drömliv man söker.

Med utgångspunkt i modern coaching och magiska verktyg från mystiken samt den gudomliga energins vägledning blir mötena en blandning av samtal, teori och praktik. 


Vi träffas fysiskt eller digitalt med en frekvens som passar dig för att kartlägga dina behov. Sedan lägger vi upp en personlig strategi som passar just dig, så att du ska kunna utveckla din fulla kraft och få tillgång till dolda förmågor utifrån dig själv i fokus och nå dina uppsatta mål. Detta blir starten för ditt nya bättre jag.  

Alkemiutbildning

Alkemiska Akademin startar hösten 2021 återigen vår mycket uppskattade treåriga  utbildning i alkemi. Den nuvarande kursen blev snabbt fullbokad och deltagarna har nu endast en modul kvar på vägen att bli alkemiska mästare. Alla deltagare får vår stora alkemibok Alkemi – det gudomliga verket som kursbok!


Nivå 1: Fyra helgmoduler under ett år som lär ut grunderna i det alkemiska magnum opus. Modul 1: 25-26 september. Modul 2: 20-21 november.
Prima materia, alkemins fyra utvecklingsfaser, alkemins historia och filosofi. De tre principerna svavel, merkur och salt samt introduktion till de alkemiska bröllopen.


Nivå 2: Fyra helgmoduler under 2022-2023 som fördjupar kunnandet kring alkemins planeter och operationer och uppenbarar själens prima materia. Arbete med eter och astralkroppen och den begynnande egyptiska odödlighetskroppen.


Nivå 3: Fyra helgmoduler under 2023-2024 med avancerad alkemi kring bröllopen och de alkemiska kropparna. Den himmelska prima materian och de vises sten. Corpus Glorificatum, odödlighetskroppen och människan som den levande stenen.


Varje helgmodul kostar 3300 kr (exklusive moms för företag) och betalas i anslutning till varje modul.


Nivå 1 (första året) med fyra moduler:


  • Grundläggande kunskap i det alkemiska arbetets utveckling genom de fyra faserna. Arbete med alkemins fyra faser – Nigredo, Albedo, Citrinitas och Rubedo – beskriver livets utvecklings- och individuationsresa från tillvarons djupaste mörker till dess absoluta fullbordan i De vises sten.
  • Förståelse om och aktivering av den alkemiska hemliga elden.
  • Prima materia.
  • Kunskap om och att aktivt kunna arbeta med de tre alkemiska principerna.
  • Förståelse om hur själens kvaternitet skapar det hela Självet.
  • Att kunna skapa och arbeta i det inre alkemiska rummet genom aktiv imagination.
  • Insikt i alkemins viktigaste begrepp och principer för att själv kunna tolka alkemiska verk.
  • Alkemins begreppsvärld, historik och grundläggande filosofi.
  • Meditation, aktiv imagination och drömalkemi.


Nivå 2 (andra året) med fyra moduler:


  • Arbete med alkemins planeter och operationer och uppenbarandet av själens prima materia.
  • Alkemins fördjupade filosofi och metafysik
  • Arbete med eter- och astralkroppen och den begynnande egyptiska odödlighetskroppen.
  • Egyptisk alkemi.
  • Hieros gamos
  • Skapelseoperationerna i makrokosmos och mikrokosmos.
  • Genomgång av det alkemiska stora verket – Opus Magnum.
  • Fördjupat arbete med den inre alkemiska salen.
  • Hermes Smaragdtavla – Mönstret för skapelsen.
  • De tre alkemiska bröllopen.


Nivå 3 (tredje året) med fyra moduler:


  • Avancerad alkemi kring de alkemiska kropparna: blykroppen, silverkroppen , änglakroppen och guldkroppen.
  • Det alkemiska bröllopet.
  • Palingenesierna; de stora pånyttfödelserna.
  • Alpha & omega.
  • Den himmelska prima materian och De vises sten.
  • Corpus Glorificatum, odödlighetskroppen och människan som den levande stenen.


Alkemi utbildning - Distansutbildning i Alkemi

Prästinneutbildning

Sophiatemplet välkomnar alla som vill vandra hjärtats alkemiska väg. Vi utgår från den heligt feminina visdomen och är inte knutna till någon religiös tradition utan ser gudinnan Sophia som Gudomens feminina aspekt. Hon är gudinnan bakom alla gudinnor världen över och med visdom och kärlek söker Sophia bringa skapelsen och dess barn till helhet och enhet.  När gudinnans kärlek och visdom uppenbaras kan guden och gudinnan fira sitt alkemiska bröllop både i kosmos i stort och inom varje människa.


Sophiatemplet arbetar med en Prästinnetradition som har sitt ursprung i gudinnan Isis och Maria Magdalenas alkemiska hemligheter. Vi ser dem som urgudinnan Sophias profetissor eller inkarnationer som vägleder oss längs med kärlekens väg.

Alkemiska sessioner

Hjärtligt välkommen till en transformerande och djuplodande alkemisk session med Katarina Falkenberg. Nu tar vi åter emot för sessioner i templet om du är fullt frisk.

 

Genom själens stjärna, gudomligt bistånd och alkemisk imagination tränger vi igenom slöjan mellan världarna och mellan tid och rum för att uppenbara det som är viktigt i din livsprocess just nu.
Det kan vara tidigare inkarnationer, ditt eget ursprung eller andra medvetandesfärer som öppnas upp för att du ska kunna verka mer till fullo och i samklang med din gudomliga mission på jorden.

 

Du kan på så vis utveckla dina egna gudomliga förmågor och ges en djupare förståelse av vem du är, varit och är på väg. Du kan bli den levande graalen …

 

Denna heliggörande alkemiska process pågår under 2 timmar.

Kontakt med din heliga skyddsängel

Katarina erbjuder nu individuella sessioner kring angelologin och änglakroppens alkemi för dig som vill fördjupa dig i det esoteriska arbetet med din egen heliga skyddsängel på tu man hand med Sophiatemplets översteprästinna Katarina Falkenberg.


Under session kommer vi tillsammans genom aktiv imagination, angelologi, alkemiska energiövningar och transformation av de subtila kropparna lägga grunden till ett heligt förbund med din egen skyddande ängel.Grunden i dessa sessioner liksom andra konsultationer på Sophiatemplet är att du själv ska utveckla dina egna förnimmelseförmågor och din egen angeliska kraft så att du genom gnosis och egna uppenbaranden kan stärka bandet med din heliga skyddsängel. Alkemisk transformation av astralkroppen och transfiguration av eterkroppen bidrar till denna process.

Tidigare liv och existensen däremellan

Katarina erbjuder nu djuplodande sessioner där du med varsam och erfaren vägledning kan uppenbara tidigare inkarnationer och även existensen mellan liven på jorden.

Genom att åter minnas själens ofta långa resa på jorden och dess många nedstigningar i materian och även lärdomar mellan liven kan du få en större helhetsbild av varför saker skett och sker i ditt nuvarande liv. På så vis kan du också lösa ut och träda bortom de karmiska läxor och mönster som präglat dig sedan en lång tid för att uppenbara just din själs unika mission.

Vi börjar sessionen med ett kortare samtal kring vad som just nu är aktuellt för dig och vilka mönster och problem i ditt nuvarande liv som du önskar komma till rätta med och lösa ut.


Regressionen sker genom aktiv imagination, som är en guidad visualiseringsteknink under djup avslappning.
Energi- och andningsövningar och healning börjar sessionen för att frigöra blockeringar, öka energiflödet samt aktivera de subtila kropparna.

Genom bistånd av vägledare på andra sidan hinnan och genom ditt högre jag, kan du färdas både djupare in i ditt eget väsen likväl som till till andra tider eller bortom rumstiden.


Sessionen tar ca 2.5 timmar och det är att rekommendera att du planerar en lugn tid för dig själv efteråt då det kan vara både underbart men också ganska omtumlande att åter få tillgång av så mycket mer av sig själv som behöver tid att integreras.

Tidigare erfarenhet från mediatation och visualisering är en fördel!


Du kan boka in dig på en enstaka session för en djuplodande resa in i dig själv där ditt högre jag och gudomliga krafter bistår för att lyfta fram just det som är mest aktuellt för dig att ta itu med, transformera, hela och återföra till ditt nuvarande liv.

Om du vill uppenbara kedjan av inkarnationer och existensen med dess lärande emellan liven, är 3 sessioner att rekommendera. På så vis kan du samla den förlorade etern från en längre tid och se inkarnationsväven ur ett större perspektiv. Härigenom kommer underbara tillämpningar och du kan åter åtnjuta de gåvor som just din själ kan använda sig av för att fullfölja den mission du kommit till jorden för att utföra.


Sessionerna hålls på Sophiatemplet under vägledning av Katarina Falkenberg som arbetat med imagination och heliggörande alkemiska sessioner sedan 2005.

Terapeutiska konsultationer

Förvandla dina demoner till änglar

Alkemisk terapi handlar om att läka och heliggöra själen med hjälp av kraftfulla metoder från världens äldsta visdomslära.

Vi arbetar med alkemisk djupanalys, energihealing och aktiv imagination (en vägledd meditationsteknik för djupa transformationer och läkningsprocesser) så att själens förlorade skärvor kan återintegreras.

I din själ finns råmaterialet till att skapa ett liv i mening, kärlek och överflöd som är ett resultat av att kropp, själ och ande är i samklang – det alkemiska bröllopet. Alkemisk terapi är en upptäcktsresa till ditt autentiska Själv, med vilket du kan skapa ett liv bortom begränsningar, i enlighet med din själs djupaste önskan, så att din fulla potential kan manifesteras i ett gyllene liv.

Kabbalistisk terapi

Kabbalistisk terapi påminner om den alkemiska, med skillnaden att verktygen hämtas från den  kabbalistiska vishetsläran. Den erbjuder stora möjligheter för individer som önskar arbeta med och vidareutveckla själsliga och andliga nivåer och integrera dessa i kroppen och vardagslivet, oavsett personligt trosuppfattning. En eller flera konsultationer kan lösa upp blockeringar, klargöra intentioner, rikta viljekraft och balansera psykets och själens olika skikt.

Alkemisk vägledning

Under en alkemisk vägledningssession använder vi de alkemiska verktygen för att åstadkomma en positiv livstransformation. Du vägleds i arbetet mot utökad självmedvetenhet så att du kan återfinna din livsvision och frigöra sin livspassion. Med alkemins gyllene kompass vägleds du till att navigera insiktsfullt genom livets alla skeenden och kan därmed frigöra din skaparkraft så att du expandera till den storhet – till det guld – som du i sanning är.

Samtalsterapi i Psykosyntes

Terapi enligt psykosyntesmodell innebär att arbeta med en positiv människosyn och eftersträva en ökad medvetenhet om det mänskliga psyket och dess relation med kropp, själ och ande, dåtid, nutid och framtid. Traditionella terapisamtal, meditationer och drömarbete syftar till att utveckla det sanna jaget och stärka dess viktigaste redskap—viljan.

Kabbalah

Kabbalah (Hebreiska קבלה) stavas alternativ, Cabala, Qabalah från hebreiska קבל KBLH eller QBL, "att ta emot."

En forntida esoterisk undervisning dold för oinvigda, vars grenar och många former har nått över hela världen.


I grund och botten ger Kabbalah ett språk, struktur eller karta där vi kan börja förstå verkligheten, och därför är alla filosofier, religioner, vetenskaper och konst ett sätt att uttrycka kabbala, var och en på sitt sätt och nivå. Där det är oren, där finner vi argument, oenighet, fanatism, misstag etc.


Roten till kabbala är vetenskapen och språket i de överlägsna världarna och är således objektiv, fullständig och utan brist, det sägs att "Alla upplysta varelser är överens", och deras naturliga överensstämmelse är en funktion av det väckta medvetandet. Kabbalah är språket för det medvetandet, så oenighet om dess mening och tolkning beror alltid på de subjektiva elementen i psyken.


Under utbildningen får du lära dig om kabbalah och dess symbolers mysterier samt hur de kan förgylla den moderna människan. 

Healing / Kabbalah 

Det finns olika sätt att använda vid helande, ett sätt är att använda kabbalah (livets träd) och det är viktigt att betona att det bästa helandet är det vi utför på oss själva. Det gamla talesättet ”helare, hela dig själv” är mycket viktigt.


För att helandet ska bli verkligt effektivt bör det också innefatta de förhållanden personen har till sin yttre värld. Detta totala helande kommer att verka på många nivåer, från den fysiska, via den psykologiska, till de djupaste nivåer av andlig kontakt, och samtidigt också behandla eteriska, astrala och andra subtila energier.


Livets träd, som ju är en karta över hela personen, är en idealisk modell att använda vid helande, vare sig det gäller oss själva eller andra. Ett totalt helande av en individ omfattar hela trädet – kroppen, personligheten, själen och anden. Kabbalah erbjuder en säker väg för att utveckla alla delar av vårt väsen.

“Before you heal someone, ask him if he's willing to give up the things that make him sick.” ― Hippocrates

Esoteriska böcker

Esoteric Books - Esoteriska Böcker

TÄNK PÅ DÖDEN

Esoteric Books - Esoteriska Böcker
Esoteric Books - Esoteriska Böcker

ALKEMI - DET GUDOMLIGA VERKET

Esoteric Books - Esoteriska Böcker
Esoteric Books - Esoteriska Böcker

ROSENKORS ALKEMISKA BRÖLLOP

Esoteric Books - Esoteriska Böcker
Esoteric Books - Esoteriska Böcker

HJÄRTATS ALKEMI

Esoteric Books - Esoteriska Böcker

SAINT MARTIN –

OM TINGENS ANDE OCH VÄSEN

DET GYLDENE ROSENKORSETS TEORI, PRAKTIK & FILOSOFI

            SAINT MARTIN –

 TANKAR OCH SJÄLVBIOGRAFI

Böcker om kabbalah, alkemi, magi, andlighet och den esoteriska läran

TRINOSOPHIA

Esoterisk Podcast

Podcast om andlighet, alkemi, kabbalah, magi och den esoteriska läran

Alkemiska Elixir

Alkemiska Akademin erbjuder färdigpreparerade alkemiska elixir och oljor till försäljning. De är alla tillredda med örter och blomster (oftast egenodlade) efter gammal alkemisk praxis, där de tre alkemiska principerna, svavel, merkur och salt har frigjorts, renats och återförenats till ett elixir infuserat med gudomlig kraft.


Pris: 150 kr för en 10 ml glasflaska. Flytande guld och silverelixir kostar 200-300 kr och oljor 200-230 kr.   Porto 10 kr/elixir tillkommer vid försändelser.


Kontakta oss gärna för att få veta mer om vad som är tillgängligt just nu!


Aurum potabile: Aurum Potabile eller flytande guld har länge setts som en universalmedicin eller ett livselixir och kan sägas vara förkroppsligat livgivande solljus eller koagulerad ande. Guld är i alkemin den högsta medicinen och dess essentiella kvaliteter anses stärka hjärtat som är den inre solen i vårt bröst. Aurum Potabile består förutom av guld och manna och en hemlig komposition av läkeörter också av flertalet gudomliga elixir som i sig bär solens signum. Alla sju planeternas elixir finns också dubbeldestillerade i detta flytande guldelixir, så att att dessa dansar runt solkonungen. Det gör elixirets krafter mycket centrerade och balanserande.

Elixirets tas med fördel på morgonen för att stärka kontakten med anden, vårt högre jag och den gudomliga gnistan inom en. Detta gyllene elixir är stärkande vid det alkemiska arbetet med att transfigurera eterkroppen och kan användas för att realisera självet och medvetliggöra själens djup och mission.

Elixiret dricks tre droppar direkt i munnen eller utspätt i lite vatten eller rött vin under ceremonier. Pris: 200-300 kr beroende på storlek på flaskan.


Argentum potabile: Argentum Potabile är ett potent silverelixir fyllt av månens krafter och av mångudinnans och gudens olika fasetter. Förutom silver och ett hemligt recept av läkeväxter består det av ett antal gudomliga elixir som bär månens signum. Det lämpar sig utmärkt på kvällen för meditation, imagination och nattens drömarbete samt för att rena och transformera astralkroppen under vilken tid på dygnet som helst. Elixiret förstärker rituellt arbete och underlättar kontakten med vårt omedvetna. Alla sju planeternas elixir finns också dubbeldestillerade i detta flytande silverelixir, så att att dessa dansar runt måndrottningen. Det gör elixirets krafter mycket centrerade och balanserande.

Elixiret dricks tre droppar direkt i munnen eller utspätt i lite vatten eller vitt vin under ceremonier. Pris: 200-300 kr beroende på storlek på flaskan.


Argentum Potabile kan också med fördel drickas tillsammans med Aurum Potabile och då för att kunna förena guldelixirets solara kraft med månens lunara kraft så att ett alkemiskt bröllop kan komma till stånd.


Ärkeängel elixir:


Gabriels elixir: Gabriel  är måndagens ängel vars namn betyder ” Guds styrka” och knyter an till både styrkan i Modern Maria och den som vakar över barnen. Gabriel är den  ärkeängel som tros tjäna som sändebud från Gud och elixiret kan hjälpa till i kommunikation mellan både gudom och människa och människor emellan. Gabriels änglaelixirs signum är den vita liljan som symboliserar Marias renhet och ger människan hoppets gåva.


Rafaels elixir: Onsdagens ängel är Rafael vars namn betyder Gud läker. Rafael är läkekonstens ängel och elixiret används vid åkallan och vid olika former av healingarbeten. Rafael menas också vaka över livets träd i Edens lustgård och är därmed beskyddare av det mysterier som rör de fullödiga krafterna som vi människor förlorade genom fallet. Genom elixiret kan vi lättare samarbete med Rafael och invigas i helandets konst på djupet. Människan kan på så sätt återfå sin ursprungligt enhetliga prima materia och åter bli hel. Rafaels elixir förstärker också kontakten med vår egen skyddsängel eftersom Rafael arbetar med skyddsänglarna.


Anaels elixir: Anael, som ibland skrivs Haniel, betyder ”Guds ära” eller ”Guds nåd”, och är fredagens ängel som verkar inom Venus sfär. Anaels elixir hjälper oss att uppleva den gudomliga nåden, Guds glädjes nåd, kärlek och ära.  Anaels elixir kan vara behjälpligt om man blir negativt påverkad av månens cykler och hjälper oss att hedra våra naturliga rytmer, cykler och vårt humör.  Anael som är Venus egen ängel är ett blomstrande elixir som bringar kärlek, fröjd och fruktbarhet.


Mikaels elixir: Mikael är Solens ärkeängel vars namn betyder ”är lik Gud” eller den retoriska frågan ”vem är lik Gud?”. Mikael har en given ledarroll bland ärkeänglarna och ängelns elixir hjälper oss att hitta mod och styrka så att vi vågar stå upp för det vi tror på och leva i sanning utifrån vår djupaste essens – vår inre sol. Elixiret hjälper oss att åkalla ärkeängel Mikael som beskydd när man har att hantera vredesfulla krafter oavsett om de bor inom eller utom oss. Mikael är en kraftfull försvarare av det oskuldsfulla och det femininas kvalitéer och det finns många berättelser om hur han agerat som skyddande ängel. Mikaels svärd hjälper till att släppa de rädslor som begränsar människan och skölden skyddar mot hot och demoner. Mikaels elixir är också behjälplig med att rena platser från stagnerade och oförlösta energier och används som en stark skyddande kraft vid ceremonier och ritualer. Ärkeängel Mikaels elixir är beskyddande och hjälper oss att hantera både inre och yttre drakar så att ett bröllop mellan motsatserna till slut kan komma till stånd.


Kamaels elixir: Kamael vars namn ofta tolkas som ”den som ser Gud” eller ibland som ”Guds brännare” är tisdagens ängel och styr över planeten Mars insegel. Kamaels elixir hjälper oss att verka för gudomlig rättvisa och balans och ser till att vi går framåt längs vår utstakade väg, övervinner hinder och inte faller åt sidan genom krafter som söker dra människan ner i avgrundsdjupet. Mars ängel Kamael är ett kraftfullt elixir som bränner bort motstånd mot helheten och för oss med kraft in på vårt hjärtas valda väg.


Sachiels elixir: Sachiel, vars namn betyder ”Guds täckning”, är torsdagens ängel och vaktar över Jupiters insegel. Sachiels elixir kan med fördel användas i förehavanden som rör finansiella, rättsliga eller sociala frågor. Liksom den gode konung Jupiter hjälper Sachiel till med allt som hör det goda riket till såsom att nå överflöd, ge till välgörenhet och skipa rättvisa.  Sachiels elixir  har en expanderande och upplyftande energi och lär oss att vara kraftfulla men samtidigt empatiska och givmilda mot andra.


Uriels elixir: Uriel vars namn betyder ”Guds ljus” eller ”eld” förmedlar elixirets kraft att lysa upp materians mörker och heliggöra densamma. Genom sin kommunikation med Uriel och de andra änglarna utvecklade magikern John Dee och Edward Kelly ett magiskt system som kom att kallas Henokiansk magi och som sägs realtera till den apokryfiska Henoks bok. Uriels elixir hjälper oss att tränga djupare in i den alkemisk-magiska traditionen. Det är ett transformerande elixir som bringar ljus in de fördolda alkemiska processerna och hemligheterna.


Tzapkilels elixir: Tzapkiel  namn betyder ”Guds begrundan” men även förståelse och medkänsla. Ärkeängeln lär oss att älska Gud, oss själva och varandra. Tzapkiel är också sammanlänkad till planeten Saturnus och är lördagens ängel. Även då änglar ej brukar betraktas som manliga eller kvinnliga så ses Tzapkiel oftas som en kvinnlig ängel eftersom Tzapkiel är förbunden med urmoder Binahs sefira på livets träd i kabbalan. Tzapkiel hjälper oss till andlig förståelse och ser till att man följer sitt högre mål i linje med  kosmos i sin helhet. Det gör Tzapkiel till en bro mellan himmel och jord så att vi kan bli medvetna om det osynliga och omanifesterade världarna. Tzapkiel hjälper oss att utveckla vår förståelse och visdom så att vi kan fördjupa och expandera vår andliga närvaro i oss själva och världen samt är stödjande i alla sorgprocesser.


Den heliga graalens elixir: Detta elixir är preparerat och konsekrerat på Englands heliga graalplatser såsom Camelot, The Tor, Chalice well och White spring. Det innehåller rituellt vatten från den röda och vita källan bevarat genom alkohol samt består av en blomstrande örtkomposition som bringar fruktbarhet till den öde marken. Ett elixir för dig som vill uppenbara Paradisets förlorade eter och bringa helhet, fruktbarhet och överflöd in i ditt liv. Verkar helande på eterkroppen och på själsliga nivåer.


Graalriddarens elixir: Detta elixir är preparerat på fransk graalriddarmark med örter från de heliga plasterna och konsekrerat i den levande gudens kapell. Därefter konsekrerat på Englands heliga graalplatser såsom Camelot, The Tor, Chalice well och White spring. Det innehåller rituellt vatten från den röda och vita källan bevarat genom alkohol. Elixiret fullkomnades slutligen i Templecombe där Tempelriddarnas skatt öppnades upp och bringade sin kraft in i elixiret. Ett elixir för alla graalriddare och Tempelriddare som bringar kraft, mod och ridderlig visdom.


Gud moders elixir: Detta elixir är preparerat i Gud Moders kloster på Cypern med sin heliga källa dit Riddare genom historien har färdats till för att hela sina sår efter striderna. Örterna har en läkande och mjuk moderlig kraft och är stärkande för både själsliga och kroppsliga sår. Elixiret bär kraften av Gud Moders urkälla som enar och förenar alla oavsett kultur och religion

.

Athenas elixir: Detta elixir är preparerat med grekiska örter i solen på Athenas egna marker. Liksom gudinnan Athena hjälper det oss att bringa ordning i konflikt och kaos genom en högre balanserande visdom. Elixiret är stärkande och hjälper till att hantera rädsla och oro.


Floras elixir: Detta elixir är ett gudinnerligt välsmakande och blomstrande elixir liksom blomstergudinnan Flora själv. Det flödar av naturens ljus, intelligens och vänlighet och sprider sitt blomstrande ljus i mörka tider. Utmärkt vid nedstämdhet och under den mörka kalla delen av året.


Kröningselixir: Detta elixir är preparerat på Frankrikes heliga gudinneplatser med örter från dessa marker. Det har konsekrerats i Notre Dame du cros där guden kröner gudinnan i både den heliga jorden, källan, kyrkan och den fantastiska Rosenvägen som leder till gudinnans återuppståndelse. Detta är ett invigningelixir som uppenbarar ett av alkemins djupaste mysterium där guden kröner Maria/Sophia inför fullbordan i det alkemiska bröllopet. Elixiret verkar heliggörande på både det heligt maskulina och feminina liksom på kropp, själ och ande.


Melusinas elixir: Detta elixir är preparerat under lång tid under den alkemiska sjöjungfruns vägledande kraft. Melusina – är i alkemin den kraft som från djupet av urhavets kaos skapar visdomens mjölk och hjärtats röda elixir. Detta elixir hjäper till att transformera vår egen inre sjöjungfrukraft så att den alkemiska Sirenen som först uppenbarade sig i sin fallna och neddragande aspekt  kan byta  skepnad och framträda i sin närande och moderliga aspekt som bjuder på sitt visdomselixir till den som vågat träda ner och in i sitt eget djupaste mörker. Från det bittra vattnet i vårt mörka omedvetna bringar hon visdomens salt! Elixiret är också helande och stärkande för äggstockar och livmoder. 


Pans elixir: Detta elixir är preparerat i Pans grekiska hemtrakter med både kraftfulla och sällsynta örter. Det öppnar den nyckellösa dörren till Arkadien och verkar också som Afrodisiak. Elixiret är konsekrerat genom Dion Fortune fantastiska Panritual och lämpar sig utmärkt för liknande riter. Pan som betyder all genomsyrar naturen med sin fullödiga och extatiska kraft varför detta elixir lämpar sig väl för den som vill utforska dessa marker och omfamna sin egen Pan. Detta elixir hjälper till att omfamna denna för många skrämmande kraft på ett kärleksfullt vis så att Pan inte behöver överrumpla oss och skapa Pan, Pan Panik i det omedvetna.


Ormgudinnans kundalinielixir: Detta elixir är preparerat på Kreta i den Minoiska ormgudinnans trakter med örter som väcker drakeldens och ormkraftens kundalinield. Ormgudinnan hjälper oss att behärska, transformera och omvandla denna ofta nästan förtärande ormkraft till att kunna stiga upp med gudinnans hjälp och sprida gryningsljusets gyllene strålar likt Aurora – gryningsgudinnan. Det är hon som i gryningen får himlen att flamma som av flytande guld. Detta elixir är ett botemedel mot kraftlöshet, mörker och tristess och hjälper oss att transformera vår inre glöd genom kärlek så att vi kan blomma ut likt gryningssolen.


Transfigurationselixir: Detta elixir är preparerat i Grekland med kraftfulla örter från bergen såsom Malotira som är en bergsört vars grekiska namn sidertis betyder ”han som är gjord av järn”.  Örten var känd i det forntida Grekland och ansågs bota skador förorsakade av vapen gjorda av järn. Elixiret har därför en läkande verkan på både den fysiska kroppen och på eterkroppen som ofta har revor och sår från attacker av olika slag.

Det består också av egyptiska blad som verkar stärkande, helande och transfigurerande på eterkroppen och som till sin själva form liknar transfigurationskroppens vesica pisces. Elixiret har konsekrerats under flertal dagar och nätter i ett Transfigurationskapell vid havet. Det är lämpligt för den som själv vill arbeta med att omskapa sin eterkropp till en helig eterisk graal och har som sinnebild  Jesus tranfiguration på det heliga berget Thabor.


Johannes döparens elixir: Elixiret driver ut det stagnerande och bereder väg för ljuset och det gudomliga barnet. Elixiret är en komposition av örter som bla består av Johannesört och egyptiska blad.


Lasarus elixir: Lasarus elixir är ett invigningselixir som är preparerat och konsekrerat i Larnaca och dess kyrka som har Lasarus relikskrin. Lasarus invigningen rör eterkroppens och astralkroppens transformation och Transfiguration och är för den som söker arbeta med alkemins stora mysterier kring odödlighetskroppen och om hur människan kan bli en Mikael vars namn betyder – vem är likt Gud? 


Klassiska elixir:


Rosens elixir: bringar allting till en fruktbar fullbordan liksom rosen väg. Består endast av rosor av mångahanda slag.


Prästinnans elixir: Ett elixir för den som vandrar Prästinnans heliggörande väg.


Hieros Gamos elixir: Det alkemiska bröllopets elixir.


Sophia – naturens ljus: Ett elixir infuserat av Sophia som naturens ljus och intelligens. Bringar naturens visdom till människan.


Tempelriddarens elixir: Ett kraftfullt och ridderligt elixir som är preparerat och konsekrerats i Temple Church i London med örter från stormästarens trädgård. Tempelriddarens elixir bringar svärdets skärpa och beskyddande kraft.


Kunskapens träd elixir: Kunskapens träd är ett unikt elixir som för oss åter till Arkadiens frukter och som beretts på Frankrikes mest heliga och alkemiska platser och där också konsekrerats ceremoniellt.

Detta är ett mystikt elixir som för oss in i hjärtat av både den esoteriska och den gnostiska traditionen för att där kunna plocka visdomens alkemiska frukter.


Marie Madeleine – eau de vie: Maria Magdalenas elixirärinfuserat med kraft  från hennes grotta i St Baume och preparerat med bergsmassivets heliga örter.


St Saras elixir: Detta elixir är preparerat  i Saintes Maries de la mer och infuserat med kraft från Sankta Saras krypta.


Apollons elixir:


Reintegrerande (av den mörke ängeln) elixir


Gyllene skattens elixir Detta mycket heliggörande elixir är infuserat med kraft från Rennes le Chateau och många andra franska kraftplatser. Ett gyllene elixir som för oss in i djupet av de alkemiska mysterierna om människans gudomliggörande.


Sanningens hjärta: Detta elixir låter fröet till det eteriska hjärtat blomstra genom att  det maskulina hjärtat förenas med det feminina hjärtat så att rosen i vårt bröst kan blomma ut. Konsekrerat på Frankrikes alkemiska platser.


Drottningen av Sabas elixir: bjuder på en magisk blandning av fyra elixir och aktiverar eterkroppen.


Övriga elixir:


Människodotterns elixir

Den gyllene ängeln:

Tors kraftelixir

Frejas Mirakel

Odens Magi

Sagas Skaldekonst

Sophias döttrar

Högre skyddande ängel

Den levande gudens elixir

Det alkemiska bröllopet

Graalens ängel

Högre skyddande ängel

Jordens ängel

Dianas elixir

Gudinnans sköld 

Transformation SLUT

Det gudomliga barnet

De tre Johannes elixir

Det alkemiska bröllopet

Urgudinnans elixir

Trubadurernas kärlek

Sophias eldvatten

Lazarustecknet

Den röde konungens elixir

Den svarta Madonnans elixir

Dionysos växtblod

Afrodites kärlekselixir 

Maria Magdalenas elixir SLUT

Den svarta jaguarens elixir

Det röda lejonets elixir SLUT

Isis magi

Den nya människan SLUT

Isis & Osiris


Pris 150 kr/st. Kan inhandlas vid Templets evenemang eller beställas via mail. Frakt 10 kr tillkommer då.


Nya salvor:


Afrodites sköna salva med oljeinfuserade örter och blomster samt eteriska oljor för vård och kärlek till ansiktet: 250 kr


Hjärtsalva med oljeinfuserade örter och blomster samt eteriska oljor för helande smörjelse av hjärta, bröst och hjärtchakrat: 250 kr


Maria Magdalens smörjelseolja:


Maria Magdalenas mycket exklusiva smörjelseolja som finns i två varianter och med ett tillhörande informationsblad är en av templets absoluta storfavoriter bland våra kunder. Finns som Roll on flaska i glas eller blå glasflaska med droppkork. Dess eteriska dofter och infuserade blomster passar sig för healing, läkande behandlingar och för smörjelse av våra sju chackran. De verkar både helande och levandegörande på eterkroppen och den fysiska kroppen och harmonierar kropp, själ och ande. De har en alkemiskt preparerad oljebas där örter har infuserats under lång tid under vägledning av det heliga balsamets bärarinna – Maria Magdalena!

Pris: Blå flaska & Roll on 230 kr


Gudinnan på jorden. Underbar och helande parfymolja som gläder alla våra subtila kroppar såväl de som möter bäraren av den.

Pris: 230 kr Alkemiska heliggörande oljor för våra sju chakran.

Pris per chakra: Roll on och brun flaska med pipett: 220 kr


Örtalkemi:


Örtalkemi omtalas som en spagyrisk konst. Termen spagyria användes av den kände 1500-tals alkemisten Paracelsus och kommer från det grekiska orden spao och ageiro som betyder att separera och foga samman igen. Paracelsus såg det som att naturen var som en rå och obehandlad sten och människan hade av Gud getts uppgiften att förädla den.

I örtalkemi innebär det att man i den valda medicinalörten, separerar dess merkur och svavel från dess saltkropp. De olika komponenterna bearbetas, renas, och heliggörs för att sedan åter fogas samman i en ny och förädlad form. På så sätt skapas ett alkemiskt elixir.  Genom ora et labora, som betyder bön och laboratoriearbete, arbetar alkemisten för att förädla sitt utvalda material till sin fulla potential.


Om du själv vill lära dig att skapa alkemiska elixir så håller Alkemiska Akademin en utbildning i  detta. Det är en praktisk utbildning som kommer åter augusti 2020. Den är mycket populär så boka i god tid!

Örtalkemi är också en modul i Sophiatemplets två-åriga Prästinneutbildning.


Alkemiska startkit:


Vi erbjuder också alkemiska tinktur startkit med Ärkeänglarna Mikael och Rafael, samt Venus som tema än så länge.  Det innehåller utvalda och alkemiskt heliggjorda örter i en vacker påse, en bägare med gyllene lock, filter samt instruktion för hur du tillreder din egna alkemiska tinktur.

De tre kiten som nu är klara innehåller Ärkeängeln Rafaels örter & Ärkeängeln Mikaels örter samt gudinnan Venus örter. Nu kan alla sätta igång med att skapa alkemiska tinktur. Pris: 200 kr. (porto tillkommer) eller inhandlas på våra evenemang. 

Esoteric Blog

ATONING AND ATTUNING TO YOUR HIGHER SELF OR YOUR HOLY GUARDIAN ANGEL

The Function and purpose of these special guided initiatic meditations are to atone and attune to the Holy Guardian Angel ( who is the Perfect Model or Daimon/Deamon portrayed by Socrates and in certain ancient Greek mysteries)


The purpose and function of these guided meditations are to create and develop psychic and spiritual inner "spaces" which become personal rituals and are preliminary steps to unfold spiritual initiations that have their source in the inner planes of being; furthermore, they are in reality used as tools to give shape to a sacred spiritual science, a science that makes us discover the inner planes of being... in addition, these guided meditations have a spiritual and divine objective and are actually part of a mystical system for training the mind and emotions of the meditator. We have to bear in mind that whenever our thoughts and emotions are focused upon a specific symbolic object full of meaning to us, or upon an ideal, or when we concentrate on an uplifting concept, automatically our thoughts and feelings are energized and activated. At the same time the level of consciousness is enhanced, because both thoughts and feelings are essential energies and elements that cannot be separated from Consciousness itself. Thus, guided meditations of this kind give form and shape to the mediator's understanding of archetypal and universal symbols which take for him very specific and personal characteristics.


For example, an object such as a chalice has within itself an archetypal character. Other symbols such as an icon, an emblem, or an intuitive idea that the meditator receives from within becomes for him consecrated and energized objects and concepts because they have special meaning for him and become helpful tools, releasing strong spiritual feelings and attunements... thus, these symbols and intuitions trigger in the meditator personal powerful images and concepts that come alive as an invisible presence... the reason for this mysterious exchange of magnetic energy is that for him such objects or ideas enfold subtle energies which are in reality his reflections and projections coming from his Higher Self. In fact, it is the harmonization and blending of his own concentrated thoughts and emotions that are the source of this upsurge of spiritual energy, which grows to be an incredible magnet attracting to him, higher corresponding spiritual energies...We could say that when guided meditations are deeply felt they become inner mystical rituals that open spiritual channels and have as an objective the harmonization and communion of the meditator first with his Higher Self and then with the invisible and divine Hierarchy...They also have another purpose, which is to "train" and purify the thought and emotional process of the meditator, and again they have the same objective which is of transforming and strengthening the level of awareness and power of imagination of the meditator.


The intuitive knowledge of symbols appearing in one's meditations and the correct understanding of their meaning unfold in the meditator a high level of awareness which is very important if he wants to transcend and commune with his divine Self... However, what is vital is the acceptance that these special "symbols" become to him real sacred "objects", so as, to enrich his psyche with enlightening meaning. Why is that so important? Well, because they trigger and activate in him spiritual qualities and powers... Therefore an exchange of energies takes place between sacred symbols and the mind of the meditator since it is his own mind that has created the symbol and has given it special meaning... and in return the same symbol reverberates back to the consciousness of the meditator a corresponding energy which is the expression of his own inherent spiritual force. Therefore a symbol that a meditator receives intuitively and with which he feels attuned with is part of himself... the symbol is not separate from his own level of consciousness, and that is why it takes such a special meaning... because the function of a sacred symbol is to arouse in the mediator's level of consciousness an automatic current of harmonious and inspiring thought and emotion that will exalt his imagination and open his heart to new levels of spiritual realities... Hence, we understand that this type of guided meditation is in itself a mystical tool helping to unfold the power of the Higher Self (or the Holy Guardian Angel - the Daimon of Socrates or the blueprint of the perfect Model or spiritual DNA).


For this reason, we are offering on this website mystical meditations which are in themselves sacred tools to unfold sacred spaces within the mediator's psyche to let him discover with the help of different association of ideas and inspiring thoughts, higher levels of Consciousness and Awareness... Moreover, these guided meditations are personal preliminary initiations created to train the seeker in receiving real initiation from within the inner planes of being. We could add another important point which is that when such meditative "inner" rituals and initiations are performed with conviction they help transcend the ordinary physical senses of the meditator which become passive, and as a result the subtle senses of the seeker awake and are activated. Moreover, when the seeker focuses his spiritual senses and powers of the mind and heart while in meditation, then he is ready to invoke and evoke his Holy Guardian Angel - which is also called the Daimon
or Higher Self... The Master Within...(the name given to this spiritual power and Presence within is a personal choice...) Usually it is our preoccupation with the separate requirements of the body, of our thoughts and emotions that are the cause of blinding us to the Presence of our spiritual Self... hence these guided meditations are humble tools for helping invoke and evoke the Powers and Qualities of the Higher Self. Thus, in a sense the effect of such meditations are to keep the senses and subtle vehicles engaged each with its own specific task, without distracting our higher and mystical concentration... in other words Consciousness opens new doors for us to discover the beauty of other Planes of being.... However, we have to remember that all these "techniques" are just preparatory steps in discovering the "WHO AM I?", but each step, has its own importance... the reason for it is that each step helps create in the seeker the required inner contact with his Higher Self and at the same time awake a level of reality that was all the time within but inactive and
unconscious...




Coaching, Kabbalah, Alkemi, Magi, Alkemiutbildning, Prästinneutbildning, Tarot, Ockult, Esoteric, Astrologi, Gnostic, Yoga, Andlighet, Schamanism, Plantmedicin, Elixir, Esoteriska böcker, Esoterisk podcast, Alkemipodd, Andlig blogg,

spiritualitet, Boka Healing, Terapeutiska konsultationer, Alkemiska sessioner, Samtalsterapi i Psykosyntes i Stockholm

WE ARE THE WEAVERS OF OUR DESTINY

As weavers of our own lives, we see objects of the ordinary world, external or internal, beings, events, feelings, and actions as multicolored threads giving meaning and linking us to life. While observed from the outside world, these disparate and unrelated objects and beings take on for us their "usual" appearance and separateness for us. However, seen from the level of our awakened awareness, they jointly develop a wonderful and harmonious relationship analogous to the threads in a tapestry.

Worldly facts, events, memories, feelings and beingsor rather the ideas and symbols that we give to themsomehow change in value when seen from the perspective of a weaver. We are the weavers of our own lives, in which each experience can become an important thread used by our consciousness to connect with one another. Hence, when at a certain point in our lives, we decide to become the weaver, these entangled threads of our experiences and knowledge blend into a beautiful and useful tapestry.


Cloth, thread, loom, spindle, and whatever else is used in spinning and weaving, all represent symbols of our future and destiny. They are used to denote all that rules predetermine and join together our different and ever-changing realities, consciously harmonizing them in ourselves. They are also used to create and make something of our own substance and essence, as the spider does in spinning a web.

Many fairy tales feature goddesses holding spindles or weaving instrument whilst presiding over the birth of a prince or princess. In other instances, they represent time and the chain of cause and effect, or karmic laws. However, when man becomes the weaver of his own destiny, he naturally unfolds the qualities of the creative artist, and becomes the sacred fool whose intuition is guided by the thread of his soul.


On the Symbolism of the Thread


Turning to the archetypal meaning of the thread, it symbolizes the agent that links all states of being to one another and to the First Cause. This symbolism finds its best expression in the Upanishads, where the thread (sutra) "links this world to the other world and to all beings." The thread is both the soul (atman) and the breath (prana). The thread must in all things be followed back to its source because it is linked to a main central point, often depicted as the Sun. This is reminiscent of  thread, the active ingredients of Theseus return to the light of day.


Ariadnes ball of twine or rope stands for the spiritual assistance needed to overcome the minotaur. The minotaur is the creature with a mans body and a bulls head, which king Minos imprisoned in the Labyrinth, built as tribute by Athens to Crete. The minotaur was regularly fed with seven youths and seven maidens, and the kings son, Theseus, offered himself as one of them. Thanks to a ball of twine that Ariadne gave him to escape from the Labyrinth, Theseus was able to kill the beast.

The minotaur symbolizes the labyrinth of our unconscious, ignorant, perverted human nature, an ugly and soiled embroidery that is dominated by our ego, symbolized by king Minos. Hence, Ariadnes ball of twine, like the thread, stands for the guidance coming from our soul and our higher intuition to overcome the beast of ignorance and selfishness. This myth symbolizes the spiritual struggle against repression. However, this struggle cannot be won without the weapons of light and the presence of our soul, symbolized by Ariadne herself.


In a spiritual context, the thread also represents the energies and magnetic stimulation and intuition coming from the soul. Therefore, we become the channels for the expression of our soul, and the threads linking us to it are a combination of our own thoughts and emotions blending with those of the soul. Together they form the tapestry of our life.

We have already seen that the thread is one of the meanings of the word sutra of the Buddhist scriptures. It should be added that the word "tantra" is also derived from the notion of thread or weaving.

Threading a needle is the symbol of passing through the gateway of the Sun and escaping from the cosmos. It also has the same meaning as the arrow piercing the center of the target. In this context, the thread may be regarded as the link between the different cosmic levels (infernal, terrestrial and celestial) or those of spiritual psychology, (subconscious, conscious, superconscious, or  pure Being or Soul awareness).


All around the Mediterranean Basin, weaving is to woman what ploughing is to manparticipating in the work of creation. Through myths and tradition, weaving has an equal archetypal importance as ploughing, although the way they operate remains different. Both, however, are conscious acts involving all the qualities necessary for creating and producing. Hence the thread of the soul links the weavers full awareness and qualities on his/her work, which becomes beautiful. Similarly, the farmer ploughs his field with the same attention and devotion, also linking his consciousness to the thread of his soul.


"As the spider weaves its thread out of its own mouth, plays with it and then withdraws it again into itself, so the external unchangeable Lord, who is without form, without attributes, who is absolute knowledge and absolute bliss, evolves the whole universe out of Himself, plays with it for a while, and again withdraws it into Himself." (by Bhagavatam)
The one who really sees this Truth, realizes his own nature as the Soul or pure Being.



Coaching, Kabbalah, Alkemi, Magi, Alkemiutbildning, Prästinneutbildning, Tarot, Ockult, Esoteric, Astrologi, Gnostic, Yoga, Andlighet, Schamanism, Plantmedicin, Elixir, Esoteriska böcker, Esoterisk podcast, Alkemipodd, Andlig blogg,

spiritualitet, Boka Healing, Terapeutiska konsultationer, Alkemiska sessioner, Samtalsterapi i Psykosyntes i Stockholm

IMPORTANCE OF DREAMS IN THE MYSTICAL PROCESS

There is basically no difference between the waking state and that of dream, except that one seems more stable than the other. Only after there is awakening in the form of enlightenment is it realized that the waking world itself is indeed nothing but a long dream resulting from mental disposition - a movement in Consciousness in which what seems a solid body and its sufferings are really an illusion.
By Ramesh Balsekar


This chapter is dedicated to readers who have proven to themselves that dreams are more than just dreams, that they are indeed "tools" teaching us to look at ourselves in an impartial and impersonal way.


Dreams are tools of transformations


Dreams are tools of transformation. Moreover, at a certain level of inner work, dreams stop being dreams and instead become spiritual levels of consciousness. But, in the meantime, dreams open invisible doors to subtler levels of spiritual growth, awakening in seekers of truth and wisdom, our permanent witness or soul within our conscious selves.

Let us first introduce the symbol of the trident, the logo of the sea-god Poseidon/Neptune. What connection does that have with the process of dreaming? Poseidon, the god of seas and oceans, holds the trident as a mark of his command of the waters. In the context of dream work, he represents the king of the subconscious levels of the psyche. In fact, with his trident, Poseidon also commands the monsters of the deep, which reminds us of the deep waters of the subconscious and its own monsters and shadowy figures. The subconscious can therefore be compared to the abysmal depths of the ocean; the bottomless deep waters symbolize the subconscious and unconscious parts of our psyche where emotions and instincts mingle and mix without purpose or direction.


The three menacing elongated prongs of the trident look like weapons and are used for penetrating, scratching and wounding, so in the symbolic context of dream work, the trident is a penetrating device, effectively "wounding" and scraping what is useless and needs to be separated and removed from the virginal aspect of the psyche. But this wounding opens three deep holes that allows the penetration by the spiritual light of the soul that nourishes and illuminates the unconscious part in us. Through this purification, our unconscious becomes conscious of itself. Thus the trident symbolically opens these three "gates" to higher levels of enlightenment. Let us examine these three "wounds" and three "gates."

The three wounds have the power of transmuting our self-consciousness from its dualistic awareness to its source, Cosmic Consciousness. In piercing and perforating our "self-conscious" aspect, the prongs transmute the egotistic and lower psychic character traits into their spiritual perfect ideals. Thus the trident is an awakening device a powerful symbol for our purification and spiritual advancement through dream work.


From a religious aspect, the trident and the net represent two symbols of Christ as "Fisher of Man." Furthermore, the trident's prongs are of an equal length, symbolizing the Trinity. Hence, the trident is an effective instrument of purification and purgation for awakening the inferior parts of the psyche and sensitizing them to higher spiritual impulses coming from the psyche that are influenced by the permanent witness.

Moreover, the trident, as a symbol of Trinity, impregnates and penetrates with its triune spiritual energies the lower and higher aspects of our self-consciousness. In Christian tradition, the trident is placed in Satan's hands as an instrument of punishment. However, esoteric tradition and spiritual psychology tell us that we need to go deep within ourselves to discover the blocked energies, and then, "fish" them out, as it were, so as to bring them into the light of consciousness. Turning our attention within subtly develops the intuitive faculty of our sixth sense to help us understand who we are and what we need to do to reintegrate our perfect model.


The symbol of the Tiratna 2


In Buddhism, the trident is taken as a symbol of the Tiratna, or triple jewel (Buddha, Dharma, Sangha, meaning the Awakened One, the Truth expounded by Him, and the followers living in accordance with this Truth). It may also be regarded as the triple current of energy in man. And in our own spiritual context, the trident represents the instrument moving these same energies within our psyche.

Dreams help us look deeper within our own psyche, to discover the Mystery of Man. But unless we devote ourselves and allocate time to work with the energies and meaning of dreams, they will always remain unsolicited and strange phenomena. That is why our psyche needs to dream, since dreams are a source of knowledge helping us in the process of releasing unwanted garbage. Dreams are given to us to rescue us from lethargy and unconsciousness.

Previous chapters have compared the psyche to a mirror reflecting whatever preoccupies it. What is reflected in dreams are the thoughts and emotions of our good and bad intentions and experiences. It is in the mirror of our psyche that real purification and understanding take place, since we must become conscious of what appears on the surface of our psyche. The conscious impressions coming from a dream have an important role to play in the awakening process as a whole, and each dream, each symbol enriches this process, since spiritual dream work takes into account the subtle purification process of the whole man. Dreams about purification are given to those of us who want to awaken our permanent and spiritual witnesses. To do that, we must unite them in our "ordinary" level of self-consciousness. Therefore, we must become aware of our unconscious traits that need transformation. Without this, our ego cannot continue on this journey.


This kind of spiritual work in itself exposes the psyche to the influences and intuitions pouring in from the permanent witness (see About the Mystery of Man, parts 1 4). This is the first important means of access, the "key" opening the door of Poseidon's mysterious palace in which are gathered all the past and present experiences, all the fears and stresses imprisoned since time immemorial. Those unconscious doubts and worries linger hopelessly in the depth of darkness awaiting the right moment for the thunderbolt of consciousness to penetrate them and bring them to the light of understanding. As a consequence of these delicate operations, the retrieved or "fished out" blocked energies float on the surface of dreams captured by our self-conscious ego. To help us understand their meaning, they take, in dreams, the shape of potent personal and universal symbols and archetypes. The ego must process these with subtlety, intuition and sensitivity, so that their meaning becomes clear and illuminating.


Different levels of dreaming


At first, these types of dreams are usually experienced as nightmares since our consciousness has to reorganize and focus its attention on the inner dynamics of dream work. With phantasmagoric, incomprehensible, and senseless dreams, we must try to focus our attention and use our intuition to grasp the irrational within ourselves. So, we should not ignore dream sequences that might have nothing in common with each other or appear nonsensical. It really doesn't matter if the beginning of a dream doesn't match what follows it. Analogous to a jigsaw puzzle, we should use our intuition to retrieve the "seed idea" and meaning of each part of our dreams. The expansion of the "seed ideas" and "meaning" is important, and it doesn't matter if our intuition reveals different symbols or meanings to the dream. What counts is the effort exerted by our psyche to unravel a new dimension. Our ego must turn its attention to within itself, in the silent space within Being, where the impelling magnetic presence of the intelligence of the heart reigns.


Thus, if dreams first appear confusing, it is because these types of dreams release the pressure and stressed energies blocked in our psyche. To release stress in dreams, the symbols are magnified so as to make an impact and emphasize certain aspects of a problem. Another reason for disturbing dreams is to help us become conscious of the nature of our stress or anxiety. We should use our intuition to look at the incongruous symbols in our dreams, trying to "respect" their meaning. Intuition assists us in "reading" what goes on in our psyche, since like a mirror, it reflects what goes on within us. This is how, from our permanent witness, we receive some practical solutions and interpretations. However, the exchange of intuitive ideas and feelings between our psyche and ego occurs only if our ego is open to change. If we are willing to work with the symbols, then a special flow of energy streams from our permanent witness, allowing us to understand what we must do to remove the problem, and transform what needs to change.

Spiritual psychology looks at the esoteric and intuitive aspect of dream work, and is based on inner guidance. However, psychology is based on the interpretation and analysis of psychologists or facilitators. These two approaches may sound and even look the same, but they are not. The first is solely based on inner revelation and the second on feedback and outside guidance. The first is used by mystics, those guided by their soul, who seek a closer relationship with their permanent witness. The second is used by those who are only interested in finding solutions to problems, new directions and meaning in times of crisis.


Spiritual Alchemy 3


Both are useful and important dream work tools to purify and transform the psyche. If we want to know who we are, then we should start with the psychological approach, either alone, in a group, or with a therapist. We should also seek the guidance of the inner master, or presence within. Whichever way we choose, our first step should always be with the psychological approach before starting any other kind of spiritual work, since, this approach takes us to the depth of our psyche and is part of an alchemical process. This is our descent into the world of Poseidon where our unconscious self waits. The quest to awaken our spiritual awareness can begin only after a certain amount of purification and transformation of the psyche. Our consciousness, having taken the downward journey, is eventually drawn towards an ascending path. Then, what we receive becomes more subtle and enlightening since it comes without distortion directly from the soul.


If we are serious in our work with the spiritual level of dreams, we must also realize that dreams are like seeds containing potential whole trees. Dreams, therefore, contain the seed ideas coming from the permanent witness. Their purpose is to transform our ordinary levels of consciousness to higher spiritual ones, since some dreams are in themselves examples of spiritual planes co-existing in our psyche that are the seeds waiting in our subconscious to be recognized and awakened by our ego. In other words, they are our spiritual levels of consciousness that permeate into our everyday consciousness. This is the grounding aspect of the whole process of dreams since, if we need to fathom the Mystery of Being and experience our own harmony and unity with it, then the nature of our dreams changes. Moreover, the essence and meaning of our dreams take a more abstract and irrational quality that cannot be shared with anyone, since they come directly from our permanent witness as a language of our soul, a language that can only be understood only intuitively. .

The spiritual dimension of dreams could be described, at best, as delicate and subtle experiences given directly by our permanent witness to our consciousness in order to foster a healing and purifying, leading to a new level of consciousness in us, which we must allow to unfold in our ordinary lives.


What really matters here is our wish for inner transformation, since strong desire to unfold a higher level of consciousness is an illuminating catalyst that energizes our psyche. This is an important element in dream work. The power of concentration and a strong desire to work with dreams as tools for our own transformation opens naturally and directly the inner path to the permanent witness.

Dream work is comparable to learning a new language. First we must learn the alphabet. Dreams are a new symbolic world opening up in our self-consciousness. Why do we say "self-consciousness"? Because, unless our self-consciousness awakens whilst dreaming, our dreams will have no impact and we will not remember anything of great importance. Thus we must gradually stimulate and awaken our self-consciousness during dreams so that they can be something more than mere stress release.

Later, when our ego or self-consciousness "awakens" to its true nature the impersonal Cosmic Consciousness then dreams and the inner process take a new direction, and we see, understand and experience them in a totally different way since, from then on, our ego or self-consciousness realizes that it is just a vehicle for Cosmic Consciousness. We then perceive all kinds of dreams and astral projections differently, since the veil separating them from Cosmic Consciousness is no more. Our ego knows that it is just a reflection of the blazing light of the presence of God or Pure Being. When the veil is torn, and ego and soul meet and merge, the true identity of the Creator and initiator of our inner process becomes even clearer. The impersonal Cosmic Consciousness within us is the sole creator of dreams, and its limited self-conscious counterpart, our ego, it is seen at the other end of the process as the receiver of dreams.


The mission of Cosmic Consciousness within man is to enlighten man's ego. In other words, Cosmic Consciousness actively guides the process of awakening the ego to its true nature, hence it directs the inner world of dreams and astral projections during sleep. Cosmic Consciousness takes over and creates whatever is necessary for our self-consciousness to understand and experience our ego. That is why prophets, saints and disciples of all religions and philosophies have been enlightened and have received knowledge and wisdom through their dreams, visions and astral travels. The ways that our soul carries out its initiatory course of action to awaken our ego and open up the "rainbow bridge to infinity" is a source of great gratitude and awe.




HERMETIC  - ESOTERIC - MYSTICAL PHILOSOPHIES


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HERMES TRISMEGISTUS, HIS FIRST BOOK

1. O MY SON, write this First Book, both for Humanity's sake, and for Piety towards god.


2. For there can be no Religion more true or just, than to know the things that are; and to

acknowledge thanks for all things, to Him that made them, which thing I shall not cease continually to do.


3. What then should a man do, O Father, to lead his life well; seeing there is nothing here true?


4. Be Pious and Religious, O my Son; for he that doth so, is the best and highest Philosopher, and without Philosophy it is impossible ever to attain to the height and exactness of Piety and Religion.


5. But he that shall learn and study the things that are, and how they are ordered and governed, and by whom, and for what cause, or to what end. Will acknowledge thanks to the Workman, as to a good Father, an excellent Nurse, and a faithful Steward, and he that gives thanks shall be Pious or Religious, and he that is Religious shall know both where the truth is, and what it is, and learning that he will be yet more and more Religious.


6. For never, O my Son, shall, or can that soul, which, while it is in the body, lightens and lifts up itself to know and comprehend that which is good and true, slide back to the contrary. For it is infinitely enamoured thereof, and forgetteth all evils; and when it hath learned and known its Father and Progenitor, it can no more apostatize or depart from that good.


7. And let this, O Son, be the end of Religion and Piety; whereunto thou art once arrived, thou shalt both live well and die blessedly, whilst thy soul is not ignorant wither it must return, and fly back again.


8. For this only, O Son, is the way to Truth, which our Progenitors travelled in; and by which making their journey, they at length attained to the good. It is a venerable way and plain, but hard and difficult for the soul to go in that is in the body.


9. For first must it war against its own self, and after much strife and dissention, it must be overcome of the part; for the contention is of one against two, whilst it flies away, and they strive to hold and detain it.


10. But the victory of both is not like, for the one hasteth to that which is Good, but the other is a neighbour to the things that are Evil; and that which is Good desireth to be set at liberty, but the things that are Evil love bondage and Slavery.


11. And if the two parts be overcome, they become quiet, and are content to accept of it as their Ruler; but if the one be overcome of the two, it is by them led and carried to be punished by its being and continuance here.


12. This is, O Son, the Guide in the way that leads thither; for thou must first forsake the Body before thy end, and get the victory in this contention and strifeful life, and when thou hast overcome, return.


13. But now, O my Son, I will by Heads run through the things that are. Understand thou what I say, and remember what thou hearest.


14. All things that are moved, only that which is not is immoveable.


15. Every body is changeable.


16. Not every body is dissolveable.


17. Some bodies are dissolveable.


18. Every living being is not mortal.


19. Nor every living thing is immortal.


20. That which may be dissolved is also corruptible.


21. That which abides always is unchangeable.


22. That which is unchangeable is eternal.


23. That which is always made is always corrupted.


24. That which is made but once is never corrupted, neither becomes any other thing.


25. Firstly, God; secondly, the World; thirdly, Man.


26. The World for Man; Man for God.


27. Of the Soul; that part which is sensible is mortal, but that part which is reasonable is immortal.


28. Every Essence is immortal.


29. Every Essence is unchangeable.


30. Everything that is, is double.


31. None of the things that are stand still.


32. Not all things are moved by a soul, but everything that is, is moved by a soul.


33. Everything that suffers is sensible; everything that is sensible, suffereth.


34. Everything that is sad, rejoiceth also; and is a mortal living creature.


35. Not everything that joyeth is also sad, but is an eternal living thing.


36. Not every body is sick; every body that is sick is dissolveable.


37. The mind in God.


38. Reasoning (or disputing or discoursing) in Man.


39. Reason in the Mind.


40. The Mind is void of suffering.


41. No thing in a body true.


42. All that is incorporeal, is void of Lying.


43. Everything that is made is corruptible.


44. Nothing good upon Earth; nothing evil in Heaven.


45. God is good; Man is evil.


46. Good is voluntary, or of its own accord.


47. Evil is involuntary, or against its will.


48. The gods choose good things, as good things.


49. Time is a Divine thing.


50. Law is humane.


51. Malice is the nourishment of the World.


52. Time is the corruption of Man.


53. Whatsoever is in Heaven is unalterable.


54. All upon Earth is alterable.


55. Nothing in Heaven is servanted; nothing upon Earth free.


56. Nothing unknown in Heaven; nothing known upon Earth.


57. The things upon Earth communicate not with those in Heaven.


58. All things in Heaven are unblameable; all things upon Earth are subject to reprehension.


59. That which is immortal is not mortal; that which is mortal is not immortal.


60. That which is sown is not always begotten; but that which is begotten always is sown.


61. Of a dissolveable body, there are two times; one for sowing to generation, one from generation to death.


62. Of an everlasting Body, the time is only from the Generation.


63. Dissolveable Bodies are increased and diminished.


64. Dissolveable matter is altered into contraries; to wit, Corruption and Generation, but Eternal matter into itself, and its like.


65. The Generation of Man is corruption; the Corruption of Man is the beginning of Generation.


66. That which offsprings or begetteth another, is itself an offspring or begotten by another.


67. Of things that are, some are in bodies, some in their IDEAS.


68. Whasoever things belong to operation or working, are in a body.


69. That which is immortal, partakes not of that which is mortal.


70. That which is mortal cometh not into a Body immortal; but that which is immortal cometh into that which is mortal.


71. Operation or Workings are not carried upwards, but descend downwards.


72. Things upon Earth, do nothing advantage those in Heaven; but all things in Heaven do profit and advantage all things upon Earth.


73. Heaven is capable, and a fit receptacle of everlasting Bodies; the Earth of corruptible Bodies.


74. The Earth is brutish; the Heaven is reasonable or rational.


75. Those things that are in Heaven are subjected or placed under it, but the things on earth are placed upon it.


76. Heaven is the first element.


77. Providence is Divine order.


78. Necessity is the Minister or Servant of Providence.


79. Fortune is the carriage or effect of that which is without order; the Idol of operation, a lying Fantasie or opinion.


80. What is God? The immutable or unalterable good.


81. What is man? An unchangeable evil.


82. If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the contents or Abridgment of them.


83. Avoid all conversation with the multitude or common people; for I would not have thee subject to Envy, much less to be ridiculous unto the many.


84. For the like always takes to itself that which is like, but the unlike never agrees with the unlike. Such discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves.


85. They do rather sharpen and whet evil men to their maliciousness; therefore, it behoveth to avoid the multitude, and take heed of them as not understanding the virtue and power of the things that are said.


86. How does thou mean, O Father?


87. This O Son: the whole nature and Composition of those living things called Men, is very prone to Maliciousness, and is very familiar, and as it were nourished with it, and therefore is delighted with it; now this wight, if it shall come to learn or know that the world was once made, and all things are done according to Providence or Necessity, Destiny or Fate, bearing rule over all, will he not be much worse than himself, despising the whole, because it was made? And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work.


88. Wherefore we must look warily to such kind of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret.


The End of THE FIRST BOOK OF HERMES....



The Divine Pymander, by Hermes Mercurius Trismegistus, tr. by John Everard

Coaching, Kabbalah, Alkemi, Magi, Alkemiutbildning, Prästinneutbildning, Tarot, Ockult, Esoteric, Astrologi, Gnostic, Yoga, Andlighet, Schamanism, Plantmedicin, Elixir, Esoteriska böcker, Esoterisk podcast, Alkemipodd, Andlig blogg,

spiritualitet, Boka Healing, Terapeutiska konsultationer, Alkemiska sessioner, Samtalsterapi i Psykosyntes i Stockholm

What is Meant by Occultism

OCCULTISM is the methodical study of the forces, potential or revealed, in man the microcosm, and in Nature the macrocosm. The method employed in investigating occult phenomena is the method of science; the aim occult science has in view, is the aim of religion.


But before man can attempt to control Nature by occult means, he must first realize that he is perfect microcosm himself – that is, that in his organic, mental and spiritual constitution he mirrors and reflects all the elements and processes which inhere in Nature. That is, he must attain to the Vision of the Universal Self in man, thus becoming conscious of the tremendous fact that he is the Son of the All-Father. That Impersonal being to whom the Hindus have given the comprehensive name of Mother-Father, and whom the Rosicrucians obscurely designate by the Rose of Ruby and the Cross of Gold.


As the initiate Jesus said: “No man cometh unto the father except by the son.” The identification with the absolute Being only takes place after the aspirant has attained to union with the Angel, Adonai, the Hebrew term for that misused and misunderstood word, the Higher Self.


There are two kinds of occultists. There are those who use occult powers for their own personal, and hence selfish ends, and there are also those who use these powers to uplift and ennoble their fellow creatures.


The first school employs practices to which the name Black Magic has been given. A black Magician is simply a deluded person who tries to exalt himself at the expense of those whom he causes to suffer and who uses occult forces to gain this end. There are, even at the present time, various organizations in the world that cultivate personality to the detriment of morality.


By Meredith Starr


Some Thoughts on Imagination

The uninitiated interpret Imagination as something ‘imaginary’ in the popular sense of the word; i.e. something unreal. But imagination is a reality.

When a man imagines he actually creates a form on the Astral or even on some higher plane; and this form is as real and objective to intelligent beings on that plane, as our earthly surroundings are to us.

This form, which Imagination creates may have only a transient existence, productive of no important results; or it may be vitalised and then used for good or evil.

To practice magic, both the Imagination and the Will must be called into action, they are co-equal in the work. Nay more, the Imagination must precede the Will in order to produce the greatest possible effect.

The Will unaided can send forth a current, and that current cannot be wholly inoperative; yet its effect is vague and indefinite, because the Will unaided sends forth nothing but the current or force.


The Imagination unaided can create an image and this image must have an existence of varying duration; yet it can do nothing of importance, unless vitalised and directed by the Will.

When, however, the two are conjoined—when the Imagination creates an image—and the Will directs and uses that image, marvellous magical effects may be obtained.

The following instances may serve to illustrate the operation of magical projection, which I have practised myself, and partly taught.

But here a caution is necessary—though this method became known to me by study and reflection before I was initiated into the G.D., so I only deemed it safe to entrust the process to two others, who I knew could be trusted.

It must never be forgotten that an occult process, which may be used for good may also be used for evil. A black magician possessed of this knowledge might strengthen himself thereby, and protect himself from the danger of the recoil of his own evil actions on the occult plane, and so become energised for further evil. Added to which—one knowledge leads to another, and a single clue may lead to further important discoveries.

The more I reflect on the matter, the more I feel convinced that this knowledge should not pass beyond our Order.


First Illustration


A few years ago, I noticed that invariably after a prolonged interview with a certain person, I felt exhausted.

At first, I thought it only the natural result of a long conversation with a prosy, fidgety, old gentleman; but later it dawned upon me, that being a man of exhausted nervous vitality, he was really preying upon me. I don’t suppose that he was at all externally conscious that he possessed a vampire organisation, for he was a benevolent kind-hearted man, who would have shrunk in horror from such a suggestion.

Nevertheless, he was, in his inner personality an intentional vampire, for he acknowledged that he was about to marry a young wife in order, if possible, to recuperate his exhausted system.

The next time, therefore, that he was announced, I closed myself to him, before he was admitted. I imagined that I had formed myself a complete investiture of odic fluid, surrounding me on all sides, but not touching me, and impenetrable to any hostile currents.

This magical process was immediately and permanently successful—I never had to repeat it.


Second Illustration


A lady, hoping to develop herself spiritually had allowed herself to become passively mediumistic, and her health began to fail.

On one occasion, feeling very weak, she asked me to mesmerise her. I availed myself of this opportunity, and while apparently only making mesmeric passes over her I occultly surrounded her with a protective aura as in my own case. The result was successful, she improved in strength, and, as a well-known student of occultism observed to me, ‘she looked more human’; and with all this, her mediumistic experiences ceased. Had she followed my advice, and held herself positive; I believe she would have fully recovered her health and strength; but she again drifted back into her former condition of passive mediumship, her health broke down, and after a lingering illness, she died.

I had not been initiated into the G.D. then, or should have afterwards used the Banishing Pentagram for my own protection. About two weeks after, I had a vivid dream that I was endeavouring to evoke an elemental, which attacked me, causing a sudden choking in the throat, and an electric shock in the body. The dream had an astrological meaning; and at the same time I believe it had a physical basis and that same vampirising spirit which had been preying on its victim, determined to attack me, in revenge for having thwarted its designs.


Third Illustration


A lady asked my occult aid against a man whom she often met, whose presence invariably made her exhausted and ill.

He had bad health, and I judged it to be another case of vampirising.

I obtained a description of this man, but without telling the process, or when I would undertake it.

First, I imagined they stood facing each other; then I interposed a shield of defense. I then formed round her a complete investiture of odic fluid I also made the ordinary Invoking Pentagram upon her for protection. The injurious effects which she had formerly experienced never returned and she remained ever completely passive to him.


Fourth Illustration


A lady told me of a man who exercised a peculiar fascination over her; she was always thinking of him, although she did not care for him.

As I had received some intimation that he had some acquaintance with Voodoo magic I determined to sever the chain.

I imagined they stood facing each other and that he had thrown out currents of odic fluid, which had entangled her in their meshes. Then I imagined a sword in my hand with which I severed them, and then with a torch burnt up the ends of the filaments still floating round her.

The unnatural fascination soon ceased and in a few months, their acquaintance came to an end.


Fifth Illustration


A man complained to me, that some years ago, he was constantly having another man make use of a peculiarly profane expression, which ever after haunted him, obtruding itself into his mind at the most inopportune times.

It seemed to me that the words constituted what the Oriental occultists call a mantram; that is, a word or phrase which can produce occult effects by setting up vibrations in the akasa.

I judged that some elemental had been vitalised thereby, and had attached itself to a sensitive. I advised him the next time the phrase troubled him—first to imagine he saw before him some horrible creature as the embodiment of the profanity itself —next to hold this creature firmly before him, and then to send forth an occult dynamite shell, penetrating into the elemental, and then exploding and blowing it to atoms.


When I next saw him he said that he had not succeeded in disintegrating the elemental, but that he had driven it away, and was now very little troubled by it.

One further caution may be made in conclusion.

While it is always lawful, and often advisable, to consult with some higher Adept before commencing any important magical work; yet, in every other direction, absolute secrecy must be maintained until the work be done. If it be talked about to others it tends to decentralise it, and so dissipate the force, besides running the risk of meeting with inharmonious currents from their minds.

If it be mentioned to the one on whose behalf the work is done, it tends to disturb his equilibrium by causing a state of nervous expectancy, which is unfavourable for the reception of the Occult good intended.


Supplementary Remarks
By G. H. Frater N.O.M.
(Dr. William Wynn Westcott)


Imagination must be distinguished from Fancy—from mere roving thoughts, or empty visions: By it we now mean an orderly and intentional mental process, and result.

Imagination is the Creative Faculty of the human mind, the plastic energy—the Formative Power.

In the language of Esoteric Theosophists, the power of the Imagination to create thought forms is called KRIYA SAKTI, that is the mysterious power of thought which enables it to produce external phenomenal, perceptible results by its own inherent energy when fertilised by the Will.

It is an ancient Hermetic dogma that any idea can be made to manifest externally if only, by culture, the art of concentration be obtained; just similarly is an external result produced by a current of Will Force.


The Qabalah taught that man, by his creative power through Will and Thought, was more Divine than Angels; for he can create—they cannot. He is a step nearer the Demiurgos, the Creative Deity—even now that he is encased in matter—nearer than the Angelic Hosts although each Angel is a Spirit only— and not tainted with matter. Even the orthodox conception of an Angel is that of a being who executes commands and not of one who originates, creates, and acts ‘de novo’ anew.



By V. H. Frater Resurgam
(Dr. Edmund William Berridge)


THE RAREST OF OCCULT MANUSCRIPTS

OF THE UTMOST SIGNIficance to all students of Freemasonry and the occult sciences is this unique manuscript La Très Sainte Trinosophie. Not only is it the only known mystical writing of the Comte de St.-Germain, but it is one of the most extraordinary documents relating to the Hermetic sciences ever compiled. Though the libraries of European Rosicrucians and Cabbalists contain many rare treasures of ancient philosophical lore, it is extremely doubtful if any of them include a treatise of greater value or significance. There is a persistent rumor that St.-Germain possessed a magnificent library, and that he prepared a number of manuscripts on the secret sciences for the use of his disciples. At the time of his death . . . or disappearance . . . these books and papers vanished, probably into the archives of his society, and no trustworthy information is now available as to their whereabouts.


The mysterious Comte is known to have possessed at one time a copy of the Vatican manuscript of the Cabbala, a work of extraordinary profundity setting forth the doctrines of the Luciferians, Lucianiasts and the Gnostics. The second volume of The Secret Doctrine by H. P. Blavatsky (pp. 582-83 of the original edition) contains two quotations from a manuscript "supposed to be by the Comte St.-Germain". The parts of the paragraphs attributed to the Hungarian adept are not clearly indicated, but as the entire text deals with the significance of numbers, it is reasonable to infer that his commentaries are mystical interpretations of the numerals 4 and 5. Both paragraphs are in substance similar to the Puissance des nombres d’après Pythagore by Jean Marie Ragon. The Mahatma Koot Hoomi mentions a "ciphered MS." by St.-Germain which remained with his staunch friend and patron the benevolent Prince Charles of Hesse-Cassel (See Mahatma Letters to A. P. Sinnett). Comparatively unimportant references to St.-Germain, and wild speculations concerning his origin and the purpose of his European activities, are available in abundance, but the most exhaustive search of the work of eighteenth century memoir writers for information regarding the Masonic and metaphysical doctrines which he promulgated has proved fruitless. So far as it has been possible to ascertain, the present translation and publication of La Très Sainte Trinosophie affords the first opportunity to possess a work setting forth . . . in the usual veiled and symbolic manner . . . the esoteric doctrines of St.-Germain, and his associates.


La Très Sainte Trinosophie is MS. No. 2400 in the French Library at Troyes. The work is of no great length, consisting of ninety-six leaves written upon one side only. The calligraphy is excellent. Although somewhat irregular in spelling and accenting, the French is scholarly and dramatic, and the text is embellished with numerous figures, well drawn and brilliantly colored. In addition to the full-page drawings there are small symbols at the beginning and end of each of the sections. Throughout the French text there are scattered letters, words, and phrases in several ancient languages . . There are also magical symbols, figures resembling Egyptian hieroglyphics, and a few words in characters resembling cuneiform. At the end of the manuscript are a number of leaves written in arbitrary ciphers, possibly the code used by St.-Germain’s secret society. The work was probably executed in the latter part of the eighteenth century, though most of the material belongs to a considerably earlier period.


As to the history of this remarkable manuscript, too little, unfortunately, is known. The illustrious Freemasonic martyr, the Comte Allesandro Cagliostro, carried this book amongst others with him on his ill-fated journey to Rome. After Cagliostro’s incarceration in the Castle San Leo, all trace of the manuscript was temporarily lost. Eventually Cagliostro’s literary effects came into the possession of a general in Napoleon’s army, and upon this officer’s death La Très Sainte Trinosophie was bought at a nominal price by the Bibliothèque de Troyes. In his Musée des Sorciers, Grillot de Givry adds somewhat to the meager notes concerning the manuscript. He states that the volume was bought at the sale of Messena’s effects; that in the front of the book is a note by a philosopher who signs himself "I.B.C. Philotaume" who states that the manuscript belonged to him and is the sole existing copy of the famous Trinosophie of the Comte de St.-Germain, the original of which the Comte himself destroyed on one of his journeys.The note then adds that Cagliostro had owned the volume, but that the Inquisition had seized it in Rome when he was arrested at the end of 1789. (It should be remembered that Cagliostro and his wife had visited St.-Germain at a castle in Holstein.) De Givry sums up the contents of La Très Sainte Trinosophie as "Cabbalized alchemy" and describes St.-Germain as "one of the enigmatic personages of the eighteenth century . . . an alchemist and man of the world who passed through the drawing rooms of all Europe and ended by falling into the dungeons of the Inquisition at Rome, if the manuscript is to be believed".


The title of the manuscript, La Très Sainte Trinosophie, translated into English means "The Most Holy Trinisophia" or "The Most Holy Three-fold Wisdom". The title itself opens a considerable field of speculation. Is there any connection between La Très Sainte Trinosophie and the Masonic brotherhood of Les Trinosophists which was founded in 1805 by the distinguished Belgian Freemason and mystic Jean Marie Ragon, already referred to? The knowledge of occultism possessed by Ragon is mentioned in terms of the highest respect by H. P. Blavatsky who says of him that "for fifty years he studied the ancient mysteries wherever he could find accounts of them". Is it not possible that Ragon as a young man either knew St.-Germain or contacted his secret society? Ragon was termed by his contemporaries "the most learned Mason of the nineteenth century". In 1818, before the Lodge of Les Trinosophists, he delivered a course of lectures on ancient and modern initiation which he repeated at the request of that lodge in 1841. These lectures were published under the title Cours Philosophique et Interprétatif des Initiations Anciennes et Modernes. In 1853 Ragon published his most important work Orthodoxie Maçonnique. Ragon died in Paris about 1866 and two years later his unfinished manuscripts were purchased from his heirs by the Grand Orient of France for one thousand francs. A high Mason told Madam Blavatsky that Ragon had corresponded for years with two Orientalists in Syria and Egypt, one of whom was a Copt gentleman.


Ragon defined the Lodge of the Trinosophists as "those who study three sciences". Madame Blavatsky writes: "It is on the occult properties of the three equal lines or sides of the Triangle that Ragon based his studies and founded the famous Masonic Society of the Trinosophists". Ragon describes the symbolism of the triangle in substance as follows: The first side or line represents the mineral kingdom which is the proper study for Apprentices; the second line represents the vegetable kingdom which the Companions should learn to understand because in this kingdom generation of bodies begins; the third line represents the animal kingdom from the exploration of which the Master Mason must complete his education. It has been said of the Lodge of the Trinosophists that "it was at one time the most intelligent society of Freemasons ever known. It adhered to the ancient Landmarks but gave clearer and more satisfactory interpretations to the symbols of Freemasonry than are afforded in the symbolical Lodges". It practiced five degrees. In the Third, candidates for initiation received a philosophic and astronomic explanation of the Hiramic Legend.


The Egyptianized interpretation of Freemasonic symbolism which is so evident in the writings of Ragon and other French Masonic scholars of the same period (such as Court de Gabelin and Alexandre Lenoir) is also present in the figures and text of the St.-Germain manuscript. In his comments on the Rite of Misraim, called the Egyptian Rite, Ragon distinguishes 90 degrees of Masonic Mysteries. The Ist to 33rd degrees he terms symbolic; the 34th to 66th degrees, philosophic; the 67th to 77th, mystic; and the 78th to 90th, Cabbalistic. The Egyptian Freemasonry of Cagliostro may also have been derived from St.-Germain or from some common body of Illuminists of whom St.-Germain was the moving spirit. Cagliostro’s memoirs contain a direct statement of his initiation into the Order of Knights Templars at the hands of St.-Germain. De Luchet gives what a modern writer on Cagliostro calls a fantastic account of the visit paid by Allesandro and his wife the Comtesse Felicitas to St.-Germain in Germany, and their subsequent initiation by him into the sect of the Rosicrucians—of which he was the Grand Master or chief. There is nothing improbable in the assumption that Cagliostro secured La Très Sainte Trinosophie from St.-Germain and that the manuscript is in every respect an authentic ritual of this society.


The word Trinosophie quite properly infers a triple meaning to the contents of the book, in other words that its meaning should be interpreted with the aid of three keys. From the symbolism it seems that one of these keys is alchemy, or soul-chemistry; another Essenian Cabbalism; and the third Alexandrian Hermetism, the mysticism of the later Egyptians. From such fragments of the Rosicrucian lore as now exists, it is evident that the Brethren of the Rose Cross were especially addicted to these three forms of the ancient wisdom, and chose the symbols of these schools as the vehicles of their ideas.

The technical task of decoding the hieroglyphics occurring throughout La Très Sainte Trinosophie was assigned to Dr. Edward C. Getsinger, an eminent authority on ancient alphabets and languages, who is now engaged in the decoding of the primitive ciphers in the Book of Genesis. A few words from his notes will give an idea of the difficulties involved in decoding:


"Archaic writings are usually in one system of letters or characters, but those among the ancients who were in possession of the sacred mysteries of life and certain secret astronomical cycles never trusted this knowledge to ordinary writing, but devised secret codes by which they concealed their wisdom from the unworthy. Each of these communities or brotherhoods of the enlightened devised its own code. About 3000 B. C. only the Initiates and their scribes could read and write. At that period the simpler methods of concealment were in vogue, one of which was to drop certain letters from words in such a manner that the remaining letters still formed a word which, however, conveyed an entirely different sense. As ages progressed other systems were invented, until human ingenuity was taxed to the utmost in an endeavor to conceal and yet perpetuate sacred knowledge.


"In order to decipher ancient writings of a religious or philisophic nature, it is first necessary to discover the code or method of concealment used by the scribe. In all my twenty years of experience as a reader of archaic writings I have never encountered such ingenious codes and methods of concealment as are found in this manuscript. In only a few instances are complete phrases written in the same alphabet; usually two or three forms of writing are employed, with letters written upside down, reversed, or with the text written backwards. Vowels are often omitted, and at times several letters are missing with merely dots to indicate their number. Every combination of hieroglyphics seemed hopeless at the beginning, yet, after hours of alphabetic dissection, one familiar word would appear. This gave a clue as to the language used, and established a place where word combination might begin, and then a sentence would gra dually unfold.

"The various texts are written in Chaldean Hebrew, Ionic Greek, Arabic, Syriac, cuneiform, Greek hieroglyphics, and ideographs. The keynote throughout this material is that of the approach of the age when the Leg of the Grand Man and the Waterman of the Zodiac shall meet in conjunction at the equinox and end a grand 400,000-year cycle. This points to a culmination of eons, as mentioned in the Apocalypse: "Behold! I make a new heaven and a new earth," meaning a series of new cycles and a new humanity.


"The personage who gathered the material in this manuscript was indeed one whose spiritual understanding might be envied. He found these various texts in different parts of Europe, no doubt, and that he had a true knowledge of their import is proved by the fact that he attempted to conceal some forty fragmentary ancient texts by scattering them within the lines of his own writing. Yet his own text does not appear to have any connection with these ancient writings. If a decipherer were to be guided by what this eminent scholar wrote he would never decipher the mystery concealed within the cryptic words. There is a marvelous spiritual story written by this savant, and a more wonderful one he interwove within the pattern of his own narrative. The result is a story within a story."

In the reprinting of the Freneh text of the Trinosophia, the spelling and punctuation is according to the original. It has been impossible, however, to reproduce certain peculiarities of the calligraphy. In some cases the punctuation is obscure, accents are omitted, and dashes of varying lengths are inserted to fill out lines. The present manuscript is undoubtedly a copy, as "Philotaume" stated. The archaic characters and the hieroglyphics reveal minor imperfections of formation due to the copyist being unfamiliar with the alphabets employed.


The considerable extent of the notes and commentaries has made it advisable to place them together at the end of the work rather than break up the continuity of the text by over-frequent interpolations.

La Très Sainte Trinosophie is not a manuscript for the tyro. Only deep study and consideration will unravel the complicated skein of its symbolism.Although the text matter is treated with the utmost simplicity, every line is a profound enigma. Careful perusal of the book, and meditation upon its contents, will convince the scholar that it has been well designated "the most precious known manuscript of occultism."



Most Holy Trinosophia, by Count St.Germain 


Why Hermeticism?

Why Hermeticism? The Hermetic Gnosis, known through the Corpus Hermeticum and its primary ancillae, the many texts containing instruction in the practical arts of Alchemy. Astrology and Magic, is of considerable interest in a wide variety of fields–the history of science, the history of ideas, the history and philosophy of religion, mathematics, chemistry and medicine, as well as chronology and calendrics, astrology, alchemy, magic, political science, semiotics and psychology.


Why the Hermetic Gnosis?


From the Hellenistic Period to the present day the Hermetic Gnosis has exerted a powerful and formative, although often indirect, influence on western science, society and thought. The Corpus Hermeticum‘s first libellus, the Pymander, with its cosmogonic myth, its declaration of the divine origin of Man, and its eight-staged spiritual ascent has long been an important literary source for mystical initiation. Its peculiar concept of spiritual rebirth, for instance in Libellus II, The Basin, contains Persian, Greek and Egyptian Gnostic features interwoven in an early universalism characteristic of the cosmopolitanism of the Hellenistic Age. Its exhortation to spiritual refinement is noble. Its declaration that ignorance of God is the greatest evil in men is an expression of its wisdom, as is its cultivation of the Agathosdaimon, cosubstantial with God, existing potentially as Mind in Man (Libellus XII). So also its assertion of the unity of mankind (Libellus XII), its belief in transmigration of souls (Libellus XIII), the Sun as the source of life (Libellus XVI). and the idea of heliocentricity (Libellus XVI, Asclepius 29), which Copernicus recognized as a source and encouragement for his own mathematical theory. The Encomium on Man found in Asclepius 1, (6a) was the impetus behind Pico della Mirandola’s Oration on the Dignity of Man and the model for Shakespeare’s expression in Hamlet, Act II:


“What a piece of work is a man! How noble in reason! How infinite in faculty! in form and moving how express and admirable! in action how like an angel! in apprehension how like a god!”


Consideration of the sources of the scientific revolution of the 12th century and the mathematical innovations of the 13th to 17th centuries shows again and again the intimate relation between the origins of modern mathematics and the arts of magic and astrology. Throughout the Middle Ages, both Geometry and Numerical Calculation often suffered from suspicion as Mathesis, or Magic. As late as the Renaissance, the fields of Algebra and Cryptography were considered to be parts of the “Black Arts.” Astronomy was not considered as a discipline fully separate from Astrology until the late 17th century. The same is true of Chemistry and Alchemy. The multifaceted realm of Magic is still not fully understood, many feeling that it is safer to deny its influence rather than to attempt to investigate its roots. Yet in the last two centuries we have seen hypnosis separated from spell-casting and “animal magnetism,” and the rise of such technologies and techniques as flight, brainwashing, advertising, robotics, artificial intelligence, and semiotics–all disciplines originally subsumed under the heading of Magic–renamed and set loose into society in the name of Science. Underlying all of these areas was Hermeticism–either in practice or in theory. Hermetic science produced all sorts of antecedents in these areas: makers of astrolabes and of moving and singing statuary; curious chemical processes for making stained glass and mineral medicines; and innovative reckoners, unbreakable ciphers and double entry bookkeeping.


The field of political science has also been witness to the cogency of Hermetic Philosophy. Frances Yates has shown, in Giordano Bruno and the Hermetic Tradition, in The Rosicrucian Enlightenment, and in her Occult Philosophy in the Elizabethan Age, the role of Hermeticism as a stimulus to Utopian political theory. Students of Freemasonic and Rosicrucian symbolism and history will quickly recognize much that is pertinent in the symbolic content of the Hermetic Gnosis.


While the Corpus Hermeticum does not expressly deal with the subject of economics as a separate discipline, it is inescapable that political visions have at least tacit or unexpressed economic correlates. The Hermetic Gnosis is no exception and much of western history can be viewed as an attempt to articulate and enact an efficient hermetic economy–an attempt which seems only now, in the last phases of the 20th century, to be reaching fruition.


Why Astrology?


There is more to astrology than psychology, prediction of events or cosmology. Astrology is a symbolic representation of reality and as such has great sociological, sacerdotal and political relevance which presently remains untapped. What is needed is a thorough study of the way in which these potentials were formerly channeled to the greatest benefit in the fields of theology, science and politics. Only in this way will we be able to fully and accurately gauge their future potentials. Some aspects of this study have been undertaken by academic institutions (e.g. the Warburg Institute in connection with the history of art) but other areas remain untouched (e.g. the disciplined and directed use of astrology as a means of channeling social awareness) which are best approached and more penetratingly studied by rogue scholars whose acumen is not coopted by considerations of position, funding or tenure. Finally, astrology is essentially the study and creative manipulation of time. By means of the principles of this art one may live harmoniously in accordance with the cycles of nature or determine nature toward specific events by initiating action at appropriate moments.


Why Magic?


Magic is a term of surprising ambiguity, equivocation and scope. In common parlance it means anything from wishing a thing into being to the manufacture and application of magical objects for the realization of specific desires. Between these two extremes there are many areas of hermetic endeavor also termed “magical”. For instance, the exploitation of unknown or misunderstood modalities for the realization of chosen goals was classically considered as magic. The discovery and future exploitation of such modalities provides us with sufficient reason for studying the magic of the past and present. Beyond this, many questions remain, for instance, in the field of psychology. What is the nature of paranormal experience? How does clairvoyance and distant viewing work? What constitutes a prophetic dream? What theory may be put forward to account for such knowing? How are we to view the commonly reported near-death experiences? What are the mechanisms which account for mass movements? Are they all determined solely by economic and class causes? Can they be manipulated? Is the higher evolution of man a possibility and to what degree is it contingent upon technological advance? Many more such questions that do not comfortably conform to accepted categories, or deny accepted formalization, or for which modern science has no answers might be asked.


Why Alchemy?


While the ancients sought to transmute lead into gold, the modern rogue scholar seeks to understand the way alchemy interfaced with early chemistry and the idea of science, always on the lookout for abandoned mines and forgotten quarries where veins of ore may remain to be mined, refined and coined. Only the most self-satisfied and short-sighted would suggest that all that may be known is known or that human learning may not yet add to its treasury. Being guided by the theory which posits an inner as well as an outer alchemy, the rogue scholar endeavors to learn the secrets of creation from the writings of those who read the Book of Nature and to create new means of expression for the fruits of such knowledge.


Collectively these four trees of our Hermetic Orchard comprise the labor of our intellectual and philosophical husbandry. The fruit of these trees will be the spiritual sustenance of the future. It is our purpose to cultivate the garden with love and diligence so that the harvest may be of the highest quality and only the best fruits offered in thanksgiving.



Copyright ©1994 by Robert Zoller


The Great Secret

NOT to succumb to the unchangeable forces of nature, but to direct them; not to allow ourselves to be enslaved by them, but to make use of them to the benefit of immortal liberty; this is the great Secret of Magic.

Nature is intelligent, but she is not free. The Heavenly bodies have instinctive souls like animals, and impregnate each other; the planets are the seraglio of the sun, and the suns are the docile flock of God.

The earth has a soul which obeys the sun, under the decrees of Fate, and obeys man, instinctively.

But, for man to command the soul of the earth demands great knowledge and great wisdom, or great exaltation.


Folly has its prodigies, and these more abundantly than wisdom, because wisdom does not seek prodigies, but tends naturally towards preventing their occurrence. It is said that the Devil performs miracles, and there is hardly any one but him who does perform them, in the sense which the ignorant masses attribute to the word. Everything that tends to estrange man from Science and Reason is assuredly the work of an evil Principle.


The sun has intelligence, but the earth is mindless; without the Sun and the labour of man she would produce nothing. The sun is her impregnator and man her accoucheur, and reluctantly and with a bad grace does she yield to the caresses of her spouse and the attendance of her physician. Animals, ill-organised ferocious beasts, noxious insects, parasitical and poisonous plants, abortions, monsters and plagues, are the fruits of her clumsiness. She resists as much as she can, and her resistance is not a crime; she is but the creature of Law, and serves as a counterpoise to the activity of the sun. According to the hieratic tradition, man, the only son of God, ought to command the earth, but man, having infringed the law of God, has ceased to be free, and slaves are equals before slavery. The soul of the earth is hostile to man, because she feels that he has no longer the right to command her; she resists him and deceives him; it is she who produces dreams, nightmares, visions and hallucinations, favoured in this by fanaticism, drunkenness, debauchery and all nervous disorders; madmen, hysterical women, cataleptics and somnambulists are all under her direct influence. They call her also the astral light, and it is she who produces all the phantasmagoria of spiritualism.


We admit that the name astral light does not perfectly apply to the soul of the earth. This instinctive power of our planet manifests itself by negative electricity and magnetism; positive electricity, heat and light come from the influence of the sun.

The soul of the earth radiates out specially during the night. The light restrains and repels its effluvia. It is at midnight, especially in the middle of the long nights of winter, that phantoms love to appear.


A man is not a saint because he has visions, but one may have visions and yet be a saint, and even amongst the saints visions always involve something ridiculous or hideous. St. Teresa was tormented by blood, and believed she saw living walls, which were choking, and a Cherub armed with an arrow to lance them. Marie Alacoque saw Jesus Christ open his chest and exhibit his heart palpitating and bleeding. Martin de Gallardon saw an angel dressed as a footman; the children of Sallette adorned the Virgin with a huge peasant's bonnet, with a yellow apron, and with roses stuck on to her feet. Bernadette Soubirons sees our Lady of Lourdes, dressed like a girl, about to take the sacrament, with a little blue apron and yellow roses planted by the stalks in her naked feet. Berbignier saw Jesus Christ in the midst of several flat candlestick sockets. This vision of candle-stick sockets reappears at Pontmain, where four candles are seen fixed to the wall of the heavens and the good Virgin in the middle of them. Ravaillac saw the sacred wafers fluttering around his head and heard a voice which told him to kill Henry the IV. The instinctive soul of the Earth eagerly demands blood, and favours the exaltations which lead to its shedding. Spectres, like crows, seem to scent from afar off massacres and battles. The death of Cæsar, the civil war which resulted from it and the bloody proscriptions of the Triumvirate were announced by prodigies, of which Virgil speaks. A little before the war of extermination which the Romans waged against the Jews, the Temple was crowded by visions and marvels. The morbid miracles of the convulsionaries, preceded by a short time only the hecatombs of the Revolution, followed by the great wars of the Empire: nowadays the spirits turn jugglers and the dead haunt our salons and become familiar with ladies . . . we have just passed through the war with Germany and the Commune, what have we still to expect?


Man, the child of Earth, remains in magnetic communication with the Earth. He is himself a special magnet, which can indefinitely augment its powers by the combination of imaginations and wills. Then inert objects are magnetised, and, under the influence of the physical soul of the Earth, attracted and ill-directed by man, may displace themselves, be lifted up, and cause cracking noises or raps to be heard; at times even a kind of aerial coagulation roughly models out some fugitive form: people believe they see lights or hands; dreams take to themselves bodies, and nature seems to become delirious: new pythonesses scribble at hazard new oracles, as little serious as those of the ancients: the same causes produce always the same effects.

Will man ever succeed in taming entirely this whirling and devouring animal that we call the Earth? No, so long as he cannot discover a fulcrum for the lever of Archimedes, and so long as the steed is always sure of throwing its rider. In vain man torments the Earth; the Earth will always end by swallowing him up. Hence it is that the grand dream of Prometheus, that is to say of human genius, has always been the secret of Hermes, that is to say the discovery of a panacea for disease, old age and death, The desire for immortality, which has always exercised the human soul, is a protest against our subjection to the voracity of the Earth, but Religion has placed immortality in death, and only flatters herself that she will succeed in releasing from the slavery of Earth that portion of ourselves that she wants to raise to Heaven.


But in the language of symbolism, Heaven is spirit and Earth is matter; Heaven is light and Earth is shadow; Heaven is the good, Earth, the evil; Heaven is paradise, and Earth, hell. The Theologians moreover who believe in a local Hell can find no place for it save in the middle of the Earth, which seems to affirm that evil is materiality.

The Earth is lazy, because she is heavy and material, and, as laziness produces starvation, the earth engenders imperfect species reduced to devouring each other. She loves to produce beings who kill each other, because she fattens on the corpses of her children. Warfare is the inevitable condition of existence on the earth and the raison d’être always definitely pertains to the strongest. Might does not take precedence of Right; it constitutes it. What Darwin calls natural selection is the triumph of might.

Why are there abortions in nature? Why so many imperfect designs if the Creative Power is omnipotent? Because all Force has a Resistance as a Fulcrum, because inertia battles against movement, because shadow must equilibrise light. All is foreseen by the universal sovereign intelligence, and the Providence of God is not a direct and personal intervention. If God does not create animals, he tells the earth to produce them. God has impregnated nature and nature has become a mother, producing unaided; but she husbands her efforts and simplifies her great works; she produces life, and life in its turn works on differentiating forms according to the circumscribing conditions. One effort begets other efforts, one form begets other forms, and progress is only possible through the law of transformation.


These mysteries of nature demonstrate and explain those of Religion which try to the utmost the Human understanding; Divine selection, that is to say, final salvation, coupled with the probable reprobation of the majority; the narrow gate, regeneration or moral transformation, the resurrection or future transformation of the man that now is into a more perfect being. So what has been looked on as calculated to shatter Faith corroborates it, that which one fancied must overthrow Religion reestablishes it. The asserted paradoxes of Darwin explain the oracles of Jesus Christ, and we believe with greater assurance, because we know better what we ought to believe. These truths will sooner or later accomplish the conquest of opinion, and opinion when founded on Truth always carries authority along with it. They begin with condemning Galileo; later they are e’en forced to admit what he asserted, and the Church is none the less infallible, because authority is necessary, and when she transmits her authority to the Pope, the Pope becomes infallible by an infallibility, authoritative, but not miraculous; for an authority may be delegated, a miracle cannot be delegated.

The yearning for Religion is the primary want of the Human soul: it exists side by side with Love, and in Love. "There exist," says Mr. Tyndall, one of the foremost scientific men of England, "there

exist other things woven into the tissue of man, such as the sentiments of veneration, respect, admiration, and not only sexual love, to which we have just referred, but the love of the Beautiful in nature, physical and moral, of poetry and art; there is also that profound sentiment that from the first dawn of History and probably for ages anterior to all History, has incorporated itself in the Religions of the world; you may laugh at these Religions, but in any case you only laugh at certain accidents of form, and you will not touch the immovable basis of the religious sentiment in the emotional nature of man. The problem of problems at this present hour is to give to this sentiment a reasonable satisfaction."


The solution of this great problem we believe that we have sufficiently plainly indicated, to enable writers better accredited than ourselves to discover it and give it with greater success to the legitimate aspirations of the world. The spirit of intelligence will come as Christ has promised us, and this will teach us all the Truth.

The doctrines of the highest science, called magic by the ancients, being no longer recognised in our days by official science, can only be presented to it under the name of Paradoxes, a word which signifies things above reason.


Paracelsus, whose name signifies an elevation of thought in some way paradoxical, designated these the Archidoxes, that is to say, things ultra-reasonable or more than reasonable. 

God is the great Archidox of the universe. Religion is Archidoxal when it appears Paradoxical. Liberty is the Paradox or the Archidox of the human divine.

Absolute reason, absolute knowledge, absolute love, are Archidoxes of the human genius; imagination is Archidoxal in the creation and realisation of its paradoxes.

The Will rushes on to the Archidox and does not halt before Paradox.

Absolute Reason is, like the Divinity, the supreme Archidox of the understanding; the absolute for the mind is the unconditioned reason; the absolute for the heart is infinite perfection; moreover, the beautiful being the refulgence of the true, infinite beauty can only exist in the ideal personification of Truth and Love. This personification, realised in the man, is Christianity, realised in society as a whole it will be Catholicity.


He who said, "I believe because it is absurd," gave us in a paradoxical shape the formula of the Archidox, and, in fact alike beneath and above reason only absurdity is to be found; but the absurdity which lies below is nonsense and folly, while that which floats above is enthusiasm and self-sacrifice. Below the reason of the mass is materialism, above the reason of the scientific is God. Credo quia absurdum!


Let us now complete our Magic Paradoxes by one last one that we will call the Gospel of Science.

Gospel of Science! what an absurdity! As if Science could have a Gospel, a Bible, a Koran, a Zend-Avesta or Vedas. All these sacred books pertain exclusively to religion and the Priests of the several forms of worship, and Science only concerns herself with them, to ascertain their antiquity, authenticity and influence on the History of nations.

There is no true Gospel but that of Jesus Christ, but it is true that there do exist Apocryphal Gospels.

To write in the present day an Apocryphal Gospel would be an anachronism; to seek to give any other dogmatic Gospel but that of Jesus Christ would be a folly and an impiety.

We employ, therefore, the word Gospel as a paradoxical expression, in accordance with the title of this work which is Magical Paradoxes.

The word Gospel signifies happy news, and it would be indeed happy news for the world to learn that science and religion had been definitively harmonised.

But everything comes in its due season, and the world is not saved because an eccentric book has been written.

Occult sciences are necessarily eccentric, for so soon as they cease to be eccentric, they cease to be occult.


A seed is placed within the earth; no one sees it but he who sows it, and when the earth has closed upon it, no one again sees it. Men pass close to where it is hidden, they even walk above it and for long it ferments and germinates in silence. Then a tiny shoot pierces the earth, the shoot divides into two leaves, and between these two leaves a bud appears. Thus it remains for long without any one noticing it. One day it is found that the shoot has become a sapling, then the sapling grows larger and becomes, slowly, a tree.

Then oft-times he who sowed it is himself enveloped in the earth.

He will never gather his fruits from his tree, nor sit beneath its shade.

His body fattens the earth and may cause other trees to germinate; his thought grows in the heavens and will make other thoughts blossom. For nothing dies; all is transformed; that which no longer is, shall be again, but that which was small shall be great, and that which was ill shall be better. 


This is our faith and hope--AMEN, and so be it!



THE PARADOXES OF THE HIGHEST SCIENCE by Éliphas Lévi


EXAMPLES OF PERMUTATION AND NUMERICAL VALUATION

In ancient times the world was not so overburdened with literature as in the unfortunate present, when millions of books which all treat of the same unimportant matters, things which come and go, mere illusions of the moment, are produced in such numbers. In those days man depended more upon the oral teachings and when ready received his due from a teacher to whom he was led often seemingly by chance. The method of teaching followed was generally the Qabalistic one of using the sacred scrolls, upon which were written glyphs and symbols, and upon this foundation building up a solid structure of knowledge which there is nothing in the modern world to excel. The teachings related to the Macrocosmos, the large world or the Universe, and to the Microcosmos, the reflection of that larger world, called Man. From the teachings hidden in these glyphs and symbols a universal science may be obtained, as is agreed by all who have studied these things, notably by H. P. Blavatsky, a science which treats of the Becoming of the Universe, of flux and efflux of Manvantara and Pralaya, from the generation of the "Gods" to the perfection of man.


One of the methods used to unravel the mysteries hidden in these sacred writings or scrolls is that of Temura or permutation, the anagrammatical method of changing the position of the letters forming a word to create a new word which explains the original. A striking example of this method, which should be of interest to all who are concerned with occult development and to those who are interested in the writings of the Alchemists, is the following:

The writers on Alchemy speak of a mysterious substance to which no name is given. It is said to be the cheapest thing in the world and costs nothing, it cannot be bought, but is actually given "for nothing" to all who are entitled to it. What is this mysterious thing? Let the Qabalist answer. It is grace.


This strange teaching was known ages before the Alchemists gave it out to their disciples, being hidden in the sacred writings of old, to be discovered by this method of Temura or permutation. Let us endeavour to gain some idea as to the method of giving out the hidden wisdom in the days of old.

The Hebrew word MChN, Mechein, meaning literally "from grace," has six permutations of great significance, viz., MChN, "from grace," MNCh, "from the one who rests," CHMn, meaning "rich oil," NChM, "to comfort," NMCh, "to obliterate," and finally, ChNM, "for nothing."


In these permutations is hidden a teaching of the deepest significance.


He who has passed through the fires of life and seen the emptiness of carnal things, of things transitory, those things which at the utmost last but for a life-time, even if that limit be reached, he who has reached this stage becomes MNCh, the one who rests from action. He has discovered after bitter lessons, after repeated trials and tests, that all mundane things are useful only because of the lessons which they teach the Soul.


Having thus learned from long experience that nothing in the world of man may bind him, he becomes MNCh. He goes out into the world a disciple doing the work of his Master, doing his Master's will, seeking to bring anew to earth the mighty truths so long hidden from a materialistic world, seeking ever to serve his brethren unto whom the same light has not yet been vouchsafed, ever in the midst of great activity, yet himself inactive within. Whatever storm there may be without, however much it may pour with hailstones, however fearful the lightning and thunder in the world of man, he stands calmly by, ready to serve those who are sent to him, ready to do the will of God, for he has learned from the Silence and become MNCh.

Thus, he acquires GRACE, MChN, that grace which is his due through resting from effort, whilst ever in the midst of the fight.


This grace, or MChN, is like unto "rich oil," which is ChMN, pouring down upon him, anointing him and opening up a wider field of consciousness to him, which tells of perfect unity and at-one-ment, that plane or condition of being known in the East as the Buddhic and spoken of in the West as Cosmic Consciousness. Entering into this condition of Buddhic consciousness through the anointing, all his doubts and fears are dispelled. Never again can he complain that there is no purpose in life, nevermore will he rail at the gods for the faults of man, for now he knows, he realises and understands the reason, and sees the Purpose shining even in the darkest night of misery. Thus knowing much he is enabled to forgive all, and sets his feet firmly upon the path of Attainment.


Henceforth, as the looks around him and studies the Sacred Scriptures written in the hearts of men, he sees nothing evil, except in a relative sense. There are only lessons to be learned and a something beyond all forms which is Real and Everlasting. Nothing that is human is evil in his sight, nothing that is human is wrong, there is no sin but what he might himself have committed, no stage but what he himself has passed in his upward climb and knowing the effect of these lessons upon himself he realises that all is for the best and that God in truth, is indeed in his heaven, and that all is, as the poet says, right with the world.


The word NChM, "to comfort," shews us that after arriving at this stage the man is comforted with the knowledge gained, comforted by the Divine Grace which through resting he has attained. And now a new stage has been reached shewn in the word NMCh, meaning "to obliterate," the lower man is obliterated and the god appears in all his glory. It is now that the disciple attains to perfection and receives the great Arcanum, the true Philosopher's Stone which is given him literally "for nothing" (CHNM). He brings with him only grace (MChN), which permuted is ChNM, meaning literally "for nothing."

This then is the meaning of the Alchemists when they assert that the, sacred fire cannot be bought but is to be had "for nothing," but this "nothing" is a very precious "something," for it is grace without which no man can safely be entrusted with the Grand Secret.


We may read the lessons contained in these Temuras in a shorter way thus:—

The grace of God is like unto rich oil pouring out from the Heavens, coming "to comfort" the "one who rests" from strife and serving "to obliterate" all evil, so that nothing is left but the Perfected One, the Tahar or Arhat.

This is an illustration of the method called Temura. Let us now study that of Gematria or numerical valuation and incidentally learn the secret of the wonderful number thirty-three, a secret especially interesting to Freemasons.

The struggler, the disciple, it is well known, has to be thrown down into the Pit into the depths of matter, to learn the lessons which only can be learned through bitter experience. In the midst of his trials when for a time the Light is shut out from him he cries aloud: "Woe is me, my pain is greater than I can bear."


This pain is felt only by the lower man who is being crushed and the teacher reminds the disciple of this and instructs him by means of the perfect number thirty-three.

The value of the Hebrew word KABI which means "my pain" is exactly thirty-three, the number well-known to Occultists and Free-Masons. Why is this called the perfect number? How many Free-masons can answer? Few indeed of those who specialise in the "fourth degree," the banqueting degree, in any case, can throw even a faint glimmer of light upon the subject. Oh! that we might be permitted to pour the "Chochmah Nistorah" into the empty Masonic vessels and purify the Craft of its defilements. Idol with feet of clay! Let us leave the proud holders of this degree in the hands of the earth-spirit who will awaken them all in good time.


KABI then, which means "my pain" is numerically thirty-three and contains a teaching well worth of study. When the teacher hears this cry and recognises the man as an aspirant, when the disciple thinks that his pain is too great to be borne then is help vouchsafed him. He is instructed to centre himself in God to rise from the Pit into which he has been thrown.

The word BAL which means "in God" has the same numerical value (33) as KABI (my pain). We see that the symbol of the Higher Self (A) is centered in this word pointing out to the disciples the goal to which he must attain.

When this centring has been effected the disciple is told that now he will have to meet his real Self and become one with his Father, the Master within. "In God" says the Teacher, "shalt thou find thy Father, through pain and by the destruction of pain shalt thou rise from the Pit."


The word pain as we have seen it is numerically 33. From this we get the word BAL in God, also 33. In God the Father is to be found, by union the Self is to be known, as we see by changing the letters to those of the same numerical value, viz., ABIKh, literally thy Father (33).

These lessons learned, the disciple rises from the Pit and having become one with God returns to the Mount from whence he came and receives the Law as all true Initiates have to do. Then it is said that he will live for ever.

These teachings are also found in studying the perfect number 33, for not only does it refer to the Pain of the Disciple, the Father, the centring of the self in God but it shows us that the man returns to the heights after these struggles and really begins to live in the eternal. The word GL means Mountain and has the numerical value of 33, whilst YChIH has the same value and means he will live (in the eternal).


Thus in this number 33 is hidden the secret which tells how the risen one escapes for ever from the connection which he has been forced to make with Asmodeus and enters into that state in which Goodness and Light are predominating characteristics. Anything the treader of the Path possesses of these qualities is owing to individual advancement, but the popular or uninstructed world is not yet out of the hands of Asmodeus nor likely to be for ages to come. From all these teachings we should learn infinite patience and tolerance with our less progressed brothers, remembering the jewels from the Hall of Wisdom as set down in Light on the Path.



Mysteries of the Qabalah, by Elias Gewurz


THE MYSTICISM OF THE ALPHABET

Rabbi Chananya spake, and said: "Before creation began, the alphabetical letters were in reversed order; thus, the two first words in the Book of Genesis, berashith, bara, begin with B; the next two, Alhim, ath, with A. Why did it not commence with A, the first letter? The reason of this inversion is as follows: For two thousand years before the creation of the world the letters were concealed and hidden, being objects of divine pleasure and delight.


"When the Divine Being, however, willed to create the world, all the letters appeared before his presence in their reverse order. Th first ascended and. said: 'Lord of the Universe! let it please thee to create the world by me, as I am the final letter of the word Emeth (truth), which is graven on thy signet ring. Thou thyself art called Emeth, and therefore it will become thee, the great King, to begin and create the world by me.' Said the Holy One (blessed be He): 'Thou, oh, Teth, are indeed worthy, but I cannot create the world by thee; for thou art destined to be not only the characteristic emblem borne by faithful students of the law, from beginning to end, but also the associate of Maveth (death), of which thou art the final letter. Therefore the creation of the world cannot, must not, be through thee.'


"After Th had disappeared, Sh ascended and said: 'I pray thee, Lord of the Universe, as bearing thy great name Shaddai (almighty), to create the world by me, by the holy name that becometh thee only.' Said the Holy One: 'Thou art truly, oh, Schin, worthy, pure and true; but letters that go to form lying and falsehood will associate themselves with thee, viz.: Koph (Q) and Resh (R), and with thee will make up SheQeR (a lie), Falsehood, in order that it may be received and credited, some first with the appearance of truth (Sh), which thou representest, and for this reason I will not create the world by thee.' So Schin departed and Q and R, having heard these words, dared not present themselves before the divine presence.


"TZ then went before him, saying: 'Because I mark the Zaddikim (the righteous), and thou thyself nearest me in thy name, Zaddik (righteous), and also it is written "The righteous Lord loveth righteousness," it will become thee to create the world by me.' Then said the Holy One: "Zaddi, Zaddi, thou art truly righteous, but thou must keep thyself concealed, and thy occult meaning must not be made known or become revealed; and therefore thou must not be used in the creation of the world. Thy original form was a rod, symbol of the female principle, surmounted by Yod, a letter of the holy Name, and also of the Holy Covenant, and emblem of the male principle. (By this, reference is made to the first man, who was androgynous, with faces turning one to the right, the other to the left, as symbolized in the figure of Zaddi in the Hebrew alphabet). But the time will come that thou shall be divided, and thy faces shall then be turned to each other.'


"Zaddi then departed, and P ascended and said: 'I am the beginning of the salvation (Peragna) and deliverance (Peduth) thou will execute in the world. It will be fitting to create it by me.' 'Thou art worthy,' replied the Holy One, 'but thou also givest rise to Evil (Peshang), and in thy form resemblest those animals who walk with drooping heads, like wicked men who go about with bowed heads and extended hands. I will not, therefore, create the world by thee.'

"To the letter Ayin, the initial of the word Avon (iniquity), though it claimed the origination of Anava (Modesty), the holy One said: 'I shall not create the world by thee.' And forthwith Ayin departed.

"S then went and pleaded: 'I am near (Samich) to the fallen ones, as it is written: "The Lord upholdeth (soumekh) all them that fall."'Thou must return, Samich, to thy place,' was the reply of the Holy One, 'and must not leave it; for if thou dost, what will become of the fallen, who will need and look to thee for aid and support?'


"Samich forthwith returned, and was followed by N, who said: 'Oh, thou Holy One! that thou mayest be venerated in praises (Nura tehillim), and also because the praise of the righteous will be a Nava (delight), let it please thee to create the world by me.' To whom he replied: 'Nun, return thou to thy place with the fallen (Nephelim), for whose sake Samich hath gone back to her place, and lean for support upon her.'

"M then followed after, saying: 'Thou wilt by me be called Melech (King).' 'Truly so,' said He, 'but I will not, for all that, create the world by thee. Go back at once to thy place with thy companion letters, L and CH; for there must be a King, and for the world to be without one would not be seemly.'"


AT that moment bh descended from off the throne of light and splendor, exclaiming: "I am thy glory, create the world by me." As it stood trembling with excitement before the Holy One, two hundred thousand worlds together with the throne itself were seized with a sudden tremor and seemed ready to fall. "Caph, Caph!" cried the Holy One, "what hast thou done? I will not create the world by thee, for thou beginnest bhala (ruin, loss). Return at once to thy place on the throne of glory and abide there!" Then Caph retired and went back to its place.

I next appeared and claimed that being the initial letter in the divine name IHVH, it was the best for the work of creation. But the Holy One replied: "Let it suffice thee to be what thou art, chief letter in my name and foremost in all my designs, thou must remain where and as thou art!"

Then came I and spake before the Eternal One: "Create the world by me, for in me alone is thy goodness (Tobh) and uprightness, both attributes of thee." "I will not, Oh Teth," replied the Holy One, "use thee in the creation of the world, because the goodness within thee is hidden and concealed from sight as it is written, "How great is thy goodness which thou hidest for them that fear thee." Seeing thou wilt remain invisible to the world, I am about to create, and furthermore because of the goodness hidden within thee, the gates of the temple will sink into the earth as it is written, 'Her gates are sunk into the ground, and besides all this, thou with thy comrade the letter Heth (bh) composed sin. Therefore, these letters will never enter in the names of the twelve holy tribes." On hearing these words bh went not before the Holy One, but returned at once to its place.


Z then went up and urged its claim, saying: "Thy children will through me keep the Sabbath, as it is written: 'Remember (Zecor) the Sabbath to keep it holy."Thou, Oh Zain," replied the Holy One, "art of too warlike a form, resembling as thou dust a spear. I cannot use thee in the creation of the world."

When Z heard this decision, like N it retired and gave place to V, who said: "I am a letter in thy holy name." The eternal one answered and said: "Remain contented, Oh V that together with H you are in the great name. I shall not choose you by whom to create the world."

D, accompanied by G, went before the divine presence. To them it was said, "Let it suffice you, that so long as you are conjoined and associated, there will always be the poor on the earth who will need succor and help. Daleth (D)--poverty and Gimel (G)--help or the benefactor. Therefore both of you keep together, the one helping the other." (In the Hebrew alphabet G and D are successive letters).

Then came B and said: "Create the world by me, because I am the initial letter of beracha (blessing) and through me all will bless thee, both in the world above as in the world below." "Truly, Oh B," said the Holy One, "I will surely create the world by thee only."


Hearing these words, A remained in its place and went not into the divine presence, who therefore exclaimed "Aleph (A) Aleph! why comest thou not before me as all the other letters?" Then replied A: "Lord and sovereign of the universe, it is because I have observed that (B excepted) they have returned as they went, without success. Why, therefore, should I come before thee, since thou hast already given to B the great and precious gift we all of us craved and desired. Moreover, it becometh not the monarch of the universe to withdraw and take back his presents from one subject and give them to another." To these words the Holy One responded: "Aleph, Aleph! Thou shalt be the first of all letters and my unity shall be symbolized only by thee. In all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."

Therefore did the holy one make the letters of the celestial alphabet, capitals, and those of the earthly, small, each corresponding to one another. Therefore also the Book of Genesis begins with two words whose initials are B, viz.: Braeshith, Bara (in the beginning created) followed by two others, whose initials are A, viz., Alhim, ath (God, the substance of) to show that the letters of these alphabets celestial and earthly are one and the same by which every creature and thing in the universe has been formed and produced.



Zohar: Bereshith to Lekh Lekha by Nurho de Manhar


SEPHER YETZIRAH OR THE BOOK OF CREATION

CHAPTER 1


1. In two and thirty most occult and wonderful paths of wisdom did JAH the Lord of Hosts engrave his name: God of the armies of Israel, ever-living God, merciful and gracious, sublime, dwelling on high, who inhabiteth eternity. He created this universe by the three Sepharim, Number, Writing, and Speech.


2. Ten are the numbers, as are the Sephiroth, and twenty-two the letters, these are the Foundation of all things. Of these letters, three are mothers, seven are double, and twelve are simple.


3. The ten numbers formed from nothing are the Decad: these are seen in the fingers of the hands, five on one, five on the other, and over them is the Covenant by voice spiritual, and the rite of Circumcision, corporeal (as of Abraham).


4. Ten are the numbers of the ineffable Sephiroth, ten and not nine, ten and not eleven. Learn this wisdom, and be wise in the understanding of it, investigate these numbers, and draw knowledge from them, fix the design in its purity, and pass from it to its Creator seated on his throne.


5. These Ten Numbers, beyond the Infinite one, have the boundless realms, boundless origin and end, an abyss of good and one of evil, boundless height and depth, East and West, North and South, and the one only God and king, faithful forever seated on his throne, shall rule over all, forever and ever.


6. These ten Sephiroth which are ineffable, whose appearance is like scintillating flames, have no end but are infinite. The word of God is in them as they burst forth, and as they return; they obey the divine command, rushing along as a whirlwind, returning to prostrate themselves at his throne.


7. These ten Sephiroth which are, moreover, ineffable, have their end even as their beginning, conjoined, even as is a flame to a burning coal: for our God is superlative in his unity, and does not permit any second one. And who canst thou place before the only one?


8. And as to this Decad of the Sephiroth, restrain thy lips from comment, and thy mind from thought of them, and if thy heart fail thee return to thy place; therefore is it written, "The living creatures ran and returned," and on this wise was the covenant made with us.


9. These are the ten emanations of number. One is the Spirit of the Living God, blessed and more than blessed be the name of the Living God of Ages. The Holy Spirit is his Voice, his Spirit, and his Word.


10. Second, from the Spirit he made Air and formed for speech twenty-two letters, three of which are mothers, A, M, SH, seven are double, B, G, D, K, P, R, T, and twelve are single, E, V, Z, CH, H, I, L, N, S, O, Tz, Q, but the spirit is first among these. Third, Primitive Water. He also formed and designed from his Spirit, and from the void and formless made earth, even as a rampart, or standing wall, and varied its surface even as the crossing of beams. Fourth, from the Water, He designed Fire, and from it formed for himself a throne of honor, with Auphanim, Seraphim, Holy Animals, and ministering Angels, and with these he formed his dwelling, as is written in the text "Who maketh his angels spirits and his ministers a flaming fire." (Psalm civ. 4.)


11. He selected three letters from the simple ones, and sealed them as forming his great Name, I H V and he sealed the universe in six directions.


Five.- He looked above, and sealed the height, with I H V.


Six.- He looked below, and sealed the deep, with I V H.


Seven.- He looked forward, and sealed the East, with H I V.


Eight.-He looked backward, and sealed the West, with V H I.


Nine.- He looked to the right, and sealed the South, with V I H.


Ten.-He looked to the left, and sealed the North, with H V 1.


12. These are the ten ineffable existences, the spirit of the living God, Air, Water, Fire, Height and Depth, East and West, North and South.


CHAPTER II


1. The foundations are the twenty-two letters, three mothers, seven double, and twelve single letters. Three mothers, namely A, M, SH, these are Air, Water, and Fire: Mute as Water, Hissing as Fire, and Air of a spiritual type, is as the tongue of a balance standing erect between them pointing out the equilibrium which exists.


2. He hath formed, weighed, transmuted, composed, and created with these twenty-two letters every living being, and every soul yet uncreated.


3. Twenty-two letters are formed by the voice, impressed on the air, and audibly uttered in five situations, in the throat, guttural sounds; in the palate, palatals; by the tongue, linguals; through the teeth, dentals; and by the lips, labial sounds.


4. These twenty-two letters, the foundations, He arranged as on a sphere, with two hundred and thirty-one modes of entrance. If the sphere be rotated forward, good is implied, if in a retrograde manner evil is intended.


5. For He indeed showed the mode of combination of the letters, each with each, Aleph with all, and all with Aleph. Thus in combining all together in pairs are produced these two hundred and thirty-one gates of knowledge. And from Nothingness did He make something, and all forms of speech and every created thing, and from the empty void He made the solid earth, and from the non-existent He brought forth Life.


He hewed, as it were, immense column or colossal pillars, out of the intangible air, and from the empty space. And this is the impress of the whole, twenty-one letters, all from one the Aleph.


CHAPTER III


1. The three mother letters A, M, SH are the foundations of the whole; and resemble a Balance, the good in one scale, the evil in the other, and the oscillating tongue of the Balance between them.


2. These three mothers enclose a mighty mystery, most occult and most marvelous, sealed as with six rings, and from them proceed primeval Fire, Water, and Air; these are subsequently differentiated into male and female. At first existed these three mothers, and there arose three masculine powers, and hence all things have originated.


3. The three mothers are A, M, SH; and in the beginning as to the Macrocosm the Heavens were created from Fire;nthe Earth from primeval Water; and the Air was formed from the Spirit, which stands alone in the midst, and is the Mediator between them.


4. In the Year or as regards Time, these three mothers represent Heat, Cold, and a Temperate climate, the heat from the fire, the cold from the water, and the temperate state from the spiritual air which again is an equalizer between them.

These three mothers again represent in the Microcosm or Human form, male and female; the Head, the Belly, and the Chest; the bead from the fire, the belly from water, and the chest from the air lieth between them.


5. These three mothers did he create, form, and design, and combine with the three mothers in the world, and in the year, and in Man, both male and female.


He caused Aleph to reign in the air, and crown it, and combined one with the other, and with these he sealed the Air in the world, the temperate climate of the year, and the chest (the lungs for breathing air) in man; the male with A, M, SH, the female with SH, M, A. He caused Mem to predominate in Water, and crowned it, and combined it with others, and formed Earth on the world, cold in the year, and the fruit of the womb in mankind, being carried in the belly.


He caused Shin to reign in Fire and crowned it, and he combined one with the other, and sealed them, as heaven in the universe, as heat in the year, and as the head of Man and Woman.


CHAPTER IV


1. There were formed seven double letters, Beth, Gimel, Daleth, Kaph, Pe, Resh, Tau, each has two voices, either aspirated or softened. These are the foundations of Life, Peace, Riches, Beauty or Reputation, Wisdom, Fruitfulness, and Power. These are double, because their opposites take part in life, opposed to Life is Death; to Peace, War; to Riches, Poverty; to Beauty or Reputation, Deformity or Disrepute; to Wisdom, Ignorance; to Fruitfulness, Sterility; to Power, Slavery.


2. These seven double letters point out the dimensions, East, West, height, depth, North, South, with the holy temple in the middle, sustaining all things.


3. These seven double letters He formed, designed, created, and combined into the Stars of the Universe, the days of the week, the orifices of perception in man; and from them he made seven heavens, and seven planets, all from nothingness, and, moreover, he has preferred and blessed the sacred Heptad.


4. From two letters, or forms He composed two dwellings; from three, six; from four, twenty-four; from five, one hundred and twenty; from six, seven hundred and twenty; from seven, five thousand and forty; and from thence their numbers increase in a manner beyond counting; and are incomprehensible. These seven are Planets of the Universe, the Sun, Venus, Mercury, Moon, Saturn, Jupiter, and Mars; the seven days are the days of creation; and these an the seven gateways of a man, two eyes, two ears, two nostrils and a mouth, through which he perceives by his senses.


SUPPLEMENT TO CHAPTER IV

(Found in some editions)


He caused and produced Beth, predominant in wisdom, crowned, combined, and formed the Moon in the Universe, the first day of the week, and the right eye, of man.


Gimel, predominant in health, crowned, . combined and formed Mars in the Universe, the second day of the week, and the right ear in man.


Daleth, predominant in fertility, crowned, combined, and formed the Sun in the Universe, the third day of the week, and the right nostril in man.


Kaph, predominant in life, crowned, combined, and formed Venus in the Universe, the fourth day of the week, and the left eye of man.


Pe, predominant in power, crowned, combined, and formed Mercury in the Universe, the fifth day of the week, and the left ear in man.


Resh, predominant in peace, crowned, combined, and formed Saturn in the Universe, the sixth day of the week, and the left nostril in man.


Tau, predominant in beauty, crowned, combined and formed Jupiter in the Universe, the seventh day in the week, and the mouth of man.


By these seven letters were also made seven worlds, seven heavens, seven lands, seven seas, seven rivers, seven deserts, seven days (as before), seven weeks from Passover to Pentecost, and every seventh year a jubilee.


CHAPTER V


1. The simple letters are twelve, namely: He, Vau, Zain, Heth, Teth, Yod, Lamed, Nun, Samech, Oin, Tzaddi, and Quoph; they represent the fundamental properties, eight, hearing, smell, speech, desire for food, the sexual appetite, movement, anger, mirth, thought, sleep, and work. These symbolize also twelve directions in space: northeast, southeast, the east above, the east below, the northwest, southwest, the west above, the west below, the upper south, the lower south, the upper north, the lower north. These diverge to all eternity, and an as the arms of the universe.


2. These twelve letters, he designed, formed, combined, weighed, and changed, and created with them the twelve divisions of the heavens (namely, the zodiacal constellations), the twelve months of the year, and the twelve important organs of the frame of man, namely the right and left hands, the right and left feet, two kidneys, the liver, the gall, the spleen, the intestines, the gullet, and the stomach.


3. Three mothers, seven double and twelve simple, these are the twenty-two letters with which I H V H Tetragrammaton, that is our Lord of Hosts, exalted, and existed in the ages, whose name is Holy, created three fathers, fire and spirit and water, progressing beyond them, seven heavens with their armies of angels; and twelve limits of the universe.


SUPPLEMENT TO CHAPTER V

(Found in some Versions)


1. God produced He, predominant in Speech, crowned, combined, and formed Aries in the world, Nisan in the year, and the right foot of man.


2. God produced Vau, predominant in Mind, crowned, combined, and formed Taurus in the world, Yiar in the year, and the right kidney of man.


3. God produced Zain, predominant in movement, crowned, combined, and formed Gemini in the world, Sivan in the year, and the left foot of man.


4. He produced Heth, predominant in Sight, crowned, combined, and formed Cancer in the world, Tammuz in the year, and the right hand of man.


5. He produced Teth, predominant in Hearing, crowned, combined, and formed Leo in the world, Ab in the year, and the left kidney in man.


6. He produced Yod, predominant in Labor, crowned, combined, and formed Virgo in the world, Elul in the year, and the left hand of man.


7. He produced Lamed, predominant in sexual desire, crowned, combined, and formed Libra in the world, Tisri in the year, and the gall in man.


8. He produced Nun, predominant in smell, crowned, combined, and formed Scorpio in the world, Marchesvan in the year, and the intestines in man.


9. He produced Samech, predominant in sleep, crowned, combined, and formed Sagittarius in the world, Kislev in the year, and the stomach of man.


10. He produced Oin, predominant in Anger, crowned, combined, and formed Capricornus in the world, Tebet in the year, and the liver in man.


11. He produced Tzaddi, predominant in Taste, crowned, combined, and formed Aquarius in the world, Sebat in the year, and the gullet in man.


12. He produced Quoph, predominant in Mirth, crowned, combined, and formed Pisces in the world, Adar in the year, and the spleen in man.


CHATER VI


1. In proof of these things, and witnessing faithfully are the Universe, the Year of time, and Man himself, the Microcosm. He fixed these as testimonies of the Triad, the Heptad, and the Dodecad; the twelve constellations rulers of the world, the Dragon (THELE) Tali which environs the universe, and the microcosm, man.

The triad, fire, water, and air; the fire above, the water below, and the air in the midst. The proof of which is that air is a participator with both.


2. Tali, the Dragon, is above the Universe, as a king on his throne; the sphere in the year as a king in his State, the Heart of man as a king in warfare.

And our God made the states of opposition, good and evil, good from the good, and evil from the evil. Happiness is reserved for the just, and misery for the wicked ones.


3. And out of the triad one stands apart; and in the heptad there are two triads, and one standing apart. The dodecad symbolizes war, the triad of amity, the triad of enmity, three which are life-giving, three which are death-dealing, and God, the faithful king, rules over all from the throne of his sanctity.

One above three, three above seven, and seven above twelve, and all are linked together, and one with another.


4. After that our father Abraham had seen, and pondered over, investigated, and understood these things, he designed, engraved, and composed them, and received them into his power (hands). Then the Lord of all appeared unto him, made a covenant with him, and kissed his head, and naming him after his own name, called him his friend; and as it is written, completed a covenant with him and with his seed forever, who then believed on God, the Tetragrammaton, and it was imputed to him for righteousness.


God ordained a covenant between the toes of his feet, that of circumcision; and a covenant between the fingers of his hands, that of the Tongue. He bound the essences of the twenty-two letters on his tongue, and God disclosed to him the secrets of them. God has carried these through waters, He has borne them aloft through fire, and He has stamped them in the storms of the air; He has distributed them among the seven stars, and has assigned them to twelve celestial constellations. Amen.


THE THIRTY-TWO PATHS OF WISDOM


APPENDIX TO THE SEPHER YETZIRAH


The First Path is called the Admirable or the Concealed Intelligence (The Highest Crown) - for it is the Light giving the power of comprehension of that First Principle which has no beginning, and it is the Primal Glory, for no created being can attain to its essence.


The Second Path is that of the Illuminating Intelligence it is the Crown of Creation, the Splendor of the Unity, equaling it, and it is exalted above every bead, and named by the Kabbalists the Second Glory.


The Third Path is the Sanctifying Intelligence, and is the basis of foundation of Primordial Wisdom, which is called the Former of faith, and its roots, Amen; and it is the parent of Faith, from which virtues doth Faith emanate.


The Fourth Path is named Measuring, Cohesive, or Receptacular; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation (The Highest Crown), blessed be it.


The Fifth Path is called the Radical Intelligence, because it is itself the essence equal to the Unity, uniting itself to the BINAH or Intelligence which emanates from the primordial depths of Wisdom or CHOCHMAH.


The Sixth Path is called the Intelligence of the Mediating Influence, because in it are multiplied the influxes of the emanations; for it causes that affluence to flow into all the reservoirs of the Blessings, with which these themselves are united.


The Seventh Path is the Occult Intelligence, because it is the Refulgent Splendor of all the Intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith.


The Eighth Path is called Absolute or Perfect, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places Of GEDULAH. Magnificence, which emanate from its own proper essence.


The Ninth Path is the Pure intelligence so called because it purifies the Numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division.


The Tenth Path is the Resplendent Intelligence, because it is exalted above every bead, and sits on the throne of BINAH (the Intelligence spoken of in the Third Path). It illuminates the splendor of all lights, and causes a supply of influence to emanate from the Prince of countenances.


The Eleventh Path is the Scintillating Intelligence because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes.


The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence., called CHAZCHAZIT, which is named the place whence issues the vision of those seeing in apparitions. (That is, the prophecies by seers in a vision.)


The Thirteenth Path is named the Uniting Intelligence and is so called because it is itself the essence of Glory. It is the Consummation of the Truth of individual spiritual things.


The Fourteenth Path is the Illuminating Intelligence, and is so called because it is itself that CHASHMAL which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation.


The Fifteenth Path is the Constituting Intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in scripture, Job xxxviii. 9, "and thick darkness a swaddling band for it."


The Sixteenth Path is the Triumphal or Eternal Intelligence, so called because it is the pleasure of the Glory, beyond which is no other Glory like to it, and it is called also the Paradise prepared for the Righteous.


The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher thing.


The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased) and from the midst of the investigation the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes.


The Nineteenth Path is the Intelligence of all the activities of the spiritual beings, and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory.


The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the Primordial Wisdom becomes known.


The Twenty-first Path is the Intelligence of Conciliation, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence.


The Twenty-second Path is the Faithful Intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow.


The Twenty-third Path is the Stable Intelligence, and it is so called because it has the virtue of consistency among all numerations.


The Twenty-fourth Path is the Imaginative Intelligence, and it is so called because it gives a likeness to all the similitudes, which are created in like manner similar to its harmonious elegancies.


The Twenty-fifth Path is the Intelligence of Probation, or is Tentative, and is so called because it is the primary temptation, by which the Creator (blessed be He) trieth all righteous persons.


The Twenty-sixth Path is called the Renovating Intelligence, because the Holy God (blessed be He) renews by it, all the changing things which are renewed by the creation of the world.


The Twenty-seventh Path is the Exciting Intelligence, and it is so called bemuse by it is created the Intellect of all created beings under the highest heaven, and the excitement or motion of them.


The Twenty-eighth Path is the Natural Intelligence, and is so called because through it is consummated and perfected the nature of every existent being under the orb of the Sun, in perfection.


The Twenty-ninth Path is the Corporeal Intelligence, so called because it forms every body which is, formed beneath the whole set of worlds and the increment of them.


The Thirtieth Path is the Collecting Intelligence, and is so called because Astrologers deduce from it the judgment of the Stars, and of the celestial signs, and the perfections of their science, according to the rules of their revolutions.


The Thirty-first Path is the Perpetual Intelligence; and why is it so called? Because it regulates the motions of the Sun and Moon in their proper order, each in an orbit convenient for it.


The Thirty-second Path is the Administrative Intelligence, and it is so called because it directs and associates, in all their operations, the seven planets, even all of them in their own due courses.


END OF THE SEPHER YETZIRAH


SEPHER YETZIRAH OR THE BOOK OF CREATION - W.W. Wescott, tr. (1887)


The Anatomy of Magick, Ritual & Spellwork

The proper working and exercising of spells and rituals is imperative in any system of magick whether it be Low (Folk), Ceremonial (High or Ritual), or Sympathetic and draws upon the Craft, Khemeticism (Ancient Egyptian Religion), Qabalah (Hermetic Kabbalah - distinguishing between Judaic theological and the Hermetic magickal viewpoints), Tameran (Ancient Egyptian Religion), Hoodoo, Freemasonry, Alchemy, Chaos, Vodou, Ayurvedic, Vedic, and many other systems which might employ magick. Some of the metaphysical techniques and tools used within these systems include meditation, divination, conjuration, charms, amulets, spell dolls, talismans, and other powerful instruments for the evocation and petitioning of spirit.

 

Note that there are many different ways to perform rituals and cast spells. Also keep in mind that these methods or practices are not set in granite because each circle, coven, grove, temple, or gathering has its own specific way of doing things; however, there are some basic ingredients or component parts that one will find in many Craft and Khemetic rituals--some similar and some not so similar. Ritual and spellwork examples from Khemeticism, "Tripartite Heka" (i.e., a neosystem and formulary of magick founded, created, and developed by the Temple of Kemetic Wicca), Ma'at Magick, and the Craft are not offered here.


  • Kind or Type of Ritual
  • Purpose - Intent of the Ritual
  • Ritual Tools
  • Lunar & Solar Correspondences
  • Preparation - Ground and Focus (Center)
  • Circle Casting Pentagram, Hexagram, Triangle (Pyramidical)
  • Invocation - Evocation
  • Repeating the Ritual's Purpose
  • Working the Ritual
  • The Nexus of Energy (NoE)
  • Offerings Food, Libation, Objects
  • Meditation
  • Thanking the Deities, Spirits, and other Energies
  • Closing, Banishing the Circle


Will & Spellcasting


To begin, consider what a spell is since this term has been very misunderstood by many who are outside of the realm of alternative spiritualism and practices, metaphysical science, and magick. In theory and practice, a spell is a method by which energy is moved or transferred; this energy comes from power built up within the practitioner then released in order to carry out or facilitate the spell relative to the four elements (Air, Fire, Water, and Earth) and generally in the presence of a spiritual entity such as a deity or cosmic force summoned directly or via an instrument of divination. Just as the phases of the moon affect the Earth, so does this same lunar activity influences and affects spellcasting.

 

From a metaphysical and psychological standpoint, the ego or the self plays the role of a conscious mediating agent between the physical being, the spiritual realm, and physical reality--whether casting magickal spells, performing spiritual rituals, or not. Every action begins within the mind just as every spell begins with a specific need and ultimate goal in mind. The art of spellcasting is a unique form of energy transfer, expression, suggestion, sacred drama, timing, universal balance, and often interconnected with meditation, psychokinesis, telekinesis, and precognition (or clairvoyance).

 

One's will (i.e., ego infused with the power to produce an effect or cause change to occur)  can influence anything and everything if an individual concentrates or focuses her or his will, with intent, on some objective deeply enough consciously or subconsciously. However, with spellcasting, one’s will becomes more intensified due to working with and engaging the elemental forces within nature and spiritual energies within the universe—potentially magnifying, influencing, and thus causing change either mental, physical, or both. Intently thinking about something, in particular, can engage our will to be enforced independent of our conscious thoughts and actions without realizing that we do so at times, thus activating and causing things (good or bad) to occur within our environment and to others. What must be kept in mind is that spellwork is typically well planned and thought out prior to sending forth such powerful energy into the environment.

 

The average individual might will (i.e., desire or wish for) what he or she may want or would like to occur based on learned conditioning and through social learning processes, experiences, and behaviors learned from a young age; while on the other hand, the spiritual practitioner performs specific spiritual and/or mystical activities deeply rooted in ancient religious traditions, such as spellwork, rituals, divination, prayer, etc., in order to achieve what he/she wants, affect or cause change, influence future events, or to merely help someone else.

 

In closing, a magickal one’s will plus spellcasting should never be taken lightly due to the enormous amount of etheric energy she/he is able to produce, work with, shape, and thus emit into the immediate environment and onward into our universe. There is interdependence between the universe, mysticism, nature, and physics. Spellcasting is esoteric and arcane yet a natural and physical art to be explored, understood, practiced, and to behold!


  • Ritual Libation
  • Hoodoo Conjuration & Rootwork


Clawe of Lynx

Bon of Weasel

Spina of Snake

Taloun of Raven

Toth of Equine

Twigge of Rowan

Charcole of Aspen



 

Temple of Kemetic Wicca


THE SIX AND SEVENTH SENSES OF MAN

In this essay, we shall try to focus our attention on the Soul using some simple examples.
As we know, we  live and develop self-consciousness with the help of our five physical senses. In turn self-consciousness gradually develops an ego. From childhood the ego is the part in man that learns and separates itself from others. It teaches him to discriminate between this and that, putting limits around himself and others, develops traits of character,  expresses the impulses coming from the Soul in creative and unique ways. However as part of his human inheritance there exists in him two more subtle senses. In some people these two senses are awakening and in a process of development. We shall call them the intuitive and spiritual sixth and seventh senses. Their role is to let our level of consciousness be influenced by the impulses coming from the Soul and Spirit levels of man. Nonetheless, these two germinal centers within man will one day in the future manifest their qualities perfectly when the sixth and seventh sub-races in humanity will have arisen.

The two subtle senses in man reveal a new and unique knowledge that influences and unfold in him corresponding qualities.

Trying to activate these two spiritual senses in us depends entirely on our level of purification and of mastering the functions and impulses coming from the ego. This means that we must first learn to master and transmute our animalistic instincts and stop over rationalizing with our cerebral intelligence so that these two spiritual senses unfold their spiritual attributes and qualities in us.. The true sages of all epochs have based their teaching on the seventh sense. This sense is based on the innate knowledge that belongs to the Spirit of man in which dwells the sublime knowledge of the creation of the universe and of its Source. Moreover, it also includes the knowledge and processes of the mystery of incarnation and of reintegration into the Absolute Uncreated Light. We therefore, understand that for us, this knowledge is still incomprehensible, since, to be able to enter in its dimension, we must have first perfected the seventh sense and its corresponding level of consciousness in our being.


The sixth and seventh senses function properly in man only when the Intelligence of the Heart is open in his psyche and is in harmony with his two Divine Witnesses (Soul/Spirit) What is the Intelligence of the Heart? It is the awakened functions of the Soul in man. The qualities which evolve gradually through intuition, and reveal the Souls divine gifts of an awe-inspiring quality. The seventh sense is of a much higher spiritual nature and  is not based on ordinary human understanding and logic. This is so, because its target is not the five physical senses, nor the rational emotional and mental faculties of man, but rather the AWAKENING AND MERGING FACULTIES OF THE SOUL AND SPIRIT IN THE CONSCIOUSNESS OF MAN HIMSELF. This is indeed the target and goal of the sixth and seventh senses. Moreover, the aim of the sixth and seventh senses is to awaken two higher functions, which are for the time being still dormant in most men. The mission of these spiritual functions cannot be revealed since they belong to the spiritual part in each one of us. The sixth sense allows the Souls impulses to filter into the consciousness of man. As for the seventh sense it performs perfectly well when the Spirit and the Soul blend and harmonize within the transfigured self-consciousness of man.


The manner in which one enters these very subtle levels of intuition cannot be explained or shown, since these refined senses are in themselves levels of consciousness and inner Paths of knowledge and enlightenment. The only way we could describe and comprehend their subtleties is through the development of our own personal and individual intuitive faculties. We get in touch  with our Ideal Model and learn to unfold our personal goals and ideals through the impulses and intuition received and under their direction and guidance look out, and discover our personal goals and ideals in life.


Who, and what is this Ideal Model? It is an expression of our Soul. It is if you will, an appearance and the emergence in our consciousness, of one of the Images and reflections of the Divine Presence and it is our Soul that selects it so as to attract us towards Itself. Thus, the Soul selects a divine guise according to our karmic needs and attunements. At the beginning of this spiritual process, the Soul needs to take a certain appearance so as to attract our ego, and harmonize it to a specific spiritual level. And since the ego and the five physical senses belong to the same physical world in which we live, they must first be magnetically attracted to something more ethereal and spiritual than themselves in order to be purified. Consequently, the Ideal Models "Holy Face" must be attractive to our ego, and should move us to the core of our being, so that it reverberates and energizes in all our subtle bodies. This means that our Ideal Model takes on the aspect of our ego's spiritual complementary. We should understand that this Ideal Model or "Holy Face" is a symbolic expression chosen to explain how the Soul attracts its shadow and unconscious counterpart, the ego. First, the Soul attracts and operates within our etheric, astral and mental bodies whilst purifying and refining the limiting characteristics of the ego. It also takes the personal boundaries and limitations of each person into account.


The sixth senses is the spiritual faculty of the Intelligence of the Heart. Basically, it is the part in us that gives us a sudden "hunch", an inspiration, an intuition and our creative and artistic faculties. It makes us care, nurture and sympathize with people. Example, it helps us to interpret our dreams. The language of the Soul is a spiritual faculty that can be developed only through the Intelligence of the Heart. The seventh sense is something different. It activates, awakens and harmonizes all man's subtle bodies through the action of the HOLY SPIRIT. It means that the Soul and Spirit of man have finally united and reintegrated their Pure Essence. This means that there are three major processes in the complete transformation of man. The first phase consists of the PURIFICATION of the old process that involves and uses our sixth sense of intuition with the help of our Permanent Witness. The second phase involves the process of RESURRECTION. The Permanent Witness, having purified the mental and emotional bodies, ascend together with the regenerated conscious self of man. Together they blend with the Soul's complementary partner: the Spiritual Witness. Finally, the third phase brings about REINTEGRATION of the whole Essence of Being meaning that the three aspects have reintegrated back into the Source. Consequently each of the three parts of man embody their unique SACRED NUMBER. Hence, they reintegrate back into the Source which is the Uncreated Light or the Absolute Unknown God.


However, before all these stages can unfold their spiritual procedures in us, the sixth sense of the Soul must integrate and function properly in man's ego. But even before this stage, the ego must have reached a very high level of purification. More explanations on these very delicate operations are futile, as they do not help. What counts is the beginning of this sublime Quest. And what is relevant to this Quest is how determined we are to follow it through. So the most important question that we should ask ourselves is this: are we ready to open up the energy and impulses coming from our Ideal Model? If the answer is yes, then we have nothing to fear, since all these inner phases and planes of discovery will open up their secrets to us in their own time. As we said, this sublime transmutation of our lower energies into their spiritual counterparts can only happen through the development of our sixth and seventh senses. Knowledge received through the seventh sense makes us participate instantly and fully with what is being received. In other words, the knowledge and the one receiving the knowledge unite, and become one and the same thing. By the reaction of their union they become something altogether new. In this case, it is the Intelligence of the Heart that is functioning as an instrument totally of the Soul and Spirit in man, since the seventh senses operates only through the energy of Divine Love and Knowledge. When do we become aware of Divine Love and Knowledge? This occurs when the ego, the Soul and Spirit of man unite in the acceptance of the enlightening Wisdom.


We hope that this is clear. The sixth sense allows the ego to take part in receiving a slice of pure knowledge and therefore it is knowledge still tinted with the expression of the ego and Soul Personality of a person. Example an inspired artist like Leonard De Vinci. An extraordinary genius like Einstein, or Jung the psychologist who brought changes in the ways we understand the psyche, or Soul Personality of man. Or, we could take the example of a perfect athlete. Why take an athlete as an example? Because it is actually a good one. An athlete focuses and concentrates himself on an IDEAL MODEL, and learns how to transform himself, gradually into this Ideal Model. His talent resides in his trying to SURPASS his own limited possibilities, always attempting to better himself in his skills, patiently devoting himself to his sport. Pleasurable habits take a second place for him, and this might look from the outside as if he is making a great sacrifice. But to the athlete, it is not so. Through his athletic skills and performance his ego transcends its human limitations and conditions, and during such moments his perfect model and his conscious self merge making them become a whole new Soul Expression. Thus, our athlete becomes the physical expression, and the manifestation on this plane of the DESTINY that his Soul had prepared for him. We could go as far as to say that " during his athletic performance" he totally incarnates the Ideal Model engraved in his Soul. What does this example teach us? It shows us, two important things: firstly, that through the faculty of our sixth sense we can open our sensitivity to the vibrations of the Soul and receive the necessary impulses to overcome our weaknesses, and transcend our limitations. Through this process, we discover to our amazement, a world of new possibilities. Secondly, what we learn from this example is the fact that in the process of discovering our Ideal Model we are on the verge of discovering our real QUEST and GOAL in our life, and, even perhaps the meaning of our incarnation.


Thus, by following our intuition, we end up discovering our Ideal Model. However, this happens only if we choose to do so. It is therefore up to us to act now. Hence, the sixth sense takes us behind the veils of the illusions of the five senses and of the ego, helping us unfold within the subtle planes of intuition that brings CHANGE and TRANSFORMATION. However, the path of those changes and transformations entirely depends on our ego wanting to recognize its true Ideal Model. Thus, from the Ideal Model or Archetype of the perfect athlete to the inspired scientist or the illuminated prophet, it is most crucial and important to allow the process of our sixth sense to unveil for us whatever the Soul or Permanent Witness wants us to become. This is our destiny... Through the channel of our sixth sense of intuition our spiritual development unfolds more subtle qualities in our ego. This process is based on the purification and transmutation of the lower energies of our Soul Personality to their higher counterparts, so that the pure Knowledge and Divine Love of the Absolute can flow freely and filter its intense and radiant Light through our transformed ego.


Recommended Exercises


It is recommended that you become the observer of your own actions and reactions.
That you keep a personal diary in which you write your personal observations and your dreams.

Find your personal way of COMMUNION with your Inner Self; that sacred space within, in which Silence reigns.


It is in that Silent Place that your Ideal Model will appear whenever you are attuned to your Soul or Permanent Witness.

The Intelligence of the Heart and its attributes begin to function from within this Silent Space...


Symbolism of the Precious Stones

TOPAZ

Contains the color of the most precious stones, by which the King is to exercise all virtues.


EMERALD

(Smaragd) Justice.


SARDIUS

(Sardigne) Like red clay; though the King be the highest, yet he is but clay; in Heraldry this is the  Dragon’s Tail of the planet.


CHRYSOLITE

Like Gold; The King to shine in wisdom and prudence.


CHALCEDONY

Strong; fortitude in the King.


HYACINTH

Like the Sun shining on water; temperance and sobriety.


JASPER

Grass Green; the King to provide plenty for his people.


CRISEOPALLA

(Chrysaprasus?) Gold and Green; wisdom and aspiration for Heavenly things.


BERYL

Green and pale; Heavenly contemplation.


SAPHIRE

Light Blue; continence.


AMETHYST

Purple and violet; discharging of regal functions and good savor.


SARDONYX

Black below, red in middle, white above, humbleness, charity and sincerity.



Symbolism of the Precious Stones – St. Edward’s Crown


The Gods of Egypt/Religious Concepts

The word Neturu means “gods” and refers to beings which in some way partake of the nature or character of God. They were referred to as intermediaries between God and man, and the word has also been translated as “Those who from Heaven to Earth came.” They are spoken of in the Bible as the Anakim, and in Chapter 6 of Genesis they are also called Nephilim, which in Hebrew means the same thing, “Those who have come down from the Heavens to Earth.” Close examination of the following gods will give the reader an adequate conception of the Egyptian attitude regarding the multifaceted aspects of God and the religious concepts at the heart of the Egyptian Religion:


Nu

Nu was the “father of the gods” and originator of the “great company of gods”. He was the primeval watery mass out of which all things came. The creation myth of the ancient Egyptians began with a vast waste of water called Nu, similar to the creation story in Genesis where the Spirit of God “hovered over the waters.” According to the writings of the Egyptians, there was a time when neither heaven nor earth existed, and there was only the boundless primordial water which was shrouded in thick darkness. The primeval water remained in this condition for a considerable length of time; however, within it was the origin of all things that later came into existence. At length, Spirit felt the desire for creative activity and uttering the Word of Creation, the world sprang forth in the form depicted in the Mind of Spirit before the Word was ever spoken. This was the primary act of Creation.


Ra

The next act of Creation was the formation of the egg from which Ra sprang, within whose shining form was the almighty power of Divine Spirit. Ra thus became the visible symbol of God, the Creator of the world. Time began when Ra appeared above the horizon in the form of the Sun, and the life of humanity was compared to his daily course at a very early date. As far back as the IVth dynasty, about 2700 BCE, he was regarded as the great god of heaven, King of all the gods, divine beings and resurrected dead. As Ra was “Father of the Gods,” it was natural that every god should represent some phase of him and that he should represent every god. This is illustrated by the inscription on the tomb of Seti I, about 1370 BCE: Praise be unto thee, O Ra …behold thy body is Temu…Praise be unto thee, O Ra…thy body is Khephera…Praise be unto thee, O Ra…thy body is Shu…Praise be unto thee, O Ra…thy body is Tefnut…The attempt being made at the time this hymn was written was to emphasize that every god, whether foreign or native, was an aspect or form of Ra, the visible emblem of God.

Ra was probably the oldest god worshipped in Egypt, and his name belongs to such a remote period that its meaning is unknown. He is given credit for creating heaven and the earth and all its creatures. The station of the resurrected in heaven was decided by Ra and of all the other gods, only Osiris had the power to claim protection for his followers. At one time, the Egyptian’s greatest hope was not only to become “God, the son of God,” by adoption, but that Ra would actually become his father. These ideas remained the same from the earliest of times, and Ra maintained his position as the great head of the companies of the gods.


Thoth

Thoth was the master of law, both in its physical and moral conceptions, and he had the knowledge of “divine speech.” He was also seen as the inventor of the arts and sciences, and he was called “Lord of Books” or “Scribe of the Gods” or “mighty in speech” i.e., his words manifested. In the Book of the Dead, Thoth held both the tongue and heart of Ra or that is to say that he was the reason and mental powers of the god and was the means by which Ra’s will was translated into speech. In every legend where Thoth takes a prominent part, it is he who spoke the word that resulted in the wishes of Ra being carried into effect. He spoke the words which caused the creation of the heavens and the earth, and he taught Isis the words which enabled her to restore life to the body of Osiris in such a way that they could conceive a child. He also gave her the formula which brought her son, Horus, back to life after he had been stung to death by a scorpion.


The hymns to Ra, which are found in the Book of the Dead, state that the deities Thoth and Maat stand on each side of the great god in his boat. They were believed to take some important part in directing its course and as they were with Ra when he sprang from the abyss of Nu, their existence was coexistent with his own. His knowledge of the powers of calculation measured out the heavens and planned the earth, and his will kept the forces of heaven and earth in equilibrium. In the later dynastic period, he was called “Lord of Khemennu” who was self-created and to whom none had given birth, i.e., the heart of Ra came forth in the form of Thoth. He was therefore seen as self-begotten and self-produced.


The character of Thoth is a lofty and beautiful conception and is the highest idea of deity ever fashioned by the Egyptian mind. He was the personification of the mind of God as the all-pervading, governing and directing power of heaven and earth and formed the Egyptian belief in the resurrection of the dead in a spiritual body and the doctrine of everlasting life.


Maat

As the goddess of Judgment, Maat was closely associated with Thoth and Ptah in the work of creation. She was so closely connected with Thoth that she was often regarded as the feminine counterpart of the god. Maat stood with Thoth in the boat of Ra when the Sun god rose above the waters of the abyss of Nu for the first time. In connection with Ra, she indicated the regularity with which he rose and set in the sky and the course which he followed daily from east to west. In her capacity of regulator of the path of the Sun, Maat is said to be the “daughter of Ra and the “eye of Ra.”


The word Maat means “straight rod” which was originally an instrument used to keep things straight, a guide used by masons, but the word evolved to mean a rule, law or canon by which the actions of humanity were kept straight and governed. The Egyptians used the word in a physical and moral sense and it came to mean “right, truth, genuine, upright, just, etc. The exact equivalent in English is “God will judge the right” making this goddess the embodiment of physical and moral law, order and truth. As a moral power, Maat was a great goddesses and in her dual form as goddess of the South (Thaum-Aesch-Niaeth) and the North (Auramoouth), she was the lady of the Judgment Hall and the personification of justice.


Kephera
Khephera was a primordial god and can best be described as the type of matter which contains within itself the germ of life which is about to spring into a new existence. He also represented the dead body from which the spiritual body was about to rise.


Ptah
Ptah was one of the most active of the three great gods who carried out the commands of Thoth and gave expression in words to the Will of the Creative Power. He was self created and was a form of the Sun god Ra as the “Opener of the Day.”


Temu
Temu or Atmu, was the “Closer of the Day,” just as Ptah was its Opener. In the story of Creation, he declares that he evolved himself under the form of Khephera. In hymns, he is said to be the “maker of the gods” or the “creator of men.”


Shu
According to one legend, Shu sprang directly from Temu and according to another, the goddess Hathor was his mother. Shu made his way between the gods Seb and Nut and raised up the latter to form the sky. As a power of nature, he typified the “light” and standing on the top of a staircase at Hermopolis Magna, he raised up the sky and held it there during each day. To assist him in this work, he placed a pillar at each of the cardinal points making the “Pillars of Shu” the props of the sky.


Tefnut
As a power of nature, Tefnut typified moisture or some aspect of the sun’s heat. Her brother, Shu, was the right eye of Temu and she was the left, i.e. Shu represented an aspect of the Sun, and Tefnut the Moon. The gods Temu, Shu and Tefnut formed a trinity and in the story of the creation, after describing how Shu and Tefnut proceeded from himself, Temu says, “Thus from being one god I became three.”


Seb
Seb was called Erpa, the “Hereditary chief” of the gods, and the “father of the gods.” He was originally the god of the earth, but later he became a god of the dead as representing the earth wherein the deceased was laid. One legend attributes him with the forming of the primordial egg from which the world came into being.


Nut
Originally, Nut was the personification of the sky and represented the feminine principle which was active at the creation of the universe. Seb and Nut existed in the watery abyss side by side with Shu and Tefnut and later, Seb became the earth and Nut the sky. These deities were supposed to unite every evening and remain embraced until the morning light when the god Shu separated them and set the goddess of the sky upon his four pillars until the evening. Nut was regarded as the mother of the gods and of all living things.


Osiris
Thoth created the Epact (or the five superadded days) which he added to the 360 days of which the year formerly consisted, and these five days were observed by the ancient Egyptians as the birthdays of the gods Osiris, Aroueris, Isis, Typhon (Set) and Nephthys. Osiris was born on the first day and upon his entrance into the world a voice said, “The lord of all the earth is born.”(i) Although Divine in origin, Osiris was held to be a man who lived and reigned as a king on earth and applied himself toward the civilization of Egypt. He created both a body of laws to regulate conduct and instructions in the reverence and worship of the gods. He traveled the land and inspired people to utilize this discipline, and this was accomplished not by force but through the strength of reason.


Originally, the Egyptians considered him a man who had lived, suffered cruel mutilation and death, and then triumphed over death to attain everlasting life. He was treacherously murdered by his brother Set and after his death, Isis, by the use of magical formula, succeeded in raising him to life again. Because of this, Osiris became a symbol of resurrection and immortality. The ancient Egyptians believed that what Osiris did, they could also do and what the gods did for Osiris, they could also do for them. As the gods brought about his resurrection, so they might also bring about theirs and because of this, they made him the intercessor, judge, and hope of both the living and the dead. By the XVIIIth dynasty, he was raised to such an exalted position in heaven that he became the equal and in certain cases, the superior of Ra and was ascribed the attributes which belonged only to God. In this manner, Osiris became the source and origin of the gods and humanity, and the manhood of the god was forgotten.


Even though Osiris was identified with the Nile, Ra and with several other gods, it was in his aspect as the god of resurrection and everlasting life that he appealed to the people of Egypt. No matter how far back we trace religious ideas in Egypt, we never find a time when the belief in the resurrection of Osiris did not exist. Osiris maintained the highest place in the minds of the Egyptians as the god/man who was both divine and human and neither foreign invasion nor religious disturbance succeeded in altering this conception. As early as the XIIth dynasty (2500 BCE) the worship of this god became almost universal and a thousand years later, Osiris had become a national god. The attributes of the great cosmic gods were ascribed to him and he appeared as not only the god and judge of the dead, but also as the creator of the world. He who was the son of Ra became the equal of his father and took his place beside him in heaven.


Isis
As a nature goddess, Isis had a place in the boat of the Sun at the creation where she typified the dawn. Her wanderings in search of her husband’s body, the sorrow which she endured in birthing and raising Horus in the papyrus swamps of the Delta, and the persecution she suffered at the hands of her husband’s enemies form the subject of many texts in all periods. She had various aspects, but the one which appealed most to the Egyptians was that of “Divine Mother.” In most stories dealing with Isis, she is depicted as both woman and goddess, just as the story of Osiris makes that deity both god and man. By reason of her success in reanimating the body of Osiris by the articulation of magical formula, Isis was called “Lady of Enchantments” and from a number of passages in texts of various periods, we learn that she possessed great skill in magic.


Isis is one of the goddesses most mentioned in the hieroglyphic texts. She was regarded as the female counterpart of Osiris in the dynastic period, and she was also associated with him in this capacity in the pre-dynastic period. She always held a position which was entirely different from that of other goddesses and although it is certain that Egyptian views concerning her varied from time to time, Isis was the greatest goddess of Egypt. She became so universal that she even began to be worshipped in different aspects of herself: Isis of Nature, Isis of the Heavens, Isis the Mother, Isis the Virgin, Isis the Bride, etc. She was the Divine Mother whose influence and love pervaded all of heaven and earth. She was the personification of the great feminine, creative power which conceived and brought forth every living being, from the gods in heaven to man on earth, and what she brought forth, she protected and cared for. She used her power graciously and successfully, not only in creating new beings but in restoring those who were dead. She was the highest type of the faithful, loving wife and mother, and it was in this capacity that the Egyptian honored and worshipped her.


Set/Typhon
At a very early period, Set was regarded as the brother and friend of “Horus the Elder”, the Aroueris of the Greeks. He represented the night while Horus represented the day, and each of these gods performed many offices of a friendly nature for the dead. However, at a later period, the views of the Egyptians concerning Set changed and soon after the reign of the kings called “Seti”( whose names were based upon that of the god), he became the personification of evil and of all that is terrible in nature.


Set, as a power of nature, was always waging war with Horus the Elder, i.e. the night did battle with the day for supremacy. Both gods, however sprang from the same source. When Horus (the son of Isis and Osiris) grew up, he did battle with Set for Set had murdered his father. In many texts these two originally distinct fights and two distinctly different Horus gods are confused with each other. The conquest of Set by Horus in the first conflict illustrated the defeat of the night by the day, and the defeat of Set in the second conflict seems to have meant the conquest of life over death, good over evil.


Nephthys
In the earliest times, Nephthys was regarded as the female counterpart of Set and was regularly associated with him. Nevertheless, she always appears as the faithful sister and friend of Isis who helped the widow goddess collect the scattered limbs of Osiris and also assisted them in defeating the wickedness of her own husband. In the Pyramid Texts, she is a patron to the deceased, and she maintains that character throughout the Book of the Dead. In the Theban recension of the Book of the Dead, Nephthys stands behind Osiris when the hearts of the dead are weighed on the Great Scales. In funeral papyri, she always accompanied Isis in her ministrations to the dead and helped the deceased overcome the powers of death and the grave. As a nature goddess, she performed for the deceased what she did for the gods in primeval times when she fashioned the “body” of the “Company of Gods.” From this she obtained the name Nebkhat or “Lady of the Body of the Gods.”


Like Isis, she had a place in the boat of the Sun at creation, where she typified the twilight or very early night. Nephthys was the personification of darkness and of all that belongs to it, and her attributes were of a passive rather than an active nature. She was the opposite of Isis for Isis symbolized birth, growth, development and vigor while Nephthys was the symbol of death, decay, diminution and immobility. Isis represented the part of the world which was visible and Nephthys the invisible, and they represented respectively the things which are and the things which are yet to be–the beginning and the end, birth and death. Although a goddess of death, she was associated with the life which springs from death.


Horus
Horus, son of Isis and Osiris, like many other forms of the Horus gods, represented the rising sun which was born daily. There were many aspects of this god, for in him were all the various Horus gods including Heru, the god of the heights of heaven, and Aroueris or Horus the Elder. He was the offspring of the dead man/god Osiris and his lawful successor. He was a god whose aspects appealed to the Egyptians because he represented renewal–life as opposed to death, movement as opposed to inactivity. A great number of the attributes which belonged to the old Horus gods were transferred to the son of Isis and Osiris, especially when the worship of Osiris was dominant. Horus the Child became the symbol of new birth and new life–the first hours of the day, the first days of the month, the first months of the year–everything that was young and vigorous.


In a way, Osiris and Horus were complements to each other. The chief difference between them was that Osiris represented the past and Horus represented the present. The form in which Horus appealed most strongly to the Egyptians was that of the god of light who fought against Set, the god of darkness–the god of good against the god of evil. When Osiris had attained the position of Ra in the minds of the Egyptians, Horus represented a divine power who was about to avenge the cruel murder of his father, and the moral conceptions of right and wrong, good and evil, truth and falsehood, were applied to the conceptions of light and darkness–Horus and Set.


In the judgment scene of the Book of the Dead, he leads the deceased into the presence of Osiris and makes an appeal to his father that the deceased may be allowed to enjoy the benefits allotted to those who are true and righteous in judgment. He was believed to assist the dead, even as he had assisted Osiris, and men and women hoped that he would come to their aid after death and act as a mediator between the them and the judge of the Underworld. He not only succeeded to the rank and high esteem of his father but in his aspect of avenger, he gradually acquired the position of intermediary and intercessor on behalf of humanity.


Anubis
Anubis was the guard and attendant of Isis and the watcher and guard of the gods. It was Anubis who presided over the abode of the dead. The jackal was the symbol of the god, and this fact seems to prove that in primitive times, Anubis was the god of the dead because jackals were generally seen prowling around tombs. In the text of Unas, he is associated with the Eye of Horus, and his duty was to guide the dead through the Underworld on their way to Osiris. In the Judgment scene, Anubis appeared to act for Osiris with whom he was intimately connected. It was his duty to examine the beam of the Great Balance and to take care that it was exactly horizontal. Anubis not only produced the heart of the deceased for judgment, but also took care that the body which had been committed to his charge would not be handed over to the “Eater of the Dead.” His worship was very ancient and might be older than the worship of Osiris.



Copyright © 1997 – 2021 by Jayne Gibson


The Invisible Intelligences

In writing of magic hitherto I have dealt almost exclusively with the part played by the human mind in its performance, but the reader, if at all familiar with the literature of the subject, will have noticed that magicians are always recorded as acting as if they had, or at least required, the cooperation of invisible but intelligent beings. In the Eucharist, both in its Roman and Anglican forms, we get the prayer to the angels; and in popular magic, the superstitious remnant of a Qabalistic tradition, we get all manner of uncivil conjurations designed to compel the attendance of reluctant spirits. The reason may therefore be asked for the difference between the standpoint I take up and the popular, traditional one.


In reality there is no difference, but since this statement appears outrageously paradoxical, I must amplify and analyse it until its significance becomes clear.


In order to understand the rationale of the contacting of the invisible forces, it is necessary to understand the nature of the involutionary arc of manifestation, for these forces represent primitive types of existence. Concerning this phase of cosmic history no evidence can be offered save the general argument of the different, and in many cases totally unrelated, esoteric traditions, and the practical experience of those who work with these forces, basing their modus operandi on these traditions.


My own experience may throw light on this subject. I studied magic in the famous Order of the Golden Dawn; no explanations were given save the traditional mediaeval ones; these I discarded as superstitious, replacing them with psychological ones of my own, derived from the school analytical psychology. These psychological principles I found adequate to explain all the phenomena, and they could be checked and counterchecked by the technique of dream analysis. So successfully could this be done that at one time I formed the opinion that psychology could supply all that was needful in the way of explanation of the magical workings, leaving modern minds free to follow the ancient methods without doing violence to their rational viewpoint.


But wider experience brought a change of mind. I discovered that if one rationalized magic, one took all the power out of it. As a psycho-philosophical technique, magic was ineffectual; as good, old-fashioned abracadabra it was startlingly, even alarmingly, efficacious.


So I had to review my opinions. The psychological explanation, so far as it went, was incontrovertible; one could countercheck it at every point. I was therefore reluctant to discard it; so I decided to put it aside while I experimented with the ancient methods which personalized all the company of heaven and dealt with them unreservedly.


I made my first experiment with the goddess Isis, who, philosophically considered, is Nature; primordial matter; the Great Deep whence life arose and the feminine principle in life. Considered philosophically, of course, She is quite comprehensible, especially with psycho-analysis to lend its assistance. Considered magically, She is a quite different matter.


In Her essence, She is all those abstractions I have enumerated, and much more; but between the spiritual essence and its manifestation in material form there are intervening stages, and it is with these that magic and mysticism are concerned. For all works of white magic, these two should never be separated; indeed, one might say that it is their separation which makes the distinction between white and black magic.


The Qabalistic method divides the manifested universe into four planes: the spiritual, which is realized by means of intuition; the mental, which is apprehended intellectually; the astral, which is perceived by means of the imagination, or psychically; and the physical plane, which the senses contact. The mental and physical are planes of form, and the astral and spiritual are planes of force. The mind trained to deal with forms deals with the two form planes adequately, but is all at sea on the planes of force. Equally, the mind which lacks the focusing power to deal with form can often perceive the subtle planes of force with uncanny accuracy, and we call such people psychics.


Psychism and mysticism are closely allied, and are usually present together because the capacity to perceive subtle impressions applies equally to both planes. Therefore the mystic is invariably found to be also a sensitive and to possess some degree at least of psychic power. The natural psychic is essentially a sensitive; it is only the artificially developed psychic of the occult schools who is ever found to be a psychic and nothing more. Personally, I do not think this is a desirable condition, and I have seen it give rise to much trouble because the influences to which it opens the doors can only be controlled from the spiritual plane, and to open a door to the Unseen without adequate means of controlling what comes through is a very undesirable practice. In terms of spiritual principle, all invisible forces are naturally and easily controlled. In terms of human mind power, it is a battle of wills.


Intuitive modes of mentation rank above conscious thought, and may be described as beyond thought, being in the realm of pure apprehension; a kind of impulsive “knowing”, in which realization comes in spurts without any chain of reasoning to lead up to it. As soon as awareness has taken place, rationalization supervenes, and that which has been realized is coordinated with the rest of the mental content. It is, in fact, the exact opposite of the inductive method of mind-working; it was probably these flashes of illumination which supplied the starting-point of the deductive philosophy of the ancients, and even in our modern methods of research they can be most useful, especially when dealing with any factors into which mind or life-force enter, for here the powers of the planes of form can be blind leaders of the blind.


Psychic or astral consciousness, on the other hand, must be definitely classed as below the rational mind; it corresponds to the subconscious and primitive levels of thought. When we want to contact the primitive levels of manifestation, the states that preceded dense matter, we get the best results if we employ subconscious, primitive methods of thought, which are pictorial in nature; which are, in fact, pure imagination. In order to deal with this level of existence, we have to learn to cut out the conscious mind, which thinks in words, and use the subconscious mind, which thinks in pictures, just as, if we want to contact the spiritual levels, we have to cease to think in words and commence to think in abstract ideas.


Thus far it will be seen that psychology is with us, explaining the modus operandi and entirely approving it. Psychology fully realizes that if we are to open the archaic levels of consciousness, we must do so in terms of pictorial images. But here comes the dividing of the ways. Are the images the mind perceives when exploring the Invisible Kingdoms, its own projections and nothing else? This is a point upon which the psychologist is empathetic – he considers that these things are subjective images and nothing more, but of value as indications of subconscious conditions. But the psychic thinks differently, even if, like myself, he was a psychologist before he was a psychic.



By Dion Fortune


Dion Fortune on Israel Regardie’s First Publication of the GD Material

He (Regardie) is incorrect in saying that Crowley did not reveal Mathers’ system till after his death, for the Equinox began to appear in 1909, and Mathers died during the influenza epidemic, which occurred toward the end of the war (“at the end of 1918”). He is also incorrect when he says the “Golden Dawn” is defunct; it has broken up into various scattered units, of varying degrees of efficiency. But I know, personally, of four functioning lodges, all of which have got the full set of rites and teachings; and there are quite likely to be others of which I do not know, for people did not always take McGregor Mathers seriously when he cursed them and flung them into outer darkness, as he did pretty freely, but carried on with the system which they had found to be effectual for putting them in touch with the Secret Chiefs.


After all, the test of the validity of a lodge or order is its power to initiate successfully, not to its legal right to a charter, given or withheld at the personal judgement of individuals. Initiation is like vaccination, if it takes, there is an unmistakable reaction.


Crowley and I drew direct from Mathers “Golden Dawn,” and Regardie from Crowley’s A:.A:. Crowley and Mathers quarreled. Exactly why, I do not know; (see Equinox #3, P266 for Crowley’s account) incompatibility of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. Crowley then started the publication of his magazine, the Equinox. In the magazine Crowley deliberately gave away all that he possessed of Mathers’ secrets, including some of his rituals, and tore Mathers’ character to shreds. I have never met either of the persons concerned in this dispute but it appears to me that the abuse Crowley heaped on Mathers in the page of his magazine is far more likely to reflect on himself than it is upon Mathers. In his criticism of the manner in which Mathers conducted his organization, he is, I think on surer ground, for I found exactly the same problem confronting me when I myself joined it some years after he left.


I was at first inclined to quarrel with him for giving the Banishing Ritual of the Lesser Pentagram, for one feels instinctively that a formula which is messed about by all and sundry will not long retain its value for anybody. But on second thought I am inclined to acquit him. It is this formula which is given to the student immediately on initiation long before he is taught any practical working, in order that he may protect himself in case of Astral trouble. If Mr. Regardie is justified in drawing back the veil at all, then he is, undoubtedly justified in providing the necessary protection against anything untoward that may come through the veil.


The Lesser Pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy when one ventures into such highly charged levels of the unseen as are contacted by the methods he describes.


Now what is going to be the outcome of this general disclosure of the secrets of the mysteries? As in most drastic happenings the results will be mixed; but it is my belief that the good will outweigh the evil. That some folk will burn their fingers experimenting with that which they do not understand I have no doubt, but on the whole the gain to serious students will be inestimable. Mr. Regardie has done his work admirably, both in the Spirit and in the letter.


The Tree of Life is a book, which it would be difficult to praise too highly. It is going to be one of the classics of occultism.


It is not advisable, however, for persons with no experience at practical occultism to make their first experiment with no other guidance than that of a book. Preliminary training is necessary, also a guide with a rope in case of difficulties.


But those who have already passed through the Outer Court and stand waiting between the Pylons will find, in Regardie’s books, the keys they need.




Dion Fortune

Ceremonial Magic Unveiled
Occult Review Jan. 1933


Reincarnation

In consulting the works of the ancient Kabalists and Medieval Hermetic Philosophers, we find the phrase “The Microcosm of the Macrocosm” being applied continually to man. These spiritual scientists conceived man to be a smaller world, fashioned in miniature exactly along the lines of the greater world, the Universe, the Macrocosm. They further postulated that “That which is above is like unto that which is below.” Consequently the laws that are seen and known to operate in the Universe, correspondingly must work in man. Therefore, in first considering this subject of Reincarnation, let us examine the world around us and endeavor to place it on the basis of one law, observed to prevail in Cosmos – the Great Law of Periodicity. Occult Philosophy lays down the postulate of the Eternity of the Universe in toto as a boundless plane, that is, as space, periodically the playground of numberless universes incessantly manifesting and disappearing.

The Absolute Universality of this Law of cycles, of flux and reflux, of ebb and flow, which physical science has recorded in all department of nature, and alterations such as those of day and night, life and death, sleeping and waking, summer and winter, are facts so common, so perfectly Universal and without exception, that it is easy to comprehend that in then we see one of the absolutely fundamental laws of the Universe, for these two are the world’s eternal ways.


Our earth in the spring discards its white blanket of snow and emerges forth from its period of rest – its winter sleep. All activities are exerted to bring forth new life everywhere. Time passes. The corn and vegetation are ripened and harvested, and again the busy summer fades gradually into the silence and inactivity of the winter; again the snowy coverlet enwraps the earth, but her sleep is not forever, for she will reawaken to the song of the new spring, which will mark for her a little further progress along the pathway of time. So with the life of man. Is it conceivable that this law, so perfectly universal, so cosmic in its scope should be inoperative in the life of Man? Shall the earth wake each year from its winter sleep; shall the tree and the flower live again; shall all these examples of this great law continue to be observed and man die? It is inconceivable and impossible. It cannot be. The same law that impels wakefulness in the plant, and stirs it to new growth will wake the human being to new experiences to the distant goal of perfection. Therefore under this same Universal and therefore Spiritual Law of Periodicity, operating on and through man, he faithfully follows the similar fluctuations of being, Birth, Youth, Maturity, Decadence, and Death, to enter Birth again, to be moulded to a better purpose, perhaps, than has been possible in the old one.


“If a man die, shall he live again? All the days of my appointed time, will I wait until my change comes.” This appeal was uttered by the Prophet Job of the Old Dispensation, and his very cry “If a man dies, shall he live again” is indicative of the dissatisfaction of mankind, then, as well as now, with the biblical allotment of three score years and ten for the expression of consciousness. To all appearances, man flits like a firefly out of an eternal past, only to be extinguished for an eternal future, after a life of expression that in comparison, in these latter days of science, with even our materialistic concepts of space and time, is actually of shorter duration than the spark of an electrical discharge.


Nature requires millions of years to produce a grain of sand – when we review all the processes that have lead up to its present state as such. The California Redwoods are silent but eloquent symbols of nature’s creative handiwork, enduring for centuries and in the estimation of some of our modern biologists for even thousands of years. And yet Man, the epitome of all the creative forces in Nature is assumed in the cold estimate of materialistic science to be merely the evolution of a speck of protoplasm, growing like an artificial laboratory culture until after reaching maturity, it is annihilated – to be seen no more for ever. In the lifetime of a single man, thousands of animals, fowl and fish, hundreds of thousands of vegetables have given their lives in the support of his existence. Thousands of animals have given their lives in the work of experimental scientists in their endeavors to improve man’s physical condition. Multiply this in the case of one man by the countless myriads of individuals that have trod the surface of this earth since the dawn of the human races. What a prodigious waste of energy? What a crime against the lower kingdoms? – if 35 to 65 years is to be the average life of an individual and the only expression that he is to be permitted to have after the whole earth has given of its best to train and to equip him for constructive work. It is unthinkable to those who stop to think of it at all. There must be some compensatory condition, and since the beginning of the human kingdom, its thinking members have sought that compensation. It is found in Reincarnation.


From the Totem Pole our American Indians to the hideous effigies of Deity in Asia; from the Chinese Joss to the beautiful Altar in the Christian Cathedral, the same fact is in evidence, that from somewhere down through the remote and obscure ages, humanity has been invested with the truth – the truth that there is another life, and another opportunity beyond this present life, and those millions who have delved deepest into truth have found beyond doubt this truth of reincarnation.


Now, being forced to admit that reincarnation is a necessity in nature, and granting we admit of the existence, and immortality of the human soul, we find that this doctrine of pre-existence and rebirth is the only one yielding a logical and self satisfying explanation of the phenomena of life. This doctrine, which is an extremely simple doctrine, rooted in the assurance of the soul’s indestructibility and immortality, implies a persisting and expanding intelligence, through all changes of embodiment, the latter being but a means towards the great aim and purpose of the Intelligent man within, the gaining of what the ancients called All-Knowledge. It teaches that the soul enters this life, not as a flesh creation, but after a long course of previous existences on this earth, in which it acquired its present inhering peculiarities, and that it is on the way to future transformations, now being shaped by the soul. It claims that infancy brings to this earth, not a blank scroll for the beginning of an earthly record – nor a mere cohesion of atomic forces into a brief personality that is destined by its own nature to dissolve again into the elements – but a definite immortal character that is its own, due to long experiences, acquired through self induced and self devised efforts throughout long series of incarnations.


What is the Universe for, and for what final purpose is Man, the Immortal Thinker here in evolution? Centuries ago, the Fraters Rosae Crucis stated that it is all for the experience and emancipation of the Spirit, for the growth of the soul, as well as for the purpose of raising the entire mass of manifested matter up to the stature, dignity, and position of conscious godhood. The aim for present man, and also the three kingdoms below him, in his evolution and initiation into complete knowledge, and in this Rosicrucian concept is evolution carried to its highest power, and to its logical conclusion. It makes of man a God, and gives to every part of nature the possibility of being the same one day; there is strength and nobility in it, for by this scheme, no man is so originally sinful that he can not rise above all sin and attain to the highest.


Men, in general, accept evolution as a proven law of growth, the evidence being drawn solely from observed changes in physical forms and species, but this general view considers only external evidence of the operation without any understanding of the inner and actuating cause. The word “Evolution” really means an unfolding from within outwards, and had not our scientists been so materially inclined they might long ago have arrived at a knowledge of the truth. The Rosicrucian doctrines make clear the operation of evolution and carry it to its highest point of logic by showing that the impelling force is Intelligence, which itself at the same time is evolving to greater and greater heights by means of temporary forms of expression. Thus we find that Rosicrucianism postulates a dual evolution, a physical line – that of the evolution of form – and a spiritual line, that of the evolution of Intelligence and Consciousness, and from this, we have to admit that this double line of evolution can only be carried on through reincarnation, for what happens to the spiritual element in Man after death. To dwell in a monotonous heaven – as postulated by Theology – is illogical, therefore after a period of rest, in accordance with that law of Periodicity or Rhythm – previously mentioned – the Spirit returns to earth to resume its further progress.


The object of life, then, is the gaining of all knowledge, and the acquirement of experience, the scale of which we find to be enormous. Knowledge infinite in scope and diversity lies before us, and we have much more than a mere suspicion that the extent of the field of truth is vastly greater than the narrow circle in which we are confined. We also perceive that we have high aspirations with little or no time to reach up to their measure while the great troop of passions, desires and selfish motives war with us and even among themselves. All these have to be conquered, and subdued, and as we know that one life expression is insufficient to do this, and to acquire all that we know we must acquire, we must conclude then that a series of lives has led to our present condition, and that the process of coming here again and again must go on for the purpose of affording us the opportunities needed.


Through some process of reasoning, some persons have arrived at the conclusion that reincarnation is injust because we suffer for the wrong deeds performed by another in some previous incarnation. But this is based on the incorrect notion that the person in the other life was someone else, but in every life, it is the same person. When we return to earth life, we do not take up the body of someone else, nor another’s deeds, but are like an actor who plays many parts, the same actor inside, though all the costumes and lines differ in each play. Shakespeare was correct in asserting that Life is a Play, for the great life of each Ego is an Immense Drama in the Scheme of Things, and Nature is the great stage on which this drama is played, and thus each new life and each new rebirth is but another act in which we assume our part and put on another dress, but through it all, we are still the self same, Immortal Ego.


While this doctrine – coupled with its twin – Karma – may seem stern and implacable to some, they are not really so, for they are essentially optimistic, and give us a great deal of encouragement. Reincarnation gives man an opportunity to try, try again with the assurance that each sincere and earnest attempt brings its reward in time. So those who sit despairing in the dark places may take courage. Those who are perplexed and filled with doubt may know that there is a solution to all their troubles and difficulties. The mother bereft of her child; the husband or wife left desolately alone, may find consolation for they will meet again to take up the broken threats of affection and weave them into new and fairer looms of progress. Thus the heart finds complete satisfaction and the intellect more than its fullest scope in these teachings of the Ancient Fraters of the Rosae Rubeae et Aureae Crucis.




By Israel Regardie
(Published in Mercury – December 1926)



Talismanic Magic

Talismanic magic is an intrinsic part of the ceremonial art in general, and cannot be considered apart therefrom; but being a special application of that art, it is entitled to special consideration.


If a sacrament is the outward and visible sign of an inward and spiritual grace, a talisman may be considered as the material object in which the inward and spiritual grace is stored. A talisman is, in fact, nothing more or less than a spiritual storage battery. The manner in which a talisman works is difficult to define, but the fact that it works is a matter of experience. After we have considered the technique of the making of talismans we shall be in a better position to examine the principles involved and deduce an explanation of the nature and manner of operating of talismanic magic.


If an occultist wants to draw to himself power of a particular type, or to stimulate a particular factor in his nature, he will start by analyzing that factor into its primary principles and assign it to its particular station upon the Tree of Life. For instance, all operations of a combative, or defensive nature would be assigned to Geburah, the Sphere of Mars; all those of an artistic or emotional nature to Netzach, the Sphere of Venus. Having thus classified his problem, he would then study the symbolism of that Sephirah according to the traditional significance assigned to it.


Having got clearly in his mind a concept of the nature of the force in question, he will next consider its opposite aspect that maintains it in equilibrium; for instance, the opposite aspect of Netzach upon the Tree is Hod, the Sphere of Mercury, the intellectual as opposed to the artistic; the opposite aspect of Geburah is Chesed, the Sphere of Jupiter, the benign law-giver, organizer and preserver. He will then understand how the force he desires must be balanced and held in equilibrium. Finally, he will consider its Qliphotic manifestation, that is to say, its nature when unbalanced and degenerated. He will then have a clear understanding of the whole problem and be able to see it in perspective against the background of the cosmos as a whole, and he will also know the pathologies he has to guard against, and in what direction the force is liable to go if it becomes unbalanced. For instance, the Qliphah corresponding to Geburah is the Sphere of the Burners, for unbalanced Geburic force leads to cruelty and destruction. It is very necessary to make this careful analysis of the problem before proceeding to the construction of a talisman, otherwise one may make bad worse by intensifying the trouble. The quarrelsome man, for instance, who has already got too much Geburah in his composition, might try to invoke more Geburah in order to get himself out of the hot water that this quarrelsomeness has got him into. Whereas what he needs is a talisman for Chesed, Mercy, the opposite quality to Geburah. If he draws in more Geburah when he has already got too much Geburah, the result is Qliphotic.


Having arrived at a clear understanding of what he intends to do, and knowing that he will have to shoulder the responsibility of any mistakes he may make should he have failed to diagnose his problem correctly, the operator then proceeds to design his talisman. Certain geometrical forms, colors, letters, numbers, and many other things, are associated with every type of cosmic force; these are classified into thirty-two types, corresponding to the ten Holy Sephiroth upon the Tree of Life, representing ten types of primary force, and the Twenty-Two Paths that connect them; these are classed as secondary or derivative forces, arising from the equilibrium of the pairs of Sephiroth they connect; they did not emanate directly from the Source of All Force, but were generated in the course of the development of the different Sephiroth; the Sephirotic forces are spiritual in type, but the influences of the Twenty-Two Paths must be termed astral, for want of a better expression. In any talisman, therefore, the Sephirotic aspect will be the spiritual influence, and the specific mundane application will be sought in the symbolism of the appropriate Path; if the diagnosis has been correctly made, it should be one of the Paths connected with the selected Sephirah. The symbolism will then be inter-related.


A talisman is best made of either parchment, which is the dressed skin of an animal, or sheet metal, for experience shows that these hold the magnetism better than ordinary paper. It is interesting to note that the substances that have been traditionally used from time immemorial are those which modern science knows to be good conductors of electricity. The substances, such as silk or wood, in which tradition instructs us to encase our talismans in order to conserve their energy, are the same that modern science has proven to be effectual as non-conductors. The old adepts said: Do not use ordinary paper for a talisman, as it will not hold the force. The modern mechanic knows that there is nothing better than a piece of paper as an emergency insulator if he has to deal with a live wire. There is an elaborate system of attribution of the metals to the different planets – gold to the sun, silver to the moon, iron to Mars, – and theoretically, talismans for a particular force should be made from the appropriate metal. In actual practice, however, this is not feasible; the solid gold talisman of the sun is beyond the means of all save millionaires; the lead talisman of Saturn is too weighty for practical use; the iron talisman of Mars is liable to rust. The simplest and most practical method is to use a copper base enameled with the symbolic colors.


And this brings us to the question of the nature of the efficacy of talismans. Why should a talisman be made of lead, or tin, or gold, according to the force it is designed to carry? In what way does it influence the force, or the force influence it?


In the present state of the exact science, our knowledge of the occult arts is largely empirical. That some sort of subtle electrical factor enters into the matter there is good reason to believe, for tradition instructed its students to deal with magical forces after the manner of an electrical installation thousands of years before anything was known of electricity. There are many weird and wonderful recipes in folklore and witchcraft that have no value save the psychological one of prolonging attention and generating emotion by the ready means of fear and horror, but when we find traditional practices in accordance with an electrical analogy, we are justified in assuming that they are based upon practical experience in handling a force of an electrical nature. It is extremely probable that recently developed instruments for magnifying and measuring electrical charges of very low potency would yield some very interesting results if applied to magic.


We may be justified in speculating that subtle electrical changes do take place when an amulet or talisman is charged, and that these are due to the personal magnetism of the person consecrating it. That personal magnetism is heightened by ceremonial work is a fact well known by experience to those who practice the occult arts.


We may therefore conclude that the use of an electrically active material out of which to make a talisman has a basis in experience. But what shall we say of the colors, symbols and names that go to make up the talisman itself? These can have no electrical effect one way or the other. In my opinion, their importance is psychological, but in a more extended sense than that term is generally understood.


Let us consider an analogy. In an electrical power station, the switch-box, in addition to the word: ‘DANGER!’, may have a skull and cross-bones painted on it bright scarlet, thus causing even the most scatter-brained to pause and think. Now, why is the skull and cross-bones a more potent symbol than the word: DANGER and why is scarlet paint more effective than black? Because skulls and skeletons are associated in our minds with death, and red with blood.


So it is with the magical symbols. Even the uninitiated associates these odd-looking scribbles with power. To the initiated, ‘conditioned’ to symbolism, they convey a sense of a particular kind of power. A talisman is only effective when the person who makes it has performed meditations upon each of the symbols inscribed upon it, so that they are full of significance for him. In making these meditations, he builds up a thought-form in the astral light corresponding to each force thus dealt with; when he inscribes a symbol on the talisman, this thought-form he has made is associated with it; thus is the astral storage battery charged, the thought-form in the astral light being a link with the cosmic force represented. If he has not performed such work as this, and the symbols have no real significance for him, the resulting talisman will have no more than a superstitious value as giving rise to auto-suggestion.


The real value of a talisman lies in the work that I put into it; therefore second-hand talismans made by some one else are only of use to the superstitious, like the quack medicine bought at fairs. But there is no question about it but that the mental work that goes to the making of a talisman has a very real effect upon the personality, definitely energizing it in the chosen direction, and that the power thus generated goes far beyond the influence of a purely subjective auto-suggestion.


Let this be noted, however, — it is not the talisman that is doing the work, but the energy that has been put into the talisman. Miracles do not happen, if, by a miracle we understand an arbitrary interference with the natural sequence of cause and effect; magic, in my experience, always works through natural channels, its efficacy lying in the increase of energy that it causes to flow in those channels. If you make a talisman for wealth, you will not find a shower of golden sovereigns falling around it, but you may, and very probably will find that opportunities for increasing your earning power will come your way, and provided your temperament is sufficiently energized to enable you to take advantage of them, you will, by means of the normal channels, achieve prosperity – the normal channels being sound judgment, adequate skill, and hard work over a prolonged period. If you think to acquire anything in heaven, earth, or the Qliphotic waters under the earth by other channels than these, talismanic magic will prove of no more use than appeals to rich relations. Talismanic work will give you energy, as can be readily understood in the light of the psychology of auto-suggestion; it will also give you opportunity, as can only be understood in the light of the occult hypotheses, but it cannot enable you to avail yourself of that opportunity by any means save your own capacities.


A talisman is like any apparatus for physical culture – the developer does not develop your muscles, it is your use of it that develops them.



Talismans By Dion Fortune


Man and God

The circle of Members of the Adeptus Grade of the Order R.R. et A.C. is a fraternity of students of the Hermetic Sciences and of the Hermetic Art.

The chain which unites us in the acceptance of the doctrines and wisdom contained in the Rituals of our Order. The same assertion is true of the Order of the G.D., that preliminary course of instruction through which all must have passed. The common ground of brotherhood is the sincere acceptance of the Hermetic ancient philosophy, as expressed in the Ritual, and Pictorial and Symbolic representations which have been tendered to us at each stage of our progress.

The G.D. teaching has reference mainly to Religion and to Philosophy; but it is of course obvious that our Rituals are but outlines and landmarks in the world of thought. The vacant spaces each member fills for himself or leaves blank.

A little consideration will assure us that these vacant spaces are filled by individual members in very different manners. Every shade of unorthodoxy is represented among us; and some of us are almost orthodox, yet we are all sensible of a mighty tie which binds us together: this is our Ritual Wisdom.


Whence these rituals come, through whom they come, and even who are our present Temple Chiefs are all matters of secondary interest. The personal element of rule is but a ques­tion of the arrangements of time, place and finance, and there is no claim of authority by any beyond the accepted Ritual. You who are here today to listen to this lecture (or you who read it hereafter), have come to this Hall only to seek from my words further suggestions of thought on Occult teachings, you are well aware that I represent myself alone, in what I say, and that you are each perfectly free to take what seemeth good unto you and to reject the refuse. In my honour to the Order in which I bear a part, I have always made the clearest distinction between the Ancient Ritual and our modern com­ments, and this distinction you must always bear in mind, for it must not be considered that the doctrines of any single elder or ruler are necessarily all true to the Hermetic faith. All indivi­duals go astray even if some go farther than others. The Order here then has no Pope nor Popess and our Bible at every stage is imperfect; we are fellow students, still crying for the Light; and every lecture given here is but the expression of personal opinion, from some one who has far longer than /most /trod the path of Hermetic progress, and the proportion of doctrine or fact which you accept must be estimated by yourselves, for yourselves—it is a duty you owe to yourselves to work out your own transmutation—to change the powers of physical sensuous life into the refined spiritual faculties of Adeptship, in truth as well as in name. As senior Adept among you, just now, my duties are to keep you to the doctrines of our Rituals, as far as they go,—to leave you quite free where they do not lead, but to stimulate your efforts in the search for the Philosophic Gold by occasional short essays of my own, which although quite with­out authority, will suggest subjects and lines of thought which those who have gone before you have found fruitful of high ideals.


I am about to take, today, a leaf from the clerics and say something on two texts, from the Hebrew Bible; and so you are all free to think as you please about the subject.

My opinion is that a part is historical, and a part of the history is allegorical and that while it was intended as a text book for the populace, yet there are in it many references to an esoteric creed held by the priests of the Nation.

It seems to me that the Divine Names of the Hebrew Volume especially hide and yet reveal a glimpse of the secrets of Divine power, majesty and governance. Occult Science has in every age seen mighty mysteries in the name Jehovah. Now the two texts I am about to refer to, alike, allude to the great name ‘Elohim’.


The first text is found in Exodus XXXII, Verse I, and was as I will remember, used as a text by my G. H. Fra. D.D.C.F. in a lecture he gave ten years ago to the Hermetic Society of my dear Friend Anna Kingsford—it is the words of the Israelites to Aaron, when Moses had gone up to seek God.


‘Make us Elohim which shall go before us’, or, let us make Gods to help us, to form our ideals.


The other text is in Genesis I, 26;


Veamar Elohim Nosher Adam Be Azelinunu Re demuthun. ‘And the Elohim said let us make man in our image and after our likeness’.


Note the contrast, and alternation of expression. The men cried let us make gods—The Gods said let us make men We are /here /seeking gods, or divine ideals;—and we are making men; for men make themselves and they make their own gods—The Poet sings—


The Ethiop gods have Ethiop eyes
Thick lips, and woolly hair;
The gods of Greece were like the Greeks
As keen, as cold, as Fair


A modern philosopher has written ‘The Gods may have made man, but men have made their own Gods, and a pretty mess they have made of it’. Let us be careful what gods we make for ourselves, and on what pedestals we place them.

The great Jehovah may have made man in the Garden of Eden, it matters not to me; but I know I make myself, and I know you are hourly making yourselves—the child is father to the man indeed, quite as surely as that the man is father of the child—a mighty mystery. Now Moses had gone up into the holy mountain to seek divine help : — this Sinai was the Mountain of God—the Mountain of the Caverns, the Mountain of Abiegnus, the mystic Mountain of Initiation—that is of divine instruction. Even so do we seek inspiration in the mystic Mountain, passing through the wilderness of Horeb, that period life which is at first a desert to us, as we cast aside worldly joys, and seek to pass through the Caverns—our Vault, to union with the spiritual powers above us, which send a ray of light to illumine our minds and to fire our hearts, the spiritual centre, with an enthusiasm for the higher life of greater self sacrifice, more self-control—by which means alone can man reach up to the Divine and become one with the All self—the great One­ All.


Our V.H. Sor. S.S.D.D. has in an earlier Roll pointed out this passing through the desert, and that volume of beautiful thoughts, the Voice of the Silence alludes to the same period of trial, which must precede success in the attainment of the Higher Life—Light on the Path too, well portrays the period of transi­tion, when by the energy of enthusiasm the inspired pupil casts aside wordly ambition and the joys of life, the pride of the eye, the lust of the flesh, and stands seeking the foothold of the first step of the mystical ladder, whose ascent can fill the heart with such sublime aspirations that the way is no longer steep, nor the path dreary, and when the dawning Sun of Tiphereth, shedding a ray of splendour upon the Path, en­courages the toiler to the consummation devoutly to be desired. I have said that we make our own gods, and this is a great secret truth. Moses made his God, and impressed his ideal upon the people he led—Mohomet formulated his own idea of God, and of post mortem union with God, and of a Heaven where men are visitors to a vast Supernal Harem. Jesus taught his idea of his Father, and his suggestions have tinctured the God ideal of millions; but the mere adherence of the millions to any doctrine is but slender evidence of its truth, for as Carlyle has said, the majority of men are fools—Man does not alone for­mulate a Deity, but designs also a contrast to our notion of Supernal greatness, knowledge and power. So does Genesis, for there we find Jehovah thwarted by the Serpent; we find in the book of Job that the Supreme One was lead into folly or in­gratitude or worse, by Satan who came before him among the ‘Sons of God’ and by dint of applying to Job every earthly suffer­ing, sought to degrade him before his Master. We find the Evangelists describing a Satan only second’ to Jesus, who had power to promise, and, we must suppose, to confer upon Jesus, either Lordship of the World or a divine supremacy over matter, —if he would’ but tender a nominal submission.


We find the mediaeval European priest formulating the grotesque horned and tailed human demon, and lastly we are instructed concerning the Qabalistic enumeration of the Evil and Averse Sephiroth. Are not these all human ideals, and if we were but philosophic at heart, should we not confess that these notions are but futile attempts to express the unknown and un­knowable? No man can go beyond his own powers, and if we do but formulate as divine our own highest ideal not much harm may be done, so long as we grant equal powers of for­mulation to our brothers.

But in respect to Evil Beings, let us forbear, and beware of speculating or designing forces contrasted to our high ideals; for the mind has a creative force we but little know of, or understand, and in our ignorance we may create in our own auras evil personalities in spaces that might have remained vacant.

Never risk the creation of Evil forces, let us avoid and repel all the evil promptings that attack us with firmness, courage and decision—but avoid arrogance and impertinence, for even the so-called evil forces, the contrasted powers have functions to perform, and even the evil forces may help forward the good, as is so beautifully alluded to in our Adeptus Ritual. Suffice it to say, that every man has a dual nature, or every man has dual forces—Yetza ha Ra—Yetzer ha Job—attendant upon him; or as the Theosophist prefers to put the matter, man has a higher and a lower manas, and the destiny of any in­dividual is within limits under his own control.


The general result of this present life may be upward or downward, for Man has Free Will, within limits, and very expansible limits too. God, or the Divine Powers, did’ indeed design and constitute the plan of Man’s constitution, origin and destiny, and it is but of slight moment, whether in philo­sophy we view Man as a Ternary, a Septenary or as a Decad, but it is of vital importance to remember that with Free Will comes personal responsibility, and that every thought and act; that we are daily and hourly making the future history of our­selves, and piling up destiny whose realisation cannot be baulked by divine interposition nor changed by a maudlin sentimental repentance, nor by the surreptitious substituted sufferings of others. The type of man may indeed be viewed as emanating from the Elohim of Life, from the High Septenary of Powers, and his constitution may be in elementary form allotted to the Sun as the Giver of Vital Fire,—to the Moon for the Astral Mould of Form, to the Earth for the Material body: the Planets and Stars may influence man’s form, stature and tendencies, but the destiny of the Thinker will depend upon the Thoughts. This is all true of man as a type of Creation,—Man as an Individual hourly makes himself—One life makes another. There may be a final Heaven, a final rest, a re-absorption into Deity, but this is not yet. The ladder of progression from earth to heaven must be climbed, before the foot can attain the summit. Some egos may go up rapidly, some may pass slowly, self exertion is the measure of success.


Let us then make Man—make the Divine Man out of the Human Man. Let us create the Hermetic ideal man from the material sensual man. It is our bounden duty to rend the Veil ‘Paroketh’ and to let our human intellect attain to the percep­tion of the Holy of Holies which shines within us from above. For now we see us in a Glass darkly, but with the Veil rended, we shall see God face to face.

How have the Alchemists of old, when passing from the physical, drawn the picture of the Souls transmutation or trans­lation to eternity from time,—how have they also figured this Soul Growth and Development.


They wrote in beautiful allegory : —


The Heart of man is as the Sun, the reception organ for the Divine Ray of spiritual intuition descending unto Man.
The Brain of Man is as the Moon,—the source of human intellect.
The Body of Man is the Earthy vehicle.


Let the sun impregnate the Moon, or let Spiritual Fire prompt the human intellect—and let the result fructify in the womb of a purified Body, and you will develop the Son of the Sun, the Quintessence, the Stone of the Wise, True Wisdom and Perfect Happiness.




G. H. Frater N.O.M. 
(William Wynn Westcott)


Secrecy and Hermetic Love

We have all no doubt heard of the terrible physical tests applied in Egyptian Initiations and are aware that violence amounting to torture was used in the Ancient Mysteries before the Neophyte was considered fit to take the first steps in his Ascent of the Mountain of God.

Though the methods of our Order are different the Spirit is the same, and unless we have learned indifference to physical suffering, and have become conscious of a Strong Will, a will which fears nothing fate can do to us, we can never receive a real Initiation.

These ceremonies in the lower grades of Our Order are principally active in disciplining our minds; they lead us to analyse and understand ourselves. They deal with the Four states of Matter, the Four Elements of the Ancients which with their synthesis answer to the five Senses. Our Senses are the paths through which our Consciousness approaches the central power which for want of a more accurate word I will call the Will.


It is the object of our lives as initiates to bring this Will to such a state of perfection, strength, and wisdom, that instead of being the plaything of fate and finding our calculations entirely upset by trivial material circumstances, we build within ourselves a fortress of strength to which we can retire in time of need.

The natural Man is a chaotic mass of contradictory forces. In the higher grades of the First Order, (by presenting a perfectly balanced series of symbols to the senses) we endeavour to impress upon the imagination of the initiates, the forms under which they can obtain perfection and work in harmony with the world force.

In the 0°= 0° Ceremony the principles most insisted on are Secrecy and Brotherly Love. Apart entirely from the practical necessity for secrecy in our Order, it is the fact that Silence is in itself a tremendous aid in the search for Occult powers. In darkness and stillness the Archetypal forms are conceived and the forces of nature germinated. If we study the effects of calm concentration we shall find that in silence, thoughts which are above human consciousness clothe themselves with symbolism and present things to our imagination, which cannot be told in words.


The more thought and concentration of purpose that precedes an action, the more effective and effectual it will be. Again in talking on subjects such as these, there is always a terrible danger of personal influence or obsession coming into action. The Eagle does not learn to fly from the domestic fowl ‘nor does the Lion use his strength like the horse’, and although knowledge is to be gained from every available source the Opinion of others should receive the very smallest attention from the true student of Life.

Free yourselves from your environments. Believe nothing without weighing and considering it for yourselves; what is true for one of us, may be utterly false for another. The God who will judge you at the day of reckoning is the God who is within you now; the man or woman who would lead you this way or that, will not be there then to take the responsibility off your shoulders.

‘The old beauty is no longer beautiful; the new truth is no longer true,’ is the eternal cry of a developing and really vitalised life. Our civilisation has passed through the First Empire of pagan sensualism; and the Second Empire of mistaken sacrifice, of giving up our own consciousness, our own power of judging, our own independence, our own courage. And the Third Empire is awaiting those of us who can see—that not only in Olympus, not only nailed to the Cross,—but in ourselves is God. For such of us, the bridge between flesh and spirit is built; for such among us hold the Keys of life and death.


In this connection I may mention that the 0°= 0° of the Grade of Neophyte has a deep significance as a symbol; a o means nothing to the world—to the initiate in the form of a circle it means all, and the aspiration of the Neophyte should be ‘In myself I am nothing, in Thee I am all; Oh bring me to that self, which is in Thee’.

Having so far considered some of the thoughts that the practice of silence may bring you let us proceed to the subject of brotherly love.

We must of course take the word, as we take all higher teaching, as a symbol, and translate it for ourselves into a higher plane.—Let me begin by saying that any love for a person as an individual is by no means a Hermetic virtue; it simply means that the personalities are harmonious; we are born under certain influences, and with certain attractions and repulsions, and, just like the notes in the musical scale some of us agree, some disagree. We cannot overcome these likes and dislikes; even if we could, it would not be advisable to do so. If in Nature, a plant were to persist in growing in soil unsuited to it, neither the plant nor the soil would be benefited. The plant would dwindle, and probably die, the soil would be impoverished to no good end.


Therefore brotherly love does not imply seeking, or remaining in the society of those to whom we have an involuntary natural repulsion. But it does mean this, that we should learn to look at people’s actions from their point of view, that we should sympathise with and make allowances for their temptations. I would then define Hermetic or Brotherly Love as the capacity of understanding another’s motives and sympathising with his weaknesses, and remember—that it is generally the unhappy who sin.

A crime, a falsehood, a meanness often springs from a vague terror of our fellows. We distrust them and ourselves.

It is the down-trodden and the weak whom we have to fear; and it is by offering them sympathy and doing what we can to give them courage, that we can overcome evil.

But in practising Hermetic Love, above all things conquer that terrible sting of love—jealousy. The jealousy of the benefactor, the jealousy of the lover, or the friend, are alike hateful and degrading passions. Jealousy is deeply rooted in human nature nourished by custom, even elevated to a virtue under the pretence of fidelity.


To see human nature at its very worst you have only to listen to the ravings and threats of a person who considers his monopoly of some other person’s affection is infringed. This kind of maniacal passion is the outcome of the egotism á deux, which has been so fostered by romance.

But it is natural to wish to help and be necessary to those we love, and when we find others just as necessary or helpful, to feel bitterly that our ‘occupation’ is gone; but these regrets will be impossible to us when we can live in the world realising from day to day more fully that the highest and best principle within us is the Divine Light which surrounds us, and which, in a more or less manifested condition, is also in others. The vehicle may be disagreeable to us, the personality of another may be antipathetic, but latent light is there all the same, and it is that which makes us all brothers. Each individual must arrive at the consciousness of Light in his own way; and all we can do for each other is to point out that the straight and narrow path is within each of us. No man flies too high with his own wings; but if we try to force another to attempt more than his strength warrants, his inevitable fall will lie at our door.

This is our duty towards our neighbours; our duty towards God, is our duty towards ourselves; for God is identical with our highest genius and is manifested in a strong, wise, will freed from the rule of blind instinct.


He is the Voice of Silence, 
The Preparer of the Pathway,
The Rescuer unto the Light.



By S.S.D.D. (Florence Farr)


Historic Lecture

[NOTE: This was one of the later versions of the Historic Lecture that was circulated among the American temples of the A:.O:. – STC.]


The Order of the G.D. in the Outer is a Hermetic Society whose members are taught the principles of Occult Science and the Magic of Hermes. During the early part of the second half of the 19th Century, several adepti and chiefs of this order in France and England died, and their deaths caused a temporarily dormant condition of Temple work. Prominent among these were Eliphas Levi, Ragon, Kenneth R. H. Mackenzie, author of the Masonic Encyclopedia and Frederick Hockley, possessed of crystal vision whose M.S.S. we highly esteemed. These and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of Theosophy and Hermetic Science of the Higher Alchemy from a series of practical investigations whose origin is traced to the Fratres Rosae Crucis of Germany, which association was founded by Christian Rosenkreuz about 1398.


He and the theologian, Valentine Andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the Rosicrucian Society. It seems likely it was Andrea who published in 1614 the Fama Fraternitatis, or Theory of the Society, which must have been derived from the old records of the pupils of Christian Rosenkreuz. But even this arrival of mysticism was a new development of the older wisdom of the Qabalistic Rabbis and of that very ancient secret knowledge of the magic of the Egyptians into which Moses had been initiated. Through the Qabalah, indeed, Europe became possessed of the ancient Wisdom more than from any one other source, for the Hebrews were taught at one time by the Egyptians and later by the Chaldees of Babylon.


It is a curious fact that the classic nations, the Greeks and Romans, have handed down to us but slight glimpses of the Ancient Magic, and this is more notable because Greece succeeded to the mastership of Egypt, and Rome to the Empire of both the Greeks and Jews. Greece did indeed succeed to a share in the mysteries of the Egyptians for the Eleusinian Mysteries were copies of the ancient ceremonies of Isis, Osiris and Serapis; but they lacked true magic. And further, the classic writings contain but faint glimpses of even the Eleusinian Mysteries, and these disclose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words Konx Om Pax, of which they knew not the meaning, the words being the Greek imitation or translation of really ancient Egyptian words, whose meanings has been kept secret for centuries. Hence the 0=0 Grade is found to possess Egyptian characteristics and symbolism and the Higher Grades will reveal the source of much of the culture and illustrate the language of Eliphas Levi, through whose adeptship the study of occultism has been popularized.


The First Order is a group of four grades of which Neophytes are admissible when approved by the G.H. Chiefs after showing themselves possessed of sufficient aptitude and knowledge. Beyond the above, there are three grades of Adeptship forming the Second Order . These have the power of selecting Candidates, initiating students into the lower grades and their Chiefs have, in addition, the power of issuing warrants of Temples such as that of Isis Urania. But the highest of all in this ancient scheme are the Great Rulers of the whole system who severally sustain and govern the Third Order, which includes three Magic Titles of Honor and Supremacy. These represent the Supernal Triad of the Sephiroth and are shrouded and unapproachable to the profane and to all others but the Chiefs of the Adepts. In case of a vacancy in this Order, the Chief most learned Adept obtains by decree the well-earned award.


The scheme of the G.D. then is formed upon the type of the Decad of the Sephiroth, the ten Emanations of Deity as figured in the Qabalah whose professors were illuminated by the higher magic of the ancient world. The grades of the First Order will be found to be Hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the Christos, the Tiphareth, the Beauty of Microprosopos, Christian design is reflected in the higher degrees.

The Neophyte Grade and the 1st, 2nd, 3rd and 4th Grades, which this present Isis Urania Temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the G.H. Chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this Order. This Temple (Isis Urania) was consecrated as a successor to Hermanubis No. 2 which had ceased to exist owing to the death of all its Chiefs.


The Temple No. 1 of Licht, Liebe, Libra is a group of Continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. Soon after the formation of Temple No. 3, permission was granted for the consecration of Osiris Temple No. 4 at Weston-Super-Mare under rule of V.H. Frater “Crux dat Salubrem” and the West of England has been assigned to him as a province. Almost at the same time, the Horus Temple No. 5 under the rule of V.H. Fratre “Vote Vita Mea” was also consecrated at Bredford in Yorkshire. These three Temples have members also in the United States, Hindustan, Palestine, Denmark, etc.


The name of the Order in various languages is:


In Hebrew: Morning Light Shining Society (Chabrath (or Chaorah) Zoreh Aour Bakker)
which means The Society of the Shining Light of Dawn.


In Latin: Aurora.


In German: Die Goldene Demmerung.


In French: L’Aube d’ OrÆ.


Reference may now be made to the Society which was reconstructed by Robert Wentworth Little, student of the mysteries. This Society, which has branches in England, Scotland and the United States, is allied with the G.D. It perpetuated one form of Rosicrucian initiation which was conferred 100 years ago in England and which was mentioned by Godfrey Higgins in his work The Anacalypsis, or an Attempt to Withdraw the Veil of the Saitic Isis. Fratre Little was a student of the school of Levi and also an eminent Freemason, and the Rosicrucian Society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those Adepts who have not been Craftsmen, as Basil Valentine, Artephus, Nicolas Flamel, Jacob Behmen and Robert Fludd. The Rosicrucian Society in the same manner fails to recognize any worth for occult research in women. This is also an innovation or the scheme of the Ancient Mysteries in many of which, notably those of Isis priestesses and virgin prophetesses, were prominent ministers.


Note specifically, that there are several instances in the ancient M.S. of our Order, which are written in cypher, where reference is made to the fratres and sorores, the words “her or him” occur showing that in olden time, as at the present day, women rose to high rank and attainment in the secret knowledge of the Order. Mention may be suitably made to Pernelle, the wife and fellow-worker of Nicolas Flamel, of Martine Berthereau, companion of Baron Jean de Chatelet who died about 1645 and of the widow lady afterwards symbolized by him as Sophia (Heavenly Wisdom), fellow student and inspirer of John Georg Gichtel who died about 1700. The occultists of today cannot need to be reminded of the great Hermetists and Theosophists of recent times: of D. Anna Kingsford, who was indeed illuminated by the Sun of Light; of Madame Blavatsky, leader of the T.S. No occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman’s frame.


I cannot fail to express the lament which followed the passing of D. William Robert Woodman, for many years known as the supreme Magus of the Society Ros. in Anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the R.:. C.:. and its masonic society.


The eastern school of Theosophy and Occultism and our own Hermetic Society of the G.D. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. The two Societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. Be assured that the Order of the G.D. can show the way to much secret knowledge and spiritual progress and lead true and patient students who can Will, Dare, Learn and Be Silent to the Summum Bonum, True Wisdom, and Perfect Happiness.



Historic Lecture By William Wynn Westcott


True Initiation

Initiation ceremonies have always played a major role in magical organizations, from ancient times to modern times. Several mystical groups and secret societies have had a tradition of tracing their hereditary roots back to the mystery cults and religions that prospered in the archaic world. Many people of ancient times were drawn to these mystery religions because of the sense of spiritual vigor and euphoria they provided through elaborate initiation ceremonies.

There are generally three types of people who seek initiation. The first type is an individual who feels that it is absolutely crucial to be initiated into a legitimate magical group in order to do the magical work properly. The second type seeks initiation in order to gain magical and social status. The final type of individual seeks initiation for purely spiritual reasons, without any concern for status or rank. This person can work either solo or within the structure of a magical group, depending upon what s/he feels is more conducive to true spiritual growth.


To be an Initiate means that one is accepted into an inner circle whose teachings and rituals are meaningful only to other members of the group who share this common experience. This is just as true today as it was in antiquity. Admittance to such a group confers a sense of status and belonging, of knowing arcane information and of having been uplifted through the disclosure of divinely inspired wisdom. The candidate seeking acceptance must first prove him/her self worthy of inclusion into the group or magical current.

A prospective candidate entering the temple is in a heightened state of awareness; adrenaline is pumping, the senses are sharpened. The candidate is poised to receive an influx of energy. All this is brought about by the calculated decision to become an initiate of the mysteries. The rite of initiation is meant to purify the candidate and prepare him/her to receive the secrets and teachings of that current. The new Initiate does not receive the bulk of this knowledge immediately, but in gradual stages. This process of spiritual evolution begins at the bottom of a hierarchical ladder; each step of which is accompanied by an additional initiation ceremony and further study work.


The word initiation means literally “to begin.” It is the beginning of a new stage of life; the passage into a distinctly new type of existence. Initiation represents spiritual growth; the dawning of a new life dedicated to an entirely new group of principles from those of mundane or materialistic society The earmarks of this spiritual “new birth” are indicated by an expansion of the mind to include a realization of higher levels of consciousness.

Initiation is the forerunner of immortality. It is that which gives us the ability to explore the Divine within us. Humanity has always had the potential for immortality, but only acquires It when men and women affiliate themselves with the immortal spiritual substance that supports all facets of the physical universe; that same Divine quintessence which is far too often neglected by the general public. Capturing that rare and marvelous essence is the ultimate goal of the Western Magical Tradition. The objective of all students of this tradition is the purification of the natural human being–to extract the pure gold of spiritual completion from the outer shell of the lower personality.


Initiation is the first active step in the realm of magic. A true initiation is the internal and secret principle which pushes the student to seek a particular occult path to knowledge with a perseverance that will not be turned aside. This introductory step is the unveiling of the Divine Light; the cultivation of the primary spark of eternal consciousness. To secure this spark requires a calm and peaceful mind, an understanding of one’s own unconscious make-up, constant hard work, and a healthy measure of self-sacrifice. Communication with this universal power is possible only after the hidden abode of the Inner Self is reached. But through the simple act of one student attempting to connect with this Power, the whole of humankind is enriched.

Initiation ceremonies are an integral component of western magic. When we speak of magic, we are referring to a specialized system of discipline and science that has a spiritual rather than a worldly or material goal. Magic is an intimate science whose doctrines are grounded in the essential understanding of the true Inner Being which exists behind the apparent “reality” of the outer and mundane aspects of life.


Ritual Magic is a process of symbolism and ceremony which results in the direct stimulation of the will and the rapture of the imagination. What this is designed to bring about is the purification of the lower personality (the “me first” part of the psyche) and the establishment of an exalted level of consciousness, so that the magician’s ego is gradually able to unite with his/her own Higher and Divine Genius.

Each and every aspect of an initiation ceremony–every idea, movement, and speech–is fashioned to bring about this supreme result. Through the Hermetic system of associated symbols and concepts, every impression within the ceremony becomes the source of a sequence of interrelated thoughts which climax in the ultimate goal of the ritual. One symbol after another saturates the psyche of the magician. This, combined with the excitement of the ritual itself, stimulates the magician’s emotional state to its highest level, when the perfect moment of spiritual euphoria is achieved. An open passageway is created between the intellectual mind and the soul of the magician, resulting in an elevated concentration of psychic capabilities and the exhilaration of the true and divine nature of the Initiate.


There are two forms of initiation: astral and physical. The astral initiation takes place on the ethereal planes and is not always recognized by the individual until a certain amount of time has passed (although sometimes it is immediately comprehended). This type of initiation is granted to a person directly by the spiritual archetypes within the psyche. The other type of initiation is a tangible ceremony carried out by an initiating team in a physical temple. Some may assume that the astral initiation is the only form that is valid–the physical one being only a staged dramatization. This is simply not true. A physical induction reaffirms the candidate’s spiritual will by the deliberate act of submitting him/her self to the process of the initiation ceremony. A physical initiation grounds the energies of the astral initiation. It is a visible proclamation to the manifest universe of one’s desire to follow on the path of an Initiate of the mysteries.

Is one form of initiation superior to the other? Maybe, maybe not. What is clear, however, is that one form of initiation, astral or physical, must always precede or occur simultaneously with the other form. Both types are important to the overall initiatory experience.


Self-initiation has been a subject of much debate. Israel Regardie strongly believed in the idea that a student could initiate him/her self through the various levels of spiritual growth. It was his opinion that by repeated performance of such rituals as the Opening by Watchtower and the Middle Pillar Exercise, the aspiring Magician could effectively be considered an Initiate of the Golden Dawn current. But it was also his opinion that success in this endeavor hinged upon the student’s own fortitude and determination. Responsibility for spiritual progress, its success or failure, was up to the individual.

All of this leads us to the notion of “legitimacy.” Does a solitary student need to be a member of a legitimate initiatory temple or magical group? The answer is a resounding no. Whether or not one is associated with an officially recognized temple has no bearing on his/her spiritual fulfillment and magical growth. Much of the previously secret knowledge of a good many occult organizations is readily available in bookstores today. It is now possible for the student to become his/her own initiator through study and frequent practice of ritual work.


Any individual or group that claims to be the sole authority and proprietor of the Hermetic Mystery Tradition or claims to have singly “ascended to the throne” of the Illuminated Masters is doing students a great disservice by spouting off a lot of astral steam. This is also true for anyone who claims to know arcane “secrets” that can only be bought for an outrageous sum of money. The student needs to be cautious and use his/her own judgment in such matters.

Questions of legitimacy or lineage of a magical group can in fact interfere with spiritual growth if a student becomes caught up with the glamour of obtaining a magical merit badge from a recognized organization, rather than achieving conversation with one’s Higher and Divine Genius. Empty gestures and hollow proclamations of high degrees and titles mean little or nothing to one’s own Higher Self. The will and the determination to achieve union with the Divine are the only essential factors in proceeding on the path of an Initiate. One need not be a member of any acknowledged organization to do it.


Whether one experiences a self-initiation or an induction ceremony performed by a group, the fact remains that initiation of one kind or the other is of primary importance to spiritual growth and personal evolution. As the lower personality of the student is gradually trained and moved into an alignment with the Higher Self through purification and ritual work, a seed is planted in the student. The germ of Light that an initiation plants within the soul of the magician is a perpetual one that will remain intact throughout many different incarnations, growing stronger as the person rediscovers his/her psychic abilities with each new life cycle. A total shift in outlook and a single-minded devotion for the divine union is necessary for the nurturing of this seed.

Self-sacrifice is also required on the part of the lower personality. To the average person, sacrificing a part of the ego seems foolish, but the submission of the lower personality to the Higher and Divine Self truly results in the attainment of something which is far more satisfying and lasting than temporary wants and desires–the illumination of the human soul by the inner Divine Light.




Copyright © 1993 – 2021 by Chic Cicero & Sandra Tabatha Cicero
First published in Mezlim, Candlemas ”93′ issue


 The Kerubim

The Kerubim, “The Strong Ones”


An “Angel” (Greek angelos or “messenger”) is considered to be a heavenly spirit, a messenger or intermediary between God or the gods and humankind. All religions possess one inherent commonality–the relationship of human beings with the Spiritual realm. In ancient Greek religion, Judaism, Christianity, and Islam, this relationship is thought to involve angels–divine messengers sent to humans to instruct, inform or command. An angel can function also as a protective guardian, as a heavenly warrior, and even as a cosmic power. Moreover, the line between a good angel and a bad angel, or demon, is sometimes unclear.


Therefore, angels can be broadly described as personified powers meditating between the Divine and the human. Even in its devotion to monotheism, ancient Israel was able to embrace the image of a council of gods by turning all of them into angels that serve the One God. This acceptance of a belief in angels was a development made relatively easy because lesser gods and angels could be referred to as “sons of God.” Later development in both Judaism and Christianity shows a remarkable growth of angelic folklore as a result of continuing this ancient practice of absorbing the gods of polytheistic religions by turning them into angels.


After the period of Israel’s Babylonian exile (597-538 BCE), Jewish thought about angels was considerably altered and enriched. Drawing on Mesopotamian art, artists and writers began to provide wings, even for the anthropomorphic angels, and an interest developed in angels’ garments, names, and relative ranks. In addition to the Mesopotamian influence, the Persian dualistic tradition of Zoroastrianism added another dimension to the Jewish conception of angels by positing hostile and destructive angels who are rebellious against God. The Jewish Qumran sect, or Essenes, saw the world as a battleground, the scene of the struggle between the Spirit of Truth and the Spirit of Wickedness, the latter an angelic power opposed to God called Belial or more commonly, the “Devil.”


In Judaic Angelology, there are nine classes of Angels: the Seraphim, Kerubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels and Angels. According to Henry Cornelius Agrippa, in his Three Books of Occult Philosophy, aspects of the Elements can be attributed to the natures of these orders of Angels as follows: Fire to the Seraphim, Authorities and Powers; Water to Thrones and Archangels, Air to the Dominations and Principalities, and Earth to the Kerubim. Placed in superior hierarchy are the supercelestial angels, who, mediating the pattern of Divine Will, are: the Thrones as the Wisdom of God; the Seraphim as the Goodness of God, and the Kerubim as the Essence and Form of God. As stated by Agrippa, from the Angelic Orders humankind is strengthened with extraordinary attributes.


“From the Angels, Mankind perceives messages of Divine Will and a clearer comprehension of the Mind of God. From the Archangels, humanity obtains rulership over beasts of the field, fish of the sea and fowl of the air.”


From the Principalities, all things are overcome, engendering a comprehension of the ascendancy of all things, and drawing spiritual power to oneself by a secret and divine force. From the Virtues come the power and strength against enemies of Truth. From the Powers, the ability to conquer these enemies within ourselves. From the Dominations, subjugation of these adversaries. From the Thrones we are woven together and collected into ourselves with remembrance fixed on Eternal Visions. From the Seraphim we acquire the perfect flame of Love, and from the Kerubim comesthe light of mind, the power of wisdom, and the exalted images by which we contemplate the Divine.


As stated in Three Books of Occult Philosophy, the Hebrew theologians numbered and called these orders as follows: in the supreme province, are the Chayoth ha Qodesh, or Creatures of Sanctity, to which EHEIEH gave the gift of life. In the second place are the Auphanim, Forms or Wheels, whereby YHVH differentiated the chaos. In the third place are the Aralim, great, strong and mighty angels, by which YHVH joined with Heh (HHYVH) to provide form to the liquid matter. In the fourth place are the Chasmalim by which AL framed the image of bodies. In the fifth order are the Seraphim by which ELOHIM GIBOR drew forth the elements. The sixth are the Malachim which ELOAH produced metals. In the seventh sphere are the Elohim or Gods, by which YHVH TZABAOTH produced vegetation. In the eighth reside the Beni Elohim, Sons of Gods, by which ELOHIM TZABAOTH produced animals. The ninth and lowest sphere contains the Kerubim by which SHADDI EL CHAI created Mankind.


The above has been a short introduction into the realm of Angels. The subject of the Kerubim alone could involve voluminous amounts of information as there are many different classes and functions of the Kerubim–they are not simply limited to the Sephirah of Yesod. The Elements have their analogies at every level, and these attributions can be applied to every Sephirah, but particularly the central Sephiroth on the Middle Pillar. The Kerubic forces of Kether descend the central Column from Kether to Malkuth. This is indicated by the Kerubic signs about the corners of the Tarot Trump XXI, The Universe. Malkuth is the sphere of the Elements and Yesod is its foundation, which, being on the Second Plane, is the sphere of contact with Natural Forces. Tiphareth is the Sephirah from which the Elements are controlled, the Sephirah of the Elemental Kings (Elementals which have begun to respond to Spiritual vibrations).


The Seraphim (derived from the word “Seraph” meaning “burn”) are another class of angels considered to be an upper octave of the Kerubim. Their function is to burn false doctrine and convert man back to righteousness. It is said that they pass on information drawn from the Neschamah during sleep, to the Creator in Atziluth, for the Seraphim are the Holy of Holies, or the Highest Heaven in Briah.

The focus of this paper, however, covers only those Kerubim which include Gabriel, the Angelic Choir of the Kerubim of Yesod, the Archangels of the Elements, and the Right and Left-Hand Kerubs, Metatron and Sandalphon.


Gabriel


Gabriel’s name comes from the same Hebrew root as Geburah (GBR) indicating a relationship between the 5th and 9th Sephiroth. Gabriel serves a triple function, Annunciator, Guardian and Guide. Gabriel is the divine messenger who relays information between the Divine and humanity and bestows the gifts of vision, hearing and psychic abilities as well as the powers of life, procreation and equilibration. This angel is referred to as Gabriel Yesodel (Archangel of Yesod) and as Gabriel Kerubiel (leader of the Kerubim).

As an angel of high eminence in Jewish, Christian and Muslim tradition, Gabriel is one of the four most often noted in Judaism and Christianity, the others being Michael, Raphael and Uriel. Gabriel is the heavenly messenger who appears in order to reveal God’s will. In the Old Testament, Gabriel interprets the prophet’s vision of the ram and the he-goat (Daniel 8:15-26) and explains the prediction of the 70 weeks of years (490 years) for the duration of the exile from Jerusalem (Daniel 9:21-27). In the New Testament, Gabriel announces to Zacharias the birth of his son, John, who is destined to become known as John the Baptist (Luke 1:11-20), and in Luke 1:26-31 reveals to Mary that she is to be the mother of Christ. Among Muslims, Gabriel is believed to be the spirit who revealed the secret writings to the Prophet Mohammed. As the Annunciator, Gabriel is most likely to speak to us through dreams.


Gabriel means “Strong one of God” or “Strength of God.” As seen by the position of Yesod on the Tree of the human psyche, the name is not without reason. From the position on the central Pillar of Consciousness on the Tree, Gabriel is the firm and stable foundation of the Spirit. As Yesod in the World of Briah, it is the ego consciousness of Briah, and the Sephirah occupied by Gabriel is a crucial one. It is the last stage before the aspirant reaches the Kether of incarnation, or the Tiphareth of Briah, for beyond lies the threshold between Raphael in Hod and Haniel in Netzach. At this point, he is still Man but may be referred to as “Hero of God” under the guidance of Gabriel. To pass, the initiate must rise up the Tzedek Path of Righteousness where the shadow side of the personality is destroyed, and all remnants of being as a separate entity are dissolved. Only then can one attain Tiphareth in Briah and come under the direct influence of Archangel Michael, or “One Who Is Like Unto God.”


The Kerubim


The Kerubim can be conceived of as a reflection of the Four Holy Living Creatures of Kether, the powers of the Eternal Elements. The duty of the Chayoth ha-Qodesh is to formulate the primary pattern upon which the rest of existence is built. These Kerubic forces descend the Middle Pillar to Yesod where the Kerubim, as the structural powers of the Universe, support this existence. Therefore, the Kerubim are the formative powers of the Elements stationed in the sphere of Yesod, the etheric substructure that supports the physical universe. As these etheric powers, the Kerubim are the formative forces of the world and humankind. As Angels of Lunar Yesod, the Kerubim also have an association with time, the four Kerubic points in the year which are the Hermetic Qabalah’s cross quarter days. Their name means “the Strong Ones” which is derived from the Akkadian word Karibu which means “one who prays” or “one who intercedes.”


The work of the Kerubim is to influence communication between the inner and outer worlds by serving as Guardians, Heralds, Equilibrators and Guides. They work on the building of knowledge and the harnessing of force in etheric or Yesodic methods. One of these methods is the use of symbols relating to Yesodic perception within the depths of the unconscious mind. With the progression of time, these symbols become less ritualistic and more psychic, becoming tools in the hands of the aspirant. These images are the contents of the Treasure House of Images, and the forces behind these images are the Angels of Yesod.


The Tetradic Kerubim are the animated powers of YHVH working through the fixed signs of the Zodiac. As given in Exodus 25:18-19 and 37:9, their shapes represent the aspects of the four dynamics of the Elements. These energies are not the Elements themselves, but rather are placed between the Angels and the Elements in hierarchy. One of the functions of the Kerubim is to take these energies and set them into motion and as such,, this Choir of Angels has a direct affect on the Earth and Man. As presidents of the Elemental Forces, these Four Kerubim are each assigned one of the letters of the Divine Name YHVH, and they operate in and through the four astral Elements in Yesod before these Elements are formulated in the physical world of Malkuth.


This Tetrad serves as Equilibrators by creating a stable nucleus from which the physical world comes forth into being. These four Vice-Gerants of the Elements, under the Presidency of Spirit (Gabriel), are synthesized in the formula of YHSHVH. Yod, Lion, Nequaquam Vacuum, Nowhere a Void; He, Eagle, Libertas Evangelii, Liberty of the Gospel; Vau, Man, Dei Intacta Gloria, Unsullied Glory of God; and Heh (f), Ox, Legis Jugum, Yoke of the law; and in the midst of the four letters is Shin, the letter of Spirit, which, formed from the Tetragrammaton, gives the Divine name of Yeheshua, The Pentagram represents the concentrated force of the Spirit and the four Elements governed by the five letters of the Name of the Restorer, YHSHVH and is not only attributed to the planet Mars, but also shows the Kerubim and the Wheel of Spirit. The Kerubim of Ezekiel have four faces, those of the Lion, the Bull, the Man and the Eagle, alternating with each other by rotation. Beside them was the symbolic form of the Spirit, symbolized by the wheel. As suggested by the two wings that covered their bodies and the two wings that stretched upwards to each other, the synthesis of the Kerubim is found in the revolving Cross, in the Pentagram, and in the idea Spirit dominating the four Elements.


The Kerubim are winged celestial beings which, unlike most conceptions of angels as anthropomorphic, are zoomorphic. On the 32nd Path between Malkuth and Yesod, the Zelator encounters these Four Kerubim who perform elemental purifications which aid in the alchemical transformation of the aspirant. In this ritual, the aspirant learns that the Elemental Spirits are invoked through the power and governance of the Kerubim and their Zodiacal symbols. They are given Hebrew names but their appearance is primarily Egyptian:


Adam (Hebrew for Man), Kerub of Air, stationed in the East, human-headed Aquarius. “The Priest with the Mask of Osiris spake and said, ‘Thou canst not pass the Gate of the Eastern Heaven unless thou canst tell me my name’.” of which is replied “Thou art NUT, Goddess of the Firmament of Air. Thou art HORMAKU, Lord of the Eastern Sun.”


Aryeh (Hebrew for Lion), Kerub of Fire, stationed in the South, Lion-headed Leo. “The Priest with the mask of the Lion spake and said, ‘Thou canst not pass the Gate of the Southern Heaven unless thou canst tell me my name’.” Of which is replied, “Thou art MAU the Lion, Very Powerful Lord of Fire. Thou art RA, the Sun in his strength.”


Nesher (Hebrew meaning Eagle), Kerub of Water, stationed in the West, Eagle-headed Scorpio. “The Priest with the mask of the Eagle spake and said, “Thou canst not pass the Gate of the Western Heaven unless thou canst tell me my name’.” of which is replied “HEKA, Mistress of HESUR, Ruler of Water, is Thy name. Thou art TOUM, the Setting Sun.”


Shor (Hebrew meaning Bull), Kerub of Earth, stationed in the North, Bull-headed Taurus. “The Priest with the mask of the Ox spake and said ‘Thou canst not pass the Gate of the Northern Heaven unless thou canst tell me my name’.” of which is responded, “SATEM, in the abode of SHU, the Bull of Earth, is Thy name. Thou art KEPHRA, the Sun at Night.”


The arrangement of the Theoricus Hall of only four officers suggests the conciliatory Element of Air reconciling the opposing energies within the Hall, resulting in a perfect balance of forces. The number four is associated with Chesed, the first Sephirah to manifest below the Abyss, but it also refers to Yesod as the firm foundation within which the Four Elements are given etheric form which then later materialize in Malkuth during the course of the Lightning Flash.


In the Theoricus Ritual, as the Hierophant addresses the candidate on the meaning of the Cross within the Triangle, it is stated that the Cross, placed upon the Altar at the base of the Tree of Life, refers to the Four Rivers of Paradise. It is Gabriel who rules the “Living Water streams that well from out the Highest Throne.” “…And he showed me a pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Revelations 22:1). These Rivers are referred to in Genesis 2:10-14: “And a River, Nahar, went forth out of Eden to water the Garden, and from thence it was parted and come into four heads. And the name of the First River is Pison, it is that which compasseth the whole land of Havilah, where there is gold. And the gold of that land is good. There is Bdellium and the Onyx stone. [–Leo.] And the name of the Second River is Gihom, the same as that which compasseth the whole land of Ethiopia. [–Scorpio.] And the Name of the Third River is Hiddekel, that is it which goeth forth to the East of Assyria. [–Aquarius.] And the Fourth River is Euphrates. [–Taurus.]” This indicates the Presidency of Spirit (Gabriel) over the four Elements.


In the Zelator Ritual the aspirant is told. “And Tetragrammaton placed Kerubim at the East of the Garden of Eden and a Flaming Sword which turned every way to keep the Path of the Tree of Life, for He has created Nature that Man, being cast out of Eden, may not fall into the Void. He has bound Man with the Stars, as with a chain. He allures him with scattered fragments of the Divine Body in bird and beast and flower, and He laments over him in the Wind and the Sea and in the Birds. When the times are ended, He will call the Kerubim from the East of the Garden, and all shall be consumed and become Infinite and Holy.” …. “This drawing of the Flaming Sword of the Kerubim is a representation of the Guardians of the Gates of Eden.

As the Qabalah teaches, the everlasting abode of the Higher Self is in the Eden of Paradise, the supernal sanctuary which is forever guarded from chaos by the Flaming Sword of the Kerubim whirling across borders of the Abyss. After the descent from Grace, the Kerubim were stationed at the Abyss to separate the Supernals from the effects of the Fall.


The Four Kerubim, through their assignation to the four Archangels, are Four of the Seven in the Presence of the Lord. This description of the Kerubim is from John’s vision (Revelations 4:7-8): “And the first beast was like a lion, and the second beast like a calf and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night saying, ‘Holy, Holy, Holy, Lord God Almighty, which was, is and is to come.’ ” Here, the Kerubim are seen as single-headed but having six wings, thus uniting the powers of the number seven (the Planets) with the number four (the Elements).




Copyright ©1997 – 2021 by Jayne Gibson


Clairvoyance

In order to obtain a clear idea of the relation of Man to the Universe, and to the spiritual planes, it is necessary to understand and perceive that the scheme of the Ten Sephiroth, and their symbolic representation as the Tree of Life is to be applied both to the Macrocosm and to the Microcosm; to the Celestial Heavens to Stars, Planets, the World, and to Man. One aspect of this assertion that has been recently pointed out to you, and has been demonstrated to you on the globe, is in reference to the scheme of Divination; you must further extend this idea when considering the rationale of Clairvoyance and must recognise a Sephirotic arrangement in the constitution of every Star, and of every atom, of Man and his principles.

We look above us into heaven, and see the Stars, and it is commonly supposed that we see the material globes, their Malkuth, but they are complex in constitution and we see but their luminous aura or atmospheres, containing the rest of the Sephiroth, etc., or a reflection of them.

Then as to ourselves, we must never forget our own complex Sephirotic symbolism, and that our bodies that we feed and clothe are but our Malkuth on its lowest plane, and that the higher nine Sephiroth hover around us in our auras, or atmosphere.


We pass through life affecting others, and being affected by others through these akashic envelopes that closely surround us — so that when we close the eyes of the body and senses upon the material world, we first apprehend by interior vision the essences of our own and contiguous natures. This perception of our own environment is a source of error to the beginner in Clairvoyance; for he believes himself to have gone away and to see elsewhere, and may be but among the confused images of his own aura.

An old name of Clairvoyance, in our ancient MSS was 'Skrying in the Spirit Vision'; becoming a 'Skryer' was not simply becoming a Seer, but one who descries what he seeks, not only the impassive receiver of visions beyond control or definition.

When one stands in common life in the kingdom of Malkuth, there is but little confusion of sight, but when one voluntarily leaves the dead level of materialism and passes up the Path of Tau towards Yesod, then there is a confusion of lights; one comes within the scope of the crossing, and reflected, and coloured, rays of the Qesheth, the Rainbow of colours spread over the earth, and here then we require instruction and guidance to avoid confusion and folly. And yet this stage must be passed through — to go higher.

Beyond Yesod you enter the path of Samekh, the strait and narrow path which leads to truly spiritual regions of perception, this is attained by the process called Rising in the Planes.


Our subject falls most conveniently into three heads, which are however, closely related, and the three forms or stages pass one into the other.


  1. Clairvoyance. Descrying in the Spirit Vision.
  2. Astral projection. Travelling in the Spirit Vision.
  3. Rinsing in the Planes.


Begin with simple Clairvoyance, and then pass to the other states.


It is well to commence this form of practical occultism by means of a Symbol, such as a drawing, or coloured diagram, related in design, form and colour to the subject chosen for study. The simple and compound Tattva emblems are suitable for this process. It is better for them not to be in the complementary 'flashing' colours for this purpose as though more powerful, they are also more exhausting to the student. The Symbol should be of convenient size, for the eye to take it in at a glance, and large enough no to require too close an application of sight to realise the details.

There are several scales of colour, but for our present purpose we need only note two. Firstly, the scale of the King, that of the G.D.; and that of the Adept Minor. Scarlet is Fire, Yellow is Air, Blue is Water, Four dull colours are Earth and White is Spirit. Secondly, the Tattva scheme, which is nearly the same as our scale of the Queen, which is applied also to the Sephirotic colours in the Minutum Mundum Diagram. Red is Fire, greyish White is Water, Golden Yellow is Earth, Blue (greenish) is Air, Violet Black is Akasha or Spirit.

Tablets and Telesmas are described as being made in Flashing Colours, when in one tablet, a certain colour and its direct complementary are shown in opposition and shine by contrast. In such tablets do the elemental forces manifest most readily, and most students can perceive their flashes of radiance, which are, however, partly subjective and partly objective. They attract and reflect the rays of light from the akashic plane enveloping them.


These tablets when formed by an Adept of high spiritual attainments receive from him a charge of akashic force of a magnetic character; as line by line and colour by colour is added, the Telesma grows in virtue as well as progresses to completion. But the beginner fails, thus, to impregnate his work with his vital astral force and his finished Telesma needs a ceremony of consecration, after which the figure should remain sacred to his touch alone. All Telesma, however, are better consecrated ceremonially, for they then hold more firmly the 'charge' of force, and if carefully preserved, apart from contamination, and from influence by other Telesma, will retain force for an indefinite period. All powerful Occult work, such as this, exhausts the Vital force, especially from beginners, and you will feel at first distinct exhaustion from loss of akasha, which however is not lost but transferred to the symbol and there preserved, fading away from thence, only slowly into the ocean of energies.

To use the Symbol for Clairvoyance, place it before you, as on a table, place the hands beside it, or hold it up with both hands, then, with the utmost concentration, gaze at it, comprehend it, formulate its meaning and relations. When the mind is steady upon it: close the eyes and continue the meditation, and let the conception still remain before you, keep up the design, form, and colour in the akashic aura, as clearly as they appeared in material form to the outward seeing. Transfer the Vital effort from the optic nerve to the mental perception, or thought seeing as distinct from seeing with the eye; let one form of apprehension glide on with the other — produce the reality of the dream vision, by positive will in the waking state. All this will be only possible if the mind is steady, clear and undisturbed and the will powerful. It cannot lead to success if you are in an unsuitable state of anxiety, fear, indignation, trouble or anticipation. You must produce peace, solitude and leisure and you must banish all disturbing influences.


But, above all, never attempt these Magic Arts if there be any resentment in the mind, anger , or any evil passion; for if you do, the more you succeed, the greater will be the evil that will follow — for yourself.


With the condition favourable, the process may be continued, and this, by means of introducing into the Consciousness and by formulating into sound, the highest Divine Names connected therewith; this invocation produces and harmonises currents of spiritual force in sympathy with your object. Then follow with the sacred names of Archangelic and Angelic import, producing them mentally, visually and by voice.

Then, maintaining your abstraction from your surroundings, and still concentrating upon the symbol and its correlated ideas, you are to seek a perception of a scene, panorama, or view of a place. This may also be brought on by a sense of tearing open, as a curtain is drawn aside and seeing the 'within' of the symbol before you. As the scene dawns upon you, particularise the details, and seek around for objects, and then for beings, entities and persons — attract their attention, call mentally to them by suitable titles and courtesies, and by proper and appropriate signs and symbols, such as the signs of the Grades, Pentagrams, etc. Test them by divine and angelic names, observing their attitude and responses thereto. Thus losing sight of the symbol, you see its inwardness, perceive things as in a mirror by Reflection. In this form of Descrying, note, that you see objects reversed, as to right and left, for which suitable allowance must be made. You project, in this process, part of your own nerve and spirit force upon the symbol, and by this you attract and attach to it more akashic force from the environment, hence the results obtained. If, instead of this Simple Spirit Vision, a ray of yourself is sent and actually goes to a place (astral projection) there is not necessarily the sense of reversal of objects.


In using Symbols it is necessary to avoid Self hypnotisation, for this occurrence would dispose you to mediumship, and to be the playground of forces you must control, and not permit to control you. For this reason, partly, it is well not to have the Symbol too small. It is of advantage to pursue these researches with the aid of the presence before you of the four Magical Implements, and even to hold the one suitable to the investigation. If you enter upon the Spirit Vision without a Symbol you proceed by a mental symbol, imagined in the Astral Light: this is not a wise proceeding for learners because it opens the door to other Astral effects; you create a vortex, into which other astral influences are drawn and hence confusion and mischief may result.

The process of working by a small symbol placed upon the forehead, or elsewhere, is not wholly good; it is more liable to derange the Brain circulation and cause mental illusion and disturbance, headache, and nervous exhaustion than the first method.

In using symbols, placed before you — it is a useful addition to provide a large circular (or square) tablet, around which are placed Divine Names etc. related to the Elements, and to the cardinal points; then after arranging this duly, with respect to the compass, place your symbol upon and within this frame.

Astral Projection, although from one point of thought a development of Clairvoyance, yet is from another distinct: in Astral Projection, the Adept emits from his Ego a perceptible ray of his identity, and by cultured and instructed Will, sends it to travel to the place desired, focuses it there, sees there — directly and not by reflection — perceives its bodily home, and re-enters it.


In this Travelling of the Spirit the process may be caused to start also by the Symbol, as before, or by Will alone; but anyway the Divine names should be used and relied upon. If the ray be emitted, and you succeed in this travelling to the place — you perceive a different result to that of the clairvoyant, mirror-like vision-scenes and things instead of being like a picture, have the third dimension, solidity, they stand out first like bas relief, then you see as from a Balloon, as it is said, by a bird's eye view. You feel free to go to the place, to descend upon it, to step out upon the scene, and to be an actor there.

Having attained success in projection you should practice the method when opportunity offers, and having passed to any place, should make efforts — and if you Will — success will follow — to pass through all elements, Water and Earth as well as through Air — practise will enable you to fly through air either quickly or slowly as willed, and to swim through water, or pass through earth and through fire fearlessly with the aid of the Divine Names, in this Astral Projection.

Seek then the forms and persons of the place or of the Plane you reach to, seek converse with them, by voice, word, letter and symbol and claim admission etc. by signs, and by invocation. Every figure is to be tried and tested, whether he be as he appears or whether a delusive and deluding embodied power. It may be, too, that your travel is not real, and that you are wandering in your own environment, and are misled by memory etc.; hence you might be self-deceiving by your own reminiscences.


Try all beings, and if offered favours or initiation by any, try and test them by Divine names and forces; and ever remember your own Adept Obligation and your allegiance to it, to your own Higher Self, and to the Great Angel HVA, before whom you stood fastened to the Cross of Suffering, and to whom you pledged your obedience.

This old Proverb enshrines a great truth, as many of them do: 'Believe thyself there and thou art there.'

Rising in the Planes is a spiritual process after spiritual conceptions, and higher aims; by concentration and contemplation of the Divine, you formulate a Tree of Life passing from you the spiritual realms above and beyond you. Picture to yourself that you stand in Malkuth — then by the use of the Divine Names and aspirations you strive upward by the Path of Tau toward Yesod, neglecting the crossing rays which attract you as you pass up. Look upwards to the Divine Light shining down from Kether upon you. From Yesod leads up the Path of Temperance, Samekh, the arrow cleaving upward leads the way to Tiphereth, the Great central Sun of Sacred Power.

Invoke the Great Angel HUA, and conceive of yourself as standing fastened to the Cross of Suffering, carefully vibrating the Holy Names allied to your position, and so may the mental vision attain unto Higher Planes.

There are three special tendencies to error and illusion which assail the Adept in these studies. They are, Memory, Imagination and actual Sight. These elements of doubt are to be avoided, by the Vibration of Divine Names, and by the Letters and Titles of the 'Lords Who Wander' — the Planetary Forces, represented by the Seven double letters of the Hebrew alphabet.


If the Memory entice thee astray, apply for help to Saturn whose Tarot Title is the 'Great One of the Night of Time'.

Formulate the Hebrew letter Tau in Whiteness.

If the vision change or disappear, your memory has falsified your efforts. If Imagination cheat thee, use the Hebrew letter Kaph for the Forces of Jupiter, named 'Lord of the Forces of Life'. If the Deception be of Lying — intellectual untruth, appeal to the Force of Mercury by the Hebrew letter Beth. If the trouble be of Wavering of Mind, us the Hebrew letter Gimel for the Moon. If the enticement of pleasure be the error, then use the Hebrew letter Daleth as an aid.1)

Never attempt any of these Divine processes when at al influence by Passion or Anger of Fear — leave off if desire of sleep approach, never force a mind disinclined. Balance the Mem and the Shin of your nature and mind, so as to leave Aleph like a gentle flame rising softly between them.

You must do all these things by yourself alone. No one can make you nor take you. Do not try to make, or take others. You may only point out the Path, and guide but must not help others.

A strong person can galvanise a weak one, but its effect is only a temporary folly, doing good neither to the strong nor to the weak. Only offer guidance to those who are making necessary efforts of themselves; don't assist a negligent pupil, nor encourage one whose desire is not in the work.


This rule is open to some alteration when, passing from our Mystic studies, you refer to the worldly guidance of childhood — a parent is in a special position, and has a natural duty incumbent upon him or her to train, guide, and protect a child.

Still, even here, do protect and lead, but don't 'obsess' a child, don't override by your peculiar personal predilections all the personal aims of the offspring. A man's ideal of true propriety is often himself, and his idea of doing good to a child is to make it like himself. Now, although this father may be a good man, his form of goodness is not to be made a universal type, and there are many other forms equally existing, and equally fit to exist, and any attempt to dictate too closely a child's 'though life' may, while failing of success, yet warp aside from the truth what would otherwise pass into a Good Path, through its own peculiar avenue.

It is well to make all symbols for Clairvoyant use yourself, otherwise, to obtain a purely individual result, you have to banish the influence of him who made them.

It is best to do high Clairvoyance alone, or only with others of the utmost purity, and in whom you have the utmost confidence.

If more than one is attempting in concert the same process, there is the source of error that there becomes formed in the Astral Light a complex symbol, and a struggle ensues as to who shall lead the direction of the currents. When two sit together, as in the Vault, they should be balanced: and so with three. For two; one each side of Pastos or one at each end; for three assume the position of the angles of a triangle, say one at head of Pastos, one at the Right and at the Left hand of the form of Christian Rosycross.


Example:


The V.H. Soror V.N.R. 6=5, sat at a table, robed, and took a Tattva card coloured symbol (Tejas-akasha) — an erect red triangle, upon which is a dark violet black egg shaped centre. She placed her hands beside her side, or held it in turns before the eyes (held the Magic Fire Wand). Gazed and contemplated and considered as the Symbol grew before her, so enlarged and filled the place, that she seemed to pass into it, or into a vast triangle of flame. She realises that she is in the presence of a desert of sand, harsh, dry and hot.


Thinks of and vibrates — Elohim. Action seems set up, increase of heat and light. Passing through the symbol and scene: seems to arrive and descend there, feels the hot dry sand — perceives a small pyramid in the distance — Wills to rise up and fly through air to it, descends beside it, passes around, sees a small square door on each side. Vibrates — 'Elohim-Michael-Erel-Seraph, Darom. Ash.'


Stamps five times — figure appears at an entrance, stamps again five times and vibrates Seraphiel. A Warrior figure leads out a procession of Guards, she asks for his Seal — he shows a complex Symbol of four triangles around a central emblem — ? deceptive. Draw Beth before him — he appears terrified. Withdraw Symbol — he is courteous — ask him about pyramid; he says they conduct ceremonies there — she seeks admission — gives sign of 0=0 — there is a sense of opposition — gives sign 1=10, this appears to suffice — But he gives signs of Adeptship — Guards kneel before her and she passes in — dazzling light, as in a Temple. An Altar in the midst — kneeling figures surround it, there is a dais beyond, and many figures upon it — they seem to be Elementals of Fiery nature — she sees a Pentagram, puts a Leo into it, thanks the figure who conducts her — Wills to pass through the pyramid, finds herself out amid the sand. Wills her return — returns — perceiving her body in Robes seated in the Second Order Hall.



CLAIRVOYANCE By G. H. Frater D.D.C.F (Deo Duce Comite Ferro / S L MacGregor Mathers)


The Symbolism of Solomon's Temple

I have said that the operative art is symbolized--that is to say, used as a symbol--in the speculative science. Let us now inquire, as the subject of the present essay, how this is done in reference to a system of symbolism dependent for its construction on types and figures derived from the temple of Solomon, and which we hence call the "Temple Symbolism of Freemasonry."

Bearing in mind that speculative Masonry dates its origin from the building of King Solomon's temple by Jewish and Tyrian artisans, the first important fact that attracts the attention is, that the operative masons at Jerusalem were engaged in the construction of an earthly and material temple, to be dedicated to the service and worship of God--a house in which Jehovah was to dwell visibly by his Shekinah, and whence he was, by the Urim and Thummim, to send forth his oracles for the government and direction of his chosen people.


Now, the operative art having, for us, ceased, we, as speculative Masons, symbolize the labors of our predecessors by engaging in the construction of a spiritual temple in our hearts, pure and spotless, fit for the dwelling-place of Him who is the author of purity--where God is to be worshipped in spirit and in truth, and whence every evil thought and unruly passion is to be banished, as the sinner and the Gentile were excluded from the sanctuary of the Jewish temple.

This spiritualizing of the temple of Solomon is the first, the most prominent and most pervading of all the symbolic instructions of Freemasonry. It is the link that binds the operative and speculative divisions of the order. It is this which gives it its religious character. Take from Freemasonry its dependence on the temple, leave out of its ritual all reference to that sacred edifice, and to the legends connected with it, and the system itself must at once decay and die, or at best remain only as some fossilized bone, imperfectly to show the nature of the living body to which it once belonged.


Temple worship is in itself an ancient type of the religious sentiment in its progress towards spiritual elevation. As soon as a nation emerged, in the world's progress, out of Fetichism, or the worship of visible objects,--the most degraded form of idolatry,--its people began to establish a priesthood and to erect temples. The Scandinavians, the Celts, the Egyptians, and the Greeks, however much they may have differed in the ritual and the objects of their polytheistic worship, all were possessed of priests and temples. The Jews first constructed their tabernacle, or portable temple, and then, when time and opportunity permitted, transferred their monotheistic worship to that more permanent edifice which is now the subject of our contemplation. The mosque of the Mohammedan and the church or the chapel of the Christian are but embodiments of the same idea of temple worship in a simpler form.

The adaptation, therefore, of the material temple to a science of symbolism would be an easy, and by no means a novel task, to both the Jewish and the Tyrian mind. Doubtless, at its original conception, the idea was rude and unembellished, to be perfected and polished only by future aggregations of succeeding intellects. And yet no biblical scholar will venture to deny that there was, in the mode of building, and in all the circumstances connected with the construction of King Solomon's temple, an apparent design to establish a foundation for symbolism.


I propose now to illustrate, by a few examples, the method in which the speculative Masons have appropriated this design of King Solomon to their own use.

To construct his earthly temple, the operative mason followed the architectural designs laid down on the trestle-board, or tracing-board, or book of plans of the architect. By these he hewed and squared his materials; by these he raised his walls; by these he constructed his arches; and by these strength and durability, combined with grace and beauty, were bestowed upon the edifice which he was constructing.

The trestle-board becomes, therefore, one of our elementary symbols. For in the masonic ritual the speculative Mason is reminded that, as the operative artist erects his temporal building, in accordance with the rules and designs laid down on the trestle-board of the master-workman, so should he erect that spiritual building, of which the material is a type, in obedience to the rules and designs, the precepts and commands, laid down by the grand Architect of the universe, in those great books of nature and revelation, which constitute the spiritual trestle-board of every Freemason.


The trestle-board is, then, the symbol of the natural and moral law. Like every other symbol of the order, it is universal and tolerant in its application; and while, as Christian Masons, we cling with unfaltering integrity to that explanation which makes the Scriptures of both dispensations our trestle-board, we permit our Jewish and Mohammedan brethren to content themselves with the books of the Old Testament, or the Koran. Masonry does not interfere with the peculiar form or development of any one's religious faith. All that it asks is, that the interpretation of the symbol shall be according to what each one supposes to be the revealed will of his Creator. But so rigidly exacting is it that the symbol shall be preserved, and, in some rational way, interpreted, that it peremptorily excludes the Atheist from its communion, because, believing in no Supreme Being, no divine Architect, he must necessarily be without a spiritual trestle-board on which the designs of that Being may be inscribed for his direction.

But the operative mason required materials wherewith to construct his temple. There was, for instance, the rough ashlar--the stone in its rude and natural state--unformed and unpolished, as it had been lying in the quarries of Tyre from the foundation of the earth. This stone was to be hewed and squared, to be fitted and adjusted, by simple, but appropriate implements, until it became a perfect ashlar, or well-finished stone, ready to take its destined place in the building.


Here, then, again, in these materials do we find other elementary symbols. The rough and unpolished stone is a symbol of man's natural state--ignorant, uncultivated, and, as the Roman historian expresses it, "grovelling to the earth, like the beasts of the field, and obedient to every sordid appetite;" but when education has exerted its salutary influences in expanding his intellect, in restraining his hitherto unruly passions, and purifying his life, he is then represented by the perfect ashlar, or finished stone, which, under the skilful hands of the workman, has been smoothed, and squared, and fitted for its appropriate place in the building.

Here an interesting circumstance in the history of the preparation of these materials has been seized and beautifully appropriated by our symbolic science. We learn from the account of the temple, contained in the First Book of Kings, that "The house, when it was in building, was built of stone, made ready before it was brought thither, so that there was neither hammer nor axe, nor any tool of iron, heard in the house while it was in building."


Now, this mode of construction, undoubtedly adopted to avoid confusion and discord among so many thousand workmen, has been selected as an elementary symbol of concord and harmony--virtues which are not more essential to the preservation and perpetuity of our own society than they are to that of every human association.

The perfect ashlar, therefore,--the stone thus fitted for its appropriate position in the temple,--becomes not only a symbol of human perfection (in itself, of course, only a comparative term), but also, when we refer to the mode in which it was prepared, of that species of perfection which results from the concord and union of men in society. It is, in fact, a symbol of the social character of the institution.

There are other elementary symbols, to which I may hereafter have occasion to revert; the three, however, already described,--the rough ashlar, the perfect ashlar, and the trestle-board,--and which, from their importance, have received the name of "jewels," will be sufficient to give some idea of the nature of what may be called the "symbolic alphabet" of Masonry. Let us now proceed to a brief consideration of the method in which this alphabet of the science is applied to the more elevated and abstruser portions of the system, and which, as the temple constitutes its most important type, I have chosen to call the "Temple Symbolism of Masonry."


Both Scripture and tradition inform us that, at the building of King Solomon's temple, the masons were divided into different classes, each engaged in different tasks. We learn, from the Second Book of Chronicles, that these classes were the bearers of burdens, the hewers of stones, and the overseers, called by the old masonic writers the Ish sabal, the Ish chotzeb, and the Menatzchim. Now, without pretending to say that the modern institution has preserved precisely the same system of regulations as that which was observed at the temple, we shall certainly find a similarity in these divisions to the Apprentices, Fellow Crafts and Master Masons of our own day. At all events, the three divisions made by King Solomon, in the workmen at Jerusalem, have been adopted as the types of the three degrees now practised in speculative Masonry; and as such we are, therefore, to consider them. The mode in which these three divisions of workmen labored in constructing the temple, has been beautifully symbolized in speculative Masonry, and constitutes an important and interesting part of temple symbolism.

Thus we know, from our own experience among modern workmen, who still pursue the same method, as well as from the traditions of the order, that the implements used in the quarries were few and simple, the work there requiring necessarily, indeed, but two tools, namely, the twenty-four inch gauge, or two foot rule, and the common gavel, or stone-cutter's hammer. With the former implement, the operative mason took the necessary dimensions of the stone he was about to prepare, and with the latter, by repeated blows, skilfully applied, he broke off every unnecessary protuberance, and rendered it smooth and square, and fit to take its place in the building.


And thus, in the first degree of speculative Masonry, the Entered Apprentice receives these simple implements, as the emblematic working tools of his profession, with their appropriate symbolical instruction. To the operative mason their mechanical and practical use alone is signified, and nothing more of value does their presence convey to his mind. To the speculative Mason the sight of them is suggestive of far nobler and sublimer thoughts; they teach him to measure, not stones, but time; not to smooth and polish the marble for the builder's use, but to purify and cleanse his heart from every vice and imperfection that would render it unfit for a place in the spiritual temple of his body.

In the symbolic alphabet of Freemasonry, therefore, the twenty-four inch gauge is a symbol of time well employed; the common gavel, of the purification of the heart.


Here we may pause for a moment to refer to one of the coincidences between Freemasonry and those Mysteries which formed so important a part of the ancient religions, and which coincidences have led the writers on this subject to the formation of a well-supported theory that there was a common connection between them. The coincidence to which I at present allude is this: in all these Mysteries--the incipient ceremony of initiation--the first step taken by the candidate was a lustration or purification. The aspirant was not permitted to enter the sacred vestibule, or take any part in the secret formula of initiation, until, by water or by fire, he was emblematically purified from the corruptions of the world which he was about to leave behind. I need not, after this, do more than suggest the similarity of this formula, in principle, to a corresponding one in Freemasonry, where the first symbols presented to the apprentice are those which inculcate a purification of the heart, of which the purification of the body in the ancient Mysteries was symbolic.

We no longer use the bath or the fountain, because in our philosophical system the symbolization is more abstract, if I may use the term; but we present the aspirant with the lamb-skin apron, the gauge, and the gavel, as symbols of a spiritual purification. The design is the same, but the mode in which it is accomplished is different.


Let us now resume the connected series of temple symbolism.


At the building of the temple, the stones having been thus prepared by the workmen of the lowest degree (the Apprentices, as we now call them, the aspirants of the ancient Mysteries), we are informed that they were transported to the site of the edifice on Mount Moriah, and were there placed in the hands of another class of workmen, who are now technically called the Fellow Crafts, and who correspond to the Mystes, or those who had received the second degree of the ancient Mysteries. At this stage of the operative work more extensive and important labors were to be performed, and accordingly a greater amount of skill and knowledge was required of those to whom these labors were intrusted. The stones, having been prepared by the Apprentices 60 (for hereafter, in speaking of the workmen of the temple, I shall use the equivalent appellations of the more modern Masons), were now to be deposited in their destined places in the building, and the massive walls were to be erected. For these purposes implements of a higher and more complicated character than the gauge and gavel were necessary. The square was required to fit the joints with sufficient accuracy, the level to run the courses in a horizontal line, and the plumb to erect the whole with due regard to perfect perpendicularity. This portion of the labor finds its symbolism in the second degree of the speculative science, and in applying this symbolism we still continue to refer to the idea of erecting a spiritual temple in the heart.


The necessary preparations, then, having been made in the first degree, the lessons having been received by which the aspirant is taught to commence the labor of life with the purification of the heart, as a Fellow Craft he continues the task by cultivating those virtues which give form and impression to the character, as well adapted stones give shape and stability to the building. And hence the "working tools" of the Fellow Craft are referred, in their symbolic application, to those virtues. In the alphabet of symbolism, we find the square, the level, and the plumb appropriated to this second degree. The square is a symbol denoting morality. It teaches us to apply the unerring principles of moral science to every action of our lives, to see that all the motives and results of our conduct shall coincide with the dictates of divine justice, and that all our thoughts, words, and deeds shall harmoniously conspire, like the well-adjusted and rightly-squared joints of an edifice, to produce a smooth, unbroken life of virtue.


The plumb is a symbol of rectitude of conduct, and inculcates that integrity of life and undeviating course of moral uprightness which can alone distinguish the good and just man. As the operative workman erects his temporal building with strict observance of that plumb-line, which will not permit him to deviate a hair's breadth to the right or to the left, so the speculative Mason, guided by the unerring principles of right and truth inculcated in the symbolic teachings of the same implement, is steadfast in the pursuit of truth, neither bending beneath the frowns of adversity nor yielding to the seductions of prosperity.


The level, the last of the three working tools of the operative craftsman, is a symbol of equality of station. Not that equality of civil or social position which is to be found only in the vain dreams of the anarchist or the Utopian, but that great moral and physical equality which affects the whole human race as the children of one common Father, who causes his sun to shine and his rain to fall on all alike, and who has so appointed the universal lot of humanity, that death, the leveller of all human greatness, is made to visit with equal pace the prince's palace and the peasant's hut.


Here, then, we have three more signs or hieroglyphics added to our alphabet of symbolism. Others there are in this degree, but they belong to a higher grade of interpretation, and cannot be appropriately discussed in an essay on temple symbolism only.


We now reach the third degree, the Master Masons of the modern science, and the Epopts, or beholders of the sacred things in the ancient Mysteries.


In the third degree the symbolic allusions to the temple of Solomon, and the implements of Masonry employed in its construction, are extended and fully completed. At the building of that edifice, we have already seen that one class of the workmen was employed in the preparation of the materials, while another was engaged in placing those materials in their proper position. But there was a third and higher class,--the master workmen,--whose duty it was to superintend the two other classes, and to see that the stones were not only duly prepared, but that the most exact accuracy had been observed in giving to them their true juxtaposition in the edifice. It was then only that the last and finishing labor was performed, and the cement was applied by these skilful workmen, to secure the materials in their appropriate places, and to unite the building in one enduring and connected mass. Hence the trowel, we are informed, was the most important, though of course not the only, implement in use among the master builders. They did not permit this last, indelible operation to be performed by any hands less skilful than their own. They required that the craftsmen should prove the correctness of their work by the square, level, and plumb, and test, by these unerring instruments, the accuracy of their joints; and, when satisfied of the just arrangement of every part, the cement, which was to give an unchangeable union to the whole, was then applied by themselves.


Hence, in speculative Masonry, the trowel has been assigned to the third degree as its proper implement, and the symbolic meaning which accompanies it has a strict and beautiful reference to the purposes for which it was used in the ancient temple; for as it was there employed "to spread the cement which united the building in one common mass," so is it selected as the symbol of brotherly love--that cement whose object is to unite our mystic association in one sacred and harmonious band of brethren.

Here, then, we perceive the first, or, as I have already called it, the elementary form of our symbolism--the adaptation of the terms, and implements, and processes of an operative art to a speculative science. The temple is now completed. The stones having been hewed, squared, and numbered in the quarries by the apprentices,--having been properly adjusted by the craftsmen, and finally secured in their appropriate places, with the strongest and purest cement, by the master builders,--the temple of King Solomon presented, in its finished condition, so noble an appearance of sublimity and grandeur as to well deserve to be selected, as it has been, for the type or symbol of that immortal temple of the body, to which Christ significantly and symbolically alluded when he said, "Destroy this temple, and in three days I will raise it up."


This idea of representing the interior and spiritual man by a material temple is so apposite in all its parts as to have occurred on more than one occasion to the first teachers of Christianity. Christ himself repeatedly alludes to it in other passages, and the eloquent and figurative St. Paul beautifully extends the idea in one of his Epistles to the Corinthians, in the following language: "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" And again, in a subsequent passage of the same Epistle, he reiterates the idea in a more positive form: "What, know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" And Dr. Adam Clarke, while commenting on this latter passage, makes the very allusions which have been the topic of discussion in the present essay. "As truly," says he, "as the living God dwelt in the Mosaic tabernacle and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and should be employed in the service of God alone."


The idea, therefore, of making the temple a symbol of the body, is not exclusively masonic; but the mode of treating the symbolism by a reference to the particular temple of Solomon, and to the operative art engaged in its construction, is peculiar to Freemasonry. It is this which isolates it from all other similar associations. Having many things in common with the secret societies and religious Mysteries of antiquity, in this "temple symbolism" it differs from them all.




The Symbolism of Freemasonry by Albert G. Mackey



The Rosicrucians

It is well at certain times to consider our status as Rosicrucians, and to remind ourselves of the origin of the Society to which we belong, to notice how far we moderns have strayed from the original paths laid down by our Founder, C.R., and to take a note of the kindred Societies of Rosicrucians which are now in being, so far as we know of them.

With regard to past history we must not be suprised that extant published records are very scanty, for the purpose of the Rosicrucians was to be unknown to the people among whom they Lived. Some few notable persons only appear to have had the right to function as recognised members of the Rosicrucian Colleges, for instance, Michael Maier the German student of Alchemy who died in 1662, and Dr. Robert Fludd of London and Bearstead near Maidstone who died in 1637.

The Star of Rosicrucianism is now once more in the ascendant and our Society has made rapid strides in the past ten years. It is curious to note that waves of interest in occult and mystical subjects, seem to sweep over a nation at intervals; periods of Rosicrucian enlightenment alternate with other periods of materialistic dogmatism.


We must remember that Rosicrucianism itself was "no new thing" but only a revival of still earlier forms of Initiation, and was a lineal descendant of the Philosophies of the Chaldean Magi, of the Egyptian priests, of the Neo-Platonists, of the Hermetists of Alexandria of the Jewish Kabalists and of Christian Kabalists such as Raymond Lully and Pic de Mirandola.

The nominal Founder of our Society--Christian Rosencreuz, did not invent, at least in our modern sense of the word, the doctrines he promulgated, and which we should now study. It is narrated that he journeyed to Arabia, to Palestine, to Egypt and to Spain, and in the seats of learning in those countries he found and collected the mystic lore, which was made anew by him into a code of doctrine and knowledge. On his return from these foreign travels he settled in Germany, founded a Collegium, selected certain friends and transformed them into enthusiastic pupils, and giving his new Society his own name, he laid the foundation of that scheme of Mystical Philosophy, which we are now here to perpetuate and carry into practice: let us remember that he died in the year 1484, that is so far back as the reign of our King Richard the Third.


The fratres of the original Collegium, who met in the "Domus Sanctus Spiritus," or " House of the Holy Spirit," were learned men, earnest students and public benefactors. Their rules were: That none of the members should profess any art except to relieve the sick and that gratis; each one should wear the ordinary dress of the country, and should attend on Corpus Christi day at a general Convocation every year, whenever possible to do so; each one should seek a suitable pupil to succeed him: that the secret mark of each one should be C.R or R.C., and that the Society should remain secret for 100 years.


As time went on the purposes and duties of the fratres became altered, the cure of the sick especially was taken over by the development of the medical profession.


About 1710, one Sigmund Richter, using the motto of "Sincerus Renatus," published at Breslau his work called "The perfect and true preparation of the Philosophical Stone according to the secret of the Brotherboods of the Golden and Rosy Cross." In this volume we find a series of 52 rules for the guidance of Rosicrucian members; these rules are such as were likely to lead to useful and orderly lives.

Again, about 1785, there was published at Altona in Germany a most important volume of coloured theosophical plates with eludicatory words and phrases and several essays on Rosicrucian subjects: its title was "Geheime Figuren der Rosenkreuzer"; it was in two portions. An English translation of some part of this work was published in 1888 by Franz Hartmann, a German Theosophist.

We catch a further glimpse of the purposes of the Rosicrucians at a later date, from a curious little tract relating to a French branch of the Society, which relates the Reception of Dr. Sigismund Bacstrom in the Mauritius--French colony--by the Comte de Chazal in 1794. I cannot say where the original MS. now is, but our copy was made by the secretary of the well-known Rosicrucian and crystal-gazer Frederick Hockley, who died in 1885. Bacstrom signed his pledge to fourteen promises;--to piety and sobriety, to keep the secrecy of his admission, to preserve the secret knowledge, to choose suitable successors, to carry on the great work, to give aid and charity privately, to share discoveries with his fellows, to avoid politics, to help strangers, and to show gratitude to those who had led to his reception; etc.


During a recent visit to East Africa I met in Natal a Mauritius born doctor whose wife was a Miss de Chazal, a native of Mauritius; among her ancestors about I780-90 there was this M. de Chazal who was an eccentric genius and was considered to possess curious arts; he also became a notable Swedenborgian and held classes of mystical philosophy. The name is many times mentioned in a French history of Mauritius which was lent to me by Dr. Dumat of Durban. At the time of the French Revolution it would be natural for our count de Chazal to drop his title, as did many of the French nobility.

The aim of our own Society at the present day is to afford mutual aid and encouragement in working out the great problems of Life, and in discovering the Secrets of Nature; to facilitate the study of the system of Philosophy founded upon the Kabalah and the doctrines of Hermes Trismegistus, which was inculcated by the original Fratres Rosae Crucis. of Germany, A.D. 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the Ancient World.


The Rosicrucian Societies of Anglia, Scotia and the United States, alike Masonic bodies, are by no means the only descendants of the original Collegium, for in Germany, and Austria there are other Rosicrucian Colleges of more direct descent than our own, which are not fettered by any of the limitations which Freemasonry has imposed upon us, and some of these, although not composed of many members, include students who understand many curious phenomena, which our Zelators have not studied. The German Rosicrucians keep their Colleges and membership entirely secret, they print no transactions nor even any notices, and it is almost impossible to identify any member.


The German groups of Rosicrucians now existing are much more immersed in mystic and occult lore than ourselves; they endeavour to extend the human faculties beyond the material toward the ethereal, astral and spiritual worlds: at the present time I understand that they use no formulated Ritual, but German Colleges have experienced a notable revival and the teachings of Rudolf Steiner are considered as giving an introduction of their system of occult Theosophy. Several of Steiner's volumes are now available in English translations, such are his "Initiation and its Results," "The Gates of Knowledge," and "Way of Initiation." They are well worthy of study.

The Societas Rosicruciana in Scotia, as well as the Societas Rosicruciana in the U.S.A. were branches from the same Rosicrucian source and sprang from a rejuvenation by Frater Robert Wentworth Little of that lapsed Rosicrucian College in England which is mentioned by Godfrey Higgins in his notable work "The Anacalypsis," or "An attempt to withdraw the Veil of the Isis of Sais," which was published in 1836; he remarks that he did not join the old College there referred to.


About fifty years earlier a certain eminent Jew named Falk, or Dr. Falcon, lived in London (a reference to whom will be found in the "Encyclopaedia of Freemasonry" by Kenneth Mackenzie) and was of high repute as a teacher of the kabalah and of other studies of a Rosicrucian character; he was indeed said to have magical powers. Falk could not have fully affiliated to any Rosicrucian College because he was a strict Jew of the Jews, and the members of all true Rosicrucian Colleges have always been Christians, but perhaps not of an orthodox type, for there was a tendencv in the teachings toward Gnostic ideals. Mackenzie classes Dr. Falk among the Rosicrucians of eminence, and certainly told me he had first hand evidence of his connection with the Society; manv Christian students adopted a modification of the old Jewish kabalah, so perhaps some Jews have been allied to the Christian Rosicrucians.

Our own Magus Frater R. W. Little surrounded himself with several other notable Rosicrucian students, of whom I may mention the late Supreme Magus in Anglia, Dr. William Robert Woodman, a learned Kabalist and Hebrew scholar; W.J. Hughan, the great Masonic historian; William Carpenter, editor of Calmet's "Dictionary of the Bible"; Alphonse Constant, better known as "Eliphaz Levi," who gave Fratres Little and Kenneth Mackenzie much assistance, and was in return elected an honorary member of the Metropolitan College in 1873. Our Society unfortunately lost Frater Little at a very early age. Frater H. C. Levander, too, a Professor at University College, London, was a learned member; and took great interest in the mystic lore of the Society.


The late Lord Lytton, the author of "Zanoni" and "The Strange Story," who was in 1871 Grand Patron of our Society, took very great interest in this form of Philosophy, although he never reached the highest degree of knowledge; for public reasons he once made a disavowal of his membership of the Rosicrucians, but he had been admitted as a Frater of the German Rosicrucian College at Frankfort on the Main; that Coliege was closed after 1850.

Among the Fratres who have recently been ornaments to our Colleges, I may draw attention to the lately deceased and quaintly cultured John Yarker of Didsbury; to our late Adept of York, T. B. Whytehead, who was famous as an antiquarian: to Frater Fendelow of the Newcastle College, who was the author of a learned and suggestive Rosicrucian Lecture: to Frater F. F. Schnitger, who made deep researches into the French and German Rosicrucian Treatises: to Samuel Liddell Mathers, the translator of portions of the Hebrew "Zohar," and to Frederick Holland, the author of "The Temple Rebuilt," and "The Shekinah Revealed." Another deceased Frater of eminence was Benjamin Cox of Weston-super-Mare, and with him I naturally couple the greater name of Frater Major F. G. Irwin, who, however has now also gone to a Temple far away.


Among the learned juniors of our Society, I may name Fratres Dr. Vaughan Bateson, Thomas Henry Pattinson, the Rev. C. E. Wright, Sir John A. Cockburn, W. J. Songhurst, Herbert Burrows, A. Cadbury Jones, W. Wonnacott, Dr. Wm Hammond, Dr. B. J. Edwards, and Dr. W. C. Blaker.


Our Colleges need not languish for want of subjects of study; the narrative of the foundation of our Society is singularly suggestive of points for future investigation. The German "Fama Fraternitatis" of 1614, in an English translation by Thomas Vaughan of 1652, presents you with the History of Christian Rosenkreuz: its companion tract the "Confessio Fraternitatis" gives you a slight insight into the views of the Rosicrucians of a date a hundred years later. The "Chymische Hochzeit" or "Chemical Wedding" by C.R., and the "Secret Symbols of the Rosicrucians" by F. Hartman, are tractates of Rosicrucian Allegory which will well repay, not only perusal, but deep study; while the elucidation of the whole set of Medieval Divinatory Sciences, Astrology, Geomancy, etc, are suitable themes for lectures in your College For such as can understand medieval Latin a most interesting work is the "Oedipus Aegyptiacus" of Athanasius Kircher. It is desirable that our students should make themselves acquainted with the Ancient Mysteries of Egypt, of Greece and of Rome. The basis of the Western occultism of medieval Europe is the Kabalah of the medieval Hebrew Rabbis, to which I have published "An Introduction." This philosophy, although at first sight barbarous and crude, yet will be found, when one has grown familiar with the nomenclature, to be a concrete, coherent and far-reaching scheme of Theology, cosmology, ethics and metaphysics, serving to throw light on many obscure Biblical passages and to suggest original views of the meaning of most of the allegorical descriptions found in the Old Testament. A copy of a very curious old Kabalistic picture from a Syriac Gospel with a descriptive essay by Dr. Carnegie Dickson, a notable Scotch Rosicrucian Adept, has just been given to our Library.


The works of the great Rosicrucian Kabalist, Eliphaz Levi, are, to those who read French with ease, a mine of mystic lore, full of fine imagery, and replete with magical formulas. His "Histoire de la Magie" is a storehouse of information relating to the Secret Sciences and Secret Fraternities of all times and among many nations, while in English the two volumes of the new edition of Heckethorn's "Secret Societies" should he read as an introduction to deeper personal research.

The work of Franz Hartmann, named "Magic, White and Black," I can recommend to serious enquirers, for it elucidates the real aims of the Higher Magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated.


To such as desire to follow more closely the Old Testament religious element, I should advise a perusal of the Commentaries of Dr. Allen Barnes on "Daniel" and "The Book of Revelation," and the symbolical descriptions of the book of Ezekiel. On the Christian aspect I recommend "The Perfect Way," or "The Finding of Christ," by the late Dr. A. Kingsford; in this volume will be found worked out the broader scheme of Christian teaching which is so apt to be obscured by sectarian forms of worship. The tenets of this work are closely approximate to those of the earliest of the followers of Christian Rosencreuz, whose name was probably a mystic title, motto or synonym, and not a family cognomen:- "Christian" referring to the general theological tendency, and "Rosenkreuz" to the Cross of Suffering whose explanation and key may need a Rose or secret explanation.

There is one doctrine for the learned, and a simpler formula for those who are unable to bear it yet, even as the new testament itself tells us, of the Great Master who taught his immediate disciples the true keys, but to others he spake only in parables,--"and without a parable spake he not unto them."


Such, my Fratres, are suitable subjects for the attention of your members, but there are many allied topics which might form suitable centres of interest and instruction, for example the whole range of church architecture as crystalised symbolism, the dogmas of the Gnostics, the several systems of philosophy of the Hindoos, the paralleiism between Rosicrucian doctrine and Eastern Theosophy, for which read Max Heindel's "Rosicrucian Cosmo Conception," and that enticing subject, the origin and meaning of the 22 Trumps or symbolic designs of the "Tarocchi" or pack of Tarot cards, which Eliphaz Levi says form a group of keys which will unlock every secret of Theology and Cosmology. For such as are interested in the Alchemy of the past I recommend a perusal of "A Suggestive Enquiry into the Hermetic Mystery" 1850, by an anonymous author, and E. A. Hitchcock's "Remarks on Alchemy and the Alchemists," 1857. And, lastly, we may make researches into that most interesting problem--Did Speculative Masonry arise from the Rosicrucians? I am to understand that the German Rosicrucians say that before the Masonic revival of 1717 these were identical in Europe.


Let us not forget, that not only as Rosicrucians, but even as Freemasons, we are pledged, not only to Brotherhood and Benevolence, but also to look below the surface of things, and to seek and to search out the hidden secrets of Nature and of Science. Let us bear in mind that a little knowledge is a dangerous thing, but that deeper study reveals the roots of knowledge, as well as increases our store of information. Let us not, with folded arms, float with the tide of indolence, but ever strive after increase of that true knowledge which is wisdom and remember that "to labour is to pray," or as the Latin motto has it, "Laborare est Orare," for the day is coming to each one of us when no man can work, and the value of the work of each man will be tried in the balance of justice, and if we have done well we shall gain a rich reward.


The Rosicrucians By William Wynn Westcott


Golden Dawn

The Order of the G.D. in the Outer is a Hermetic Society whose members are taught the principles of Occult Science and the Magic of Hermes. During the early part of the second half of the 19th Century, several adepti and chiefs of this order in France and England died, and their deaths caused a temporarily dormant condition of Temple work. Prominent among these were Eliphas Levi, Ragon, Kenneth R. H. Mackenzie, author of the Masonic Encyclopedia and Frederick Hockley, possessed of crystal vision whose M.S.S. we highly esteemed. These and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of Theosophy and Hermetic Science of the Higher Alchemy from a series of practical investigations whose origin is traced to the Fratres Rosae Crucis of Germany, which association was founded by Christian Rosenkreuz about 1398.


He and the theologian, Valentine Andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the Rosicrucian Society. It seems likely it was Andrea who published in 1614 the Fama Fraternitatis, or Theory of the Society, which must have been derived from the old records of the pupils of Christian Rosenkrawz. But even this arrival of mysticism was a new development of the older wisdom of the Qabalistic Rabbis and of that very ancient secret knowledge of the magic of the Egyptians into which Moses had been initiated. Through the Qabalah, indeed, Europe became possessed of the ancient Wisdom more than from any one other source, for the Hebrews were taught at one time by the Egyptians and later by the Chaldees of Babylon.


It is a curious fact that the classic nations, the Greeks and Romans, have handed down to us but slight glimpses of the Ancient Magic, and this is more notable because Greece succeeded to the mastership of Egypt, and Rome to the Empire of both the Greeks and Jews. Greece did indeed succeed to a share in the mysteries of the Egyptians for the Eleusinian Mysteries were copies of the ancient ceremonies of Isis, Osiris and Serapis; but they lacked true magic. And further, the classic writings contain but faint glimpses of even the Eleusinian Mysteries, and these disclose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words Konx Om Pax, of which they knew not the meaning, the words being the Greek imitation or translation of really ancient Egyptian words, whose meanings has been kept secret for centuries. Hence the 0=0 Grade is found to possess Egyptian characteristics and symbolism and the Higher Grades will reveal the source of much of the culture and illustrate the language of Eliphas Levi, through whose adeptship the study of occultism has been popularized.


The First Order is a group of four grades of which Neophytes are admissible when approved by the G.H. Chiefs after showing themselves possessed of sufficient aptitude and knowledge. Beyond the above, there are three grades of Adeptship forming the Second Order . These have the power of selecting Candidates, initiating students into the lower grades and their Chiefs have, in addition, the power of issuing warrants of Temples such as that of Isis Urania. But the highest of all in this ancient scheme are the Great Rulers of the whole system who severally sustain and govern the Third Order, which includes three Magic Titles of Honor and Supremacy. These represent the Supernal Triad of the Sephiroth and are shrouded and unapproachable to the profane and to all others but the Chiefs of the Adepts. In case of a vacancy in this Order, the Chief most learned Adept obtains by decree the well-earned award.


The scheme of the G.D. then is formed upon the type of the Decad of the Sephiroth, the ten Emanations of Deity as figured in the Qabalah whose professors were illuminated by the higher magic of the ancient world. The grades of the First Order will be found to be Hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the Christos, the Tiphareth, the Beauty of Microprosopos, Christian design is reflected in the higher degrees.


The Neophyte Grade and the 1st, 2nd, 3rd and 4th Grades, which this present Isis Urania Temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the G.H. Chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this Order. This Temple (Isis Urania) was consecrated as a successor to Hermanubis No. 2 which had ceased to exist owing to the death of all its Chiefs.


The Temple No. 1 of Licht, Liebe, Libra is a group of Continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. Soon after the formation of Temple No. 3, permission was granted for the consecration of Osiris Temple No. 4 at Weston-Super-Mare under rule of V.H. Frater "Crux dat Salubrem" and the West of England has been assigned to him as a province. Almost at the same time, the Horus Temple No. 5 under the rule of V.H. Fratre "Vote Vita Mea" was also consecrated at Bredford in Yorkshire. These three Temples have members also in the United States, Hindustan, Palestine, Denmark, etc.


The name of the Order in various languages is:


In Hebrew: Morning Light Shining Society (Chabrath (or Chaorah) Zoreh Aour Bakker) which means The Society of the Shining Light of Dawn.


In Latin: Aurora. In German: Die Goldene Demmerung. In French: L'Aube d' OrÆ.


Reference may now be made to the Society which was reconstructed by Robert Wentworth Little, student of the mysteries. This Society, which has branches in England, Scotland and the United States, is allied with the G.D. It perpetuated one form of Rosicrucian initiation which was conferred 100 years ago in England and which was mentioned by Godfrey Higgins in his work The Anacalypsis, or an Attempt to Withdraw the Veil of the Saitic Isis. Fratre Little was a student of the school of Levi and also an eminent Freemason, and the Rosicrucian Society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those Adepts who have not been Craftsmen, as Basil Valentine, Artephus, Nicolas Flamel, Jacob Behmen and Robert Fludd. The Rosicrucian Society in the same manner fails to recognize any worth for occult research in women. This is also an innovation or the scheme of the Ancient Mysteries in many of which, notably those of Isis priestesses and virgin prophetesses, were prominent ministers.


Note specifically, that there are several instances in the ancient M.S. of our Order, which are written in cypher, where reference is made to the fratres and sorores, the words "her or him" occur showing that in olden time, as at the present day, women rose to high rank and attainment in the secret knowledge of the Order. Mention may be suitably made to Pernelle, the wife and fellow-worker of Nicolas Flamel, of Martine Berthereau, companion of Baron Jean de Chatelet who died about 1645 and of the widow lady afterwards symbolized by him as Sophia (Heavenly Wisdom), fellow student and inspirer of John Georg Gichtel who died about 1700. The occultists of today cannot need to be reminded of the great Hermetists and Theosophists of recent times: of D. Anna Kingsford, who was indeed illuminated by the Sun of Light; of Madame Blavatsky, leader of the T.S. No occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame.


I cannot fail to express the lament which followed the passing of D. William Robert Woodman, for many years known as the supreme Magus of the Society Ros. in Anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the R.:. C.:. and its masonic society.


The eastern school of Theosophy and Occultism and our own Hermetic Society of the G.D. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. The two Societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. Be assured that the Order of the G.D. can show the way to much secret knowledge and spiritual progress and lead true and patient students who can Will, Dare, Learn and Be Silent to the Summum Bonum, True Wisdom, and Perfect Happiness.



Historic Lecture - Golden Dawn by V.H. Frater Sapere Aude (Dr. W. Wynn Westcott) 


Karma, The Three Fold Law, & Grace

"As you sew, so shall ye reap". "What goes around, comes around". "Whatever you send out returns three times". These are all sayings very familiar to all of us, all of them examples of a supposedly Universal Law of cause and effect, action and reaction. Of course many of the religious systems try to furnish us with some sort of "escape clause" that will allow man to either alleviate suffering fo past misdeeds, or to escape responsibility totally. Let us take a little closer look at these three ideas and ther inter-reationship.


It seems that, on one level, we do live ina mechanistic uni- verse, one pretty much ruled by cause-and-efect. This Newtonian universe seems to react in a very mechanical fashion, i.e. every action "produces an equal and opposite reaction". A good analogy for this is the example of one billiard ball striking another. The energy from the striking billiard ball is transfered to the one struck and is used to push against the first, imparting motion in the same direc- tion. This brings the second law into play, i.e. an object in motion tends to stay in motion untill acted upon by an outside force.


The principle of Karma basically says the same thing; i.e. any negative or positive action or thought remains that way, until it expends its energy by acting upon the originator. Of course this also makes implicit the idea that thoughts or mental energy have a reality of their own, one that interacts with the physical universe. If this idea is accepted, it then implies the existence of at least one more "world" or order of the universe, one with a non physical "reality", and one where the basic fundamental rules of physics (as we know them) may not truly apply.


The magician can bedescribed as one who "walksbetween" these two worlds. "Walking between two worlds" implies that an individal is connected with both and can move between them at will. The purpose of magic is to manipulate one world for the benefit of the other, i.e. to manipulate the unseen world for the express purpose of influencing events in the physical. Unfortunately there does not seem to be a "free ride" anywhere in the universe, and when an individual acquires the power to do this, they also aquire a great deal of responsibility! By accepting the power to exert "leverage" in the unseen world, an individual seems to also accept a multiplied succeptibility to influences initiated in that world. This is why negative workings are so dangerous! This may also be the reasoning behind the "law of three fold return".


Now comesthe hard part! Ifall of this causeand effect stuff is absolute, how can any individual ever hope to "pay off" the debts for all of the "stupid" things they have done not only in this life- time, but in many others? Must we "pay off" all past transgressions on a one for one basis? Is there no ecape clause in this "contract" we seem to have for living in the universe?


This "escape clause" is called Grace by the Christians and by other names in other systems, but it does exist in all. Basically, the idea is this: "Once a lesson is completely learned and one grows beyond a need for this lesson, it need not be repeated, even if the 'books' are not balanced". This is the "Enlightenment" sought by the Buddhist that allows the "breaking" of the wheel.



Basic Spell Construction

Because of the very nature of Magick, each working should be highly individualized and personal. Even if following a traditional spell, it should be tailored to your specific needs to be most effective for you. Understanding the basics of Spell Construction will enable you to formulate your own specific, effective spells for any purpose you desire.


Preliminary planning is necessary. The very first step is to decide precisely what your desired end result is to be. Before you can start, you must decide where you are going. You must be very explicit.

It is important, also, that you choose your time carefully. You should take into consideration all Astrological implications, energy currents and Moon phases.


The Moon is the astronomical body closest to us and, therefore, has a profound influence upon us, it is very important to choose a time when the Moon is in an astrological sign which is appropriate for your working. For example: Aries/Action -- Enthusiasm, Taurus/Renewal -- Sensuality, Gemini/Communication -- Curiosity, Cancer/Emotion -- Nurturing, Leo/Vitality -- Determined, Virgo/Organizing -- Studious, Libra/Balance -- Cooperation, Scorpio/Sexual -- Philosophical, Capricorn/Authority -- Ambitious, Aquarius/Innovation -- Social, Pisces/Sensitivity -- Idealistic.


Bear in mind that magickal workings for gain, increase or bringing things to you, should be initiated when the Moon is Waxing (from Dark to Full); when the Moon is Waning (from Full to Dark), it is time for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this is the most powerful time for magickal workings. The New Moon is the next most powerful time for Magick.

Whenever possible, follow Nature's own energy flows. There is a natural time for starting things (a planting time), for maturing things (a growing time), for reaping things (a harvest time) and, of course, a time for rest and planning.


Flowing with these currents will make your magickal work much easier.


Remember to plan your project for a time of uninterrupted privacy. It is important that you have no distractions. Generally speaking, it is best to work as late at night as possible. A time when there is less frantic energy is most appropriate. You might consider Midnight or later.

In choosing a place to do your magickal working pay particular attention to your needs, for you must be comfortable. Your place should be private, quiet and secure. If at all possible, set aside a special place for this purpose only. An unused room, a special corner of your bedroom, a quiet, secluded spot in your garden. A place that is yours. A place that you can come to whenever need arises and that is as free from intrusion of others as possible.


Prior to the night of your magickal working, gather together the things that you will need. All of the things used are tools. They have no inherent magick. They are to help you create a mood. If correctly made and used, they will trigger primitive responses from deep within you. They should be chosen with care. Consider the purpose of your ritual and choose your tools accordingly. If your magick is to be sexual, your candles, oils, incenses and so forth should bring forth a sexual response. If the desired result of your Magick is tranquility, then the tools should make you feel calm, peaceful and serene. Any candles you might use should not have commercially added fragrances as these may not be appropriate for your working.


Prior to your ritual, prepare yourself and your equipment by any means necessary to clean and purify. Historically, people have fasted, followed meticulous and detailed bathing practices, practiced chastity and used many other methods.


Most often a ritual bath is the preferred method. A bath frequently utilizing candlelight, fragrant herbs, bath salts or sensuous oils. A sumptuous hot bath, special bathing preparations and appropriate lighting, combined, can create the soothing effect which will help in the very important step of relaxing and clearing the mind completely of all mundane thoughts and experiences of the day. Your ritual bath should, also, begin to set the specific vibrations conducive to your purpose into motion. You must not only cleanse and purify but must also begin to create the type of energy necessary. Once your purification process has been accomplished, you are now ready to begin. Proceed to the special place you have previously chosen in which to perform your magick. If at all possible, you should make use of the primitive responses set into motion by a well chosen piece of music. Your music should start slowly and build to a rousing climax.


As you use your oils, light your candle or incense (or utilize any other tool you have chosen), you should begin to further intensify the energy that you have set into motion around you. A high degree of intensity is vitally important.

The Altered State of Consciousness that you must reach is not a meditative state. Anything that interferes with your ability to concentrate upon, reach and control the high energy state necessary to perform magick should be avoided, such as screaming children, a sink full of dirty dishes, use of alcohol or drugs, etc.


Do not scatter your energy by attempting to do more than one magickal working at a time.


Remember that Magick is the manipulation of energy, a thought is a form of energy and a visualization is an even stronger form of energy. Your visualization can be a method used to intensify further and direct your will. Your visualization can be the method by which you control the magickal energy you have produced. You must know what you want. You must see it. You must feel the high energy flow. You must direct it.

One of the most important elements in the practice of any form of Magick is the Universal Law of Cause and Effect. This means that whatever you do (or don't do) you cause something to happen.


The most important consideration is the Universal Law of Retribution. This means that no matter what you do, it comes back to you in like kind.


It is the nature of things that as you send something out it gains momentum, so that, by the time it comes back to you, it is three times stronger. If you do something nice for someone, someone will do something nicer for you.



"As you weave and spin your spell, Three fold return the tale will tell."



Making Magic For Planet Earth

"There are many things that can be done in spiritual realmsto help bring about solutions to the world's problems:


* We can kindle spiritualfriendships with other lifeforms through communication with Nature Spirits, who can be teachers for us and allies in bringing about planetary healing.


* We can do daily meditations in whichwe creatively visualize the spiritual body of the planet glowing with radiant healing light.


* We can organize and/or take part in ecumenical planetary prayer services and rituals with practitioners of other spiritual paths and cultures.


* We can honor Mother Earth as an aspect of the divine in our solo and group rituals.


* We can send Mother Earth our love and pray for planetary health each time we visit a stone circle, sacred grove, place of power, temple, shrine or other sacred site.


* We can do spiritual healing magic for the planet in our circles. It is important to reinforce whatever spiritual work we do with physical action. There are a variety of ways to do this and you should decide on at least one approach and then carry it out. Here are a few examples:


* Recycle trash from your household, take paper, plastics, glass, aluminum cans, and other recyclables to recycling centers.


*Recycle clothes and no longer needed household items by donating them to charities to distribute to the needy.


* Join and actively participate in environmental action groups.


* Write government officialsand urge them to takespecific actions on specific environmental issues, such as stopping all ocean dumping.


* Write letters and articles for publications about the need for environmental preservation.


* Plant trees as part of reforestation efforts.


* Compost food scraps.


* Stop buying and using non-bio-degradable detergents.


* Boycott products from companies that are destroying the Amazon rainforest.


* Pick up cigarette butts and other non-biodegradable litter from parks and other wilderness areas.


* Donate money to nature preserves.


* Give talks atschools, civic groups, churches andin other places in your area about ecological issues.


* Read publications, view films, and attend presentations inorder to keep informed about ecological conditions and to learn about additional ways you can work for planetary healing.


* Conserve electricity, water and other resources on a daily basis.


* Network with others.



Making Magic For Planet Earth, written by Selena Fox for Circle Network News


Freeing the Dragon

How long it takes to un-block our psychic anatomy for a more complete and harmonious functioning of the Secret Fire is unclear. It is stated that even the most advanced yogis require a minimum of three years of special practice for this to occur. Since that kind of training takes place under specialized and supervised conditions, it can be assumed that modern Western life requires more time, as well as self-reflection and referral, since the average Western occultist, be they kabbalist, alchemist, or both, will spend the majority of their time working alone or at best in occasional small groups.


Certain schools of yoga as well as kabbalah and Sufi practices view the heart as the center of the individual universe, and the most important of all psychic centers. By opening the heart, we gain access to our Interior Master, or Holy Guardian Angel (messenger),characterized by a strong manifestation of intuition. This is the final resting place for the Serpents Tongue after its ascent over the skull, and as Boehme and Hermetic imagery have shown, the “Heart girt with a serpent” is the ideal to which mystics aspire.


As one yogi put it, we approach the “Big King” first, and allow him to direct the activities of the serpent - language not unfamiliar to Hermeticists.


Adam Kadmon: Secret Fire and YHVH


“For our God is a consuming fire.” Hebrews 12:29


While alchemy, kabbalah, and astrology have been homogenized in modern esoteric practices to create an almost seamless synthesis, this is not true of earlier periods. Traditionally, alchemy and astrology played almost no role in Jewish kabbalah, and while it has been put forward that may Jews were alchemists, and some great alchemists possibly Jews, no manuscripts of Jewish alchemical practices seem to exist in any great number. Even the most famed Esch M’saref, or “The Refiner’s Fire”, is a compilation of material, focusing mainly on gematria, and not a ‘chemical’ work in itself.


Early kabbalists imagined creation taking place in several stages, from which was generated the anthropomorphic image of the ‘primordial man’, or Adam Kadmon. This ‘first man’ was imagined as being crated out of the four-letters of the Divine Name stacked one on top of the other. Yod was the head, Heh, the arms and shoulders, Vau, the spine and sexual organs, and the final Heh, the hips and legs. A host of attributes and qualities came to be associated with each letter, and as a whole, it formed its own school of kabbalistic meditation. By adding other letters, altering combinations, and substituting letters based on numerological equivalents, additional Divine Names, names of archangels, angels, and other spiritual beings were generated.


The oral tradition of Adam Kadmon is similar to that of the Egyptian god Osiris, in that Osiris was dismembered and reconstructed, while Adam “Fell” to pieces, and it is the work of the kabbalist to reconstruct the Original Adam. Each of us is said to be a piece of this original soul, and it is our purpose to find our place in Creation, via kabbalistic methods.


Saint-Germain and the Most Holy Three-Fold Wisdom


The idea of Secret Fire in initiatic psycho-alchemical texts such as The Most Holy Trinsophia (Three Fold Wisdom) illustrate the point of hidden fire, associated with volcanic power, and under the influence of Venus. Works such as this bear a strong resemblance to alchemical-kabbalistic texts, and either use mystical symbolism of these esoteric schools, or such symbols are used to interpret the texts meaning.

In the text, Saint-Germian reportedly recounts the details of his initiation through the twelve degrees of Cosmic Consciousness. The use of earthly fire in the form of volcanic eruptions, lava, and seas of flame symbolize the presence of an underlying matrix of living energy that pervades material and non-material creation, uniting and constantly renewing it through what can be seen as violent activity.


La Tres Sainte Trinsophie is comprised of twelve sections, each with its own illustration. The most obvious alignment that can be seen, is between the twelve sections, the zodiac, and the stages of alchemy. It can also be suggested, for our considerations, the seven major and five minor psychic centers.

The story begins with Saint-Germain on the lava beds of Vesuvius, later he passes an alter on which is a cup, with a winger serpent intertwined around it twelve times. Saint-Germain then enters into a vast realm of fire, in the midst of which is a greenish-gold serpent with ruby eyes which he must dominate with a sword, the symbol of an enlightened will. With this act, anger, hate, and pride are cast out of his consciousness, and the senses are brought under direction.


In one of the scenes depicted, Saint-Germain is in front of a triangular alter with an elaborate candlestick . It’s base if formed out of two intertwined serpents and terminates at a lotus, with the taper placed in the center. Two inscribed panels accompany the illustration. The first one reads: “To the strong is given the burden” and the second, “Kindle a fire upon the high place that the sacrifice may be borne upward to the Desired One.” The final illustration shows the heavens ablaze with light and a triangle surrounded by a square and circle. The initiate, here Saint-Germain, is accompanied by Isis Revealed, the goddess of life and Nature.

The pictures described illustrate that even at the end of the Illuminist era, classical alchemical and kabbalistic symbolism was in widespread use by esotericists. However, its direction was changed from classical, or laboratory alchemy, to ‘philosophic’ or ‘spiritual’ alchemy. Just as kabbalah had undergone a radical transformation at the hands of alchemists and Christian mystics, alchemy itself had also changed. While such manuscripts may be of dubious value for practical laboratory work, fortunately, they still are of value for interior spiritual initiation - an initiation that only the Secret Fire can bring.



The Cosmic Triangle of Fire

“The successful adept must be endowed with a knowledge of the material of the Great Work; also with faith, silence, purity of heart, and prayerfulness. After passing through the gate surmounted with the hieroglyph of philosophic mercury he traverses the seven angles of the citadel, representing the chief operations of the Great Work - calcination, dissolution, purification, introduction into the sealed Vase of Hermes, transference of the Vase to the Athanor [furnace], coagulation, putrefaction, ceration, multiplication and projection. And even upon reaching the Petra Philosophalis, he finds it is held in custody by a formidable dragon.”


Amphitheatrum sapientiae aeternae, Heinrich Khunrath


Saturn is related to Mercury in alchemical text, and is given the same ambiguous sexuality, or androgyny, and named it ‘Mercurius senex’.


In Tiphareth, the geometric symbol is the interlaced triangles of water and fire, or the Star of David. When expanded to connect the planetary sepheroth of the Tree (with Saturn being attributed to Daath), the Triangle of Water connects the spheres of Mars, Jupiter, and Luna. The Triangle of Fire connects Saturn, Venus, and Mercury.


Just as Orobouros is cosmic energy (the serpent) limiting itself (Saturn), Venus is the creative cosmic force multiplying itself in life (its vegetative nature) as a prism splits the light of the sun. Mercury, like Saturn in many respects, is androgynous, and controls the fire of creation, directing it in the creation of the Philosopher’s Stone. Mercury holds the Caduceus, or winged staff with two serpents intertwined around it. The Wings represent sublimation, the serpents the basic forces of creation. There crossing over is the psychic centers, often given as seven in number, here representing the colors in the spectrum, plus white (Venus). Central to the diagram is Sol, which is the cosmic creative forces which unify, enliven, and harmonize creation, and which we can hope to contact. It is central, and directs and controls all of the other planets, psychic centers, or aspects of Cosmic energy.


By contacting the fire of the Sun, we can open the fire of the other psychic centers (via Venus), and more easily direct the restrictive and enlightening energy of Saturn, through the powers of the Mind, or Mercury.


To understand these multi-faceted aspects of the planets, particularly Venus and Mercury, it is important to have done the Pathworkings up to Tiphareth. While this is not required to perform the techniques later in this monograph, it is a help for an understanding of the theoretical part.


However, we can begin to understand the relationship of the Spheres to each other by undertaking a series of meditations based on the following idea:


Venus is the regenerating, sensual, active life force in its vegetative and unconscious manner. It responds to heat, light, and emotion. On the Path of the Decent, Venus splits the singular rays of the Sun into the many facets of the color spectrum, and as such, can lead us to a better understanding of the relationship between multiplicity and unity, the psychic centers and planets, and their unique natures. On the Path of Ascent, Venus re-unites the divergent energies, both planetary and personal (psychic centers) and harmonizes it into a singular force, although still multi-colored, until it returns to the Sun as pure light.


“This Stone rises in growing, greening things.” Wherefore when the Green is reduced to its former nature, whereby things sprout and come forth in due time, it must be decocted and putrefied in the way of our secret art.” Splendor solis, Trismosin


The Stone is made through the greening of nature (Netzach) and it returning to its source (Tipahreth) by putrefaction (Death card of the path connecting them).


Mercury gives form and meaning to the diverse energies made by the splitting actions of Venus, and re-unites them as fundamental forces, symbolized by the Caduceus. Mercury is Psychopomp, or Guide of the Soul, and directs the energies that Venus represents. Since both Venus and Mercury sit at the base of the Pillars of kabbalah, they access the material, astral, and mental realms, and can influence all three to some degree. On the Descent, Mercury creates form and structure, for the body, the mind, or the soul, and on the ascent, Mercury helps free us from the limitations of form, without forgetting its lessons.


The serpent is primordial force or energy, fire and water being the principle two of creation, with air and earth following them. Because it shed it’s skin, it is seen as a symbol of regeneration and renewal. It is also dangerous, deadly, can be found often in ‘guardian’ roles near springs or water as well as deserts. When controlled or mastered, is seen as mastering a powerful and deadly, yet regenerating force, basic to creation, or possibly from which creation came.


The Secret Fire is directly linked to the sexual, (i.e. principle and most basic creative forces) in humanity. Here, the relationship between ‘bliss’ ‘ecstasy’ and the erotic impulse can be clearly seen and experienced. The development of a host of ‘sexual yogas’ and ‘sex magic(k)’ practices bear this out to some degree. However, it is the sexual desire in humanity that acts as its basic drive and evolutionary force. It is also suggests that the ability and need for mystical experiences is biologically rooted. Only be ignoring the most basic of pleasures, sex, can we ignore the drive to ecstatic union on some level. The ‘little death’ or petite morte, is a forerunner of the ‘big death’ as we let go and experience divine oblivion.


Sexual power, linked to our innate drive for mystical experiences, is also linked to human evolution, and some kind of predetermined point or state to which we are being directed.


This is a significant point, in that almost all of modern Western societies psychological illnesses are focused around sexual repression and obsession.


If the Secret Fire flows freely, or with greater strength than before, without the proper purification of the Vital Energy of the physical body, it is possible that it will result in what appears to be extreme physical, but more likely psychological illness in the form of schizophrenia and psychosis; instead of psychic gifts, genius, and either transpersonal states, or simply altered states of consciousness.


Wilhelm Reich, the father of Orgon Therapy states that the basis for all mental-emotional disturbances are anchored in the physical body, and that these anchors can be released through breathing techniques, somewhat similar to pranayamana. Since the body is the “Salt” of alchemy, and partially composed of accessible unconscious elements through its “Watery Element” all of our emotional and physical experiences become indelibly marked, associated, or stored in our physical body. If these blocks, or energy concentrations of emotional and physical trauma (composed of Vital Energy) are not removed before the Secret Fire begins to flow more intensely, the so-called negative side effects of ‘Kundalini phenomena’ will appear.


Abuse of drugs, alcohol, and sexual extremes only worsen the condition in that they inadvertently release the Secret Fire by weakening the physical body and its link to the astral, thereby damaging the etheric substructure, and create energy blocks in the end rather than diminish them, when the mind and body attempt to make repairs.


A nervous system damaged by substance abuse makes a tricky vehicle for the clear, clean, and powerful expression of the Secret Fire. It is through our nervous system (under the domain of Yesod-Luna) that we engage both the physical world, as well as out interior world. It links the body (Malkooth) with the Mind-Intellect (Hod) as well as instinctual, creative, and sensual urges (Netzach). If it is damaged, our ability to relate fully, creatively, and productively to these psyhco-physical-spiritual parts of our self becomes endangered. If it is damaged, then our most direct and important link to our Holy Guardian Angel, and means of releasing the Secret Fire safely (via Tiphareth) is threatened in this incarnation.


“Listen, then while I make known the Grand Arcanum of this wonder-working Stone, which at the same time is not a stone, which exists in every man, and may be found in its own place at all times…. It is called a stone, not because it is like a stone, but only because by virtue of its fixed nature, it resists the action of fire as successfully as any stone….If we say that its nature is spiritual, it would be no more than the truth; if we describe it as corporeal, the expression would be equally correct; for it is subtle, penetrative, glorified, spiritual gold. It is the noblest of all created things…it is a spirit or quintessence.”


A Short Guide to the Celestial Ruby, Philethes.


Salt, Saturn, Sexual Ecstasy, and Spiritual Bliss

“The heart girt with a serpent is my Name!” Chaldean Oracles


Salt is a symbol of wisdom and learning. Saturn, is associated with Ouroboros, the Great Serpent biting its tail, symbolic of limitation. As such it is closely allied with the earth, but also all of material creation, and those things which border on non-being, or Eternity. In one 15th century manuscript, the serpent is made of two colors, red and green. Red is outside and green is inside. Green, the color of Nature and of Venus, is the beginning of the Work. Red, the color of the Stone, and Mars, is the end of the Work.


“Sapiens dominabitur astris.” The wise shall exercise dominion over the stars. As we correct the astrological imbalances (i.e psychic centers or chakras) within ourselves, astrological conditions outside have less of a negative effect on us. We gain dominion over the ‘stellar’ forces and can “make the sun shine in our oratory when we will it so.”


The seventeenth century pupil of Jakob Boehme, Gichtel placed the cosmic spiral, or “Wheel of Nature” within the human body. J.G. Gichtel’s Theosophica Practica, 1898. Saturn is the crown, Jupiter the brow, Mars the throat, Sun with a serpent around it, the heart, Venus liver, Mercury the spleen, and Moon the sexual organs, or in straight theosophic decent down the Tree. It is the Heart with a serpent that attracts our attention. Here he also places the Element of Fire.


Egyptian initiates were also called scarabs because they pushed along the egg of their regeneration.


Mysteria Magica, vol 3 The Magical Philosophy: The brow included in the Middle Pillar (called: Clavis Rei [1st Formula] The Rousing of the Citadels) and the color scale varies with each center. An additional use of the rising twin serpents of the Caduceus are included at the end. The brow is attributed to Saturn, and is said to balance out the Yesod center, as well as add power to the remaining centers in the Middle Pillar as the Golden Dawn and Aurem Solis present it.


Alchemically, Salt is derived from the union of Elemental Earth and Elemental Water (or Assiah and Yetzirah), the Secret Fire is ‘hidden’ in the Salt (material body) and represents the unconscious, instinctual forces that seek release. It is sometimes called “Hellfire” in that if uncontrolled, or poorly released, it can reek havoc on the body and psyche of the student, via its purifying effects. This is illustrated by the 31st Path, or Path of Fire, sometimes mistaken for “Purgatory” or “Hell” by the un- regenerated who pass through this Path after death. This Path is also under the direction of Mercury and Shin, the symbols of spiritual guidance and evolution. For those interested in Notarikon, Shin shares the same numerical value, 300, as the Hebrew phrase, “The Spirit of the Living God.”


“I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire.” Matthew 3:11


The letter Shin is often used in meditation as a symbol of Divine light, life, love, or presence. It is imagined above the head, just touching the crown, then inside the head proper (as it is associated with intelligence and the energy of the nervous system in the Sepher Yetzirah), descending into the heart, and finally, expanding from there to engulf the meditator in a sea of fire. Because it consists of three flaming Yods, or tongues, it is sometimes associated with the flaming tongues of Pentecost, and a variety of Trinitarian concepts.


Several possible interpretations are available to use regarding this statement: One suggests that John the Baptist was initiating repentance as well as entrance into the watery world of Yetzirah, but that Jesus, was offering a path of initiation into the fire of the Soul, or full adepthood. A second interpretation is that John was offering initiation up the 29th Path, or the Path of Water; while Jesus was offering the harder and more rigorous Path of Fire, or the 31st Path to his disciples. Neither of these is a definitive answer, only a modern kabbalistic attempt to understand Scripture in the context of initiatic practices. The mention of the Holy Spirit is more informative however, as this phrase was adopted by the Jews during the period of the Babylonian Captivity and represents the origin of Persian and Chaldean influences on Jewish mystical beliefs.


The term Holy Spirit (Ruach Elohim) is derived from the Zend Avesta, and the phrase, Spenta Mainyu, or “Holy (Creative) Spirit”. The creative power is implied and not stated in the original, an appears to be lost in subsequent translations into modern languages via Jewish and Christian traditions. This Spenta Maiynu is a purifying and regenerating energy and intelligence with a cosmic host of six or seven intelligence’s at its command.


“It [Spenta Mainyu] is the self-realizing quality or activity of Ahura Mazda (the Good Mind); it is the self-generating energy that leads to the creation and evolution of the universe. Spenta Mainyu is dynamic and creation is an ongoing process. For Zoroaster, holiness meant also abundance, growth, and health. Spenta Mainyu represents the principle of augmentation and development in the universe.” (F. Mehr, p.29)


This power and their beings comprise the Mathrem, or Mathra, literally, ‘the sacred word of power’, which is the basis for the development of the practice of mantra in India and “Words of Power” in the Middle East and Egypt. Manthrem or Mathra is in its own right held to be the supreme mantra from which all others are derived, in the same fashion as YHVH is the origin of all Hebrew Divine Names. This is mentioned because in Persia and Babylon, the convergence of what would develop into semi-independent Eastern and Western esoteric practices is complete. In one respect, it could be said to be the original home of yoga, kabbalah, alchemy, and magic as we know them. Period art and architecture shows winged creatures familiar to Jewish and Egyptian tradition, planetary diagrams, an early version of the Tree of Life, and several variations of the intertwined serpent motif.




The Middle Pillar

“I will make the victor a pillar in the temple of my God, and he shall go out no more: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” Revelations 3:12


Several variations of the Middle Pillar Exercise exist, however their fundamentals remain the same. Whether or not one uses the Elements as suggested by Regardie in “True Art of Healing” or the Sepherothic/planetary correspondences as he later suggests (and is most commonly used) in his book “The Middle Pillar” is irrelevant. The methods used by the Arum Solis will also be considered as an alternative exercise.

The theoretical basis of the Middle Pillar is that through imagination, breath, and concentration, the psychic energy of creation, here principally Yetzirah, can be directed allowing for a purification of the Vital Energy that holds the Secret Fire in check. As our psychic centers are cleansed of emotional, moral, and materialistic residue, they better reflect the cosmic energy that works through them. Through its pre-described pattern of circulating the energy, the Middle Pillar assists in smoothing out the edges of our aura, as well as increasing the flow of energy in general directions, so that the psychic pathways, both large and small, can be purified and strengthened through an increase of Vital Energy.


The pathways described for the Middle Pillar are circular in nature. They are for the most part large, clear, and bright, with a reflective quality too them. Regardie says that the psychic spheres should be imagined like large, clear, brilliant diamonds if no other color is known. Although, in the end, the entire sphere, or extended aura, of the practitioner should be imagined as a brilliant diamond radiating heat and light.

The beauty of the Middle Pillar is that it, like many esoteric practices, is really a layered exercise. Containing an almost infinite amount of flexibility and growth potential. As the practitioner develops in skill and manipulation of the imagery, the amount of new possibilities increases.

One of central movements of the Middle Pillar is the “Fountain of Light”. Here, the practitioner imagines a brilliant force of energy forcing its way up through the soles of their feet and out the top of their head, spraying along the edges of their aura, making it strong and clear of any roughness, and gathering again at their feet. This cyclic imagery is repeated several times. This key part of the exercise, is the central part that prepares the central pathways for the eventual release of the Secret Fire. It is also similar to Eastern practices as seen in Chinese Chi Kung, Indian Tantra, and Tibetan Vajrayana yoga.


This being said, it is also clear that some differences exist between Eastern and Western methods of releasing the Secret Fire. The methods of direct work on the psychic centers, and an upward climbing of the spinal column is more traumatic than the more general work of the Middle Pillar. It is for this reason, that the techniques of yoga, save a few, that are aimed straight away at releasing the Secret Fire, require supervision of a guru. Being that they so restrict the activities of the practitioner, and require close supervision, they are also systems that are impractical for day to day life in American and European culture.


While similarities exist, and will be examined, the major differences appear to be the following:


1) Indian yoga is aimed principally at liberation from the physical realm in as quick a method as possible. Western esoteric practices are aimed at the perfection of matter and the psyche within the material world, and not an abandonment of it.


2) Chinese yoga, or Chi Kung, is more akin to Western practices, in that it is aimed at perfection of the material world, and even the spiritualizing of the body into a “Body of Light”. It however, is more akin to Indian yoga, in that it starts at level of the etheric body (nadis or acupuncture points) and proceeds from there. This “from the bottom up, and inside out” approach is different from the Middle Pillars “top down, outside in” method. Because the etheric body is directly effected early on, the effects are more dramatic, as well as potentially traumatic for the unprepared. In the Middle Pillar, the etheric body is often the last thing effected. This is because the symbolism used, as well as the need to develop skills in concentration, visualization, and meditation effect primarily the mental outlook of the practitioner for a long period of time. Only after considerable practice, of a year or more, on a daily basis, do the effects of the Middle Pillar begin to sink into the astral body, and eventually filter into the etheric and physical bodies of the practitioner. It is stated in one source, that it takes a minimum of three years for even the most advanced yoga practitioner to release the Kundalini through special exercises. A ‘release’ which we have stated, is not a release per say, but the removal of obstacles to its natural expression. This is a critical point, since it is often said that to experience kundalini will often take twenty years of practice of esoteric exercises, or even Hatha Yoga, the same amount of time it took Nicholas Flamel to confect The Philosopher’s Stone. During a recent workshop, Jean Dubuis stated that it may be possible to complete the extremely dangerous Flamel Method in three years. It may be that for the alchemist, the interior creation of the Philosopher’s Stone is nothing short of the kundalini experience, and the exterior creation of the Stone is the ability to direct this Cosmic creative energy at will.


3) Tibetan systems run somewhere between the Chinese and Indian, in that they are concerned with liberation, but also with the creation of an etherial body made from their bodily essences. This Diamond Body, or Rainbow Body, is pure light and can materialize at the will of the adept. Like the Chinese and Indian systems, the Tibetan use a rituals for the purification of the mind and emotions of the practitioners, as well as the visual images in both anthropomorphic deities and abstract geometric forms. The Rituals of the Pentagram and Hexagram fulfill this function when performing the Middle Pillar.


Thus, we can see, the major differences in Eastern and Western practices can be summarized in function and reference point of origin. The East seeks liberation through progressive untying of the knots of ignorance that bind humanity to incarnation. The West seeks to perfect the material world making material reality a reflection of spiritual reality. One accomplished, the adept can then proceed to dis-incarnate at will. The Western approach seeks to be more active in the world and to transform it, while the Eastern approach is to see the world as an illusion that is impermanent, and as such, is more passive. Such philosophies, like all beliefs and cultures, reflect the physical environment of their earliest origin. In tropical and sub-tropical zones the concern with time is less important that in the Northern hemisphere where a winter without food stores means death for the community. The cold, harsh realities of arctic zones produce a different theory and technique, and as such, different ideal (gods) than agricultural areas. Whether one is a hunter nomad or an established agrarian society is reflective of the physical landscape they live in, and as such effects values, needs, and spiritual philosophy and technique.


This is of critical concern whenever one is considering adopting the esoteric practices on another land or culture. Why did it arise, and under what circumstances? Are those same conditions applicable today, and in the life of the potential practitioner? In view of current conditions, are the practices being considered progressive or regressive in nature? That is, are they forward moving, or simply an idealization of a mythical past ‘golden age’?


The Secret Fire and the Sepheroth

“So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the Tree of Life.” Genesis 3:24


The use of the “Tree of Life” has been both a blessing and a curse for modern esotericism. When understood, the “Tree” offers a complete and working model of Creation on both the microcosmic and macrocosmic scales. However, where many fail is on the personal level. The ability to apply the often very general information of the Tree to personal experiences of the initiate when they deal with physiological phenomena is profoundly lacking in modern esoteric circles. The reasons for this are several: First, many modern esotericists simply repeat what they have learned without experiencing whether or not it is true on a personal level; second, the language of kabbalah is multi-leveled, with the same word having several meanings, thus many who are using the words don’t know what they actually mean, or on what level it may be interpreted; thirdly, the diagram of the Tree is simply too neat and compartmentalized. Many kabbalists are unable to adapt to the fact that interior reality is much more flexible than the Tree allows when applied to the two dimensional page or illustration.


These problems are farther complicated by the idea of “One Tree” but “Four Worlds” making much meaningful, practical information nearly impossible to come by regarding the crises of spiritual awakening and so-called Kundalini phenomena as it relates to kabbalistic practices. When compared to the clear and explicit information available from Taoist and Tantrik sources, it is no wonder that so many Americans and Europeans prefer those systems to those more culturally and historically related.


To help resolve these problems in the transmission of knowledge, only information that has a relationship to experience of the author or others he has discussed this topic with will be included here. Theory will be stated as theory, and experience as experience. The meaning of common kabbalistic words will be defined, and redefined, to keep the communication clear and direct. An extensive use of confusing and somewhat irrelevant god-forms, references to mythology, and cosmology unconnected to the personal experience will be avoided.


Arousing the Sleeping Serpent


“Just as Moses lifted up the flaming serpent in the desert, so must the Son of Man be lifted up, that all who believe may have eternal life in him.” John 3:14-15


The Lesser Ritual of the Pentagram is often the first ritual learned by aspiring magicians. Its function is to teach the basic mechanics of solitary ritual, and to give a basic technique whereby destructive energies maybe repelled or dispersed from the sphere of influence of the operator. The symbols used in the ritual are fundamental to other rituals of a more complex nature, however, to disregard the Lesser Ritual as somehow less effective is a mistake. A ritual, no matter how simple or complex is only as effective as the skill of its operator. Repeated use of the LRP is can be more effective than incompetent or irregular use of more sophisticated rites.


In total, there are approximately six fundamental rituals used in Western occultism reflecting an influence of The Hermetic Order of the Golden Dawn: 1) the Lesser Ritual of the Pentagram 2) the Supreme Ritual of the Pentagram 3) the Lesser Ritual of the Hexegram 4) the Greater Ritual of the Hexegram and 5) the Rose+Cross Ritual. The use of The Flashing Sword appears to be irregular, however it will also be considered along with its companion exercise or, The Rising Serpent.


Within these, the use of the Middle Pillar is optional, it is however, the Middle Pillar Exercise which does the most to purify the bodily energies, or Vital Energy, and make pathways for the release of the Secret Fire.


Creation - “In the Beginning …”

Creation is seen to have taken place, in Western kabbalistic and alchemical terms, in the following process.

The Divine mind of God, the Absolute, or in Hebrew the Ain Soph Aur (Limitless Light), through a series of expansions and contractions establishes the boundaries of Creation. The first world is the most subtle, and closest to the original state of non-existence, and is Atzilooth. This is called the world of Fire, because of the lively, undefined, and almost uncontrollable nature of fire. Next is Briah, or the World of Archetypes and forms as our human mind can grasp them. It is symbolized as the World of Air, and is the result as a barrier world that is formed by the creation of the next World, Yetzirah, or Water. This is the highly psychic and emotionally charged world immediately behind the veil of material existence, or Assiah. Also known as the World of Earth, because of the solid, concrete nature of material life.


The purpose of this scheme, is to show that creation occurs in increasingly dense levels of energy-matter, from the most subtle, or Fire, to the most dense, or Earth. Within this context of increasing density, there also arises a series of ten planes or levels of consciousness which combines with energy-matter, known as Sepheroth, or spheres of being. They occur in a pattern of: unity, reflection, polarity, reflection, polarity, unity, reflection, polarity, unity, and finally materialization. This basic idea of unity-polarity-and re-harmonizing, is the basis of kabbalistic and alchemical practices, and is derived from the observation of Nature.


Each World is a reflection to a denser or more subtle degree than the one before or after it. Each Sepheroth is a reflection, in part, of what proceeds or follows it. However, since each reflection is only partial, or slightly distorted, each Sphere takes on its own unique characteristics. Only the so-called “Middle Four Sphereoth” have the ability to harmonize or reflect in total all of the energies of creation, on some level.

This ‘zigzag’ of Creation is called the “Lightning Flash”. The return of energy from dense matter, back through the various stages, Sepherith, and Worlds of Creation is known as the “Path of the Serpent” because of its reverse, or complimentary ‘zigzag’ nature back up this diagram called the Tree of Life.

For the alchemist, somewhere between the third and fourth level, or sphere of creation, energy takes on the characteristic that will allow for the formation of matter at some future state, or level ten. This energy is called Prima Materia, Chaos in the Bible, Spiritus Mundi (Spirit of the Earth), and others. Here, duality is made complete, and genuine polarity exists, as opposed to simple the potential, or idea, of polarity that had existed previously. Energy is divided into active and passive modes, with the active energy constituting the energies of life, and the passive one the energy of matter. In “The Golden Chain of Homer”, the active energy is called Niter and the passive energy is called Salt.


The energy of Life manifests in two forms, Fire and Air. While both are predominately active in nature, fire is the more active of the two, with Air being slightly passive because of the partial Water Element in its makeup. Potential Matter manifests its energy as Water and Earth. These Elements have nothing to do with the material bodies of the same name, and as such are capitalized and called “Elemental” to distinguish them from the earth we walk on, water we drink, air we breath, and fire we cook with. They are in fact, energetic states, each with their own unique characteristics, as well as each of the previously mentioned ten levels of consciousness within them. The Elements also have preferred ways of interacting with each other, to form the Three Principles of alchemy. There are in fact, forty different ways energy-matter-consciousness can manifest in our world.

The Three Essentials are the alchemical principles of Sulpher, Mercury, and Salt. Like the “Elements” these principle concepts are to be thought of a “Philosophical” and not literally as chemical elements or compounds. The Alchemical Sulphur, or Soul, of a things predominates in the animating principles of energy (Fire) and intelligence (Air); Alchemical Salt, or the physical body of a thing, predominates in unconscious forces, psychic, and instinctual intelligence (Water) and solid matter (Earth); Alchemical Mercury, or general life force, predominates in intelligence (Air) and instinctual forces, and psychic energy (Water), as such it is the link, or bridge, between the higher forces of Sulphur and the lower body of matter.


In the mineral realm the dominant energy is that of Earth, a little Water, and very little Air or Fire. In the vegetable realm, the dominant energy is Water and Air, but little Fire and Earth. In the animal realm, the dominant force element is Fire, then Air, but little Earth. These qualities need to be understood as they have been defined for the following information to be of any use to the practicing, or aspiring, Hermeticist. For example, using the above definitions, we can say that the plant realm has an abundance of instinctual energy (Water) and intelligence, i.e. a specific function (Air), but little direct energy (Fire), as this is received passively from the sun; and little hard, physical, matter (Earth).

In the East as in the West, the idea of principle Elements and Philosophic Principles are expressed in more or less the same manner. This original undifferentiated energy from creation is often called in Indian philosophy, and modern occult, and New Age circles, as akasha, or Spirit. However, akasha, consists of two (2) aspects, one active as we have noted, Niter, and the other passive, Salt. The energies of Niter are also referred to as the force of Kundalini, or spiritual forces. In alchemy, this is the Secret Fire. To the Salt, belongs the force of Prana, or Vital Energy.

The function of the Vital energy is to maintain physical life forms and existence. It is completely instinctual and unconscious and is heavily influenced by cosmic cycles, astrological pulses, and other natural phenomena. The function of the Secret Fire is to increase in humanity, the only place where it is present, its sense of self, or “I”. At the lowest level or functioning, this is the ego, at its highest, it is Divinity incarnate, as both are two sides of the same coin. One is ‘self’ in relation to the physical world and others; the other is ‘self’ in relationship to all of Creation and as a co-creator.


In the vast majority of humanity, this Secret Fire, or liberating energy of self-consciousness, lies dormant, asleep at the base of the spine, coiled like a serpent. Only a small amount manages to escape, reaching a sepherothic level, or so-called chakra, thus creating a loci of consciousness for each person. If it reaches the top of the skull, and beyond, a spiritual awakening can occur, allowing for a descent and re-ascent of the energy, during which the psychic centers can be awakened allowing for the manifestation of psychic powers and related phenomena.

The Secret Fire ascends as a result of a temporary weakening of the Vital Energy in the physical body. This is why so many spiritual awakenings take place under great physical stress, times of illness, or near-death-experiences. When the Secret Fire will ascend through the various psychic-physical currents causing it to be enveloped in a sphere of luminous light.

The experiencing of the Secret Fire, as a result of the suppression of the physical body’s Vital Energy, can create condition which manifests in various forms:


-Some perceive the bright light as an angel, their Higher Self, or “Holy Guardian Angel”, others as a spiritual teacher.


-Astral projection may result, along with perception of the immediate surroundings.


-Uncontrolled physical movements may also result, typical of so-called ‘kundalini phenomena’: shaking, rapid breathing, swinging of the torso, uncontrolled giddiness, and sitting straight upright in the Pharonic position.


After a period of time, the energy will descend, and return to the base of the spine.

The effects of this awakening will take some time for the consciousness of the individual to adjust to, and not limited to the ‘non-physical’ realms. The physical body, although to a lesser degree, is also changed and improved in functioning, constituting a genuine “re-birth’ on several levels. However, it is up to the mind, or sense of “I”, of the individual, to cooperate with this influx of power if more permanent changes in consciousness are to be made.

As we can see, the concept of kundalini, or the Secret Fire, is linked to two polar concepts: that of the undifferentiated creative energy, and the second, as the seed of this energy locked on each cell of material creation, and focused in humanity at the base of the spine.

When this energy rises as a result of psychic experiences, and not because the physical weakness, can cause the Vital Energy of the body to be concentrated on various areas of the body, creating physical and psychic disturbances. If the energy becomes concentrated in the head, it can create the illusion of a spiritual awakening, as well as the well known “hot and cold” flashes, or currents, up and down the spine. The effects of the Secret Fire however, and not its re-distributive effects on the Vital Energy, can create the following phenomena:


  • Intense pains suggestive of an illness
  • Crawling sensations of ants or small bugs over the skin, as well as a ‘jumping’ sensation of the energy
  • A feeling of crystal clear calmness and tranquillity, rise from center to center to the top of the head
  • Ascending in the famous ‘zigzag’ or Rising Serpent pattern
  • The energy can skip a center or two
  • The energy can reach the top of the head in a flash of light
  • The character attributes of both positive and negative are exaggerated and sexual power is increased.


If the energy rises to the top of the head, then it becomes possible to work directly on the Vital Energy within the body, and use it, as a means of enhancing the psychic experience and spiritual awakening.

In short, the psychic centers must first be awakened by the Secret Fire and purified, before the energy of the physical body, can be concentrated upon them.

Thus, our psychic exercises, and esoteric meditations are designed to prepare our minds, bodies, and consciousness for the liberation of the Secret Fire buried deep inside us. Through a progressive cleansing of the blood, nervous system, and endocrine glands, the ‘chains’ of the Vital Energy upon the Secret Fire are reduced and eliminated, allowing the ever present power and energy, a veritable pressure waiting to be released, to spring into action. Thus, the Serpent doesn’t really sleep, it is we who are asleep to its presence and potential blessing.



THE ETERNAL PRINCIPLE

The struggle between light and darkness, between good and evil, is as old as the world, and yet there is no principle of evil; whatever degrades is evil, whatever elevates is good.


Evil or so-called sin is simply undeveloped good. Good and evil are the light and shadow of the one eternal principle of life, and each is necessary for the existence of the other.


The struggle between light and shadow is life, and there can be no life without a struggle.


Matter transmits force, but does not originate force. It is for a time the receptacle of power, but not the power. All essence of power belongs to Spirit. All pure force is invisible.


Matter and Spirit may be one to the Absolute and Infinite Being, but that one is Spirit. In human speech, matter is only the name of an effect whose cause is wrapped in mystery.


It remains for the human to penetrate the veil and solve the mystery. And the solution of this problem of mind and matter discovers man unto himself, and binds him in loving union forever with the Infinite "I am," the Spirit of all.


Absence of feeling and of suffering only shows that the process of death has begun, or that the animal has taken full possession. Pain is not an element to be most dreaded; for, as gold is refined by fire, the Soul is refined by pain, and only through the death of suffering does the human Soul rise into eternal life.


If selfishness and the animal instinct have full sway, the Soul shrivels toward decay, while all its noble powers are congealed, its sensibilities benumbed, its vision blinded, its intellect dimmed, and from the once clear mirror the reflection of a noble Soul shines no more where the innermost temple might have been radiant with truth and virtue.


DEATH—Is death more to be feared because it is an enigma the mysteries of which western dull minds, because obscured by theology, cannot fathom, or their weak fancy cannot comprehend?


The human Soul is the anchorage or place of ideas. The Astral body or star magno is the mirror that reflects and records them, human thoughts being simply the clothing of these ideas. The spirit is the self-acting energy that produces the Idea.



The Philosophy of Natural Magic, by Henry Cornelius Agrippa, L. W. de Laurence ed



The Templars

In the second paragraph Clarkson * discovers an allusion to the Vesica Piscis, which is in truth a figure generated by two circles intersecting at their respective centres; and for the same reason, the secret sign of the Brethren of the Vehme-Gerichte was the two annular links of a chain. The Egg formed by three intersecting circles, contains in its upper section seven triangles, and as many in its lower section, which are the opposing genii of Light and Darkness. This was the idol which the Manichæans were accused of worshipping on the charges brought against them by the Popes (Clarkson, p. 20). Still more does the "Vultus Triformis" of this Creed arrest our attention as bearing a more than accidental affinity to the triple-faced idol, the adoration whereof was so persistently laid to the charge of the Templars--the real meaning of which accusation shall be investigated in its proper place. This same "tête d’un homme monstrueuse," image of "le Dieu qui ne meurt pas," so often mentioned in the confessions of the Knights, may be recognised beyond all mistake in the hideous head with flaring hair and beard, and eyes wide open, as if just severed from the body, placed upon a box inscribed X. P. S., which repeatedly occurs amongst the Rosicrucian pictures in the Diary of Hosea Lux. This MS., the most remarkable of the kind extant, or ever composed, written between the years 1568 and 1612, is full of mystic drawings, beautifully done in pen and ink, which may be either prophetic hieroglyphs, or else enshroud the arcana of some seeker after the Elixir of Life: the latter it would rather seem, to judge from the perpetual introduction of certain very significant emblems. The author must have belonged (as an actual Mason assures me) to a Lodge of Templars, as is proved by his use of the "hand in hand" and "foot to foot" insignia. As exhibiting the whole list of the present Masonic signs, but employed for Rosicrucian purposes, at so early a date, this Diary is of the utmost value to the history of the Order. * To quote a few of the most important embellishments of these mystic pages: the same "Baphometic" Head appears in another place set on a box inscribed with "Solomon's Seal," containing a retort: over the head is a disk, set all round dial fashion but with hearts instead of numerals; in the field is written the opposite motto "Timore et tremore." Another is picture presents the Head hovering above the Ark of the Covenant, all enclosed within the outline of a heart out of whose aorta issues a naked boy bearing a flaming star and crescent conjoined. Yet more mysterious is the heart containing Τ over a bell resting upon a star: above all, for a crest is set Solomon's Seal; for supporters to the shield, his pillars Jachin and Boaz, flanked on the right by that King seated, on the left by a naked man standing, who pierces the heart with a long rod. Singular, too, is the man with uplifted hands, having instead of a face Solomon's Seal enclosing a retort.


Other symbols frequently occurring on these pictures are the naked boy extended on the spokes of a wheel; or again placed upon an egg set in a candlestick: the king's bust crowned with the winged crescent (on which the merest novice in alchemy can discern the allusion to regulus of antimony and quicksilver): the egg containing a circle whence issue rays of light; probably typifying the crucible, for another heading shows the same figure within a furnace with the infant metal springing rapturously from its womb; the five links of a chain interlaced: all these being Rosicrucian emblems now embalmed in the repertory of the Freemasons. These drawings, besides their artistic value with respect to their fertile invention and incredibly minute finish (Lux being a copper-plate engraver of some eminence), are highly interesting as pictorial exponents of the Hermetic philosophy still so flourishing at the time of their execution. Of such designs, nothing can surpass in elaborate execution and impenetrable mystery the large drawing of the naked female standing upon musical notes, holding in her right a torch tipped with a beautiful face whence issue flames; an owl perched upon her extended left hand; on her breast for brooch Sol's head in a crescent. Upon a pedestal is set a tall long-necked alembic containing the most obvious emblem of the generative power, emitting upwards the stream of Life, which is caught into the mouth of a cherub whose hair forms a bunch of flowers supporting the before-mentioned disk of hearts, whilst his hand holds forth a wheatsheaf. In the field lies a crown over a marshal's bâton shaped like a phallas. Another drawing full of interest is the portrait of a man in a fur cap with plume, wearing round his neck a pendant inscribed like the jewel of the G. A., from which again is hung a human foot; with his right hand he points to a crescent divided into three parts enclosing X. A. P., his left rests on the head of a mighty hammer.


De Quincey, in the above quoted essay, describes a manuscript work by Simon Stadion, of Würtemberg, written in the year 1604, under the title, "Naometria, seu nuda et prima Libri intus et foris scripti Expositio, et Prognosticticus." It is a series of dreams and prophecies based upon the Apocalypse: in which he speaks of "Stellæ matutinæ ductu anno 1572 conspectæ"; and constantly brings in the Rose and Cross, on which account he is generally supposed to have been a Rosicrucian. Martin Luther also took for his seal the Rose and Cross; some deep religious significance, at the time well understood, must have recommended the device to the choice of the "Tertius Elias."

Besides these obligations to the Rosicrucians, the London Freemasons also borrowed much of their phraseology from Lord Bacon's work, still fresh in men's minds, in which, adopting the idea of the "House of Wisdom," a technical term with the Arab astrologers, he proposed the foundation of a "Solomon's House," or learned community dedicated to the cultivation of experimental philosophy and the advancement of science. These philosophic and royalist plotters, in order to cloak the true nature of their proceedings, conducted, their conclaves according to the rules prescribed by Bacon: and the same ceremonial and nomenclature they carefully maintain to the present day.


A final and demonstrative proof of the recent and English origin of Freemasonry is afforded by the dates of institution of the various Foreign Lodges, which are by their own profession branches of the parent Society in London. The Parisian was not founded until the year 1725, the Madrid in 1728, and the Florentine in 1733. And yet France and Italy had been the birthplace of the actual art of masonry, and the scene of the full glory of its revival.

Another important fact remains to be noticed, the Rosicrucians still subsist amongst the Parisian Freemasons as the designation for their highest degree (to be conferred upon distinguished English visitors), although all disclaim those mystics as being the parent stock; inasmuch as that truth, if allowed, were utterly incompatible with their own claim to immemorial antiquity. Nevertheless, they loudly profess to trace their descent through the line of the Templars down from that splendidly fabulous origin they arrogate to themselves.

But to return to Andre, and the honour Nicolai assigns him as the creator of the immediate parent of modern Freemasonry, certain it is that his far-famed Rosy Cross had been ages before the regular badge of the Knights Templars.


Considering how widely the Order had spread its branches, obtained possession and affiliated to itself multitudes both male and female amongst the laity all over Europe, it would be a mere absurdity to believe that all its traditions were swept away at one stroke by the suppression of the Templars in the year 1307. * In fact, the Parisian Templiers, as the most important division of the French Freemasons still style themselves, pretend to have kept up the succession of Grand Masters unbroken; nay more, to have preserved the archives of the Order ever since that date. François I. is even reported to have burnt alive, with a contrivance of refined cruelty in "The fiery bath," four unfortunate gentlemen convicted of being Templars,  which, if true, suffices to prove the existence of that fraternity down to a period but little removed from the public manifestation of the Rosicrucians. Truly was he by such proceedings "semina odii in longum jaciens," to borrow the forcible simile of Tacitus, if we are to believe Barruel's express declaration that Spartacus Weishaupt's Jacobins did no more than pay to royalty the so long deferred legacy of revenge handed down to them by generation after generation of secret societies--fulfilling the last Templar's solemn vow of vengeance against Philippe le Bel, and all future kings in his person. By order of the same François I., his general Almeida, extirpated with a cruelty unusual even in those times the remnant of the Albigenses still lurking in the villages of Provence, a sect, it should be remembered, of genuine Manichæans, transplanted thither from the East at a comparatively recent date. As Manichæans, they would naturally have preserved the symbols, and tokens for mutual recognition so much in vogue, as history and existing monuments attest, amongst all followers of the Gnosis. And such machinery and grown yet more into articles of necessity, after continued persecution had transformed their congregations into regular secret societies.


But dismissing all such speculations, we are under no necessity for connecting the Rosicrucians with the ancient Brethren of the Temple, in order to account for their display of the Gnostic symbols which figure so conspicuously in Andreae's plates, and which have since been so diligently illustrated (though often with erroneous ingenuity) by Von Hammer in his 'Mystery of Baphomet Revealed;' yet even his misinterpreted examples go to prove the same truth, and his 'Baphometic Idols,' whose adoration should have been the heaviest count in the charges against the Templars (though unmistakably of Cinque-cento design and workmanship), are astrological and cabbalistic sigils breathing a purely Rosicrucian spirit in their syncretism of symbolic forms. For there is one point in these sculptures alone sufficient to upset all Von Hammer's elaborate structure--the Arabic legends, being cut in current Neshki characters, betray their modern manufacture; for had they been contemporary with the flourishing times of the Templars, the primitive Cufic must, as a matter of course, have been employed. Yet, at the same time, these same legends indicate clearly enough the fountain-head of the doctrines held in common by all similar fraternities.

But before considering this last and so important point, the subject will be more conveniently approached by our first considering the principal arguments set forth by the learned Orientalist in support of his theory. His object in truth is sufficiently declared by the title of his treatise, 'Mysterium Baphometis Revelatum: seu Fratres militiæ Templi quà Gnostici et quidem Ophiani, apostasiæ, idololatriæ, et quidem impuritatis convicti per ipsa eorum monumenta" (published in the Mines de l’Orient, vol. vi.). The treatise is copiously illustrated with fine copper plates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. 


As regards historical evidence, the main foundation of his hypothesis rests upon certain heads in the Articles of Accusation against the Templars, despatched by Pope Clement V. to all archbishops, &c. These are--


"Art. 42. Item, quod ipsi per singulas provincias habeant Idola, videlicet capita, * quorum aliqua habebant tres facies, et alia unam, et aliqua cranium humanum habebant.


"Art. 54. Item, quod aliquod caput illorum cingebant seu tangebant chordulis quibus si ipsos cingebant, circa camiciam seu carnem.


"Art. 55. Quod in hac receptione, singulis fratribus prædictæ chordulæ tradebantur, vel aliæ longitudinis earum."


In this girding with a consecrated string there is a striking analogy to the Kosti  prescribed by the Zoroastrian religion, still assumed by every Parsee upon his initiation (which takes place upon his completing his seventh year), and thenceforth constantly worn over the shirt. This distinctive badge was the most likely of all to be retained by Manes (himself a Magian) in his Christianised modification of the Persian creed. Other articles, unnecessary to quote, allege the permission and even the obligation of unnatural practices. But, from the very beginning, this last accusation, so needless to be proved, because so readily believed, has been brought against the members of all secret societies, as Ovid shows by the popular tradition respecting Orpheus, the acknowledged founder of the Grecian mysteries.


"Illetiam Thracum populis fuit auctor amorem
 In teneros transferre mares, citraque juventam,
 Ætatis breve ver et primos carpere flores."  (Metam. x. 83-85).


Clarkson has more recently discussed the same question in his very ingenious essay 'Upon the Symbolical Evidence of the Temple Church. Were the Templars Gnostic Idolaters as alleged?' He endeavours to prove their Manicheism by means of architectural evidence, deduced from the members of the edifice and the geometrical relations discoverable in the ground plan. But, dispassionately considered, such arguments are of little weight, inasmuch as they could be found, if looked for (under a similar prepossession), in many other buildings, both mediæval and modern, having no connection whatsoever with the Brethren of the Temple. Again, a fatal objection to his theory is the fact, that all such "Round Churches" are acknowledged copies of the Holy Sepulchre at Jerusalem, which, whether Helena's original building, or merely a Gothie reconstruction by the Frankish kings (the more probable explanation), was certainly not subjected to Templar influence in the laying out of its plan. The circular, domical shape had been given by Helena to her church simply because that form, according to the Roman notion handed down from Etruscan antiquity, was regarded as most appropriate for a tomb. Hence, to go no further back, it was adopted for Helena's own sepulchre (Torre pignatara), and for that of her grandchild, Constantia. In illustration of his hypothesis Clarkson adduces the statement of Clemens Alexandrinus about the "Primary Elements" of the old Egyptians, and supposes them to have been the square, the angle, the semicircle, the circle, the oval, the line, the waved linetriangular, and the cross. These would represent the seven primary consonants, of which the invention was attributed to Menmon, viz., the letters with their equivalent sounds, B, C, D, L, M, N, S. Should this theory have any truth in it, the frequent introduction of such figures into talismanic inscriptions obtains a satisfactory explanation.


The Gnostics and Their Remains, by Charles William King


OF THE FOUR ELEMENTS AND THEIR NATURAL QUALITIES

IT is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and ground-work of our studies in the Talismanic, or Magical Art.


Therefore, there are four elements, the original grounds of all corporeal things, viz. fire, earth, water, and air, of which elements all inferior bodies are compounded; not by way of being heaped up together, but by transmutation and union; and when they are destroyed, they are resolved into elements. But there are none of the sensible elements that are pure; but they are, more or less, mixed, and apt to be changed the one into the other: even as earth, being moistened and dissolved, becomes water, but the same being made thick and hard, becomes earth again; and being evaporated through heat it passes into air, and that being kindled into fire, and this being extinguished, into air gain, but being cooled after burning, becomes earth again, or else stone, or sulphur; and this is clearly demonstrated by lightning. Now every one of these elements have two specifical properties: the former whereof it retains as proper to itself; in the other, as a mean, it agrees with that which comes directly after it. For fire is hot and dry--earth, cold and dry;--water, cold and moist--and air, hot and moist. And so in this manner the elements, according to two contrary qualities, are opposite one to the other: as fire to water, and earth to air. Likewise, the elements are contrary one to the other n another account: two are heavy, as earth and water--and the others are light, as fire and air; therefore the Stoics called the former, passives--but the latter, actives. And Plato distinguishes them after another manner, and assigns to each of them three qualities, viz. to the fire, brightness, thinness, and motion--to the earth, darkness, thickness, and quietness; and, according to these qualities, the elements of fire and earth are contrary. Now the other elements borrow their qualities from these, so that the air receives two qualities from the fire,--thinness, and motion; and the earth one, viz. darkness. In like manner water receives two qualities of the earth,--darkness and thickness; and the fire one, viz. motion. But fire is twice as thin as air, thrice more moveable, and four times brighter; the air is twice more bright, thrice more thin, and four times more moveable. Therefore, as fire is to air, so is air to water, and water to the earth; and again, as the earth is to the water, so is water to air, and air to fire. And this is the root and foundation of all bodies, natures, and wonderful works; and he who can know, and thoroughly understand these qualities of the elements, and their mixtures, shall bring to pass wonderful and astonishing things in magic.


Now each of these elements have a threefold consideration, so that the number of four may make up the number of twelve; and, by passing by the number of seven into ten, there may be a progress to the supreme unity upon which all virtue and wonderful things do depend. Of the first order are the pure elements, which are neither compounded, changed, or mixed, but are incorruptible; and not OF which, but THROUGH which, the virtues of all natural things are brought forth to act. No man is able fully to declare their virtues, because they can do all things upon all things. He who remains ignorant of these, shall never be able to bring to pass any wonderful matter.


Of the second order are elements that are compounded, changeable, and impure; yet such as may, by art, be reduced to their pure simplicity; whose virtue, when they are thus reduced, doth, above all things, perfect all occult and common operations of Nature; and these are the foundation of the whole of Natural Magic.


Of the third order, are those elements which originally and of themselves are not elements, but are twice compounded, various and changeable into another. These are the infallible medium, and are called the middle nature, or soul of the middle nature; very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever, whether natural, celestial, or supercelestial: they are full of wonders and mysteries, and are operative as in Magic natural, so divine. For from these, through them, proceeds the binding, loosing, and transmutation of all things--the knowledge and foretelling of things to come--also, the expelling of evil, and the gaining of good spirits. Let no one, therefore, without these three sorts of elements, and the true knowledge thereof, be confident that he can work any thing in the Occult Science of Magic and Nature.


But whosoever shall know how to reduce those of one order into another, impure into pure, compounded into simple, and shall understand distinctly the nature, virtue, and power of them, in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge and perfect operation of all natural things, and celestial secrets likewise; and this is the perfection of the Cabala, which teaches all these before mentioned; and, by a perfect knowledge thereof, we perform many rare and wonderful experiments.


The Magus by Francis Barrett