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, Healing center

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

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

TYPES OF SHAMANS

Palaeo-Siberians


IN this chapter, which deals with the different types of shamans, the duties of a shaman will be enumerated. In nearly all the more advanced tribes we shall see that certain shamans specialize in one sort of duty or another, while among the more primitive peoples each performs many different kinds of duties-a state of things made possible by the less complex nature of those duties. The high conception of a shaman's duties among certain tribes may be seen from Banzaroffs ideal picture of a Buryat shaman. He is (a) priest, (b) medicine-man, and (c) prophet.


(a) 'As a priest, he knows the will of the gods, and so declares to man what sacrifices and ceremonies shall be held; he is an expert in ceremonials and prayers. Besides the communal ceremonies at which he officiates, he conducts also various private cerenionials.'[1]


(b) As medicine-man, the shaman performs certain ceremonies to expel the evil spirit from the patient.


(c) As a prophet, he foretells the future either by means of the shoulder-blade of a sheep or by the flight of arrows.


This ideal type of shaman was probably rare even in Banzaroff's time, for he himself says that the shaman was not present at all communal sacrifices.[2] It is the same with some family sacrifices: the ongons are fed by the master of the house; and certain other sacrifices, as, for instance, those offered at child-birth, are made without the assistance of the shaman.[3]

The fact that a communal or family ceremony is sometimes presided over by the head of the commune or family, or that a private individual occasionally performs divination, does not alter the fact that the original type of Buryat shaman had the performance of all these rites in his hands.[4] They had among the


[1 Banzaroff, Black Faith, 1893, pp. 107-15.

2 ibid.

3. Klenientz, E.R.E., 'The Buriats', p. 13 ).

4. Ibid.]


Mongols in the time of Djingis Khan, when the shamans were at the height of their power.[1] We cannot therefore agree with Mr. Mikhailowski, who says, 'Of all the actions of the shaman, the most characteristic of his calling is what is known as kamlanie,' i.e. invocations of spirits.[2] Although it may be that in the decadence of his office a shaman is sometimes nowadays no more than a medicine-man, even now in certain places shamans are present, not only at communal, but also at family rites, and even when not so present we find in the rites traces of their original participation,

The Koryak. Among the Koryak, as among the Palaeo-Siberians and most Neo-Siberian tribes, we may distinguish [3] (1) family shamans, and (2) professional shamans.

Family shamanism is connected with the domestic hearth, whose welfare is under its care. The family shaman has charge of the celebration of family festivals, rites, and sacrificial ceremonies, and also of the use of the family charms and amulets, and of their incantations.

Professional shamans are those who are not definitely attached to a certain group of people. The more powerful they are, the wider is the circle in which they can practise their art.


'There is no doubt that professional shamanism has developed from the ceremonials of family shamanism', says Joebelson. [4] It seems, however, necessary to add another category of (3) communal shamans, forming a transitional class between family and professional shamans. These shamans have to deal with a group of families taking part in important ceremonials. The admission of this third category must not be taken to mean that we agree unconditionally with the idea that the professional shaman is a development from the family, or the communal, shaman, though many practices, and the opinions of such serious investigators as Jochelson and Bogoras, lend some weight to this notion.

It was among the Koryak that professional shamans were first affected by Christianity.

The Chukchee. Among the Chukchee, the above division into family and professional shamans needs to be supplemented, since we find [5] that there exist three categories of professional shamans:


[1. Mikhailowski, Shamanism, p. .58.

2 Op. cit., p. 55.

3. Jochelson, The Koryak, p. 47.

4 Ibid.

Bogoras, The Chukchee, pp. 430-1.]

(A) Ecstatic shamans, (B) Shaman-prophets, (C) Incantation shamans.

Of course, the duties of the shamans of all these categories merge into each other; still, a certain specialization is to be observed.


A. The ecstatic shaman communicates with 'spirits' and is called kalatkourgin.

This includes all kinds of intercourse with "spirits" which become apparent to the listeners; that is, the voices of "spirits " talking through the medium of the shaman, ventriloquistic performances, and other tricks-generally speaking, the whole spectacular part of shamanism, which forms ' the main content of the shamanistic séances.' As observed above, 'all this is often considered merely as a kind of jugglery. For performances of this sort, young people are said to be better adapted than older ones. With increasing years some of the shamans discontinue most of these tricks.'[1]


B. The shaman-prophet, i. e. one who is 'looking into', hetolatirgin.

'This branch of Chukchee shamanism is held in the highest veneration, because the shaman possessing it has the faculty of seeing the danger lying in wait for the people, or the good in store for them, and accordingly he is able to advise them bow to avoid the first and to secure the second. Most of the instructions given are of a ritualistic kind, and refer to certain details of such and such a ceremonial, which must be arranged after a certain manner in order to secure the desired result., [2]

There are shamans who, though they have kelet at their disposal, cannot give any advice; while others, on the other hand, cannot communicate with 'spirits', but 'give magical advice as a kind of internal subjective inspiration, after self-communion for a few moments. These, notwithstanding the simplicity of their proceedings, usually enjoy the highest consideration of their neighhours.'[3]

For instance, the shaman Galmuurgin was said by the Chukchee to be '(with) only his (own) body' (em-wikilin), because no other beings helped him with their inspiration.


'When giving a séance, he began by beating a drum and singing, but in a few minutes he would leave off the exercise,

[1. Bogoras, The Chukchee, p. 430.

2 Op. cit., p. 431.

3 Ibid.]


and drawing a few long, almost hysterical breaths, would immediately proceed to foretell the future. He talked to many people present, one by one. When he was through with one case, he would stop for a while, as if recollecting himself, and then, after several deep-drawn sighs, would pass on to the next applicant.'[1]


C. Incantation shamans (ewganva-tirgin, 'producing of incantations'), who carry on the more complicated practices of shamanism.

Incantations, together with spells, form the greater part of Chukchee magic. The incantations may be of a benevolent or malevolent character. Hence there are two types of shamans in this class:


1. 'Well-minded' (ten-cimnulin), who ply their art in order to help sufferers.
2. 'Mischievous' (kurg-enenilit, or kunich-enenilit, literally 'mocking shamans'), who are bent on doing harm to people.

Good shamans have a red shamanistic coat and bad shamans a black one. The same colours are used by the Yukaghir shamans.

The majority of shamans, however, combine in themselves the gifts of all these categories and in the name of 'spirits' perform various tricks, foretell the future, and pronounce incantations.


The Neo-Siberians.


The Yakut. Troshchanski[2] suggests that the division of shamans into black and white is the most essential division among all Siberian tribes, though many travellers speak of shamans in a general way as if there were only one kind. It would seem, however, that Troshchanski overlooks the distinction between the religious conceptions of the Palaeo-Siberians and those of the Neo-Siberians. They live under different environmental conditions; and, besides, the Neo-Siberians have undoubtedly been to some extent influenced by contact with the higher Asiatic religions.

It is among the Neo-Siberians that magico-religious dualism appears more distinctly. Again, within the class of Neo-Siberians themselves differences are found. Among the Yakut [3] the black shamans predominate, the white hardly existing; while among


[1. Op. cit., p. 431.

2 Troshchanski, The Evolution of the Black Faith, 1902, p. iii.

3. Op. cit., P. 110.]


the Votyak the white are almost the only shamans now to be found, as the cult of the bright god has almost entirely displaced that of the black.

The Yakut white shamans are called aïy-oïuna. They take part in the spring festivals, marriage ceremonies, fertilization rites, and the curing of diseases, in cases where kut has not yet been taken away from the patient.[1]


We read in a certain tale that at one wedding there were present nine aïy-oïuna (white men-shamans) and eight aïy-udangana (white women- shamans). [2] White shamans also ask, in cases of the sterility of women, the maghan sylgglakh to descend to earth and make the woman fertile. At the autumn fishing, in former times, they lighted torches made of wood cut from a tree struck by lightning, purged the waters of all uncleanness, and asked the ichchi (spirit-owner) of the lake for a benefit. This, he considers, was certainly done by white. shamans, if only for the reason that the ceremony was held in the daytime.[3] But, on page 105 of the same work, Troshchanski writes: 'Only the spring festivals were called aïy-ysyakh; the autumn festivals were known is abassy-ysyakh.' Hence the ceremony of fertilization of the lake must have been performed by black shamans, abassy-oïuna, in spite of the fact that this ceremony was held in the daytime.

As to the characters of the two kinds of shamans, Gorokboff says that he knew personally several aïy-oïuna, who were very good people indeed, quiet, delicate, and really honest, while the abassy-oïuna were good for nothing.[4] But Troshchanski says that the 'black shaman' among the Yakut is only professionally 'black', that his attitude has no specially evil character, and that he helps men no less than the white shaman does. He is not necessarily bad, though he deals with evil powers, and he occupies among the Yakut a higher position than among other Neo-Siberians.

Black shamans offer sacrifices to abassylar and shamanize to maintain their prestige. They foretell the future, call up spirits, wander into spirit-land, and give accounts of their journeys thither.[3]


At the present day there are among the Yakut special storytellers and also special sorcerers (aptah-kisi).

[1. Op. cit., 1). 149.

2. Khudiakoff, Verkhoyansk Anthology, p. 88.

3. Troshchanski, ibid.

4. Gorokhoff . Yurung-Uolan, E.S.S.I.R.G.S., 1887, p. 56.

Troshchanski, op. cit., p. 152.]


According to the degree of esteem, in which they are held by the people, Sieroszewski' classifies Yakut shamans as follows:

The Great Shaman-ulahan-oïun.

(2) The Middling Shaman-orto-oïun.

(3) The Little Shaman-kenniki-oïun.

A 'great shaman' has the ämägyat from Ulu-Toïen himself.

A shaman of middling power also possesses ämägyat, but not of so high a quality or to so great an extent as the former.


A 'little shaman' does not possess ämägyat. He is not, in fact, really a shaman, but a person in some way abnormal, neurotic, or original, who can cure trifling illnesses, interpret dreams, and frighten away small devils only.

With regard to the classification of shamans into 'white' and 'black', Troshchanski puts forward the hypothesis that these two classes of shamans originated and developed independently:

'One might imagine that the class of white shamans came into existence first, and that it derived from the class of heads of families and clans. The custom of the choice of one leader (shaman) for common ceremonies or sacrifices may have helped in this evolution of the white shaman from the heads of families. The wisest and most respected member of the community would probably have the best chance of being chosen, as he could please not only the people but also the spirits.' [2]

The same persons might then have been chosen repeatedly, and presently a class of white shamans might arise for the communal cults and sacrifices. In the meantime the head of the family could still keep his priestly power in his own home, until the professional shaman took his place, as we see at the present day among certain tribes, e.g. the Yakut. [3]

Why should we regard the head of the family as the prototype of the white shaman? We shall find in Troshchanski's book no more satisfactory reply to this question than is contained in the following short passage:

'I think we are right in saying that the heads of the family, or the chosen priests, in their practice and prayers do not address themselves to the evil spirits, which in Yakut are called abassylar; hence it is here that we find the origin of white shamans.' [4]


If we follow Troshchanski, we must draw the conclusion that

[1. Sieroszewski, op. cit., p. 628.

2. Troshchauski, op. cit., p. 120.

3. Op. cit., p. 124.

4. Op. cit., p. 113.]


among the Neo-Siberians, e. g. the Buryat and the Yakut, the white shamans form a quite distinct class, although we see that on certain occasions the head of the family may take the place of the white shaman:

'Tailgan is a communal sacrifice in which the whole family or clan takes part. This ceremony is designed to show humility: the Buryat call it the "asking ceremony". The performer of tailgan may be the shaman, or the whole group of family heads without the assistance of a shaman.'[1]

Among the Palaeo-Siberians there is no class of white shamans, and the family cult is in the hands of the father, assisted by the mother, the participation of professional shamans being often prohibited. Among the Gilyak the assistance of shamans at sacrificial feasts, e.g. the bear-ceremonial, is even forbidden. Is this because there is no white shaman among these people? Or is it an indication that, after all, family and professional shamanism have developed separately?


Among the Yakut, from. the observation of whom Troshchanski formed his hypothesis, the white shaman may be a woman, in cases where the woman stands as family head.[2]

Now as to the black shamans, they were originally women, says Troshchanski, and he draws attention to the following linguistic and sociological particulars which are made to act as evidence in support of his hypothesis.

What is the essential meaning of the word shaman? In Sanskrit sram=to be tired, to become weary; sramana=work, religious mendicant. In the Pali language the word samana has the same meaning. These two latter words have been adopted by the Buddhists as names for their priests.[3] But, according to Banzaroff, the word shaman originated in northern Asia: saman is a Manchu word, meaning 'one who is excited, moved, raised'; samman (pronounced shaman) and hamman in Tungus, have the


[1. Agapitoff and Khangitloff, Materials for the Study of Shamanism in Siberia, E.S.S.I.R.G.S., p. 36.

'How this may occur, in the patriarchal Yakut family, Troshchanski explains as follows: 'Each wife of a polygynous Yakut lived separately with her children and relations and cattle; during the frequent absences of her husband she was actually the head of the family, and performed family ceremonials. Several such ye-usa (matriarchal families) formed one aga-usa (patriarchal family)' (p. 116).

3. I am indebted for this information to Mr. M. de Z. Wickremasinghe, Lecturer in Tamil and Telugu in the University of Oxford.]


same meaning. Samdambi is Manchu: 'I shamanize', i.e. 'I call the spirits dancing before the charm'[1]

From the above we see that the essential characteristic of a shaman is a liability to nervous ecstasy and trances. Women are more prone to emotional excitement than men: among the Yakut most of the women suffer from menerik (a nervous disease, one type of the so-called 'Arctic hysteria '). [2]

Thus Troshchanski. But the only conclusion-if any-that he could draw from this would be that women are by nature more disposed to shamanizing than men. And why should this make her the original black shaman? Only one piece of evidence is adduced to connect women with 'black' shamanizing, and that is taken from Kamchadal life,. not from that of the Yakut, upon which chiefly he grounds his hypothesis. Among the most primitive Kamchadal, where there were only women (or koek-chuch) shamans, these practised only black shamanism, summoning evil spirits.[3]


As to the linguistic evidence:

Among the Mongols, Buryat, Yakut, Altaians, Torgout, Kidan, Kirgis, there is one general term for a woman-shaman, which has a slightly different form in each tribe: utagan, udagan, udaghan, ubakhan, utygan, utiugun, iduan (duana); whereas the word for man-shaman is different in each of these tribes.

In Yakut he is called oïun; in Mongol, buge; Buryat, buge and bö; Tungus, samman and hamman; Tartar, kam; Altaian, kam and gam; Kirgis, baksa (basky); Samoyed, tadibey.
From the above Troshchanski concludes that during the migration of the Neo-Siberians they had only women-shamans, called by a similar general name; and that the men-shamans appeared later, when these people scattered, settling in lands distant from one mother, so that the term for man-shaman originated independently in each tribe.[4]

Of course, this linguistic evidence concerns only the Neo- and not the Palaeo-Siberians.
Troshchanski gives us further the following religio-social evidence, drawn exclusively from the Yakut, in support of his


[1. Zakharoff, Complete Manchu-Russian Dictionary, 1875, p. 568.

2. Troshchanski, op. cit., p. 119.

3. Krasheninnikoff, Description of the Conoitry of Kamchatka, pp. 81-2.

4. Troshchanski, op. cit., p. 118.]

hypothesis of the evolution of the 'black' man-shaman from the 'black' woman-shaman:

(a) On the Yakut shaman's apron there are sewn two iron circles, representing breasts.[1]

(b) The man-shaman dresses his hair like a woman, on the two sides of the head, and braids it; during a performance he lets the hair fall down.[2]

(c) Both women and shamans are forbidden to lie on the right side of a horse-skin in the yurta.[3]

(d) The man-shaman wears the shaman's costume only on very important occasions; in ordinary circumstances he wears a girl's dress made of the skin of a foal.[4]

(e) During the first three days after a confinement, when Ayisit, the deity of fecundity, is supposed to be near the woman who is lying-in, access to the house where she is confined is forbidden to men, but not to shamans.[5]


How the female black shaman was displaced by the male black shaman Troshchanski explains as follows, again using exclusively Yakut evidence:

The smith who made the ornaments for the female shaman's garment acquired some shamanistic power. He was in contact with iron, which was of magical importance, and power came to him through this contact. (The smiths were, like the shamans, 'black' and 'white', but among the Yakut one hears more of 'black' smiths than of 'white'.) Thus the similarity between the vocation of a shaman and that of a smith becomes close, especially when the calling of smith descends through many generations in the same family. Smiths come to be considered as the elder brothers of shamans, and then the differences between them finally disappear, the smith becoming a shaman.

The woman, then, since she could not be a smith, had eventually to give up her place to the man.

In modern times, as there are no longer any 'inagical smiths', new shamanistic garments cannot be made.'[6]


[1. Krasheninnikoff, op. cit., pp. 81-2.

2 Ibid.

3. Troshchanski, op. cit., p. 123.

4. Ibid

5. Ibid.


Troshchanski, op. cit.. p. 125. It will be interesting to quote here what Sieroszewski says about the vocation of the smith: "Those who approach most nearly to the shamans in their office, and are partially related to them, are the smiths. "The smith and the shaman are of one nest,", says a proverb of the Kolyma district. The smiths also can cure, advise, and foretell the future, but their knowledge does not possess a magical character; they are simply clever people, who know much, and who possess "peculiar fingers". The profession of smith is generally hereditary, especially in the north. It is in the ninth generation that a [hereditary] smith first acquires certain supernatural qualities, and the more ancient his ancestry, the more marked are these qualities. The spirits are generally afraid of iron hoops and of the noise made by the blowing of the smith's bellows. In the Kolyma district the shaman would not shamanize until I [Sieroszewski] removed my case of instruments; and even then his bad luck in shamanizing wits explained by him as due to the fact that, as he said, "the spirits are afraid of smiths [in this case Sieroszewski], and that is why they do not appear at my call." Only a smith of the ninth generation can, without harm to himself, hammer out the iron embellishment of the shamanistic dress, the iron for the drum, or make ämägyat. If the smith who makes a shamanistic ornament has not a sufficient number of ancestors, if the noise of hammering and the glare of the fire does not surround him on all sides, then birds with crooked claws and beaks will tear his heart in pieces. Respectable hereditary smiths have tools possessed of "spirits" (ichchilah) which can give out sounds by themselves.' (Sieroszewski, op. cit., p. 632.)]


This hypothesis of women being the first black shamans is, however, not borne out by the evidence. Even if we allow that the above quotations, especially that containing the linguistic evidence, tend to show that women were shamans before men, it does not follow that they were the first black shamans. There is not enough evidence in Troshchanski's book to support his hypothesis of two separate origins and developments for black and white shamans.

On the other hand, the evolution which Troshchanski ascribes to black shamans might be ascribed to professional shamanism, if we reject Jochelson's and Bogoras's view that professional developed out of family shamanism.

The Altaians. Wierbicki [1] says that among the Altaians, besides the shaman, called kam, there are also (i) rynchi, 'who, during attacks accompanied by pain, can foretell the future'; (ii) telgochi, or 'guessers'; (iii) yarinchi, or those who can divine by means of the blade-bone; (iv) koll-kurechi, who divine from the hand; (v) yadachi, who control the weather by means of a stone, yada-tash, which is found in narrow mountain defiles, where winds blow continually. To obtain these stones a yadachi must swear away all his possessions. Hence he is poor, lonely, and usually a widower.


The Buryat. Among the Buryat, according to Shashkoff,[2] shamans are divided into (a) hereditary shamans and (b) shamans of the first generation. Another division is into (a) real, (b) false


[1. The Natives of the Altai, pp. 44-6.

2. Shashkoff, Shamanism in Siberia, W.S.S.I.R.G.S., p. 82.]

shamans. Again there are (a) white (sagan-bö) and (b) black (haranïn-bö).


The white and black shamans, the Buryat say, fight with each other, hurling axes at one another from distances of hundreds of miles. The white shaman serves the West tengeri and West khats, and has charge of the ceremonies held at birth, marriage, &c. He wears a white coat and rides a white horse. A famous white shaman was Barlak of the Balagansk district, at whose grave his descendants still go to worship.

The black shaman serves the tengeri and khats of the East. These shamans are said to have power to bring illness and death upon men. They are not liked, but much feared, by the people, who sometimes kill black shamans, to such a point does this dislike develop.[1] The grave of a black shaman is usually shaded by aspens, and the body is fastened to the earth by a stake taken from this tree.

According to Agapitoff and Kangaloff, there are also a few shamans who serve both good and bad spirits at the same time.

The Samoyed. Lepekhin [2] Says that the Samoyed shamans are not divided into distinct classes, black and white, as among the Buryat, but serve both for good and bad ends, as occasion arises. The Lapps likewise make no strict distinction between good shamans and bad. Some of the Lapp noyda (shamans) are known as 'Big', and others as 'Little', noyda.

The Votyak. The whole Votyak hierarchy arose from the white shamans. The chief of the shamans is the tuno. At the present day the tuno [3] is the chief upholder of the old religion.


As the soul of a tuno is 'educated' by the Creator, he is without doubt a white shaman. Besides the tuno, there are priests, chosen either by himself or by the people under his advice. 'In most cases the profession and knowledge of a tuno descend from father to son, although any person who has the opportunity of acquiring the knowledge necessary to a tuno can become one.' [4]

Among the Votyak there is a classification of shamans into (a) permanent and (b) temporary. The latter are chosen to Perform some particular sacrifice. Besides these there are


[1. Agapitoff and Khanaaloff, op. cit., pp. 85-6.

2. Lepekhin, Diary of a Journey, p. 262.

3. Bogayewski, A Sketch of the Mode of Life of the Votyak of Sarapul, p. 123.

4. Op. cit., p. 126.]


secondary priests appointed by the tuno and called töre and parchis.


In former times black shamans also were to be found among the Votyak, but they have given way to the white, just as among the Yakut the white shaman has been largely displaced by the black.


The Votyak black shaman of former times has been converted into an ordinary sorcerer. He is called pellaskis, and 'he can aid the sick, and find lost cattle through his incantations; but all this without any connexion with the deities'.[1] Another kind of sorcerer is called vedin. He is feared and hated by all. [2]
When the tuno has finished his education under Kylchin-Inmar (the Creator), the latter takes his pupil to a place where the candidates for the position of sorcerer reside. He examines them, and to those who answer satisfactorily he gives permission to enchant and destroy men.


[1. Bogayewski, op. cit., p. 12).

2. Op. cit., p. 126.]


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The Story of Atlantis

THE GENERAL scope of the subject before us will best be realized by considering the amount of information that is obtainable about the various nations who compose our great Fifth or Aryan Race.

From the time of the Greeks and the Romans onwards volumes have been written about every people who in their turn have filled the stage of history. The political institutions, the religious beliefs, the social and domestic manners and customs have all been analyzed and catalogued, and countless works in many tongues record for our benefit the march of progress.

Further, it must be remembered that of the history of this Fifth Race we possess but a fragment--the record merely of the last family races of the Celtic sub-race, and the first family races of our own Teutonic stock.


But the hundreds of thousands of years which elapsed from the time when the earliest Aryans left their home on the shores of the central Asian Sea to the time of the Greeks and Romans, bore witness to the rise and fall of innumerable civilizations. Of the 1st sub-race of our Aryan Race who inhabited India and colonized Egypt in prehistoric times we know practically nothing, and the same may be said of the Chaldean, Babylonian, and Assyrian nations who composed the 2nd sub-race--for the fragments of knowledge obtained from the recently deciphered hieroglyphs or cuneiform inscriptions on Egyptian tombs or Babylonian tablets can scarcely be said to constitute history. The Persians who belonged to the 3rd or Iranian sub-race have, it is true, left a few more traces, but of the earlier civilizations of the Celtic or 4th sub-race we have no records at all. It is only with the rise of the last family shoots of this Celtic stock, viz., the Greek and Roman peoples, that we come upon historic times.


In addition also to the blank period in the past, there is the blank period in the future. For of the seven sub-races required to complete the history of a great Root Race, five only have so far come into existence. Our own Teutonic or 5th sub-race has already developed many nations, but has not yet run its course, while the 6th and 7th sub-races, who will be developed on the continents of North and South America, respectively, will have thousands of years of history to give to the world.

In attempting, therefore, to summarize in a few pages information about the world's progress during a period which must have occupied at least as great a stretch of years as that above referred to, it should be realized how slight a sketch this must inevitably be.

A record of the world's progress during the period of the Fourth or Atlantean Race must embrace the history of many nations, and register the rise and fall of many civilizations.


Catastrophes, too, on a scale such as has not yet been experienced during the life of our present Fifth Race, took place on more than one occasion during the progress of the Fourth. The destruction of Atlantis was accomplished by a series of catastrophes varying in character from great cataclysms in which whole territories and populations perished, to comparatively unimportant landslips such as occur on our own coasts to-day. When the destruction was once inaugurated by the first great catastrophe there was no intermission in the minor landslips which continued slowly but steadily to eat away the continent. Four of the great catastrophes stand out above the rest in magnitude. The first took place in the Miocene age, about 800,000 years ago. The second, which was of minor importance, occurred about 200,000 years ago. The third--about 80,000 years ago--was a very great one. It destroyed all that remained of the Atlantean continent, with the exception of the island to which Plato gave the name of Poseidonis, which in its turn was submerged in the fourth and final great catastrophe of 9564 B.C.


Now the testimony of the oldest writers and of modern scientific research alike bear witness to the existence of an ancient continent occupying the site of the lost Atlantis.

Before proceeding to the consideration of the subject itself, it is proposed cursorily to glance at the generally known sources which supply corroborative evidence. These may be grouped into the five following classes:


First, the testimony of the deep-sea surroundings.

Second, the distribution of fauna and flora.

Third, the similarity of language and of ethnological type.

Fourth, the similarity of religious belief, ritual, and architecture.

Fifth, the testimony of ancient writers, of early race traditions, and of archaic flood-legends.


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The Golden Age of Babylonia

Rise of the Sun God--Amorites and Elamites struggle for Ascendancy--The Conquering Ancestors of Hammurabi--Sumerian Cities Destroyed--Widespread Race Movements--Phœnician Migration from Persian Gulf--Wanderings of Abraham and Lot--Biblical References to Hittites and Amorites--Battles of Four Kings with Five--Amraphel, Arioch, and Tidal--Hammurabi's Brilliant Reign--Elamite Power Stamped Out--Babylon's Great General and Statesman--The Growth of Commerce, Agriculture, and Education--An Ancient School--Business and Private Correspondence--A Love Letter--Postal System--Hammurabi's Successors--The Earliest Kassites--The Sealand Dynasty--Hittite Raid on Babylon and Hyksos Invasion of Egypt.


SUN worship came into prominence in its most fully developed form during the obscure period which followed the decline of the Dynasty of Isin. This was probably due to the changed political conditions which brought about the ascendancy for a time of Larsa, the seat of the Sumerian sun cult, and of Sippar, the seat of the Akkadian sun cult. Larsa was selected as the capital of the Elamite conquerors, while their rivals, the Amorites, appear to have first established their power at Sippar.

Babbar, the sun god of Sippar, whose Semitic name was Shamash, must have been credited with the early successes of the Amorites, who became domiciled under his care, and it was possibly on that account that the ruling family subsequently devoted so much attention to his worship in Merodach's city of Babylon, where a sun temple was erected, and Shamash received devout recognition as an abstract deity of righteousness and law, who reflected the ideals of well organized and firmly governed communities.


The first Amoritic king was Sumu-abum, but little is known regarding him except that he reigned at Sippar. He was succeeded by Sumu-la-ilu, a deified monarch, who moved from Sippar to Babylon, the great wall of which he either repaired or entirely reconstructed in his fifth year. With these two monarchs began the brilliant Hammurabi, or First Dynasty of Babylonia, which endured for three centuries. Except Sumu-abum, who seems to stand alone, all its kings belonged to the same family, and son succeeded father in unbroken succession.

Sumu-la-ilu was evidently a great general and conqueror of the type of Thothmes III of Egypt. His empire, it is believed, included the rising city states of Assyria, and extended southward as far as ancient Lagash.

Of special interest on religious as well as political grounds was his association with Kish. That city had become the stronghold of a rival family of Amoritic kings, some of whom were powerful enough to assert their independence. They formed the Third Dynasty of Kish. The local god was Zamama, the Tammuz-like deity, who, like Nin-Girsu of Lagash, was subsequently identified with Merodach of Babylon. But prominence was also given to the moon god Nannar, to whom a temple had been erected, a fact which suggests that sun worship was not more pronounced among the Semites than the Arabians, and may not, indeed, have been of Semitic origin at all. Perhaps the lunar temple was a relic of the influential Dynasty of Ur.

Sumu-la-ilu attacked and captured Kish, but did not slay Bunutakhtunila, its king, who became his vassal. Under the overlordship of Sumu-la-ilu, the next ruler of Kish, whose name was Immerum, gave prominence to the public worship of Shamash. Politics and religion went evidently hand in hand.


Sumu-la-ilu strengthened the defences of Sippar, restored the wall and temple of Cuthah, and promoted the worship of Merodach and his consort Zerpanitum at Babylon. He was undoubtedly one of the forceful personalities of his dynasty. His son, Zabium, had a short but successful reign, and appears to have continued the policy of his father in consolidating the power of Babylon and securing the allegiance of subject cities. He enlarged Merodach's temple, E-sagila, restored the Kish temple of Zamama, and placed a golden image of himself in the temple of the sun god at Sippar. Apil-Sin, his son, surrounded Babylon with a new wall, erected a temple to Ishtar, and presented a throne of gold and silver to Shamash in that city, while he also strengthened Borsippa, renewed Nergal's temple at Cuthah, and dug canals.

The next monarch was Sin-muballit, son of Apil-Sin and father of Hammurabi. He engaged himself in extending and strengthening the area controlled by Babylon by building city fortifications and improving the irrigation system. It is recorded that he honoured Shamash with the gift of a shrine and a golden altar adorned with jewels. Like Sumu-la-ilu, he was a great battle lord, and was specially concerned in challenging the supremacy of Elam in Sumeria and in the western land of the Amorites.

For a brief period a great conqueror, named Rim-Anum, had established an empire which extended from Kish to Larsa, but little is known regarding him. Then several kings flourished at Larsa who claimed to have ruled over Ur. The first monarch with an Elamite name who became connected with Larsa was Kudur-Mabug, son of Shimti-Shilkhak, the father of Warad-Sin and Rim-Sin.


It was from one of these Elamite monarchs that Sin-muballit captured Isin, and probably the Elamites were also the leaders of the army of Ur which he had routed before that event took place. He was not successful, however, in driving the Elamites from the land, and possibly he arranged with them a treaty of peace or perhaps of alliance.

Much controversy has been waged over the historical problems connected with this disturbed age. The records are exceedingly scanty, because the kings were not in the habit of commemorating battles which proved disastrous to them, and their fragmentary references to successes are not sufficient to indicate what permanent results accrued from their various campaigns. All we know for certain is that for a considerable period, extending perhaps over a century, a tremendous and disastrous struggle was waged at intervals, which desolated middle Babylonia. At least five great cities were destroyed by fire, as is testified by the evidence accumulated by excavators. These were Lagash, Umma, Shurruppak, Kisurra, and Adab. The ancient metropolis of Lagash, whose glory had been revived by Gudea and his kinsmen, fell soon after the rise of Larsa, and lay in ruins until the second century B.C., when, during the Seleucid Period, it was again occupied for a time. From its mound at Tello, and the buried ruins of the other cities, most of the relics of ancient Sumerian civilization have been recovered.


It was probably during one of the intervals of this stormy period that the rival kings in Babylonia joined forces against a common enemy and invaded the Western Land. Probably there was much unrest there. Great ethnic disturbances were in progress which were changing the political complexion of Western Asia. In addition to the outpourings of Arabian peoples into Palestine and Syria, which propelled other tribes to invade Mesopotamia, northern Babylonia, and Assyria, there was also much unrest all over the wide area to north and west of Elam. Indeed, the Elamite migration into southern Babylonia may not have been unconnected with the southward drift of roving bands from Media and the Iranian plateau.

It is believed that these migrations were primarily due to changing climatic conditions, a prolonged "Dry Cycle" having caused a shortage of herbage, with the result that pastoral peoples were compelled to go farther and farther afield in quest of "fresh woods and pastures new". Innumerable currents and cross currents were set in motion once these race movements swept towards settled districts either to flood them with human waves, or surround them like islands in the midst of tempest-lashed seas, fretting the frontiers with restless fury, and ever groping for an inlet through which to flow with irresistible force.


The Elamite occupation of Southern Babylonia appears to have propelled migrations of not inconsiderable numbers of its inhabitants. No doubt the various sections moved towards districts which were suitable for their habits of life. Agriculturists, for instance, must have shown preference for those areas which were capable of agricultural development, while pastoral folks sought grassy steppes and valleys, and seafarers the shores of alien seas.

Northern Babylonia and Assyria probably attracted the tillers of the soil. But the movements of seafarers must have followed a different route. It is possible that about this time the Phœnicians began to migrate towards the "Upper Sea". According to their own traditions their racial cradle was on the northern shore of the Persian Gulf. So far as we know, they first made their appearance on the Mediterranean coast about 2000 B.C., where they subsequently entered into competition as sea traders with the mariners of ancient Crete. Apparently the pastoral nomads pressed northward through Mesopotamia and towards Canaan. As much is suggested by the Biblical narrative which deals with the wanderings of Terah, Abraham, and Lot. Taking with them their "flocks and herds and tents", and accompanied by wives, and families, and servants, they migrated, it is stated, from the Sumerian city of Ur northwards to Haran "and dwelt there". After Terah's death the tribe wandered through Canaan and kept moving southward, unable, it would seem, to settle permanently in any particular district. At length "there was a famine in the land"--an interesting reference to the "Dry Cycle"--and the wanderers found it necessary to take refuge for a time in Egypt. There they appear to have prospered. Indeed, so greatly did their flocks and herds increase that when they returned to Canaan they found that "the land was not able to bear them", although the conditions had improved somewhat during the interval. "There was", as a result, "strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle."


It is evident that the area which these pastoral flocks were allowed to occupy must have been strictly circumscribed, for more than once it is stated significantly that "the Canaanite and the Perizzite dwelled in the land". The two kinsmen found it necessary, therefore, to part company. Lot elected to go towards Sodom in the plain of Jordan, and Abraham then moved towards the plain of Mamre, the Amorite, in the Hebron district. With Mamre, and his brothers, Eshcol and Aner, the

Hebrew patriarch formed a confederacy for mutual protection.


Other tribes which were in Palestine at this period included the Horites, the Rephaims, the Zuzims, the Zamzummims, and the Emims. These were probably representatives of the older stocks. Like the Amorites, the Hittites or "children of Heth" were evidently "late corners", and conquerors. When Abraham purchased the burial cave at Hebron, the landowner with whom he had to deal was one Ephron, son of Zohar, the Hittite. This illuminating statement agrees with what we know regarding Hittite expansion about 2000 B.C. The "Hatti" or "Khatti" had constituted military aristocracies throughout Syria and extended their influence by forming alliances. Many of their settlers were owners of estates, and traders who intermarried with the indigenous peoples and the Arabian invaders. As has been indicated the large-nosed Armenoid section of the Hittite confederacy appear to have contributed to the racial blend known vaguely as the Semitic. Probably the particular group of Amorites with whom Abraham became associated had those pronounced Armenoid traits which can still be traced in representatives of the Hebrew people. Of special interest in this connection is Ezekiel's declaration regarding the ethnics of Jerusalem: "Thy birth and thy nativity", he said, "is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite."


It was during Abraham's residence in Hebron that the Western Land was raided by a confederacy of Babylonian and Elamite battle lords. The Biblical narrative which deals with this episode is of particular interest and has long engaged the attention of European scholars:


"And it came to pass in the days of Amraphel (Hammurabi) king of Shinar (Sumer), Arioch (Eri-aku or Warad-Sin) king of Ellasar (Larsa), Chedor-laomer (Kudur-Mabug) king of Elam, and Tidal (Tudhula) king of nations; that these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. All these joined together in the vale of Siddim, which is the salt sea. Twelve years they served Chedor-laomer, and in the thirteenth year they rebelled." Apparently the Elamites had conquered part of Syria after entering southern Babylonia.

Chedor-laomer and his allies routed the Rephaims, the Zuzims, the Emims, the Horites and others, and having sacked Sodom and Gomorrah, carried away Lot and "his goods". On hearing of this disaster, Abraham collected a force of three hundred and eighteen men, all of whom were no doubt accustomed to guerrilla warfare, and delivered a night attack on the tail of the victorious army which was withdrawing through the area afterwards allotted to the Hebrew tribe of Dan. The surprise was complete; Abraham "smote" the enemy and "pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people."


The identification of Hammurabi with Amraphel is now generally accepted. At first the guttural "h", which gives the English rendering "Khammurabi", presented a serious difficulty, but in time the form "Ammurapi" which appears on a tablet became known, and the conclusion was reached that the softer "h" sound was used and not the guttural. The "l" in the Biblical Amraphel has suggested "Ammurapi-ilu", "Hammurabi, the god", but it has been argued, on the other hand, that the change may have been due to western habitual phonetic conditions, or perhaps the slight alteration of an alphabetical sign. Chedor-laomer, identified with Kudur-Mabug, may have had several local names. One of his sons, either Warad-Sin or Rim-Sin, but probably the former, had his name Semitized as Eri-Aku, and this variant appears in inscriptions. "Tidal, king of nations", has not been identified. The suggestion that he was "King of the Gutium" remains in the realm of suggestion. Two late tablets have fragmentary inscriptions which read like legends with some historical basis. One mentions Kudur-lahmal (?Chedor-laomer) and the other gives the form "Kudur-lahgumal", and calls him "King of the land of Elam". Eri-Eaku (?Eri-aku) and Tudhula (?Tidal) are also mentioned. Attacks had been delivered on Babylon, and the city and its great temple E-sagila were flooded. It is asserted that the Elamites "exercised sovereignty in Babylon" for a period. These interesting tablets have been published by Professor Pinches.

The fact that the four leaders of the expedition to Canaan are all referred to as "kings" in the Biblical narrative need not present any difficulty. Princes and other subject rulers who governed under an overlord might be and, as a matter of fact, were referred to as kings. "I am a king, son of a king", an unidentified monarch recorded on one of the two tablets just referred to. Kudur-Mabug, King of Elam, during his lifetime called his son Warad-Sin (Eri-Aku = Arioch) "King of Larsa". It is of interest to note, too, in connection with the Biblical narrative regarding the invasion of Syria and Palestine, that he styled himself "overseer of the Amurru (Amorites)".


No traces have yet been found in Palestine of its conquest by the Elamites, nor have the excavators been able to substantiate the claim of Lugal-zaggizi of a previous age to have extended his empire to the shores of the Mediterranean. Any relics which these and other eastern conquerors may have left were possibly destroyed by the Egyptians and Hittites.

When Hammurabi came to the throne he had apparently to recognize the overlordship of the Elamite king or his royal son at Larsa. Although Sin-muballit had captured Isin, it was retaken, probably after the death of the Babylonian war-lord, by Rim-Sin, who succeeded his brother Warad-Sin, and for a time held sway in Lagash, Nippur, and Erech, as well as Larsa.

It was not until the thirty-first year of his reign that Hammurabi achieved ascendancy over his powerful rival. Having repulsed an Elamite raid, which was probably intended to destroy the growing power of Babylon, he "smote down Rim-Sin", whose power he reduced almost to vanishing point. For about twenty years afterwards that subdued monarch lived in comparative obscurity; then he led a force of allies against Hammurabi's son and successor, Samsu-iluna, who defeated him and put him to death, capturing, in the course of his campaign, the revolting cities of Emutbalum, Erech, and Isin. So was the last smouldering ember of Elamite power stamped out in Babylonia.

Hammurabi, statesman and general, is one of the great personalities of the ancient world. No more celebrated monarch ever held sway in Western Asia. He was proud of his military achievements, but preferred to be remembered as a servant of the gods, a just ruler, a father of his people, and "the shepherd that gives peace". In the epilogue to his code of laws he refers to "the burden of royalty", and declares that he "cut off the enemy" and "lorded it over the conquered" so that his subjects might have security. Indeed, his anxiety for their welfare was the most pronounced feature of his character. "I carried all the people of Sumer and Akkad in my bosom", he declared in his epilogue. "By my protection, I guided in peace its brothers. By my wisdom I provided for them." He set up his stele, on which the legal code was inscribed, so "that the great should not oppress the weak" and "to counsel the widow and orphan", and "to succour the injured . . . The king that is gentle, king of the city, exalted am I." 


Hammurabi was no mere framer of laws but a practical administrator as well. He acted as supreme judge, and his subjects could appeal to him as the Romans could to Cæsar. Nor was any case too trivial for his attention. The humblest man was assured that justice would be done if his grievance were laid before the king. Hammurabi was no respecter of persons, and treated alike all his subjects high and low. He punished corrupt judges, protected citizens against unjust governors, reviewed the transactions of moneylenders with determination to curb extortionate demands, and kept a watchful eye on the operations of taxgatherers.

There can be little doubt but that he won the hearts of his subjects, who enjoyed the blessings of just administration under a well-ordained political system. He must also have endeared himself to them as an exemplary exponent of religious tolerance. He respected the various deities in whom the various groups of people reposed their faith, restored despoiled temples, and reendowed them with characteristic generosity. By so doing he not only afforded the pious full freedom and opportunity to perform their religious ordinances, but also promoted the material welfare of his subjects, for the temples were centres of culture and the priests were the teachers of the young. Excavators have discovered at Sippar traces of a school which dates from the Hammurabi Dynasty. Pupils learned to read and write, and received instruction in arithmetic and mensuration. They copied historical tablets, practised the art of composition, and studied geography.


Although there were many professional scribes, a not inconsiderable proportion of the people of both sexes were able to write private and business letters. Sons wrote from a distance to their fathers when in need of money then as now, and with the same air of undeserved martyrdom and subdued but confident appeal. One son indited a long complaint regarding the quality of the food he was given in his lodgings. Lovers appealed to forgetful ladies, showing great concern regarding their health. "Inform me how it fares with thee," one wrote four thousand years ago. "I went up to Babylon so that I might meet thee, but did not, and was much depressed. Let me know why thou didst go away so that I may be made glad. And do come hither. Ever have care of thy health, remembering me." Even begging-letter writers were not unknown. An ancient representative of this class once wrote to his employer from prison. He expressed astonishment that he had been arrested, and, having protested his innocence, he made touching appeal for little luxuries which were denied to him, adding that the last consignment which had been forwarded had never reached him.

Letters were often sent by messengers who were named, but there also appears to have been some sort of postal system. Letter carriers, however, could not have performed their duties without the assistance of beasts of burden. Papyri were not used as in Egypt. Nor was ink required. Babylonian letters were shapely little bricks resembling cushions. The angular alphabetical characters, bristling with thorn-like projections, were impressed with a wedge-shaped stylus on tablets of soft clay which were afterwards carefully baked in an oven. Then the letters were placed in baked clay envelopes, sealed and addressed, or wrapped in pieces of sacking transfixed by seals. If the ancient people had a festive season which was regarded, like the European Yuletide or the Indian Durga fortnight, as an occasion suitable for the general exchange of expressions of good-will, the Babylonian streets and highways must have been greatly congested by the postal traffic, while muscular postmen worked overtime distributing the contents of heavy and bulky letter sacks. Door to door deliveries would certainly have presented difficulties. Wood being dear, everyone could not afford doors, and some houses were entered by stairways leading to the flat and partly open roofs.


King Hammurabi had to deal daily with a voluminous correspondence. He received reports from governors in all parts of his realm, legal documents containing appeals, and private communications from relatives and others. He paid minute attention to details, and was probably one of the busiest men in Babylonia. Every day while at home, after worshipping Merodach at E-sagila, he dictated letters to his scribes, gave audiences to officials, heard legal appeals and issued interlocutors, and dealt with the reports regarding his private estates. He looks a typical man of affairs in sculptured representations--shrewd, resolute, and unassuming, feeling "the burden of royalty", but ever ready and well qualified to discharge his duties with thoroughness and insight. His grasp of detail was equalled only by his power to conceive of great enterprises which appealed to his imagination. It was a work of genius on his part to weld together that great empire of miscellaneous states extending from southern Babylonia to Assyria, and from the borders of Elam to the Mediterranean coast, by a universal legal Code which secured tranquillity and equal rights to all, promoted business, and set before his subjects the ideals of right thinking and right living.


Hammurabi recognized that conquest was of little avail unless followed by the establishment of a just and well-arranged political system, and the inauguration of practical measures to secure the domestic, industrial, and commercial welfare of the people as a whole. He engaged himself greatly, therefore, in developing the natural resources of each particular district. The network of irrigating canals was extended in the homeland so that agriculture might prosper: these canals also promoted trade, for they were utilized for travelling by boat and for the distribution of commodities. As a result of his activities Babylon became not only the administrative, but also the commercial centre of his Empire--the London of Western Asia--and it enjoyed a spell of prosperity which was never surpassed in subsequent times. Yet it never lost its pre-eminent position despite the attempts of rival states, jealous of its glory and influence, to suspend its activities. It had been too firmly established during the Hammurabi Age, which was the Golden Age of Babylonia, as the heartlike distributor and controller of business life through a vast network of veins and arteries, to be displaced by any other Mesopotamian city to pleasure even a mighty monarch. For two thousand years, from the time of Hammurabi until the dawn of the Christian era, the city of Babylon remained amidst many political changes the metropolis of Western Asiatic commerce and culture, and none was more eloquent in its praises than the scholarly pilgrim from Greece who wondered at its magnificence and reverenced its antiquities.

Hammurabi's reign was long as it was prosperous. There is no general agreement as to when he ascended the throne--some say in 2123 B.C., others hold that it was after 2000 B.C.--but it is certain that he presided over the destinies of Babylon for the long period of forty-three years.


There are interesting references to the military successes of his reign in the prologue to the legal Code. It is related that when he "avenged Larsa", the seat of Rim-Sin, he restored there the temple of the sun god. Other temples were built up at various ancient centres, so that these cultural organizations might contribute to the welfare of the localities over which they held sway. At Nippur he thus honoured Enlil, at Eridu the god Ea, at Ur the god Sin, at Erech the god Anu and the goddess Nana (Ishtar), at Kish the god Zamama and the goddess Ma-ma, at Cuthah the god Nergal, at Lagash the god Nin-Girsu, while at Adab and Akkad, "celebrated for its wide squares", and other centres he carried out religious and public works. In Assyria he restored the colossus of Ashur, which had evidently been carried away by a conqueror, and he developed the canal system of Nineveh.

Apparently Lagash and Adab had not been completely deserted during his reign, although their ruins have not yielded evidence that they flourished after their fall during the long struggle with the aggressive and plundering Elamites.


Hammurabi referred to himself in the Prologue as "a king who commanded obedience in all the four

quarters". He was the sort of benevolent despot whom Carlyle on one occasion clamoured vainly for--not an Oriental despot in the commonly accepted sense of the term. As a German writer puts it, his despotism was a form of Patriarchal Absolutism. "When Marduk (Merodach)", as the great king recorded, "brought me to direct all people, and commissioned me to give judgment, I laid down justice and right in the provinces, I made all flesh to prosper." 1 That was the keynote of his long life; he regarded himself as the earthly representative of the Ruler of all--Merodach, "the lord god of right", who carried out the decrees of Anu, the sky god of Destiny.

The next king, Samsu-iluna, reigned nearly as long as his illustrious father, and similarly lived a strenuous and pious life. Soon after he came to the throne the forces of disorder were let loose, but, as has been stated, he crushed and slew his most formidable opponent, Rim-Sin, the Elamite king, who had gathered together an army of allies. During his reign a Kassite invasion was repulsed. The earliest Kassites, a people of uncertain racial affinities, began to settle in the land during Hammurabi's lifetime. Some writers connect them with the Hittites, and others with the Iranians, vaguely termed as Indo-European or Indo-Germanic folk. Ethnologists as a rule regard them as identical with the Cossæi, whom the Greeks found settled between Babylon and Media, east of the Tigris and north of Elam. The Hittites came south as raiders about a century later. It is possible that the invading Kassites had overrun Elam and composed part of Rim-Sin's army.


After settled conditions were secured many of them remained in Babylonia, where they engaged like their pioneers in agricultural pursuits. No doubt they were welcomed in that capacity, for owing to the continuous spread of culture and the development of commerce, rural labour had become scarce and dear. Farmers had a long-standing complaint, "The harvest truly is plenteous, but the labourers are few". "Despite the existence of slaves, who were for the most part domestic servants, there was", writes Mr. Johns, "considerable demand for free labour in ancient Babylonia. This is clear from the large number of contracts relating to hire which have come down to us. . . . As a rule, the man was hired for the harvest and was free directly after. But there are many examples in which the term of service was different--one month, half a year, or a whole year. . . . Harvest labour was probably far dearer than any other, because of its importance, the skill and exertion demanded, and the fact that so many were seeking for it at once." When a farm worker was engaged he received a shekel for "earnest money" or arles, and was penalized for non-appearance or late arrival. 

So great was the political upheaval caused by Rim-Sin and his allies and imitators in southern Babylonia, that it was not until the seventeenth year of his reign that Samsu-iluna had recaptured Erech and Ur and restored their walls. Among other cities which had to be chastised was ancient Akkad, where a rival monarch endeavoured to establish himself. Several years were afterwards spent in building new fortifications, setting up memorials in temples, and cutting and clearing canals. On more than one occasion during the latter part of his reign he had to deal with aggressive bands of Amorites.


The greatest danger to the Empire, however, was threatened by a new kingdom which had been formed in Bit-Jakin, a part of Sealand which was afterwards controlled by the mysterious Chaldeans. Here may have collected evicted and rebel bands of Elamites and Sumerians and various "gentlemen of fortune" who were opposed to the Hammurabi regime. After the fall of Rim-Sin it became powerful under a king called Ilu-ma-ilu. Samsu-iluna conducted at least two campaigns against his rival, but without much success. Indeed, he was in the end compelled to retreat with considerable loss owing to the difficult character of that marshy country.

Abeshu, the next Babylonian king, endeavoured to shatter the cause of the Sealanders, and made it possible for himself to strike at them by damming up the Tigris canal. He achieved a victory, but the wily Ilu-ma-ilu eluded him, and after a reign of sixty years was succeeded by his son, Kiannib. The Sealand Dynasty, of which little is known, lasted for over three and a half centuries, and certain of its later monarchs were able to extend their sway over part of Babylonia, but its power was strictly circumscribed so long as Hammurabi's descendants held sway.

During Abeshu's reign of twenty-eight years, of which but scanty records survive, he appears to have proved an able statesman and general. He founded a new city called Lukhaia, and appears to have repulsed a Kassite raid.

His son, Ammiditana, who succeeded him, apparently inherited a prosperous and well-organized Empire, for during the first fifteen years of his reign he attended chiefly to the adornment of temples and other pious undertakings. He was a patron of the arts with archæological leanings, and displayed traits which suggest that he inclined, like Sumu-la-ilu, to ancestor worship.


Entemena, the pious patesi of Lagash, whose memory is associated with the famous silver vase decorated with the lion-headed eagle form of Nin-Girsu, had been raised to the dignity of a god, and Ammiditana caused his statue to be erected so that offerings might be made to it. He set up several images of himself also, and celebrated the centenary of the accession to the throne of his grandfather, Samsu-iluna, "the warrior lord", by unveiling his statue with much ceremony at Kish. About the middle of his reign he put down a Sumerian rising, and towards its close had to capture a city which is believed to be Isin, but the reference is too obscure to indicate what political significance attached to this incident. His son, Ammizaduga, reigned for over twenty years quite peacefully so far as is known, and was succeeded by Samsuditana, whose rule extended over a quarter of a century. Like Ammiditana, these two monarchs set up images of themselves as well as of the gods, so that they might be worshipped, no doubt. They also promoted the interests of agriculture and commerce, and incidentally increased the revenue from taxation by paying much attention to the canals and extending the cultivatable areas.


But the days of the brilliant Hammurabi Dynasty were drawing to a close. It endured for about a century longer than the Twelfth Dynasty of Egypt, which came to an end, according to the Berlin calculations, in 1788 B.C. Apparently some of the Hammurabi and Amenemhet kings were contemporaries, but there is no evidence that they came into direct touch with one another. It was not until at about two centuries after Hammurabi's day that Egypt first invaded Syria, with which, however, it had for a long period previously conducted a brisk trade. Evidently the influence of the Hittites and their Amoritic allies predominated between Mesopotamia and the Delta frontier of Egypt, and it is significant to find in this connection that the "Khatti" or "Hatti" were referred to for the first time in Egypt during the Twelfth Dynasty, and in Babylonia during the Hammurabi Dynasty, sometime shortly before or after 2000 B.C. About 1800 B.C. a Hittite raid resulted in overthrow of the last king of the Hammurabi family at Babylon. The Hyksos invasion of Egypt took place after 1788 B.C.


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THE TEN SEFIROT

ALL finite creatures are, in divergent senses and varying degrees, part and parcel of the Deity. Creatio ex nihilo is unthinkable, seeing that God, in the Neoplatonic view, is the Perfect One, 'an undivided One,' to whom no qualities or characteristics can be ascribed, and to whom, therefore, no such idea as that of intention or purpose, or change or movement, can be applied. All existences are emanations from the Deity. The Deity reveals Himself in all existences because He is immanent in them. But though dwelling in them, He is greater than they. He is apart from them. He transcends them.

The foregoing might be said to be a general résumé of the philosophy of the Ten Sefirot. To quote a passage from the section of the Zohar called the Idra Zūtta ('Small Assembly'):

"The Most Ancient One is at the same time the most Hidden of the hidden. He is separated from all things, and is at the same time not separated from all things. For all things are united in Him, and He unites Himself with all things. There is nothing which is not in Him. He has a shape, and one can say that He has not one. In assuming a shape, He has given existence to all things. He made ten lights spring forth from His midst, lights which shine with the form which they have borrowed from Him, and which shed everywhere the light of a brilliant day. The Ancient One, the most Hidden of the hidden, is a high beacon, and we know Him only by His lights, which illuminate our eyes so abundantly. His Holy Name is no other thing than these lights."


The 'ten lights' are, of course, the Ten Sefirot, the ten successive emanations from the Godhead, the ten powers or qualities which were latent from all eternity in the Godhead. But what is meant by saying that 'His Holy Name is no other thing but these lights'? We turn to another passage in the Zohar for the explanation. It reads as follows:

"The name 'I am' [in Hebrew, ěhěyěh; see Exodus, iii. 14, 'I am that I am'--in Hebrew, ěhěyěh ăshěr ěhěyěh] signifies the unity of all things. Afterwards He brought out that light which is the celestial mother, and when she bare a child, then He called Himself 'that I am' (ăshěr ěhěyěh). And when all else came into existence, and everything became perfected and in its right place, then He called Himself Jahveh" (iii. 65).

The passage seems hopeless as regards a meaning. But on deeper consideration it becomes quite clear. The Divine Name, 'I am that I am,' is inferior to the Divine Name Jahveh. It typifies an earlier, less-developed stage. The student of Hebrew will readily know why this is. Although translated into English as 'I am that I am' it belongs grammatically to what the Semitic philologists call the 'imperfect tense,' representing an unfinished action. But 'Jahveh' is grammatically the 'present tense' (i.e. a noun formed from this tense). Hence 'I am that I am' signifies the Godhead as He was when He existed as the 'Hidden of the hidden,' i.e. when He was the 'undivided One,' the Absolute containing in Himself the All, before He had, so to speak, unfolded Himself in His creative acts, before any emanations had radiated out from Him. But 'Jahveh' denotes the crown and summit of the Divine self-manifestation; in other words, it denotes God as immanent in all the numberless parts of the cosmos, which is but a revelation, an embodiment of the Divine thought. The idea of the 'celestial mother' having a child is part of the Zohar's doctrine of emanation, where, as will be shown later on, a certain one of the Ten Sefirot is called 'father' (Abba) and another is called 'mother' (Imma), and from the union of the two, there is born another of the Sefirot, called the 'son' (Ben).


Hence to say that 'God's Holy Name is no other thing than these lights' is but to say that the Sefirot which represent the world as the copy of an ever-active, ever-energising God, sum up all that the Divine Name stands for. And that the Divine Name denotes a strongly mystical aspect of the relation between God and the universe is abundantly clear from the Essenic literature, as well as from the Book Yetsirah. In fact, it appears occasionally in this sense, in the Talmudic and Midrashic records (see, e.g., T.B. Pesaḥim, 55b), and the germ of the idea can be traced back to the Old Testament, to such phrases as: "This is my name for ever, and this is my memorial unto all generations" (Exodus, iii. 15); or: "Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations" (Psalm, cxxxv. 13).

One of the clearest passages in the Zohar stating what the Ten Sefirot are, is the following:

"For the waters of the sea are limitless and shapeless. But when they are spread over the earth, then they produce a shape (dimiōn), and we can calculate like this: The source of the waters of the sea and the force which it emits to spread itself over the soil, are two things. Then an immense basin is formed by the waters just as is formed when one makes a very deep digging. This basin is filled by the waters which emanate from the source; it is the sea itself, and can be regarded as a third thing. This very large hollow [of waters] is split up into seven canals, which are like so many long tubes, by means of which the waters are conveyed. The source, the current, the sea, and the seven canals form together the number ten. And should the workman who constructed these tubes come to break them up, then the waters return to their source, and there remains naught but the débris and the water dried up. It is thus that the Cause of causes has created the Ten Sefirot.


The Crown is the source whence there springs a light without end, from which comes the name En-Sofi.e. Infinite, designating the Supreme Cause; for while in this state it possesses neither shape nor figure; there are no means of comprehending it; there is no way of knowing it. It is in this sense that it has been said, 'Seek not the things that are too hard for thee' (Ecclesiasticus, iii. 21). Then there is formed a vessel contracted to a mere point [the letter Yod, the smallest letter in the Hebrew alphabet] into which the Divine light penetrates. It is the source of Wisdom, it is Wisdom itself, in virtue of which the Supreme Cause is called the God of Wisdom. Afterwards, it [i.e. the Supreme Cause] constructs a channel, wide as the sea, which is called Intellect [or Intelligence]. From this, comes the title of 'God who understands' [i.e. is intelligent]. We must know, however, that God only understands and is wise by means of His own essential substance; for Wisdom does not merit the title by itself, but only by the instrumentality of Him who is wise and who has produced it from the light which emanates from Him. One cannot conceive what 'knowing' is by itself, but by Him who is the 'knowing One,' and who fills it with His own essential substance.


"Finally, the sea is divided into seven parts, and there result [from this division] the seven precious channels which are called: (a) Compassion (or Greatness), (b) Justice (or Force), (c) Beauty, (d) Victory, (e) Glory, (f) Royalty, and (g) Foundation. It is for this reason that God is called the 'Great' or the 'Compassionate,' the 'Strong,' the 'Magnificent,' the 'God of Victories,' the 'Creator to whom all glory belongs,' and the 'Foundation of all things.' It is this latter attribute which sustains all the others, as well as the totality of the worlds. And yet, He is also the King of the universe, for all things are in His power whether He wills to lessen the number of the channels and increase the

light which springs from them, or whether He wills the contrary" (foll. 42, 43).

According to this characteristic passage, the Sefirot are the Names of the Deity--but only in the deeply mystical sense of 'Names' as has been referred to above. The Divine Name is, on this understanding, equivalent to the Presence of God, the eternal Source of the power and intelligence enshrined in the constitution of the world and the heart of man. The Ten Sefirot together are thus a picture of how an infinite, undivided, unknowable God takes on the attributes of the finite, the divided, the knowable, and thus becomes the cause of, the power lying at the bottom of, all the multifarious modes of existence in the finite plane--all of which are thus a reflection of the Divine. The Sefirot have no real tangible existence at all. They are but a figure of speech showing the Divine immanence in all cosmic phenomena, in all the grades of man's spiritual and moral achievement.


It should, however, be pointed out here, that the functions and natures of the Sefirot are described by the Zohar in the most enigmatic of enigmatic language. Hence different deductions have always been possible, and hence, too, the rise of more than one school of Zohar interpretation. The view mostly followed--and it may be said to be the universally-accepted standard--is that of the school of Luria and Cordovero, the two most famous Kabbalists of the sixteenth century.

Let us now consider each of the Sefirot separately. What we shall say will amount in substance, though not in form, to a commentary on the lengthy passage from the Zohar previously quoted. Prior to the first of the Sefirot must come, what our extract has termed the Supreme Cause (literally the 'Cause of causes') or the En-Sof. What is the relation of the En-Sof to the Sefirot? According to the theories of Luria and Cordovero, all the Sefirot emanate from the En-Sof, who, although eternally present in them all, is not comprehended in them, but transcends them. All modes of existence and thought embody some fragment of the En-Sof, but, with all this, the En-Sof is divided from them by an impassable gulf. He remains the hidden, unapproachable Being. This is why, while each of the Sefirot has a well-known name, the En-Sof has no name. Just as in the Talmudic mysticism of the Shechinah the idea of a universally-diffused, all-penetrating Deity is conveyed by the metaphor of light, so in the case of the mediæval Kabbalah the En-Sof is likewise spoken of as Light (Or En-Sof = 'The Infinite Light').


The Christian mystics also favoured the same figure. Closely connected with this teaching is the general Kabbalistic doctrine of Tsimtsūm, i.e. contraction. It, too, is found in the Talmud and Midrashim, and it is from them that the Kabbalah, most likely, received it. Thus Genesis Rabba, iv. 5, dwells on the paradox (mentioned also by Philo) of the world being too small to hold God, but yet the space between the Ark's staves being large enough. The Kabbalistic idea of Tsimtsūm is an attempt to explain the contraction or limitation of the En-Sof (the Infinite), in order to make possible the emanation of the Sefirot, i.e. in order to produce the finite world of phenomena. The universal infiltration of the light of the En-Sof, its diffusion throughout all the Sefirot, gave rise to the idea of the existence of a changeable and an unchangeable element in each of the Sefirot. The former represents the material, outward, perishable side of man and the universe. The latter is the changeless, unfading eternal quality embedded in man and the universe. It is just this dual aspect which is referred to in the long extract from the Zohar quoted above, in the words: "Should the workman who constructed these tubes come to break them up, then the waters return to their source, and there remains naught but the débris and the water dried up." In other words, should the En-Sof withdraw its eternal immanent light and life from any one of the Sefirot, or, to speak in untechnical language, should God, who is the Life of the universe, the Power lying beneath and behind all phenomena, by some miraculous intervention withdraw or suspend some fragment of Himself, then the cosmos reverts to chaos.


The first of the Ten Sefirot is the Crown (in Hebrew, Keter). It is of importance for the reader to note that whereas Neoplatonism is largely responsible for the basis of the Zohar's doctrines of emanation, the names of the Sefirot and the teaching embraced and conveyed by those names are entirely drawn from the field of the Old Testament and Rabbinical theology. All ages of Jewish thought (as well as of Jewish art) employ the word, image, and idea of a 'crown' in a considerable variety of senses. In Biblical Hebrew there are no less than five different words all indiscriminately translated as 'crown,' but denoting really either different forms of the thing or different prominent portions of it. In the Apocryphal and Rabbinical literature men 'crowned' themselves in all sorts of ways, and the crown was symbolic of a host of religious ideas. In the theological realm, 'crown' played many parts.

Only two references--both germane to our subject--can be quoted here. In T.B. Berachoth, 17a, it is said: "In the world to come there is neither eating nor drinking, nor marrying, nor bargaining, nor envy, nor hatred, nor quarrel; but the righteous sit, with crowns upon their heads, and feed upon the splendour of the Shechinah, as it is said of the nobles of the children of Israel, 'He laid not His hand upon them, but they saw God, and this was equivalent to their eating and their drinking' [so the Targumic paraphrase of Exodus, xxiv. 11]." T.B. Megillah, 15b, says: "In the time to come, God will be a crown of glory upon the head of each saint, as it is written, 'In that day shall the Lord of Hosts be for a crown of glory, and for a diadem of beauty, unto the residue of His people' (Isaiah, xxviii. 5)." Hence, it is not hard to discover by what process of reasoning the mediæval Jewish mystics thought it fitting to designate the first of the Sefirot as the Crown.


"It is," says the Zohar, "the principle of all principles, the hidden Wisdom, the Crown which the Highest of the high, and by which all crowns and diadems are crowned" (iii. 288). It is the first of the emanations from the En-Sof. The latter being, as has been said above, the infinite, hidden, unknowable Being, the Crown represents, as it were, the first stage by which the Infinite Being takes on the properties of the finite and becomes drawn out of His impenetrable isolation. But, nevertheless, the Crown is an absolute indivisible unity, possessing no attributes or qualities, and baffling all analysis and description. It is, to quote the original, a 'nekūdah peshtūah,' i.e. 'a simple point,' or 'nekūda rishōnah,' i.e. 'a primordial point.' The idea here is that the first manifestation of the Divine is a point, i.e. a unity, unanalysable, indescribable, and yet possessing the All. In other words, it is the Hegelian idea of 'pure being' (das reine sein). This 'pure being' or 'existence' is the thought or reason of God. The starting-point of everything is the thought as it existed in God. The universe is this 'thought' of God. It is in this 'thought' of God that everything was originally embraced. The first of the Sefirot denotes, then, the primordial Divine Thought (or Divine Will, as the Hebrew commentators often style it); and to say this is tantamount to saying that the Crown contained within itself the plan of the universe in its infinity of time and space, in its endless varieties of form, colour, and movement. And it is an emanation from the En-Sof who, while immanent in the Crown, and hence immanent in all the Sefirot, yet transcends them all.

The Crown, for the reasons just mentioned, is ofttimes styled Resha Hivra, i.e. the 'White Head'--'head' denoting the idea of source, and 'white' being the blend of all the colours (just as the Crown is the blend of all forms in the cosmos). But the idea may possibly be drawn from Daniel,

vii. 9, where "One that was ancient of days did sit; his raiment was white as snow, and the hair of his head like pure wool" (cf. 1 Enoch, xiv. 18-22; Revelation, i. 14). The original Aramaic for 'ancient of days' is 'attik'; and this, too, is a name for the first of the Sefirot, and is frequently employed in the Kabbalah, generally as a designation of the Deity.


Wisdom and Intelligence are the second and third of the Ten Sefirot. They are parallel emanations from the Crown or first Sefirah. Here we alight upon an interesting feature of this mysticism, viz. the application of the idea of the sexual relationship to the solution of the problem of existence. "When the Ancient One, the Holy One, desired to bring all things into being, He created them all as male and female" (iii. 290). Wisdom is the 'father,' i.e. the masculine active principle which engenders all things and imposes on them form and measure (an idea derived from Job, xxviii. 12). Intelligence is the 'mother,' the passive, receptive principle (derived from Proverbs, ii. 3, "Yea, if thou cry after discernment," i.e. 'Binah' in Hebrew; and the word rendered by 'if' can, by the slightest alteration of a vowel, be rendered by 'mother,' and thus the passage is translated by the Zohar as, "Yea, if mother thou tallest discernment"). Out of the union of Wisdom and Intelligence comes a 'son' who is dowered with the characteristics of both parents. This son is Reason (Da‘at), which is, by the way, not regarded as an independent Sefirah. These three, father, mother, son (i.e. the two Sefirot, viz. Wisdom and Intelligence, and their offspring Reason), hold and unite in themselves all that which has been, which is, and which will be. But they in their turn are all united to the first Sefirah (the Crown), who is the all-comprehensive One who is, was, and will be.


Here one meets again with a foreshadowing of the Hegelian teaching concerning the identity of thought and being. The universe is an expression of the ideas or the absolute forms of intelligence. Cordovero says:

"The first three Sefirot must be considered as one and the same thing. The first represents 'knowledge,' the second 'the knower,' the third 'that which is known.' The Creator is Himself, at one and the same time, knowledge, the knower, and the known. Indeed, His manner of knowing does not consist in applying His thought to things outside Him; it is by self-knowledge that He knows and perceives everything which is. There exists nothing which is not united to Him and which He does not find in His own essence. He is the type of all being, and all things exist in Him under their most pure and most perfect form. . . . It is thus that all existing things in the universe have their form in the Sefirot, and the Sefirot have theirs in the source from which they emanate."


Thus, the first three Sefirot form a triad constituting the world as a manifestation of the Divine Thought. The remaining seven Sefirot likewise fall into triads. The Divine Thought is the source whence emanate two opposing principles, one active or masculine, the other passive or feminine. The former is Mercy (Ḥesed), the latter is Justice (Dīn). From the union of these two there results Beauty (Tifěrěth). The logical connections between these three principles, as they stand in the Zohar, are extremely difficult to fathom. But Cordovero and other Hebrew commentators give us the needed solution of the problem. The Sefirot Mercy and Justice represent the universe as being at one and the same time an expansion and contraction of the Divine Will. Mercy, as the active masculine principle, is the life-giving, ever-productive because ever-forgiving power innate in man and the universe. Justice is the necessarily-opposed immanent faculty holding in check what would otherwise prove to be the excesses of Mercy. The theology of the Talmudic Rabbis shows itself unmistakably here. In the beginning, say the Rabbis, God thought to create the universe by the 'attribute of justice' (designated by the word 'Jahveh'). But on considering that the universe could not exist by 'justice' alone, He determined to join the 'attribute of mercy' (designated by the word 'Elohim') with the 'attribute of justice,' and to create the universe--as He finally did--by the dual means. Likewise in the Zohar mysticism, the moral order of the universe can only follow on a combination of the Sefirot Mercy and Justice. And the inevitable product of the union is the sixth Sefirah, Beauty. The reasoning is apparent. We have thus far seen how the first triad of Sefirot pictures God as the immanent thinking power of the universe, and how the second triad interprets God as the immanent moral power of the universe.


The third triad are: Victory (Nezaḥ), Glory (Hōd), and Foundation (Yesōd). The first of these is the masculine active principle. The second is the feminine passive principle, while the third is the effect of their combination. What aspect of a God-saturated world do these three Sefirot point to? The Zohar tells us, as follows: "Extension, variety [or multiplication], and force are gathered together in them; and all forces that come out, come out from them, and it is for this reason that they are called Hosts [i.e. armies or forces]. They are [the two fore-mentioned Sefirot] Victory and Glory" (iii. 296). The allusion is obviously to the physical, dynamic aspect of the universe, the ceaseless, developing world with its multiplicity and variety of forces, changes and movements. From their coalescence comes the ninth Sefirah, Foundation. Rightly so; for it is the endless, changeless ebb and flow of the world's forces that, in the last resort, guarantees the stability of the world and builds up its 'foundation.' It creates the reproductive power of nature, endows it with, as it were, a generative organ from which all things proceed, and upon which all things finally depend.


The last of the Sefirot is Royalty (Malkūt). Its function is not very apparent, and its existence may be due to the desire on the part of the Kabbalists to make up the number ten--a number which looms largely in the Old Testament literature, as well as in the theology of the Talmud, Midrashim, and Philo. Generally speaking, this tenth Sefirah indicates the abiding truth of the harmonious co-operation of all the Sefirot, thus making the universe in its orderliness and in its symmetry a true and exact manifestation of the Divine Mind--an ‘Olam Azilut, i.e. a world of emanation, as the Kabbalists themselves style it.

The fact that the Sefirot fall into triads or trinities, and the ascription to them of such sexual titles as 'father,' 'mother,' 'son,' has encouraged many an apologist for Christianity to say that the essential Christian dogma of the Trinity is implicit in the Jewish mystical literature. But it is beyond a doubt that the resemblance is quite a matter of accident. It cannot be too often repeated that there is a substantial admixture of foreign elements in all branches of the Kabbalah. The philosophy of Salomon Ibn Gabirol (which largely echoes Plato), Neoplatonism, Gnosticism, Philonism, and other systems have all left indelible traces. But Christianity, be it remembered, besides being a debtor to Judaism, is a debtor to these sources as well; so that what appears to be Christian may be, in reality, Jewish; a development of the original material by an unbroken succession of Jewish minds. This original material is the old Talmudic and Midrashic exegesis upon which was foisted the alien philosophies just alluded to. That there should be a resultant resemblance to Christianity is quite a normal outcome; but it is beyond dispute that the Christian Trinity and the trinities of the Ten Sefirot lie in quite distinct planes.


The Jewish Prayer Book echoes much of the theological sentiment of the Zohar. There is a fine hymn in the Sabbath-morning service which, while giving a noteworthy prominence to the names of the Sefirot, reproduces with a charming simplicity of Hebrew diction, the main body of the Zoharic doctrine, its cosmology, angelology, astrology, and psychology. It is as follows: "God, the Lord over all works, blessed is He, and ever to be blessed by the mouth of everything that hath breath. His greatness and goodness fill the world; knowledge (Da‘at) and understanding (Tebūnah = Bīnah) [i.e. intelligence] surround Him. He is exalted above the holy Ḥayot, and is adorned in glory (Kabod = Hōd) above the celestial chariot (merkabah); purity and rectitude are before his throne, loving-kindness (Ḥesed) and tender mercy before his glory. The luminaries are good which our God hath created: He formed them with knowledge, understanding, and discernment; He gave them might and power to rule in the midst of the world. They are full of lustre, and they radiate brightness; beautiful is their lustre throughout all the world. They rejoice in their going forth, and are glad in their returning; they perform with awe the will of their Master. Glory and honour they render unto his name, exultation and rejoicing at the remembrance of his sovereignty (Malkūt). He called unto the sun, and it shone forth in light; He looked and ordained the figure of the moon. All the hosts on high render praise unto Him, the Seraphim, the Ophanim, and the holy Ḥayot ascribing glory (lit. beauty, i.e. Tifěrěth) and greatness."



Jewish Mysticism by J. Abelson


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

The History of the Rosicrucian Order

The opening words of that part of the 5°=6° Ritual which deals with the History of the Order of R.C. are as follows:

‘Know them 0 Aspirant, that the Order of the Rose and Cross hath existed from time immemorial and that its mystic rites were practised and its hidden knowledge communicated in the initiations of the various races of Antiquity, Egypt, Eleusis, Samothrace, Persia, Chaldea and India alike cherished these mysteries, and thus handed down to posterity the Secret Wisdom of the Ancient Ages….’

This statement is one which comes home to every member of the 5°=6° Grade, for although, in a sense, one in that position, is but on the threshold of really serious Occult study and development it is still easy enough to trace the masterful manner in which our mystic knowledges has been consolidated; and the essential unity of the system speaks eloquently of the Wisdom which formulated it.

‘Albeit the manner of its introduction into mediaeval Europe’ is chiefly interesting to us. C.R. is the great figure-head around which has clustered the most romantic traditions of mediaeval Occultism. History has not passed down the real name of this unique character: for C.R. is obviously a fictitious or assumed name chosen for mystic purposes.


Born in 1378 and dying in 1484 a life of 106 years was apparently the term of his physical manifestation: and to his exertions and efforts, it is that we may ascribe the great reformation of Occultism in the West. Fired by a noble purpose and ensouled by divine energies, his was the beau ideal of a life of Occult usefulness: it recks little if the world knew nought of that obscure personality, but it was a matter of supreme importance to the progress of Western Occultism and the full significance of this observation will probably be only appreciated by you in proportion as you may advance hereafter. The first years of his eventful life were spent in study, both intellectual and occult, to be eventually followed by a series of initiations at several places (out of Europe) ‘Where there existed Temples of our Order.’ Thus were laid foundations ‘whereon to erect a more extended superstructure of practical application’ and, having chosen three other Fratres to share with him the heat and burthen of the day, the establishment of the Order was effected in Europe. With the principal features of their subsequent activity you are already familiar and it suffices to say that when our Founder ‘entered into his chamber’ his work was accomplished, and every member among us thereby placed under a lasting debt of gratitude.


It is to be observed that there are three important epochs in the history of the Rosicrucian Order: the first being the life period of Christian Rosycross, who died before the time of the Protestant Reformation—the second, the 120 years of silence and secrecy, being the period from 1484 to 1604—and, the third, the period subsequent thereto, and subsequent to the Reformation. It was during the latter period that the opening of the Vault formed the historical basis for the subsequent publication of the Frama Fraternitatis or a Discovery of the most laudable Order of the Rosy Cross the publication of which took place at Cassel in 1614, though this tract is dated 1610. This event called forth most intense curiosity and excitement and the enormous effect which it had upon the learned world of that time may be better understood when it is stated that no less than 6oo tractates exist at the Museum at Berlin, all criticising —either favourably or otherwise—the mysterious association revealed by the ‘Fama’. In 1614, then, public attention was for the first time directed to the Order and many thousands are said to have responded to the invitation proffered by the ‘Fama’: those who were admitted being bound over to keep the matter secret, and that larger proportion who received no response to their overtures believing the whole thing to be an illusion.


It will be obvious upon reflection that the ceremonial and allotment of Rituals and instruction in the Second Order as now existing, cannot be identical with that which obtained prior to the opening of the Vault because the principal symbolism of the 5° = 6° Grade chiefly centres around the discovery and opening of the Vault: this being so, it may be noted in passing that the two preceding epochs, already referred to, may be attributed by sequence of comparison to the Grades of 6°=5° and 7°=4° respectively: the former—a degree of death and solmnity—referring to the precedent stage of obscuration, during which silent study and meditation may be considered as the typical condition—the latter—the Grade of Adeptus Exemptus—being referred to the higher and more exalted rank and attainments of him who founded the Rosicrucian Order, as a new formulation of that Occult philosophy or Wisdom Religion which, we cannot doubt, has never been entirely absent since the manifestation of human intellect with a capacity for the apprehension of things Divine.


On comparing the Esoteric historical account given in the Fama with that contained in our 5° =6° Ritual, several important divergencies and discrepancies become apparent: for the Fama was written for the public and is therefore not absolutely correct. Instances of the ‘blinds’ introduced into the Fama occur where in the description of the Vault it is stated ‘This is all clear and bright, as also the seventh (the Seven Sides—the 7th was not different) side and the two heptagons …‘ And again later on—’Every Side or Wall is parted into ten squares every one with their several figures and sentences …‘ ‘Every Side or Wall’ is moreover represented as having a door for a chest wherein many things and books lay—including the vocabularium of Paracelsus who lived from 1493 to 1541—Or during the 120 years of closure before referred to. This was an obvious inconsistency—and was in fact an intentional blind inserted for the purpose of disappointing the critics of that day: (the critic is rarely or never an Occultist: the Society, to ensure the exclusion of such men, did cunningly when it authorised the publication of a tract, with a blot which would condemn it straight off in their eyes—and so kept such men from clamouring for admission). For, be it remembered, the Fama was an official manifesto, the publication of which was authorised by the Fratres then empowered. Subsequently, on account of the great stir roused by its publication, and especially on the assertion of some that the principles of the Order were subversive of the simple orthodox faith of Christianity, its publication by Valentine Andreas was authorised (in 1615) with a Supplement under the Title Confessio Fraternitatis R.C. ad Erudotos Europa. This was prefaced by an advertisement to the effect that the ‘gentle reader’ should find ‘incorporated in our Confession thirty-seven reasons of our purpose and intention, the which according to they pleasure thou mayest seek out and compare together, considering within thyself if they be sufficient to allure thee’. The point of this, however, is that examination of the contents does not reveal the thirty-seven reasons, nor do the Hebrew Letters representing that number form any Word which might seem to be the secret meaning, but by Temurah, two pregnant words are shown forth, thus LHB =30+5+2 = Flame, Lux. Light. Illumination and LGD =30+3+4 = ‘For the Society’, or army.


There is another reference to Paracelsus in the Fama which has a curious interest: it runs ‘although he was none of our fraternity, yet, nevertheless hath he diligently read over the Book M., whereby his sharp ingenium was exalted.’ Now Paracelsus was taught by Johann Trithemius of Spanheim, Abbot of Wurtzburg, and Solomon Trismosin: he also travelled in the East, and being taken captive in Tartary (Compare with H.P.B’s initiation in Thibet.—Paracelsus was not a Rosicrucian yet after initiation taught very similar tenets—he found another allied Temple in the East) was initiated there; he is moreover said to have received the Stone in Constantinople from one Sigismund Fugger.

Although the Fama is in some cases deficient in its historical account, it contains here and there redundant description, which affords food for reflection : — thus, it is said ‘In another chest were looking-glasses of divers virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs. . . .‘—The latter are of course, the Mantrams of the Easterns, Carinina or incantations,—instructions on the vibratory mode of pronouncing divine ames.

The only other important Rosicrucian publication was a very curious work entitled the Hermetic Romance, or the Chymical Wedding, which likewise excited much controversy : — it is full of perplexities (for the casual reader) though the meaning is entirely allegorical and only to be seized by violence. Of this class of study, all that can be said is ‘Sometimes a light surprises the student on his way.’ The date of publication was 1616, the year following the appearance of the ‘Confessio Fraternitatis’.


I should mention that an English translation of the Farna was done in London by Eugenius Philalthes. (Thomas Vaughan) in 1652;—he was at that time Supreme Magus in Anglia, or Chief Adept in charge in our phraseology.— In conclusion it only remains for me to point out that while the historical element has a unique interest for every member of the 50 = 6° Grade of the Second Order; this in itself is a minor consideration as compared with the mystic symbolism involved therein. The 120 years has other references, as the 5° =6° Ritual itself testifies. This was the number of Princes, which Darius set over his Kingdom,—and Daniel was a Magus among the Chaldees;—while another hint as to its meaning lies in the suggestion as to how that number was arrived at.

In the 5 = 6° Grade the symbolism of the Rainbow Colours is especially exemplified,—a range of Colour which may be said to be the most apparent and obvious: —while the 6° = 5° Grade is of interest to many of us, especially because the colouring is different. The 7° = 4° refers still further back and possesses an even more arcane symbolism.


Supplementary Notes



It is especially desirable that when our brethren meet, the ancient form of salutation should be preserved : — thus on meeting they should salute each other in the following manner ‘Ave Frater’. The second shall answer ‘Roseae Rubeae’, whereupon the first shall conclude with ‘et Aureae Crucis’.

It was also the ancient custom after having thus discovered their position, for one to say to the other Benedictus Dominus Deus noster qui Dedit nobis signum—(uncovering Cross or Seal). This latter form should also be observed on all formal occasions and especially when Fratres meet who are little acquainted with each other.

Members are moreover further requested to endeavour upon all occasions when taking leave of each other to use the old formula Vale, adding Sub umbra alarum tuarum, Jehovah! 2  

The effect of the foregoing observance is to directly maintain the psychic link which has ever served to bind the Members of this Ancient and Honourable Order one to the other;—in this light it is something more than a mere form.

The following beautiful sentences were inscribed upon the Tablet. At the head was written.  Ganuin Pectaris IH SH VH insitum. A grain—or seed, sown or planted—in the heart of Jehoshua (The worn out physical body—laid aside—from whence has escaped the Spiritual entity which shall function in a spiritual body—as Paul said; until—if ever—it be again required to clothe itself with skin, and come down—again to teach and guide others) in commemoration of Frater C.R.C. our prototype.


Pater dilectissimies Most loved father!
Frater Suavissimus = Most courteous brother!
Preceptor fidelissimus = Most faithful instructor!
Amicus integerrimus = Strongest friend!


Well indeed shall your life have been spent in helping the world, and teaching others, if you can earn such an Epigraph.


1. The sudden publication by a secret Lodge of Students of a Manifesto, and semi-public initiation to Occultism such as then occurred has been recently repeated, for similar reasons by the Eastern School which in 1875 sent from India the learned woman H.P.B.an initiate to make a semi-public Propaganda and also to admit a few selected persons to Esoteric teaching issued from a lodge of concealed instructors whose published names are probably substitutes, mottoes, or symbols.


2. A wand to guide you and protect you in the ascent of the Mountain is the Staff of Hermes, about which the twin Serpents of Egypt twine: above the wings of Binah and Chokmah—shrouding the sacred Diamond lying on the Crown of Kether—the Supernal. Sub umbra alarum tuaruin; beneath the rays of spiritual Understanding emanating from Divine Wisdom, you may indeed be safe, trusting to the protection and aid of the High and Holy Powers summed up in the great Name JHVH. (Original Note.)



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


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

FREE WILL

In a universe governed by unalterable and immutable laws have men free will and, if so, how much? Or are the Mohammedans correct in their belief that a man's fate is bound around his neck at birth?

It is true that all which happens to man is in accordance with law, as there is no such thing as chance or accident; every event is adamantly linked to a preceding cause and to a subsequent effect. But that man is devoid of volition and a puppet in the hands of a higher power is contrary to logic and contradictory to Divine Nature. It is debasing the Deity to think that we are enmeshed in the web of life, futilely trying to extricate ourselves like flies entangled in a spider's weaving. This implies that our efforts for progression and advancement are amusing to the Ruler of the Universe. Such a concept makes God a lower creature than man; for no earthly father would hold his children in bondage when he had the power to free them.

Then, since we have free will, what is the extent of its scope? Is it relative or absolute? The freedom of the will is real, although it is also relative and conditioned. Man is surrounded by necessity, but is free to choose. In other words, man is both bound and free.


Man is bound or conditioned by inheritance, environmental limitations, physical constitution, habits, prejudices, ignorance and transgression of natural and spiritual laws. He has also inherited a brain having a certain anatomical structure, and physiological aptitude and quality. In childhood and youth he had an environment not of his choosing, the influence of parents, home and school surroundings and education, when his nervous system was most impressionable.

His nervous organization and personality have been built by what he has inherited and what he has acquired from environment. It is with this behind him that, when he arrives at maturity, he has to use his brain in shaping his further course of action. Choice and free will he has, but with the instrument he has inherited and modified by early years. For this reason, environment, training and education are so important. But the power to do must not be confounded with the power to will. One is limited, the other is unlimited.

Men are conditioned by all of the aforementioned, but principally by their karma, or the Law of Cause and Effect. The operation of this law creates destiny, and destiny is fixed. It is not uncommon for people to find themselves in distasteful situations and painful predicaments from which they are utterly unable to free themselves. They rail and wail against their luck or fate. But neither mythical luck nor fickle fate is responsible for their plight, for they have forged the chains now binding them. True, it may have been done in ignorance; but ignorance of the law excuses no one, whether on the physical, moral, mental or spiritual planes.


But, as we created our destiny, we can change it, and we have within ourselves all the necessary power to change our life and environment into one of our liking. But the change must come from within and not without. Instead of attempting to change our environment we should change ourselves, and the environment will automatically respond.

Moreover, there are certain fixed principles in life which men must obey; for these will ruthlessly discipline or destroy those who attempt to pit their will and strength against them. No man can, for example, violate the eternal verities of honesty, decency, love and brotherhood without paying the penalty.

This applies likewise to all natural laws. No amount of supplication, prayer or agony will change these laws one iota. Stick your hand into the fire and shout to the Almighty till your voice is gone, but your hand will continue to burn. So with all natural laws. You violate these laws by starting certain causes; the effects will follow as surely and inevitably as the pain follows the burn on the hand.

Karma is both immediate and remote. Many causes now obscure, were initiated prior to earth life and are exhausted here. Similarly, we are daily establishing other causes whose effects may not be 

apparent until we have "passed over." Hence, the great importance of starting only those causes whose effects will be beneficial. For this is certain: whatever has been set in motion and whatever has been commenced must be finished. There is no cessation, suspension or modification of this law. By every thought, desire, wish and act we are creating future karma or destiny, either good or bad, from which we cannot escape.


What is the will? Is it a primary or secondary urge? Will is the self in action. Wherever there is true volition, there the ego is expressing itself. The strong-willed person has achieved a sufficiently stable character that determines the issues of each conflict. His desires are classified and subordinated to purposes and ends upon which he has previously determined. The weak-willed individual is the slave of his desires and appetites and tries to satisfy them all, no matter how destructive and disastrous they may be.

Though apparently we are all born with a fixed capacity of intelligence, which cannot be increased, it can, however, be trained or left untrained. But we need be under no such fatalistic predetermination of character. That is the product of training, and, later, of personal choice. Anybody except the outright imbecile or idiot, too stupid to profit by example, can be developed into a decent, normal, useful person. If he becomes a criminal instead, it is not because he was born so, but because he chose to be. Otherwise, why subject him to punishment?


All systems of punishments are based on responsibility and accountability which, in turn, rest on the relative freedom of the will. All men realize that a plea of no free will would be a feeble defense in a court of justice, and a much weaker one before their conscience. Furthermore, men never deny responsibility in connection with their good deeds; only when their choice has been unwise or unethical do they attempt to disclaim accountability. He who from such derangement of his intellect is incapable of distinguishing right from wrong should be committed to an institution where his actions are governed by another.

Even children can tell right from wrong and know they have the ability to choose their course of conduct. When little Willie breaks the neighbor's window or pilfers from his mother's purse, his parents do not excuse him on the ground that he has no free will; but instead, impress upon his mentality, or anatomy, that the consequences of such actions are painful. Later, Nature teaches him that retribution is inevitable and a fundamental rule of life, and that transgression brings with it an absolutely set payment as basic as a burned hand when exposed to the fire.

"I do not believe in free will," you say. Well, the very fact that you are at liberty to believe it or reject it proves you have choice. Otherwise, there would be no alternative. So long as man has the power to think he has the power to choose.


Life is a succession of choices, and, when we do not like the consequences of our choices, blaming the Deity is foolish and futile. Instead of wasting time in useless regret and vain excuses, we should determine to be more careful NOW. If we have chosen unwisely in the past, we can today, through the exercise of our free will, put into operation causes whose effects will be beneficial in the future.

Others contend free will is an impossibility in a universe of immutable and changeless laws. It is only because of unvarying law that man can have free will at all. In a world of chance and accident, devoid of plan and purpose, man could not have an atom of choice. Because certain causes always produce certain effects is man able to predict with any degree of surety what the outcome of his actions will be.

There is, of course, a central purpose, a general plan, to existence, and we have to follow this whether we want to or not. Anyone who has lived for any length of time can see that. For human affairs are subject, like the rest of the universe, to general laws and, in a large view of men's activities, free will can be left out of account and necessity takes its place. Kant says "that the force of circumstances is too strong for free will, and that the laws may be traced in the conduct of a mass of human beings, which are invisible in the individual." The Creator of the universe has a plan and purpose to which all created things are subject.


Some assume that, because God is omniscient and knows what men will do, there is no possibility of free will. God's omniscience does not preclude men's exercise of choice any more than children are deprived of freedom because their parents usually know quite well how they will react under different circumstances.

And this is certain, if only God's will prevailed on earth, it would be a paradise. But, simultaneously with men's exercise of their will began the existence of evil. For evil is not a person, but a force created for good, but which can be used for malevolent purposes. Man's perverted use of this force has brought into the world suffering, sorrow, misery, disease, war, pestilence and all manner of ungodly conditions. And these creations of man's volition will exist as long as he persists in blindly pursuing his erring way.

No perspicacity is required to realize that absolute free will without absolute wisdom would be an unmitigated curse; the worst conceivable calamity which God could impose upon man. When we consider what man in his ignorance has done with limited will and power, just the thought of what would happen had he absolute free will fills one with apprehension and terror. But God is merciful and, in His infinite love and wisdom, limits and controls man's freedom of action.


As men grow in spiritual stature, they gradually see the folly of independent action and submit to Divine guidance. And, in relinquishing their will, they are directed by the influence of that Higher Wisdom and moulded and guided into the path of true happiness.

"Where does free will function in times of war, when men are compelled to fight?" is a question on the lips of many today. Free will is never entirely abrogated, for there is always an alternative. True, the alternative is usually worse than the duty or responsibility one is trying to evade. Nevertheless, it is there. It often takes more courage to face public opinion than it does to face artillery.

Furthermore, man as a member of a large human family accumulates collective karma which is often discharged collectively, as in war or some other national contingency. He also derives numerous benefits and privileges from his country and, in turn, incurs duties and responsibilities and, in time of war, the welfare of the country supersedes the welfare of the individual. This truth is tersely and beautifully explained in the second chapter of the Bhagavad Gita, where Arjuna, who does not want to slay his kinsmen and friends, asks Krishna which is the right course to pursue—to fight or not to fight. Krishna replies: "This Real man that inhabiteth the body, O Arjuna, is invulnerable to harm, hurt, or death—therefore, why shouldst thou trouble thyself further about the matter? Instead face thy Duty in the matter, manfully and resolutely. . .. He who, in his ignorance thinketh: 'I slay,' or 'I am slain,' babbleth like an infant lacking knowledge. Of a truth, none can slay—none can be slain."


The soul is perfect in its pure essence. It is from its union with matter alone that all the imperfections, error and evil arise; but these do not affect its inner germ essence, for they are not its cause, which is the Absolute and Supreme Intelligence, which is God. The soul is responsible for its desires and for its choice of actions, and for this reason God established causes and effects. The soul, being immortal, came from God and must return to that Great Soul from which it issued. But as it was given to man pure and undefiled, free from all stain and error, it cannot ascend to that Celestial Abode until it shall have been refined and purified from all the evil it has wrought and all the errors and faults committed through its union with matter.

In the future life we will be able to perceive and trace the ineffaceable consequences of our idle words and evil deeds, and our remorse and grief must necessarily last as long as the consequences themselves. When we return to our Father's home, we will have to give an account of our wanderings and render a report of the stewardship which was entrusted to us. We are rational beings endowed with free will and, therefore, are held accountable both here and hereafter.

 

How strangely entangled are the threads of Destiny from the Distaff of Life! 


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MIRACLES

Many people wonder whether miracles ever took place. Others believe they may have happened in Biblical times, but are somewhat skeptical whether they actually happened. They share the opinion of the agnostic who says: "A miracle is an unusual phenomenon which never occurred." Many agree with Hume's idea: "A miracle may be accurately defined, a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent." Webster, however, approaches the truth in his explanation: "An event or effect in the physical world, beyond or out of the ordinary course of things, deviating from the known laws of nature, or transcending our knowledge of these laws."

Nature is indeed known to us only in a very limited degree, and known laws are few compared to the many unknown laws. And although the circumstances of the occurrence or miracles may appear unusual, they are never contrary to nature, but only contrary to nature as known to us, for everything that happens, or has happened, or will happen, can happen only through law.


Also lack of knowledge creates a belief in miracles. Happenings which we cannot explain are miraculous to us and, as we never will know all, there will always be miracles. Moreover, things that an ignorant, undeveloped man considers miraculous are quite simple to the educated and learned philosopher. Superstitious people consider all unusual things marvelous, everything not encompassed within the realm of their limited understanding.

Furthermore, any event called miraculous now may easily cease to be so at some future time. Many things commonplace today would have been considered miracles not so long ago, for example, the wonders of electricity, radio, aeroplane, television, all these would have been called miracles a few years ago.

The conquest of numerous diseases by science would have been regarded miracles a century back. Then, certain diseases meant certain death, for men did not know their cause and were powerless to effect a cure. So knowledge dissipates miracles.

The greatest objection to miracles seems to be that facts are against them. Well, are they against them? Science declares that the universe is governed by great, natural laws, whose action is definite, constant and unchangeable; and for miracles to be produced these laws would have to be overridden, intermitted, or set aside. And this, scientists insist, cannot be done, for any interference with natural laws would instantly plunge the universe into chaos, if not destruction. They argue that natural law repudiates and rejects the idea of divine intervention; that God does not, and cannot, interfere with the laws He has created and controls. In other words, they believe that He is bound by His own laws.


Now, what is the nature of Deity? Is He omnipotent or is He not? He IS omnipotent and, therefore, is not bound by any law. If He created them, He can overrule them or destroy them. Some of the theories advanced by scientists who doubt the omnipotence of Deity are far more incredible, implausible and improbable than the truth—which is that the All-powerful Supreme Being can and does intervene in the affairs of men. It is much more reasonable to believe that He cares for His creations than to accept the scientific theory that there is nothing but cold, natural law, devoid of feeling and intelligence. Apparently men are not content to create God in THEIR likeness, but must ascribe to Him their limitations as well.

In the study of miracles we can discard all ideas of accident and violation of natural law. But we cannot dismiss the action of intelligent beings other than man controlling and regulating these laws, for no miracles are performed by law alone, as behind all law there are intelligent operators. If you deny the existence of beings other than man, you have a hopeless task accounting not only for miracles, but for many other events which frequently occur.


Intelligence or mind is master of natural law. A higher law can be employed to overrule and direct a lower one. Intelligence can override it, vary it, and use it however it will, and can make it work. Christ more than once hinted that, by an increase of power, ascendancy is gained over the lower and physical laws; that by faith, knowledge and power men may control things that are around them, just as the body can be made subservient to the mind power. Indications of it also pervade the history of the race down to our time.

The Bible unquestionably is the greatest history of miracles. Angels are frequently mentioned in connection with them, and the angels usually appeared in human form. Furthermore, it is evident they possessed extraordinary strength and great wisdom. Then the question arises: "Who are angels?" Angels were once human beings who have progressed to the status of angelhood, for life is immortal and progression eternal. Some are sufficiently advanced to have planetary authority, and are superhuman to an indescribable extent. There are others who control the elements, and prayer for rain has been complied with innumerable times. Moreover, all grades of intelligences are utilized in some way as agents of the Almighty.


The Resurrection is regarded by many people as the most impossible of "miracles." However, this event was not at all miraculous, but some of its interpretations certainly are. Why should anyone think it incredible that Christ rose from the "dead"?


Nothing unusual about it. All people rise from the dead. No soul ever inhabits a grave, crypt or tomb, but at death discards its material garment and rises in a spiritual body and continues life elsewhere. What makes the Resurrection take on the nature of a miracle, as defined by Hume, "a transgression of the law of nature," is due to men's ignorance of their true nature.

"If a man die, shall he live again?" This question has been pondered throughout the ages by all races of men. In the first records of any nation at all civilized or cultured, we find they believed in immortality. The Egyptians were among the first to furnish us with knowledge of this subject. Their architecture gives evidence that they believed in the life beyond. So do their mummies, which are still in a preserved condition. In fact, all ancient races possessed this truth which, in time, was lost to the masses or distorted, but always a few have kept this knowledge alive.

The minds of the untutored of every race could not conceive the idea of the life of the immortal soul as separate from the physical body. Hence, we have the embalming, pyramids, different methods of preserving the body, as once again, they believed it would be the dwelling place of the soul.


The same thing happened to the doctrine of the Christian religion. The rising of Christ from the "dead" was considered a physical resurrection, and even today there are people who firmly believe He resumed His physical body when three days later He appeared to the Marys and His disciples.

But, contrary to this belief, Jesus rose in His spiritual body; clothed Himself with a temporary materialized body for the purpose of identification. In no other way would the doubting Thomas' have recognized Him. He walked the earth forty days in this body. Though material, it was so ethereal that He appeared "suddenly in their midst." "He appeared in another form, the doors being shut," and He also, says the Evangelist, "vanished out of their sight." This power of materialization did not end with Christ. It still exists at the present time and has been witnessed by many.

Every event and every act in the life of Christ were in accordance with natural law. All His life He taught the truth of immortality and, after His crucifixion, demonstrated it by appearing objectively to many people. Nothing unusual about this. Many people have done the same. Many departed souls have appeared to relatives and friends before the burial of their bodies. We know of instances where they returned within sever hours after severing connection with their material forms. But no soul ever again assumes the physical body after death, for that, saying nothing about its impossibility, would be raising the body only to die again. The reference is to reclothing the spiritual body in such materialized garments as to be visible to the physical eye. At the time of the crucifixion many spirit entities clothed themselves, or materialized, and appeared in Jerusalem.


"If a man die, shall he live again?" is the question uppermost in the minds of people all over the world today, for they know that death has been having an unprecedented harvest in the past few years, and they seek an answer to this age-old query. Hundreds of thousands of American boys have been slaughtered on foreign soil. Their blood has mingled with the blood of the youths of other nations on the battlefields of hate and greed. The slaughter has been something the like of which the world has never seen, and so has the suffering, for those who went to war, for those who returned crippled, diseased, maimed and blind. But those who live to mourn will suffer the most.

And, on the eve of their departure to the unknown country, multitudes of young men think deeply and ask themselves many questions—questions relative to life and death. They ask, What manner of life awaits us Over There? Or is this ghastly, horrible world all we shall ever know? Is life to end abruptly before we ever have an opportunity to live? Or are there other worlds where better living, saner adventures may be had? Are justice, equality, brotherly love only myths, or do they have reality elsewhere?


Some of these boys seek solace in religion. Others take refuge in cynicism and bitterness. Many fortify themselves with a contemptuous and reckless philosophy. Many bewildered youngsters indulge in what they believe to be a "last fling." But alas, there is no "last fling" for a race of immortals dwelling in eternity; for life is a continuous stream of consciousness and cannot be broken into separate and isolated fragments. Life and death are one and inseparably entwined. What the world calls "death" is life's greatest and most beautiful adventure, for death holds the key which opens the door which cannot be opened any other way. It unfastens the gate to the spiritual realms where absolute justice, love, peace and harmony are the law. For those who do not possess actual knowledge of this truth, but must accept it on faith, we have the word of Him who knew the Father: "In my Father's house are many mansions: if it were not so, I would have told you."


The more we unfold the more beautiful life becomes.


Prayer and the power of God figure conspicuously in the performance of all miracles, and there is no record of any authentic miracle ever having occurred without them. Christ always gave the glory of His accomplishments to God: "The Father in me doeth the works." The prophets "cried out to God," or "called upon God" before they performed any miracle.

Prayer and the power of God figure conspicuously in the performance of all miracles, and there is no record of any authentic miracle ever having occurred without them. Christ always gave the glory of His accomplishments to God: "The Father in me doeth the works." The prophets "cried out to God," or "called upon God" before they performed any miracle.

These men of God lived and died in prayer, for they knew that without Him they could do nothing.

Another noticeable feature connected with miracles is the inconstant power of those who performed them. St. Paul, an outstanding healer, was not always successful and, like any other uninspired physician, prescribed wine for Timothy. Moreover, he was unable to cure his own infirmity. He writes: "For this thing I besought the Lord thrice, that it might depart from me. And He said unto me, "My grace is sufficient for thee." Yet God wrought special miracles by the hands of Paul.

Moses, a healer of extraordinary powers, could not cure his stammering, and Aaron was his mouthpiece whenever he addressed his people. Only with perfection and with God there are no failures.


Healing formed an integral part of the ministry of the disciples and the apostles. And was it not their Master's command to "raise the dead and heal the sick?" Jesus was eminently practical and knew that men were not interested in their souls while hunger gnawed at their stomachs, so He first fed the multitude and then preached to them. The Disciples, following in His footsteps, healed as they preached, and it was their healing which attracted the people. Human nature remains much the same. People are still more interested in obtaining relief from their physical afflictions than in the welfare of their souls. And is not the human organism one of the greatest miracles on earth? But men in their colossal ignorance neglect, abuse, mutilate and desecrate this holy of holies, the temple of the Living God.

There never has been any cessation of miraculous healing; it is in our midst today. Countless people have had instantaneous and miraculous cures; many have been healed through faith and prayer, or the laying on of hands after doctors had pronounced them incurable. Many "incurables" have been made whole at the Shrine of Lourdes. Some physicians scoff at these cures, saying they are solely due to hypnotic influence acting on patients who are merely hysterical. Like the great Charcot, who denied the faith cures at Our Lady of Lourdes and then declared: "What does it matter if the patient gets well?" and sent patients to Lourdes to be healed.


Some twenty years ago a friend of ours was gradually going blind from glaucoma. At that time cures for this disease were more or less in the experimental stage, but he tried them all in the hope that one might effect a cure. Yet to no avail. He also submitted to several mental phases of healing, but with no better result. His eyesight finally became so impaired he could scarcely distinguish large objects. The world was closing in on him and he had reached the end of his resources. Then, one night in utter despair and abject hopelessness, he fell on his knees and cried: "My God, I have done all I could; I leave it to Thee." In that instant he was healed. From a state of almost total blindness, he no longer required glasses, not even for- reading.

Miracles are not always beneficial, but sometimes definitely retributory in character. We know a woman who was suddenly stricken blind a short distance from a bank where she was going to deposit a considerable sum of money which she had extorted from a poor man. She had loaned him the money for a stipulated period, at the end of which he was unable to repay due to unemployment and illness. But, nevertheless, she was determined to have her money. So she hounded and harassed the unfortunate man who, in order to get out of her clutches, borrowed the money elsewhere and repaid her. She paid dearly for her cupidity. Total blindness for over a year; many months more of only partial vision. Not only this, in her terror and confusion at suddenly being blind, she dropped her purse in the street and it was never recovered.


A modern miracle occurred at Dunkerque. In reading first-hand accounts one has the feeling from first to last that there was something miraculous about the entire ten days of evacuation; that there were forces at work not attributable to human beings. The whole thing, as one writer observed, "was covered with a strange feeling of something supernatural." The pier at Dunkerque, their only avenue of escape, was the unceasing target of bombs and shellfire throughout, yet it never was hit. "God sent a wind which crushed the Spanish Armada; this time God withheld the wind." The board of Admiralty thought they would be lucky if 30,000 could be saved, but 335,000 men escaped. If that was not a miracle, there never was a miracle.

Dunkerque's parallel is found in the book of II Kings, where Elisha and his servant found themselves surrounded by a host of chariots and horses sent by the king of Syria. Elisha possessed the disconcerting faculty of being able to hear what the king spake in his bedchamber, many miles distant, who for this reason sought to seize Elisha. The servant was frightened, so Elisha prayed that his eyes might be opened. He saw: "And behold, the mountains were full of horses and chariots of fire round Elisha. They that be with us are more than they that be with them." Then Elisha blinded them and escaped from the city.


The rescue of Rickenbacker and his men has indications of miraculous elements. Furthermore, five who were atheists did not come back atheists. Persons who have known such close escapes from death are not apt to deny either miracles or the power of God to act in the affairs of men.

How often people say: "That certainly was a miracle." They had missed a boat or train that met with an accident and loss of life. Thy were detained from keeping an engagement and, in doing so, avoided danger. Sometimes we are impressed to do certain things, or we have "hunches" to walk on another street, or avoid a particular place, and discover in doing so we avoided injury or disaster. Most people have miraculous escapes of which they are not even aware, for in truth "God has appointed His angels charge over us" and they, seeing more clearly, warn us of dangers of which we know not.

Then some remonstrate: "But why should only some people be singled out for Divine protection?" All people are under Divine protection, but, unfortunately, not all are sufficiently sensitive to catch the subtle thoughts of warning. And then how often people admit they received impressions and premonitions to do things, or act in a certain manner, but refused to follow and profit by them, invariably to their sorrow and regret.


Few miracles have exercised such fascination upon the human mind as the miracles of the Philosopher's Stone and the Elixir of Youth. Throughout all ages people have been interested in the prolongation of physical life and the transmutation of the baser metals into precious metals. Transmuting iron into gold was, and is known to the adepts, but there is another power, transmuting base, low qualities into noble and high ones. This Philosopher's Stone is in the possession of all men, but how few value it or use it!

The secret of the Elixir of Youth is known to those who have attained an advanced degree of development, and such individuals have the power to prolong life in the physical body far beyond the average age. This they do whenever it is necessary to complete a mission or perform a task, which requires their functioning in corporeal form. But they extend life at its prime, and not in old age. Like Moses, "who lived to be one hundred and twenty in full vigor nor was his eyesight dimmed," these persons retain their mental and physical vigor to the end.

Another miracle dawning upon the horizon is the discovery of the unseen world. It is destined to become like a newly discovered continent. We shall see its inhabitants and we shall hold communion with them, and we shall marvel how many thousands of years could pass with our being in ignorance of their existence. Then immortality will no longer be a question of faith, conjecture or theory, but every man will know definitely that life follows life and that death is a condition that has never existed.


People do not all die at the same time, nor do they all arise at the same time.

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

The Corpus Hermeticum

I. Poemandres, the Shepherd of Men


<This is the most famous of the Hermetic documents, a revelation account describing a vision of the creation of the universe and the nature and fate of humanity. Authors from the Renaissance onward have been struck by the way in which its creation myth seems partly inspired by Genesis, partly reacting against it. The Fall has here become the descent of the Primal Man through the spheres of the planets to the world of Nature, a descent caused not by disobedience but by love, and done with the blessing of God.


<The seven rulers of fate discussed in sections 9, 14 and 25 are the archons of the seven planets, which also appear in Plato's Timaeus and in a number of the ancient writings usually lumped together as "Gnostic". Their role here is an oddly ambivalent one, powers of Harmony who are nonetheless the sources of humanity's tendencies to evil. - JMG>


1. It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back - just as men who are weighed down with sleep after a fill of food, or from fatigue of body.

Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst thou hear and see, and what hast thou in mind to learn and know?


2. And I do say: Who art thou?

He saith: I am Man-Shepherd (Poemandres), Mind of all-masterhood; I know what thou desirest and I'm with thee everywhere.


3. [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear.

He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.


4. E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things

were opened to me, and I see a Vision limitless, all things turned into Light - sweet, joyous [Light]. And I became transported as I gazed.

But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous folds, so that methought it like unto a snake.

And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words, belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description.

[And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.


5. [Thereon] out of the Light [...] a Holy Word (Logos) descended on that Nature. And upwards to the height from the Moist Nature leaped forth pure Fire; light was it, swift and active too.

The Air, too, being light, followed after the Fire; from out of the Earth-and-Water rising up to Fire so that it seemed to hang therefrom.

But Earth-and-Water stayed so mingled with each other, that Earth from Water no one could discern. Yet were they moved to hear by reason of the Spirit-Word (Logos) pervading them.


6. Then saith to me Man-Shepherd: Didst understand this Vision what it means?

Nay; that shall I know, said I.

That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (Logos) [that appeared] from Mind is Son of God.

What then? - say I.

Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists.

Thanks be to Thee, I said.

So, understand the Light [He answered], and make friends with it.


7. And speaking thus He gazed for long into my eyes, so that I trembled at the look of him.

But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand.

And when I saw these things I understood by reason of Man-Shepherd's Word (Logos).


8. But as I was in great astonishment, He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. Thus spake to me Man-Shepherd.

And I say: Whence then have Nature's elements their being?

To this He answer gives: From Will of God. [Nature] received the Word (Logos), and gazing upon the Cosmos Beautiful did copy it, making herself into a cosmos, by means of her own elements and by the births of souls.


9. And God-the-Mind, being male and female both, as Light and Life subsisting, brought forth another Mind to give things form, who, God as he was of Fire and Spirit, formed Seven Rulers who enclose the cosmos that the sense perceives. Men call their ruling Fate.


10. Straightway from out the downward elements God's Reason (Logos) leaped up to Nature's pure formation, and was at-oned with the Formative Mind; for it was co-essential with it. And Nature's downward elements were thus left reason-less, so as to be pure matter.


11. Then the Formative Mind ([at-oned] with Reason), he who surrounds the spheres and spins them with his whorl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will.

And from the downward elements Nature brought forth lives reason-less; for He did not extend the Reason (Logos) [to them]. The Air brought forth things winged; the Water things that swim, and Earth-and-Water one from another parted, as Mind willed. And from her bosom Earth produced what lives she had, four-footed things and reptiles, beasts wild and tame.


12. But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child; for he was beautiful beyond compare, the Image of his Sire. In very truth, God fell in love with his own Form; and on him did bestow all of His own formations.


13. And when he gazed upon what the Enformer had created in the Father, [Man] too wished to enform; and [so] assent was given him by the Father.

Changing his state to the formative sphere, in that he was to have his whole authority, he gazed upon his Brother's creatures. They fell in love with him, and gave him each a share of his own ordering.

And after that he had well learned their essence and had become a sharer in their nature, he had a mind to break right through the Boundary of their spheres, and to subdue the might of that which pressed upon the Fire.


14. So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational, bent his face downwards through the Harmony, breaking right through its strength, and showed to downward Nature God's fair form.

And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form, she smiled with love; for 'twas as though she'd seen the image of Man's fairest form upon her Water, his shadow on her Earth.

He in turn beholding the form like to himself, existing in her, in her Water, loved it and willed to live in it; and with the will came act, and [so] he vivified the form devoid of reason.

And Nature took the object of her love and wound herself completely around him, and they were intermingled, for they were lovers.


15. And this is why beyond all creatures on the earth man is twofold; mortal because of body, but because of the essential man immortal.

Though deathless and possessed of sway o'er all, yet doth he suffer as a mortal doth, subject to Fate.

Thus though above the Harmony, within the Harmony he hath become a slave. Though male-female, as from a Father male-female, and though he's sleepless from a sleepless [Sire], yet is he overcome [by sleep].


16. Thereon [I say: Teach on], O Mind of me, for I myself as well am amorous of the Word (Logos).

The Shepherd said: This is the mystery kept hid until this day.

Nature embraced by Man brought forth a wonder, oh so wonderful. For as he had the nature of the Concord of the Seven, who, as I said to thee, [were made] of Fire and Spirit - Nature delayed not, but immediately brought forth seven "men", in correspondence with the natures of the Seven, male-female and moving in the air.

Thereon [I said]: O Shepherd, ..., for now I'm filled with great desire and long to hear; do not run off.

The Shepherd said: Keep silence, for not as yet have I unrolled for thee the first discourse (logoi).

Lo! I am still, I said.


17. In such wise than, as I have said, the generation of these seven came to pass. Earth was as woman, her Water filled with longing; ripeness she took from Fire, spirit from Aether. Nature thus brought forth frames to suit the form of Man.

And Man from Light and Life changed into soul and mind - from Life to soul, from Light to mind.

And thus continued all the sense-world's parts until the period of their end and new beginnings.


18. Now listen to the rest of the discourse (Logos) which thou dost long to hear.

The period being ended, the bond that bound them all was loosened by God's Will. For all the animals being male-female, at the same time with Man were loosed apart; some became partly male, some in like fashion [partly] female. And straightway God spake by His Holy Word (Logos):

"Increase ye in increasing, and multiply in multitude, ye creatures and creations all; and man that hath Mind in him, let him learn to know that he himself is deathless, and that the cause of death is love, though Love is all."


19. When He said this, His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. And so all things were multiplied according to their kind.

And he who thus hath learned to know himself, hath reached that Good which doth transcend abundance; but he who through a love that leads astray, expends his love upon his body - he stays in Darkness wandering, and suffering through his senses things of Death.


20. What is the so great fault, said I, the ignorant commit, that they should be deprived of deathlessness?

Thou seem'st, He said, O thou, not to have given heed to what thou heardest. Did I not bid thee think?

Yea do I think, and I remember, and therefore give Thee thanks.

If thou didst think [thereon], [said He], tell me: Why do they merit death who are in Death?

It is because the gloomy Darkness is the root and base of the material frame; from it came the Moist Nature; from this the body in the sense-world was composed; and from this [body] Death doth the Water drain.


21. Right was thy thought, O thou! But how doth "he who knows himself, go unto Him", as God's Word (Logos) hath declared?

And I reply: the Father of the universals doth consist of Light and Life, from Him Man was born.

Thou sayest well, [thus] speaking. Light and Life is Father-God, and from Him Man was born.

If then thou learnest that thou art thyself of Life and Light, and that thou [happen'st] to be out of them, thou shalt return again to Life. Thus did Man-Shepherd speak.

But tell me further, Mind of me, I cried, how shall I come to Life again...for God doth say: "The man who hath Mind in him, let him learn to know that he himself [is deathless]."


22. Have not all men then Mind?

Thou sayest well, O thou, thus speaking. I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously.

[To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father's love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love.

And ere they give up the body unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I'll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.


23. But to the Mind-less ones, the wicked and depraved, the envious and covetous, and those who mured do and love impiety, I am far off, yielding my place to the Avenging Daimon, who sharpening the fire, tormenteth him and addeth fire to fire upon him, and rusheth upon him through his senses, thus rendering him readier for transgressions of the law, so that he meets with greater torment; nor doth he ever cease to have desire for appetites inordinate, insatiately striving in the dark.


24. Well hast thou taught me all, as I desired, O Mind. And now, pray, tell me further of the nature of the Way Above as now it is [for me].

To this Man-Shepherd said: When the material body is to be dissolved, first thou surrenderest the body by itself unto the work of change, and thus the form thou hadst doth vanish, and thou surrenderest thy way of life, void of its energy, unto the Daimon. The body's senses next pass back into their sources, becoming separate, and resurrect as energies; and passion and desire withdraw unto that nature which is void of reason.


25. And thus it is that man doth speed his way thereafter upwards through the Harmony.

To the first zone he gives the Energy of Growth and Waning; unto the second [zone], Device of Evils [now] de-energized; unto the third, the Guile of the Desires de-energized; unto the fourth, his Domineering Arrogance, [also] de-energized; unto the fifth, unholy Daring and the Rashness of Audacity, de-energized; unto the sixth, Striving for Wealth by evil means, deprived of its aggrandizement; and to the seventh zone, Ensnaring Falsehood, de-energized.


26. And then, with all the energisings of the harmony stript from him, clothed in his proper Power, he cometh to that Nature which belongs unto the Eighth, and there with those-that-are hymneth the Father.

They who are there welcome his coming there with joy; and he, made like to them that sojourn there, doth further hear the Powers who are above the Nature that belongs unto the Eighth, singing their songs of praise to God in language of their own.

And then they, in a band, go to the Father home; of their own selves they make surrender of themselves to Powers, and [thus] becoming Powers they are in God. This the good end for those who have gained Gnosis - to be made one with God.

Why shouldst thou then delay? Must it not be, since thou hast all received, that thou shouldst to the worthy point the way, in order that through thee the race of mortal kind may by [thy] God be saved?


27. This when He'd said, Man-Shepherd mingled with the Powers.

But I, with thanks and belssings unto the Father of the universal [Powers], was freed, full of the power he had poured into me, and full of what He'd taught me of the nature of the All and of the loftiest Vision.

And I began to preach unto men the Beauty of Devotion and of Gnosis:

O ye people, earth-born folk, ye who have given yourselves to drunkenness and sleep and ignorance of God, be sober now, cease from your surfeit, cease to be glamoured by irrational sleep!


28. And when they heard, they came with one accord. Whereon I say:

Ye earth-born folk, why have ye given yourselves up to Death, while yet ye have the power of sharing Deathlessness? Repent, O ye, who walk with Error arm in arm and make of Ignorance the sharer of your board; get ye out from the light of Darkness, and take your part in Deathlessness, forsake Destruction!


29. And some of them with jests upon their lips departed [from me], abandoning themselves unto the Way of Death; others entreated to be taught, casting themselves before my feet.

But I made them arise, and I became a leader of the Race towards home, teaching the words (logoi), how and in what way they shall be saved. I sowed in them the words (logoi) of wisdom; of Deathless Water were they given to drink.

And when even was come and all sun's beams began to set, I bade them all give thanks to God. And when they had brought to an end the giving of their thanks, each man returned to his own resting place.


30. But I recorded in my heart Man-Shepherd's benefaction, and with my every hope fulfilled more than rejoiced. For body's sleep became the soul's awakening, and closing of the eyes - true vision, pregnant with Good my silence, and the utterance of my word (logos) begetting of good things.

All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God.


31. Holy art Thou, O God, the universals' Father.

Holy art Thou, O God, whose Will perfects itself by means of its own Powers.

Holy art Thou, O God, who willeth to be known and art known by Thine own.

Holy art Thou,who didst by Word (Logos) make to consist the things that are.

Holy art Thou, of whom All-nature hath been made an image.

Holy art Thou, whose Form Nature hath never made.

Holy art Thou, more powerful than all power.

Holy art Thou, transcending all pre-eminence.

Holy Thou art, Thou better than all praise.

Accept my reason's offerings pure, from soul and heart for aye stretched up to Thee, O Thou unutterable, unspeakable, Whose Name naught but the Silence can express.


32. Give ear to me who pray that I may ne'er of Gnosis fail, [Gnosis] which is our common being's nature; and fill me with Thy Power, and with this Grace [of Thine], that I may give the Light to those in ignorance of the Race, my Brethren, and Thy Sons.

For this cause I believe, and I bear witness; I go to Life and Light. Blessed art Thou, O Father. Thy Man would holy be as Thou art holy, e'en as Thou gave him Thy full authority [to be].


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TRUTH

There never has been a time when the desire to know the truth was so prevalent and strong. There never has been a time when there were so many intelligent men and women who were not content with surface knowledge, with the appearance of things or doctrines based on personal authority. They seek to penetrate into the hidden causes of things. In this advancement many mistakes will be made, much will be discarded, but it will only be the chaff which has served its purpose.

What is truth? Truth is an emanation of the Deity. Truth is the accurate verity and reality. It is the understanding by the mind of that which actually is. It is the unchangeable amid the changeable, the substance behind the shadow, the permanent within the transient form. Truth is a constant, not a variant. It cannot be added to or diminished from its sum total.

How can we know the truth? Truth has clearly defined characteristics by which it can be recognized. Among these attributes are its immutability and infallibility, which we see demonstrated in the natural and spiritual laws; for example, in chemistry, mathematics, physics, astronomy and music. These are exact sciences because their underlying laws of truth have been discovered. They are truths to all people everywhere. Truth operates just as undeviatingly and unerringly in other departments of life, only its laws are not so well known.


Truth comes from the Deity and is dispersed through myriads of intelligences, gradually reaching men distorted and dimmed. The Source is pure, but flows through imperfect and polluted channels, as the Fountain of truth has many tributaries. Then too, the human mind is so constituted that it can perceive only a fragment of truth at a time, and that fragment faintly. Just as the naked eye cannot gaze directly at the dazzling sun, so the mind of man cannot behold truth without being veiled.

For this reason truth has always been clothed with ceremonies, mysteries, symbolism and magic. In no other way would the masses accept it; furthermore, it has to be carefully concealed otherwise they would profane as well as reject it. Hence, Christ, Buddha, Confucius and Krishna and other great teachers taught the people in parables and allegories. Even today it is necessary to employ liberal use of ceremonies and rituals to convey truth to unevolved mentalities.

Proof that basic human nature changes little, if at all, is only too evident by its antagonism towards the truth. Indeed, men's opposition to and rejection of truth remains one of life's profoundest mysteries.


Fables, folklore, legends, superstition and error find fertile soil. But of truth Albert Pike said:

"There is a singular obliquity in the human mind that makes false logic more effective than the true with nine-tenths of those who are regarded as men of intellect. . . . Each mind sees the truth, distorted through its own medium."

When we question why God made man as He has, we are going beyond our mental depth. However, if He had wanted all men to think alike, we can be sure He would have created them with that capacity. But since men are in diverse stages of unfoldment and their minds enshrouded in various degrees of ignorance, it is necessary to have different aspects of truth. Hence, the importance of being tolerant with those who choose to worship God differently than we do. All truth leads to the same goal, and all religions and philosophies which have stood the test of time contain some element of truth, otherwise they would have perished.

Rarely is it wise to uproot another from his accustomed belief or way of worship because we may think our method superior. It may be better for us, but not for him. If our religion is actually superior, the only way to convince him of it is by a superior way of living. Proselyting and propagandism are discouraged by advanced teachers, who tell us the best way to help others is to illumine the path they are in, for when a person has outgrown a particular faith or creed, it will no longer satisfy his needs and he will of his own accord seek another more compatible with his developing nature.


The most important thing is sincerity—to really believe that which we profess to believe—and example still remains the most compelling of arguments. An upright life is the living truth and works directly upon other lives. Truth planted in the hearts of Jesus and Socrates grew and yielded the fruit of noble lives. But it was their lives more than their teaching that influenced the lives of others and thus their good influence lifted up millions of those who had but a faint conception of the great truths that underlie right conduct in the more intelligent.

Truth emancipates while error enslaves. Consequently, throughout the ages every effort has always been made to resist truth and keep it from the people. From the days of early Greece and before, you will find proofs of it. Socrates was put to death. Pythagoras was driven from Athens. Anaxagoras was imprisoned on account of new ideas. Galileo was twice brought before the Inquisition and sentenced by those who believed they had the power to kill truth. Descartes, Aristotle, Newton, and Harvey were persecuted and condemned by those who thought truth could be destroyed.

Despite all the efforts of its most powerful and unscrupulous enemies, truth has never been destroyed and its sum total remains the same. Those who profit from exploitation of the masses may temporarily suppress it and plunge the world into darkness; but there are ever a few brave souls who keep the truth alive and prevent its enemies from totally extinguishing it.


There is the same hostile antagonism to truth in the year of our Lord 1945. Its exponents are silenced today just as effectively as centuries ago. The method is different, that is all. Now they are morally crucified and socially stoned; the cruelty has been transferred from the physical to the mental plane.

Its changelessness is another characteristic by which truth can always be recognized. Whatever varies with time, place, race or creed is not truth, but a temporary expedient, substitute or counterfeit. People often remark: "How truth changes!" For they discover that the "truths" of childhood and youth are no longer true in maturity and old age. Often prevalent beliefs of one century are discarded as utterly false in the succeeding one. For example, look at the school textbooks of fifty years ago and observe what radical changes have been made.

But truth does not and cannot change. If a thing is true today, it will be true tomorrow and forever. If a thing is true in the beginning, it will be true in the end.

What does change, however, is one's conception of the truth or eternal principles. As one grows older and perhaps wiser, his outlook upon life changes, his mental horizon expands, his intellectual and spiritual natures deepen and develop, and, consequently, he sees the same truth in another light, or perceives a larger view of it. Then, too, most of us during our early years were indoctrinated with beliefs contradictory to facts.


Many absurd theories and peculiar doctrines have been promulgated under the guise of truth. But believing a thing does not make it true, nor disbelieving it, untrue. People frequently confuse laws and decrees enacted by rulers for the government of men as truths. There are no such things as "man-made" truths. Man cannot create truth; he can only discover it. That which is created by man can be destroyed by man.

Truth is absolute. It is a fallacy to suppose that truth can ever be relative. Truth never conflicts or contradicts; for truth blends with truth as light blends with light. All the religious founders taught the same truths, the same cardinal principles. The hatred and animosity existing among their followers is not due to fundamentals, but to their accretions of theologies and doctrines.

Simplicity is another of truth's characteristics. Never is truth complex of structure or difficult of comprehension; but so simple is its language that even little children can readily understand it. On the other hand error is always contradictory and so abstruse no one can make any sense out of it. The pure and undefiled mind of a child is a perfect receptacle for truth and, consequently, its perception of it is accurate and acute. Conversely, the minds of adults adulterate all they contact, including the truth; for truth, like water that flows through impure channels, becomes polluted and contaminated. So, if we are desirous of obtaining truth undefiled, we must keep its channel, the mind, as free as possible from obstructions—unclean, selfish, intolerant and hostile thoughts.


Moreover, truth, like a mathematical equation, always proves itself. All truth is demonstrable. St. Paul the Apostle once exhorted his brethren to "prove all things; hold fast that which is good," and a better precept never was given. Faith is required to live, and most of us have more faith than we realize. Yet faith is no substitute for knowledge, but should be used in conjunction with it. And, when we are looking for actual facts concerning this universe, we should not be satisfied with faith alone, but should endeavor, by all the means at our command, to see whether the things represented by faith are truly as they are represented. Otherwise we are apt to accumulate more fables than facts. Better an ounce of truth than a ton of theory.

Faith has the same relation to knowledge that a scaffolding has to a building. When the structure has been completed, we can dispense with the scaffolding. And so it is with life; we need faith until we know. We must rely upon faith where we cannot see and when we do not understand.


Departure from truth results in intellectual suicide. The inevitable fact that no one believes or trusts the habitual liar is bad enough; but this is not the only or the worst penalty for intellectual dishonesty. His faculty of discernment becomes so blunted from misuse that he can no longer recognize truth. Hence, he is victimized by those who practice deception and dishonesty. And, as he is unable to distinguish truth from untruth, he often follows false prophets who lead him astray, aye, even to destruction and to death.

Those who know the truth and live a lie close the door of heaven upon themselves; while those who live a falsity believing it to be truth will attract to themselves those who will enlighten them.

There are those who insist it to be of minor import whether their beliefs are true or not. Such people can be likened to the foolish man of the Scriptures, of whom the Master spoke: "A wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock." "A foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it."


He who builds his house of life on truth builds upon an eternal foundation. He who builds his house of life on error builds upon a shifting and unstable foundation. Eventually, all those who pre-ter or mistake falsities for truth must retrace their steps and enter the lofty and enduring road that leads toward God. The truth or secret of things is revealed from within.

 

Neither time nor clime alter Truth.


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

THOUGHT

The mystery of thought! In infancy our bodies awaken to enjoy the world into which we are born. Then our minds awaken to curious questioning and restless desire for knowledge. Then our souls awaken to conscious search for life's spiritual meaning and purpose.

What is thought? Thought is a product of mind—not the brain. The material scientist says: "A certain formation of brain cells creates a certain kind of thought." Whereas certain thoughts produce a certain brain cell formation. Thought has the same relation to the mind as the wind has to the atmosphere, for thought is the mind's vibration, and thinking is the process of setting the mind into motion.

Where do thoughts come from? There are three primary sources. Firstly: It is possible, through deep, spiritual contemplation, to receive thoughts directly from Universal Mind. Every human being can contact his Heavenly Father without the aid of any intermediaries, either spiritual or physical. "To be pure in heart" is the only stipulated requirement.


Secondly: Many thoughts emanate from the subconscious mind. Deep within this mind there takes

place an involuntary accumulation of impressions and suggestions which come to the surface after a more or less prolonged gestation. Indeed, this storehouse of memory, this record of life, is a prolific source of thoughts and many people are entirely too much under its influence.

Thirdly: The principal fountain of thought is the mental atmosphere which is permeated with the thoughts of other people, both embodied and disembodied. We have all had the experience of wondering where some thought came from; it was probably in the "air," and our brains, being sensitive receiving sets, "picked" it up.

There is no such thing as original or isolated thoughts; what is new is their manner of expression or restatement. We cannot conceive of anything which is not; the ideas are somewhere existent and have always been in the mind substance. Our task is to give new shape and semblance to the thought elements which otherwise remain undifferentiated and formless. And those whose patterns are the most unlike the whole mass or group thought are considered the most original.

Thoughts resemble the temperament of the person in whom they appear. Consequently, no one's thoughts should constitute another's authority any more than every head should be forced into a hat of fixed pattern or unalterable dimensions.


Many people are totally unaware of the power of thought and the effect it has upon their lives. These people invariably consider failure, misfortune, unhappiness and numerous other undesirable conditions as things that just accidentally happen, whereas they are created by the individual's wrong habits of thinking.

Similarly, liberation from these conditions is achieved through right thinking. In order to change the outer environment, it is necessary first to change the inner. If you do not want an undesirable fate or future, do not contemplate an undesirable one. Think about what you do want—not about what you do not want.

Right thinking is the key to health, happiness, prosperity and success. The power of thought can either fill our lives with good or leave them utterly empty. Everything one needs for his well-being exists in the universal mind. It is ours for the taking, for we are heirs to the kingdom of God, co-sharers with His opulence, wisdom and love.


Plato said: "All reality exists in the mind. The outer phenomenon, that which appears, is only its outer expression. The visible universe is the reflection of the invisible."

Everything in the universe had its origin in thought, wrought out and preserved in stone, iron and wood, which upholds all structures from a toy to a battleship. All art, literature, music, law and religion existed first in the mind. Burn all books, destroy all churches, demolish all art and they would all be embodied again and again through thought—the creative force, for it is impossible to destroy mind wherein exists their eternal pattern or idea.

Thought is the power that heals. Disease, like all else, has its origin in mind; therefore, the mind must be healed first. The mind must become harmonious before the body can be, because mind through thought is the power that rules and governs the body.


People have been killed by thought. Fear and worry have buried many of their victims. Hatred, envy and jealousy have wrecked countless lives. Poisonous thoughts affect the body like poisonous drugs. Persons in public life have been made deathly ill and often their lives shortened by the volume of destructive thoughts sent them on the ebb tide of popularity. This has happened to practically all reformers, leaders, religious and moral teachers who labored for the welfare and upliftment of humanity.

Men, animals and plants all grow from within. Life is sustained by the drawing in of congenial matter and by the expulsion of foreign matter. The law of attraction is found throughout all life. Our mind always attracts thoughts which are akin to our own and resists those opposed to our mental constitution. The mental atmosphere is filled with thought forces from which we attract only those which are like our own. If you are gloomy, sad, full of worry and vexation, you are certain to attract similar thoughts, which will make you sadder and more gloomy. On the contrary, if you are confident, hopeful and cheerful, you will attract that kind of thoughts to you.


Mind, like the body, grows on the food which nourishes it, and takes on the nature of the thing it

dwells upon. And the food of the mind is thought. Therefore, the mind either becomes refined, sensitive, spiritual; or gross, material and dull; determined by the nature of thoughts which constantly occupy its attention. Thoughts are reproduced on the countenance. Sensual thoughts create a sensual face; spiritual thoughts create a beautiful, spiritual expression. Not only does our youth leave us, but our face tells how it has left us. Faces are open books wherein is written the history of our thinking.

How you have thought is revealed by the lines indelibly engraved in the palms of your hands, by the shape of your head and how you walk. An index to the thoughts of another is to imitate his posture and walk, then observe the effect it has on your thinking. Involuntarily, you will feel and think as the person you are imitating. There are no "secret" vices or habits. They are loudly proclaimed on the countenance. Emerson truly said: "What you are speaks so loudly no one can hear what you are saying."


Thoughts are the essence of heaven and hell. People say there is no hell, yet have one in their hearts and carry one around in their minds. For heaven and hell are not localities, but states of consciousness. "And what matter where I be, if I be still the same?" Persecuting memories, or a condemning conscience, put a man in hades whether he lives upon this earth or elsewhere. Peace of mind and serenity of spirit are bliss. And the heaven we will find on passing over is one we have prepared by our thinking and by the service rendered to our fellow men.

Few pleasures are comparable to a trained and cultivated mind. The mind is developed by thinking and not by cramming it with other people's thoughts and opinions. It is not a bucket to be filled, but a dynamo to be set into motion. There are no limits to its accomplishments, for the soul already knows all things; we only need to develop our instrument so that it can draw upon this inexhaustible storehouse of knowledge. A mind which has been strengthened by discipline can meet vicissitude and disaster with greater fortitude and courage. And it is never too late to undertake its cultivation, for, unlike the body which attains its zenith early in life, the best years for mental productivity come in the latter years after the body has lost its prime.

It is impossible to learn anything which will not be of use to us sometime. There is a true story of a professor at Cambridge who, at the age of eighty, began the study of Latin. When asked by curious observers of what use Latin would be at his age, he replied: "I intend to use it in my next life."


As today our powers are not of heritage only, but acquirements from previous lives before coming to earth, so studies today undertaken, no matter how near to the evening of our days, will surely bear fruit, not alone in our present life, but in the future.

"Guard well thy thoughts, for thoughts are heard in heaven," is a literal truth and explains the efficacy of prayer. For thoughts are the links between invisible substance and the visible form. Thought is a tangible substance and, united with will, is a projectile. 


Few of us demand enough from life. We should bear in mind that we are not beggars, but heirs to the Kingdom.


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

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MIND

No study is more fascinating or of greater benefit than the subject mind. It has engaged the most powerful intellects of all ages, from the days of Aristotle down to the present. However, during the last two thousand years, that is with the exception of the last one hundred years, not much progress has been made in this department of science. Anatomists and physicians have studied the brain and ignored the mind, while psychologists have studied the mind and ignored the brain. The human mind cannot, by itself, become an object of investigation; it needs the medium of an organic apparatus.

It is mind which distinguishes man from the animals and man from man. While there is not much difference between one cow or one cat from another, the difference between one man and another is vast. In man the scale extends from the lowest point of idiocy to the highest endowment of genius. On the one side you have a Newton who can solve the most abstruse of problems, and on the other a man who can scarcely grope his way through ordinary life.


The world has always recognized and paid tribute to greatness of intellect. A man is measured by what he is, and not by what he has.

"What is the difference between the brain and the mind?" It is astonishing how many people believe the brain and mind to be synonymous and use the terms interchangeably. While the relationship between the brain and mind is intimate, there is not the slightest similarity either in appearance or function. Their composition and activities differ as widely as the radio from the ether waves. The brain is a human radio, a receiving station or instrument. The mind is analogous to the ethereal atmosphere surrounding it.

Yet another comparison. The brain is the organ of the mind just as the eye is the organ of vision, or the ear of hearing. Naturally, the perfection of seeing or hearing will be in relation to the perfection of its organ. The same analogy applies to the mind.

Thought does not originate in the brain, nor is it created by the brain. And it is the mind which remembers, not the brain cells. It is the Ego, the "I," which thinks; mind is the substance which "I" uses, and thoughts are the tools. Thoughts are transmitted to the brain from the mind, and it therefore follows that the brain influences and determines the type and quality of thoughts received.


The matrix is unalterable. We know we have the same identity we had as a child, and throughout eternity we shall be the same.

Furthermore, the brain is physical and subject to evolution. The mind is spiritual and already perfect. The brain is personal and individual. The mind is universal. These distinctions are of primary importance for a correct understanding of mind.

We shall not burden you with a description of the brain. For our purpose here, merely let us state that the brain is the term applied to that part of the central nervous system which in vertebrates is contained within the skull. The brain readily lends itself to analysis and examination; not so the mind, although some philosophers have gone so far as to say mind is a product of matter. This is another error made by those who seek a material basis for all mental phenomena.

"What is the nature of mind?" Mind is a substance similar to the ether, which is the finest form of matter known; or it can be compared to a vast field of magnetism. This substance pervades the entire universe, and all particles of matter are held together by it. The molecules of the body never touch, but remain quite a distance from each other, and are also held in place by it. There are forces of repulsion between them which prevent contact, and they move freely in this ether or mind substance.


The ability of states of matter to interpenetrate and exist within other states is one of the great secrets of Nature. Higher states come into contact with the lower, and are harmonized into one single organism. Man cannot combine the lower forces with the higher, but Nature can, and this makes living organisms.

This is also the explanation of the so-called fourth dimension, which means the ability of a higher state of matter to interpenetrate and exist within a lower state. The fourth dimension is not measured at angles, length-breadth-thickness, but proceeds directly through matter.

In reality there is no definite line of demarcation between matter, mind and spirit, as they are the same substance at different rates of vibration.


Emerson gives us the clearest and most concise description of mind. He says:


"Mind is an ethereal sea, which ebbs and flows; which surges and washes hither and thither, carrying its whole virtue into every creek and inlet which it bathes. To this sea every human house has a water front. But this force-creating nature, visiting whom it will, withdrawing from whom it will, is no fee or property of any man or angel. It is as the light, public and entire to each, and on the same terms."

"Where is the mind located?" There is considerable diversity of opinion on this score. Many believe that the mind is within the skull. We said previously that mind is a universal substance permeating the universe. Emerson spoke truly when he said: "No man or angel has a monopoly on it, but is equally free to all."


The sum total of mind is fixed, although, like matter and energy, many changes can take place

within itself. All the knowledge that ever has been or will be in the world is in it now. Our inventions and discoveries are but re-inventions, re-discoveries. Truly, there is nothing new under the sun. It is man's duty and privilege to develop his instrument, the brain, and draw unto himself whatever knowledge and power he desires.

Mind cannot be separated or divided, although in appearance it may seem so. Each individual mind is connected with universal mind. Every mind is in constant contact with all other minds and its Divine Source. That one mind is ever separate from others is pure illusion and the major cause of man's suffering. Everyone knows how contagious thoughts are and how easily communicated. All are living in this vast ocean of mind where the waves of other minds are passing on all sides.

"How is the mind connected with the body?" Practically all philosophers and thinkers have believed the activities of the mind to be in close connection with the brain. But that the brain is the sole seat of the mind is as erroneous as the belief that the mind is in the skull. There is no clearly defined spot of which we can prove that here, or there, at this place, the mind comes into relation with the cerebral organ. The mind exerts its influence through the parts of the brain, which differ according to the muscles or functions to be employed. All the parts of the brain are connected, but there is no common center through which all these activities pass.


The brain is the primary, but not the only vehicle of mind. The brain is the physical instrument without which no mental act is possible in a material world. There are no faculties so purely mental as to have no connection with the body. The primary seat of consciousness is in the brain, but there is a secondary one in the solar plexus.

Mind is dependent on the body, not for existence, but for the power of acting in the material world. Mind can function without the body, but not the body without the mind. In reality the mind functions much more actively and freely without the impediment of its physical instrument. This is demonstrated during the dream state, hypnosis, trance and astral traveling. "The mind, though intangible, is the real structure, like a field of force," says Stromberg, the famous scientist and astronomer.


Prophecy is no more wonderful than memory.


"How many minds have we?" Much confusion has arisen due to the different terminologies by which mind is designated and the numerous minds man is supposed to have. One hears expressions such as subconscious, unconscious, superconscious, conscious; animal and human mind; lower and higher; subjective and objective, that the layman gets bewildered, and fails to progress as he otherwise might.

Man has one mind, not numerous or several minds; but one mind capable of functioning in manifold ways. The simplest differentiation of mind activity we have found to be the conscious, subconscious and superconscious. One frequently hears the subconscious spoken of as the unconscious mind. These terms are a contradiction and an impossibility. Mind is always conscious. Because we, the self or ego, are not conscious of its activities does not indicate that mind is not functioning or that it is "unconscious."

We are aware only of that phase of mind manifestation to which the self is identified, but the entire mind is conscious all the time. The mind is fully awake during sleep, anesthesia and when the brain is unconscious due to injury or disease. The brain may not be receiving impressions, but nevertheless they are registered in the subconscious mind.


No manifestation of mind is more alert and active than the subconscious. It never rests or sleeps. It is the storehouse of all experiences and race memories. It is this mind which takes care of the vast demands of the physical body, regeneration and healing. It can be trained to become a most efficient and helpful servant. But it is capable of being only a servant, and should never be permitted to be master.

"Is memory in the brain or the mind?" Memory is not in the brain cells or neurones, but in the mind.

Memory is a faculty of mind using the brain for its instrument. Memory is that faculty which stores every impression made upon mind and retains it as subconscious knowledge of previous thoughts, sensations, perceptions or other mental experiences, capable of being returned to consciousness.

This process of returning memory records of former experiences is properly called recollection, and may be voluntary or involuntary. Memory is the storing function. Memory is the library in which life's volumes are stored. The librarian is recollection. Plato said: "The soul knows all things, learning is only recollection."

The imperishable mind substance records every wish, desire, thought and act of life. Nothing is ever lost but is registered for eternity. The thoughts and acts are reproduced on the sensitized mind substance similarly, as music on a disc; of course with this exception, phonograph records can easily become damaged or broken, while it is impossible in any way to deface or destroy what is engraved on the mind substance. Because something may be forgotten does not mean it is out of mind. A great many forgotten memories can be revived with hypnosis and frequently come to the surface during delirium and anesthesia.


Life's imperishable record has various names; the orthodox referring to it as "The Book of Life." Others, "The Judgment Day," the "Akashic Record," or the "Astral Light." It is this record which is man's judge when he comes before that Higher Tribunal where absolute justice is meted out, and which determines his place in the heavens.

Not only man but everything which exists has its own imperishable record. Animals, plants and minerals are likewise surrounded by their auras. And it is a comparatively simple process for one whose spiritual faculties are well developed to read this record of life in both animate and inanimate forms. He can look into an individual's life and read any page therein. The first hour of life is just as easily read as yesterday's.


To explain this process more fully we will quote from a famous seer of the last century:


"The spectral forms of the long ago are indelibly fixed in the 'astral light,' which is the spiritual atmosphere of the universe, where myriads of forms hang on the gallery walls in an imperishable world of spiritual entities. Nothing that ever has been is lost to the vision of the seer; nothing that now is can be hidden from his piercing gaze; nothing that shall be is wholly veiled from his prophetic glances."

A few years ago a prominent motion picture producer said over the radio, that he saw the possibility, through the law of vibration, of getting in contact with any event of the past, no matter how remote. For example, instead of reading Lincoln's Gettysburg speech, or The Sermon on the Mount, we could get in rapport with those particular vibrations, and see and hear the great Emancipator and wise Master just as they were then. Impossible, you say? Not at all. This was a prophetic vision of an inspired and advanced mind. However, one thing is certain—when this occurs, histories both Biblical and secular will have to be rewritten.

"Do animals have mind?" Most people at some time or another have speculated on the degree of intelligence possessed by animals, particularly the dog, horse, elephant and ape. All animals manifest some degree of mind. Plants too, show wonderful ingenuity in devising plans for catching light and moisture, attracting fertilizing insects, preserving and scattering their seeds. "Appetency" is the term usually applied to mind in the vegetable economy. "Chemical affinity" is the operation of mind in the mineral kingdom, while "instinct" is referable to the intelligence displayed by animals.


Animals live in the same ocean of mind substance as does man, but they have not man's complex nervous system, or his highly developed brain. Animals are equipped with the type of brain best suited for their specific requirements, no more nor less. All creations are provided with the organization most compatible with their needs.

However, there is a vast difference in the amount of intelligence possessed by the highest level of animal life and the lowest level of human life. Human beings have extra neurones which make culture and progress. Man has the power of modifying and altering his environment and circumstances, which in turn will act upon him in the future. He has the power of choice, of free will; he can anticipate the future. The animals cannot. No one can, for instance, imagine a dog or an ape sketching out for itself what it is going to do tomorrow.


It has been pointed out that birds’ and insects’ reflexes are so perfect and numerous that they can evolve much further in a progressive way. They do it all because they cannot help it, like a machine set in action. Birds build their nests in the same way, with the same materials as their ancestors, and make as good a job of it the first time as the last. All their actions are in regular sequence, one action being the predecessor and initiating cause of the following event.

How differently this faculty operates in animals and man! The beaver has constructed his dam the same since the first beaver was placed upon earth. The swallows build their nests exactly the same. The spider spins his web, without the slightest deviation from the original pattern. But man, what a contrast between the first dwellings, places of mud or stone, to the mansions of the present! The magnificence of architecture and beauty of design!

Human class has progressed due to knowledge that is passed on from one generation to another—knowledge of structures, arts, music, books, etc.; which belong solely to the human class of life. The accomplishments, however progressive, in the life of an individual animal are lost to the rest of its species at death.


Speech and language have also had enormously important roles in the evolution and advancement of man. Plus speech man has associated with his body an immortal principle or spirit which is denied animals.

The gift of immortality, bestowed on no other form of life, proves conclusively that man is a separate and distinct creation, and possessing a Divine force. It is impossible for man to have evolved from an animal not having this force. Man has the power, when he learns to use this force, to place himself in rapport with the Infinite Being. Men are not hybrids but sons of God. There are no "missing links" in the Divine plan of creation. Mind is the connecting link between dust and Deity.

The rock on which many scientists have wrecked their ships is materialism. In their studies they have eliminated this Divine force or spirit, and its workings, saying: "A force is the result of atomic movements." True, all forces are—except the force which first starts the atomic movements.


Man, like God, has the power to create. He is the architect of his character and the moulder of his destiny. Thoughts are the tools man uses to bring about whatever condition or change he desires.

The lowest manifestation of mind is sensation—the highest, imagination. There are beings higher than man as man is higher than an insect. All are partakers of universal mind.

 

There is only mind—Universal Mind. Our mind is the use we make of this mind.


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BIRTH

Strange, indeed, that people who have implicit faith in life after death should imagine the soul to be new at birth. They do not reason deeply enough. If the soul lives after death it must, of necessity, live before birth, as the circle of immortality is not complete unless the living come from the "dead" as well as pass to them.

The soul has lived before, and is merely awakened when it comes to earth, being borne from another state to continue its development. Physical birth clothes the soul with a body of flesh, and countless people think this body the real man. "I am tired," "I am hungry," "I am sick," etc.; are common yet erroneous expressions, for it is the body clamoring for rest, food or attention.

And in this article we are confining our statements to man, the spirit; therefore, there need be no conflict with the theories entertained as to his physical origin. There are scores of volumes on anthropology, and every theory supported by an imposing list of authorities.


Questions most frequently asked pertaining to Birth we shall try to answer in this chapter. Those

who believe that man's ancestry is animal usually ask this question: "At what stage of evolution did man come into possession of a soul, and evolve from an animal into a human being?" Man has always been man and a human being. But it was many ages before the soul spoke and the man heard, and in appearance resembled the brute more than the present form of humanity. But no one, regardless of animal propensities or aspect, ever was or is devoid of soul. Man is a child of God, not an offspring of a monkey. Both his origin and destiny are spiritual.

"Does the soul enter the body at conception, during gestation, or at birth?" There is a wide divergence of opinion on this subject. The truth is the union of soul and body begins at the time of conception, but is complete only at the moment of birth. The soul is related to the body as a cause to an effect, and is the matrix from which the body is formed. The cry when uttered by the infant announces that memory and thought have united, and that he is now numbered among the living. But it is only by growth and gradual development that he learns the use of his earthly instruments, the brain and the body.


"Were all souls created at the same time?" There is no age to the soul. It was never born; it can never die. It is part of the Deity and partakes of His Nature, changeless, eternal and indestructible. When occult students say: "He (or she) is a very old soul," they have reference to experience and wisdom. On earth the soul acquires experience through its entanglement with matter. And it is

truly amazing how some people can live so long and learn so little!

Knowledge and truth are never forced on anyone and individuals can either hasten or retard their progression. Some souls evolve slowly, others rapidly, and the choice and consequences are theirs. Alas, years do not necessarily make a man wiser, only older.

Mysterious as are the ways of Deity, we do know that He operates through and with immutable and natural laws. Consequently, how, when and where one is born is in accordance with law, and not an accident. "Oh, why was I ever born?" we often hear people lament. The answer is: "Most likely they desired it, or else needed the lessons of the flesh."


Others insist: "I didn't ask to be born!" They probably did, only they don't remember it. Most of us imbibed too freely of Lethe water, forgetfulness ensued and, temporarily, memory of our heavenly home has been mercifully dimmed. Most souls are not rebellious at coming to earth, but when told their time of birth has arrived have submitted; even though some would probably have preferred remaining on the other side for a season.

Plato tells us: "The soul knows all things, learning is only recollection." He discovered that latent knowledge of mathematics and the sciences could be elicited from unlearned men. In other words, the soul exists prior to the body and has opportunities for acquiring knowledge and skill. These it brings to earth in the form of latent capacities and potential aptitudes. Whenever an individual possesses an extraordinary endowment of creative powers, a native ability or aptitude for literature, art or the sciences, we can be absolutely certain it is prior knowledge. The preparatory work was done by the person himself before birth, on other planes of existence, and are not gifts of God as erroneously called. Deity has no favorites, nor does He promiscuously shower unearned powers on anyone.


While education undoubtedly excites, exercises and determines the application of talent, it never has nor can produce a genius such as Pope, much less a Shakespeare or a Milton. Nor does genius arise from heredity, for different members of the same family with the same training in every respect will develop different talents. One can be a genius,. the other most mediocre, although gifted children are sometimes born in families capable of providing the requisite organization and facilities for its cultivation. However, when a man has genius, he manifests his natural superiority in spite of the greatest obstacles arising from circumstances, heredity or education.

Neither birth nor any of its attendant conditions are ever accidental; the inequalities and injustices arise from the opportunities or lack of them when born. To be well-born appears to have many advantages, but history does not bear out that it is of the greatest importance. One need only read the lives of illustrious men and women to learn that humbleness of birth and station have never been deterrents to fame and success. The shining immortals with few exceptions labored under tremendous difficulties, yet despite them achieved glory and acclaim. How one begins life is not important, but how one ends it is. It is no disgrace to be born in the gutter, but it is a disgrace to die there.


It is only too obvious that all men are not born with equal mental capacities; for there is a wide disparity in the degree of knowledge and skill with which people are endowed. One vast intellect like Newton's fathoms the profundities of science, while the mind of another can scarcely grope its way through the daily occurrences of life. These differences do not arise from external circumstances, but from conditions prevailing before birth. The same analogy is true when we leave this life. As our status here was determined to a major degree by our innate intelligence and ability, our standing in the community to where we are going will likewise be governed by the amount of wisdom and experience acquired on earth. This is all we take with us.

Entirely too much significance is given to the relative influence of heredity and environment. Some authorities have gone so far as to say heredity determines destiny; others maintain that environment is the controlling factor in an individual's life. There is no doubt these factors contribute to the formation of personality traits and habits, but there is a force stronger than either of these and that is character. Character, or lack of it, is the determining power of life. Many a strong, determined character has overcome the worst kind of heredity and unfavorable surroundings.


All spiritual thinkers are convinced that the powers of the mind and soul are derived from their Celestial Progenitor. There is slight reason for believing that mental and moral characteristics are inherited although many scientists make this claim. Mozart did not inherit what neither of his parents possessed, nor does any genius. Every man is his own ancestor so far as mental and spiritual endowments are concerned. Spirit is forever master and responsible for the incident of birth.

The belief that parents are the creators of their children is one of the greatest fallacies entertained by man, even some biologists. God is the Architect of the soul, not parents, who fashion the body only. The individual is a sovereign unit and not at the mercy of his predecessors. He inherits himself, and gravitates to the right parents, environment, organism for the manifestation of his tendencies. Every individual is integrated, a center himself from which he operates, is responsible and capable of selection and choice.

The lack of affinity between relatives puzzles many people of earth, for it is not uncommon for brothers and sisters, parents and offspring to feel deep antipathy toward one another. When parents and children meet for the first time on earth often there is but little affinity. Occasionally they are old friends brought together again through birth and then there will be genuine affection. 


Antagonistic souls, those who have violent hatred for each other have met before birth and accrued karma which they are now expiating. They have not been permitted to choose their environment, and this explains in some measure why you find such odd persons in groups where they do not seem to belong. They actually do not belong there, yet in order to have earthly expression take the opportunity open for birth, and come in an environment that is not the best for them.

We often see, in families of several children, one who has peculiar traits of character and personality entirely foreign to the others. The soul in that body desired earthly expression and came to an alien family, where he is usually misunderstood. Unfortunately, these odd persons seldom realize that this relationship exists only for the duration of earth-life, and that there are no deep, binding ties for such a one.

The blood tie has no permanence or significance unless augmented with spiritual kinship. Those who have relatives for whom they feel no affinity should make every effort to discharge whatever obligations were incurred by birth and relationship, thus obviating the necessity of future association.


While color and race begin on earth, they often persist for many years after the change called death, for the soul has learned to function through that particular channel. However, all race consciousness is gradually obliterated and the universal consciousness accepted.


There is no break in the chain of eternity and no interruption in the law of cause and effect. Not chance but justice rules our life. The soul is not new at birth, and is not much older at death, and will be born many times in spirit that it may attain perfection.

 

Man himself is the greatest mystery of all.


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TELEPATHY

What is telepathy? Telepathy is a faculty of mind, and is the power which the mind has of communicating its own thoughts and receiving the thoughts of others without employing the known channels of the senses or any other physical agencies.

Telepathy is no recent discovery nor is it occult in manifestation, but is old as thought and normal as thinking. That thought forces arrive at their objective, regardless of distances or barriers, has long been known to many philosophers, and that the mind has the power of affecting inanimate objects and persons at a distance dates back to prehistoric times.

As there are forces in the human personality besides those employed for muscular and chemical purposes, so there are faculties in the mind that far transcend the ones we use in objective thought and thinking. These higher faculties, most fortunately, are yet dormant in mankind as a whole. Better give children dynamite than entrust the creative powers of thought to selfish and ambitious men.


Peculiar are some of the notions entertained about telepathic communications. Many people deny this power to man, but have no doubt that animals possess it. Still more singular is the idea that the radio transmits and receives vibrations via the ether, but that man has no such power. Regardless of what anyone believes or disbelieves, it is only too evident that our minds are constantly filled with a surge of ideas, coming and going, over which we exercise little control.

Most people are helpless victims in regard to telepathy because they are not cognizant of it, and, consequently, do not select their thoughts which are constantly in their atmosphere. Their minds have not been trained to discriminate, or choose only such thoughts which are useful, constructive and beneficial, and reject those which are selfish, destructive and pessimistic. They are at the mercy of every adverse thought which comes their way and readily succumb to dejection, melancholy and moods.


Many people mistake telepathic suggestions as emanating from their minds, whereas they have been sent them by individuals who wish them to act in a certain manner. It is always unwise to accept any thought or suggestion without first examining its purpose and purport; for, unless we know from where suggestions come, we are mere tools in the hands of people who may be designing and unscrupulous. All people are the recipient of others’ thoughts and not always to their benefit.

Rulers are well aware that thought is no imaginary thing, but a powerful force to be reckoned with and, whenever possible, to be controlled. Not for nothing does every country employ hordes of skillful and high-salaried propagandists, for the leaders fear, more than anything else, the awakening of the masses. It is only because their minds are controlled that the people follow their leaders to death and destruction.


How telepathy works escapes all analysis. Numerous theories have been advanced to account for its operation, the most logical one being the omnipresence of mind. Through the existence of a universal ether, constant and pervading all space, all minds are in continual communication with other mentalities, and have the power of influencing them without the aid of any mechanical devices.

Whatever this force may be, it must pass across a greater or lesser distance to produce its manifestations. It cannot be transmitted across a void. It must have some means of conduction. The "carrier" for thought vibrations is this magnetic mind substance, and telepathy underlies and ramifies through all the diversified effects and is the basic principle of all mental phenomena.

Thoughts are not indefinite abstractions, but are powerful, vital forces endowed with form, color and odor. They are visible to clairvoyants and audible to clairaudient people. They have motive power, traveling with incredible speed, reaching almost instantly the remotest spheres, and there is no diminution of power or strength regardless of the distance traversed. We know for a certainty that entities who no longer employ physical organs of any kind can and do transmit and receive telepathic messages.


Uninformed people often scoff at telepathy on the grounds that experiments performed are frequently far from being accurate or reliable. Telepathy is perfect. But telepathy as a faculty and as a mode of communication are entirely different. One is the method of communication—the other is the mind's ability to communicate in that way. They are as different as thought and speech. There is the ability to think, while language is merely the system of symbols used for the expression of ideas. Everyone has experienced difficulty with the ambiguity of words. We have certain thoughts in mind, but when conveying them to the mind of another, in speaking or writing, often an entirely different idea is formed. Is it any wonder, then, that error should prevail when untrained instrumentalities undertake to read minds?

Successful mind reading requires years of persistent practice and intense concentration. Also, there are several obstacles which prevent any appreciable degree of accuracy. Chief among these are a phlegmatic temperament, dense organism and lack of rapport between transmitter and receiver. Just as some people are born to sing and others are not, so some people are naturally endowed for the pursuance of the mental sciences. While these faculties can be cultivated to a limited degree, these powers appear to be more or less hereditary for they often run in families for generations.


Experience has proved that an emotional relationship forms the best basis for thought transference.


Parents and their children are in close rapport, for mothers often intuitively know when their offspring are in danger. Husband and wife have been found very susceptible to each other's thoughts, particularly if happily married for a period of years.

Mrs. Upton Sinclair for one is able to get her husband's thoughts when thousands of miles apart. Furthermore, she is also able to see what he is doing. However, this phase of psychic perception is properly called clairvoyance. Interior and distant hearing is designated as clairaudience. It is sometimes erroneously believed that these psychic senses are extensions of the physical ones. They are in reality, soul senses, for the spiritual body has faculties analogous to its physical counterpart. Blind people frequently have their psychic senses highly developed, which accounts for their amazing ability to sense colors, location, etc. Everyone knows what Helen Keller has accomplished.

We read recently about a James Holman, who lived in London during the last century. He was known as the sight-seeing blind man, for, although totally blind, he traveled around the world alone, in utter darkness, and wrote several excellent travel books describing his adventures. "God took away my eyes that my soul might see" is sometimes true.


Clairvoyant people can easily see across oceans and continents, into closed boxes, sealed packets, etc. Clairaudient persons can hear at any distance, and also hear thoughts as distinctly as if spoken audibly. These faculties enable one to see and hear what is positively obscure, unseen and unheard by the physical senses. Some people exercise their psychic powers naturally and freely, while in others their activity is entirely dormant.

While only a minority of people have unfolded their spiritual faculties, telepathy, on the other hand, is the property in different degrees of all created things, both animate and inanimate. Jeans, the eminent astronomer, tells us that the planets have a system of intercommunication. Animals rely on telepathy almost exclusively, and some get the thoughts of human beings quite clearly. Birds, too, communicate with one another, and there have been a few great naturalists who could understand their language. Trees, plants and flowers have a telepathic interchange of thought which is compatible with their degree of consciousness. Flowers, particularly, are extremely sensitive, and like to have people to talk to them. And they know who loves them!


Many people marvel at the astounding accuracy of mind readers, who perform at fairs, bazaars and theatres. Accomplices and codes usually account for their amazing ability to get the right answer. Those with genuine occult powers do not commercialize them, or use them for the amusement of a curious, skeptical, and often vulgar, public audience. Indeed, they could not if they would. The delicate organism necessary for the catching of the subtle thought vibrations could not long endure the coarse and cross currents prevailing in such an atmosphere. Sensitive people would speedily become ill and their powers diminish and decline.

Some of the Hindoos possess genuine powers of high degree, and we have seen them read minds with perfect accuracy. But we must remember that in India the culture of mind is thousands of years old, while the Occidentals are just beginning to discover its existence.


Telepathy is the clue to the baffling mystery of several inventors simultaneously working on the same invention. Each believes he is the sole discoverer, then he learns another has patented the identical invention. It is said that when Professor Bell was perfecting his telephone, at least three other inventors were developing the same thing. In wireless telegraphy Marconi had three competitors, and, in many other inventions, who was first is still in dispute.

Men think ideas emanate from their minds, whereas "ideas are in the air," and inventive minds are naturally in rapport with the same ideas. This is also true with composers, musicians, writers, artists—all those engaged in creative work. They unconsciously draw upon this mental force that generates rays in myriad directions, and the sensitive souls catch most readily these helpful influences.


Telepathy is the foundation for the efficacy of prayer. If thoughts were devoid of power and locomotion, prayer would be of no avail; but we know that all prayers are heard. That prayer is answered is a fact that few will deny, as many people have received its benefits and blessings. However, mechanical mumblings and glib recitations are not prayers; these come from the lips and die on the lips.

Prayers, the cry of the soul in distress, the travail of the spirit, a moan of anguish, these are heard in the highest heavens and are always answered according to the need of the individual. This earth would be a dreadful place and life an unbearable experience if our Heavenly Father ignored our needs and was impervious to our despair and affliction. God has not abandoned this world nor forsaken His children; He hears their cries and, through His emissaries, administers unto them.


It is by means of telepathy that we can communicate with the dwellers on the Other side, for communion with the saints is a fact whether men ignore or deny it. We can send messages to the disembodied far more easily than to those in the flesh, because in their case we have not the heavy, physical matter to penetrate, but can contact the mind directly. Furthermore, as thought is the language in the world of spirit, no misunderstandings arise. Space, not even millions of miles, is no barrier; but it is our dull unreceptivity which prevents reception of thoughts.

Our loved ones "Over There" not only know what we are doing, but know what we are thinking. And the people of earth do not realize the agony and heartbreak that is experienced when they see that we no longer remember or have ceased to care. A loving thought is as welcome to the senses of the

disembodied as is here a loving word or tender caress. If earthly people could only know how much comfort and happiness is derived from these thoughts of love and remembrance, surely none would be left lonely and neglected.


When a soul departs from this life, he should always be accompanied by thoughts of love and peace, by aspirations for his progression. The beloved "dead" assuredly have a claim on our love and care, and should never be forgotten and ignored when our kind and loving thoughts can reach them instantly and are treasured beyond all price.


Precious stones have their evolution and pass through many stages before reaching perfection. The most precious jewel of all is the soul.



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OF THE COMING OF THE MAGI FROM PERSIA

WHEN Jesus was born in Bethlehem of Judah, and the star appeared to the Magi in the east, twelve Persian kings took offerings--gold and myrrh and frankincense--and came to worship Him. Their names are these: Zarwândâd the son of Artabân, and Hôrmîzdâd the son of Sîtârûk (Santarôk), Gûshnâsâph (Gushnasp) the son of Gûndaphar, and Arshakh the son of Mîhârôk; these four brought gold. Zarwândâd the son of Warzwâd, Îryâhô the son of Kesrô (Khosrau), Artahshisht the son of Holîtî, Ashtôn`âbôdan the son of Shîshrôn; these four brought myrrh. Mêhârôk the son of Hûhâm, Ahshîresh the son of Hasbân, Sardâlâh the son of Baladân, Merôdâch the son of Beldarân; these four brought frankincense. Some say that the offerings which the Magi brought and offered to our Lord had been laid in the Cave of Treasures by Adam; and Adam commanded Seth to hand them down from one to another until our Lord rose, and they brought (them), and offered (them) to Him.


But this is not received by the Church. When the Magi came to Jerusalem, the whole city was moved; and Herod the king heard it and was moved. And he gathered together the chief priests and the scribes of the people, and enquired about the place in which Christ should be born; and they told him, in Bethlehem of Judah, for so it is written in the prophet. Then Herod called the Magi, and flattered them, and commanded them to seek out the Child diligently, and when they had found Him to tell Herod, that he also might go and worship Him. When the Magi went forth from Herod, and journeyed along the road, the star rose again suddenly, and guided them until it came and stood over (the place) where the Child was. And when they entered the cave, and saw the Child with Mary His mother, they straightway fell down and worshipped Him, and opened their treasures, and offered unto Him offerings, gold and myrrh and frankincense. Gold for His kingship, and myrrh for His burial, and frankincense for His Godhead. And it was revealed to them in a dream that they should not return to Herod, and they went to their land by another way. Some say that the Magi took some of our Lord's swaddling bands with them as a blessed thing.



Then Longinus the sage wrote to Augustus Caesar and said to him, 'Magians, kings of Persia, have come and entered thy kingdom, and have offered offerings to a child who is born in Judah; but who he is, and whose son he is, is not known to us.' Augustus Caesar wrote to Longinus, saying, 'Thou hast acted wisely in that thou hast made known to us (these things) and hast not hidden (them) from us.' He wrote also to Herod, and asked him to let him know the story of the Child. When Herod had made enquiries about the Child, and saw that he had been mocked by the Magi, he was wroth, and sent and slew all the children in Bethlehem and its borders, from two years old and downwards, according to the time which he had enquired of the Magi.


The number of the children whom he slew was two thousand, but some say one thousand eight hundred. When John the son of Zechariah was sought for, his father took him and brought him before the altar; and he laid his hand upon him, and bestowed on him the priesthood, and then brought him out into the wilderness. When they could not find John, they slew Zechariah his father between the steps and the altar. They say that from the day when Zechariah was slain his blood bubbled up until Titus the son of Vespasian came and slew three hundred myriads of Jerusalem, and then the flow of blood ceased. The father of the child Nathaniel also took him, and wrapped him round, and laid him under a fig-tree; and he was saved from slaughter. Hence our Lord said to Nathaniel, 'Before Philip called thee, I saw thee, when thou wast under the fig-tree.'





The Book of the Bee by Earnest A. Wallis Budge, M.A.

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Winter Solstice or Yule

Our Christian friends are often quite surprised at how enthusiastically we Pagans celebrate the 'Christmas' season. Even though we prefer to use the word 'Yule', and our celebrations may peak a few days before the 25th, we nonetheless follow many of the traditional customs of the season: decorated trees, carolling, presents, Yule logs, and mistletoe. We might even go so far as putting up a 'Nativity set', though for us the three central characters are likely to be interpreted as Mother Nature, Father Time, and the Baby Sun-God. None of this will come as a surprise to anyone who knows the true history of the holiday, of course.


In fact, if truth be known,the holiday of Christmas has always been more Pagan than Christian, with its associations of Nordic divination, Celtic fertility rites and Roman Mithraism. That is why both Martin Luther and John Calvin abhorred it, why the Puritans refused to acknowledge it, much less celebrate it (to them, no day of the year could be more holy than the Sabbath), and why it was even made illegal in Boston! The holiday was already too closely associated with the birth of older Pagan gods and heroes. And many of them (like Oedipus, Theseus, Hercules, Perseus, Jason, Dionysus, Apollo, Mithra, Horus and even Arthur) possessed a narrative of birth, death and resurrection that was uncomfortably close to that of Jesus. And to make matters worse, many of them predated the Christian Savior.


Ultimately, of course, the holiday is rooted deeply in the cycle of the year. It is the Winter Solstice that is being celebrated, seed-time of the year, the longest night and shortest day. It is the birthday of the new Sun King, the Son of God -- by whatever name you choose to call him. On this darkest of nights, the Goddess becomes the Great Mother and once again gives birth. And it makes perfect poetic sense that on the longest night of the winter, 'the dark night of our souls', there springs the new spark of hope, the Sacred Fire, the Light of the World, the Coel Coeth.

That is why Pagans have as much right to claim this holiday as Christians. Perhaps even more so, as the Christians were rather late in laying claim to it, and tried more than once to reject it. There had been a tradition in the West that Mary bore the child Jesus on the twenty-fifth day, but no one could seem to decide on the month. Finally, in 320 C.E., the Catholic Fathers in Rome decided to make it December, in an effort to co-opt the Mithraic celebration of the Romans and the Yule celebrations of the Celts and Saxons.


There was never much pretense that the date they finally chose was historically accurate. Shepherds just don't 'tend their flocks by night' in the high pastures in the dead of winter! But if one wishes to use the New Testament as historical evidence, this reference may point to sometime in the spring as the time of Jesus's birth. This is because the lambing season occurs in the spring and that is the only time when shepherds are likely to 'watch their flocks by night' -- to make sure the lambing goes well. Knowing this, the Eastern half of the Church continued to reject December 25, preferring a 'movable date' fixed by their astrologers according to the moon.


Thus, despite its shaky start (for over three centuries, no-one knew when Jesus was supposed to have been born!), December 25 finally began to catch on. By 529, it was a civic holiday, and all work or public business (except that of cooks, bakers or any that contributed to the delight of the holiday) was prohibited by the Emperor Justinian. In 563, the Council of Braga forbade fasting on Christmas Day, and four years later the Council of Tours proclaimed the twelve days from December 25 to Epiphany as a sacred, festive season. This last point is perhaps the hardest to impress upon the modern reader, who is lucky to get a single day off work. Christmas, in the Middle Ages, was not a single day, but rather a period of twelve days, from December 25 to January 6. The Twelve Days of Christmas, in fact. It is certainly lamentable that the modern world has abandoned this approach, along with the popular Twelfth Night celebrations.


Of course, the Christian version of the holiday spread to many countries no faster than Christianity itself, which means that 'Christmas' wasn't celebrated in Ireland until the late fifth century; in England, Switzerland and Austria until the seventh; in Germany until the eighth; and in the Slavic lands until the ninth and tenth. Not that these countries lacked their own mid-winter celebrations of Yuletide. Long before the world had heard of Jesus, Pagans had been observing the season by bringing in the Yule log, wishing on it, and lighting it from the remains of last year's log. Riddles were posed and answered, magic and rituals were practiced, wild boars were sacrificed and consumed along with large quantities of liquor, corn dollies were carried from house to house while carolling, fertility rites were practiced (girls standing under a sprig of mistletoe were subject to a bit more than a kiss), and divinations were cast for the coming Spring. Many of these Pagan customs, in an appropriately watered-down form, have entered the mainstream of Christian celebration, though most celebrants do not realize (or do not mention it, if they do) their origins.


For modern Witches, Yule (from the Anglo-Saxon 'Yula', meaning 'wheel' of the year) is usually celebrated on the actual Winter Solstice, which may vary by a few days, though it usually occurs on or around December 21st. It is a Lesser Sabbat or Lower Holiday in the modern Pagan calendar, one of the four quarter-days of the year, but a very important one. This year (1988) it occurs on December 21st at 9:28 am CST. Pagan customs are still enthusiastically followed. Once, the Yule log had been the center of the celebration. It was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for twelve hours, for good luck. It should be made of ash. Later, the Yule log was replaced by the Yule tree but, instead of burning it, burning candles were placed on it. In Christianity, Protestants might claim that Martin Luther invented the custom, and Catholics might grant St. Boniface the honor, but the custom can demonstrably be traced back through the Roman Saturnalia all the way to ancient Egypt. Needless to say, such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object.


Along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. Mistletoe was especially venerated by the Celtic Druids, who cut it with a golden sickle on the sixth night of the moon, and believed it to be an aphrodisiac. (Magically -- not medicinally! It's highly toxic!) But aphrodisiacs must have been the smallest part of the Yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. And drink! The most popular of which was the 'wassail cup' deriving its name from the Anglo-Saxon term 'waes hael' (be whole or hale).


Medieval Christmas folklore seems endless: that animals will all kneel down as the Holy Night arrives, that bees hum the '100th psalm' on Christmas Eve, that a windy Christmas will bring good luck, that a person born on Christmas Day can see the Little People, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, that you will have one lucky month for each Christmas pudding you sample, that the tree must be taken down by Twelfth Night or bad luck is sure to follow, that 'if Christmas on a Sunday be, a windy winter we shall see', that 'hours of sun on Christmas Day, so many frosts in the month of May', that one can use the Twelve Days of Christmas to predict the weather for each of the twelve months of the coming year, and so on.


Remembering that most Christmas customs are ultimately based upon older Pagan customs, it only remains for modern Pagans to reclaim their lost traditions. In doing so, we can share many common customs with our Christian friends, albeit with a slightly different interpretation. And thus we all share in the beauty of this most magical of seasons, when the Mother Goddess once again gives birth to the baby Sun God and sets the wheel in motion again. To conclude with a long-overdue paraphrase: 'Goddess bless us, every one!'


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CHRIST CONSCIOUSNESS or COSMIC CONSCIOUSNESS

The word Christ means "The Anointed One". The First Emanation of the Essence of God, the Absolute - the Source of our Beingness - in Judeo Christian terminology the Spirit of God is referred to as: The Father's Son or, Christ Consciousness - and in hermetic and esoteric terminology, It is referred to as: the first Blueprint of possibilities. This divine BLUEPRINT when activated awakens Consciousness to its divine Nature, and allows It to accomplish and complete the Divine Plan.

 

In terms of our physical universe, and the world in which we have our being, the Christ or Cosmic Consciousness represents the healing and REDEMPTIVE medium, the vehicle that sets in motion the spiritual "blueprint" or spiritual DNA in our own limited level of consciousness, healing the "wounds" created by the illusionary separation of the ego personalities of man - thus, this Redemptive Power stops and brings to a close the divine Hypnosis in which the ego was plunged. However, this divine Hypnosis was a necessary step to help Consciousness create the EGO of man; this was a necessary step in the evolutionary cycle of life.... from unconsciousness to self consciousness and from self consciousness to Cosmic Consciousness... These are evolutionary steps on the ladder of CONSCIOUSNESS - these steps unfold different stages and planes of existence that allow Consciousness to take form and express whatever it needs to commune...and manifest.


As we have just said, the ego is formed so that UNCONSCIOUSNESS of BEING becomes CONSCIOUS of BEING... Reflect on this idea... To begin with the ego needs to believe that it is a separated subject from the rest of creation - it is still far from understanding its own function and remains ignorant of its own Source... Later, as a seeker, the ego's level of self-consciousness unfolds a inner process of inquiry into the nature of Being... and gradually it discovers its own uncorrupted Nature, which is unveiled with the appearance of the Seal of the "Anointed One" or Christ Consciousness... This divine Nature gives rise to the "ego" the realization that it is nothing more than a projection and a shadow of Christ or Cosmic Consciousness functioning in duality - in other words the ego self represents the stage when the Blueprint of Christ or Cosmic Consciousness is still in its unconscious and ignorant state... So when Redemption happens then self-consciousness is Baptized with Fire and Light and it becomes the ANOINTED One, the One who knows that all forms of creation are "God's dreams, thoughts, ideas and children". These are all creations of the same Absolute Intelligence - the Source of our Beingness...


Thus, when by the Grace of God, the process of awakening happens in a seeker, then Self-consciousness turns gradually into Cosmic Consciousness and the seeker becomes an anointed Sonship of the Divine Light... Thus, the seeker becomes an enlightened being working from within the inner Spheres where the Spirit of Christ Consciousness dwells. We, as self-conscious seekers are living in a world of duality, a world created by our mental and emotional patterns, a world in which we feel alienated and divided between "me and you" - between "good and evil". This is called in certain circles "the Fall", which simply means that at the level of the Fall, consciousness is still slumbering and unconscious of its own Source...of its own possibilities. Christ Consciousness comes to restore the Perfect IMAGE - the PERFECT MODEL and the semblance that was lost, and this spiritual BLUEPRINT or DNA unfolds in Intuition New horizons... New possibilities... New threshold gates - A new Initiation that reveals the actual Garment of Light that was for eons inactive and latent in our Spiritual Blueprint and DNA... When the hour of our Redemption happens, then, this Garment of Light unfolds the SON of Man... the AWAKENED ONE... in the flesh (which is the original Adam Kadmon).


And through the power of the HOLY SPIRIT, awakened seekers are transformed into Holy Grails- the purified vehicles for the Spirit of YESHUA to function properly as Christ Consciousness in the world of duality. This is a great mystery... but what can be said about it is, that it means the level of the " ego self" assumes a new relationship with the Source of Being - which is the Center of the Absolute God, the Father of us all.

Another esoteric and hermetic teaching is that CHRIST Energy unfolds the BODY OF LIGHT: The sanctified body working and witnessing in harmony with Christ or Cosmic Consciousness.


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Function and purpose of initiatic meditations and Rituals

The purpose and function of these guided meditation is 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 wherever our thoughts and emotions are focused upon a specific symbolic object full of meaning to us, or  an ideal or they concentrate on an uplifting concept, they automatically energize and activate our thoughts and feelings and at the same time they enhance the level of our consciousness, the reason being that both of them are essential energies and elements that cannot be separated from Consciousness itself. Thus, guided meditations of this kind give form and shape to the meditator's understanding of archetypal and universal symbols which take for him very specific and personal characteristics. 


An object such as a chalice for example which has in itself an archetypal character or 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 take for him special meaning and become helpful tools releasing strong spiritual feelings and attunement... thus, these symbols and intuitions trigger in the meditator personal powerful images and concepts that come alive in him 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 own 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 and even initiations 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  for 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 meditator's level of consciousness an automatic current of harmonious and inspiring thought and emotion that exalt his imagination and open his heart to new levels of spiritual realities...  Hence, we understand that this type of guided meditations are in themselves mystical tools 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 meditator psyche to help 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...


We could also add that guided meditations of this kind develop in the seeker the correct use of his "imagination" because the power of imagination is really a part of the inherent faculty of the Higher Self to communicate with us... helping us assimilate and understand the images, symbols and different concepts and reflections received  through Its Guidance... In other words without imagination the Language of the Soul would have been impossible to decipher...


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The Dark Night of the Soul and the Mystic Way

When we search for our real self, we must learn to release our ego from selfish and egotistic thoughts. To be able to do that, we must attune with an ideal model that lies within ourselves. This search for the self is important because it helps us to unfold a different aspect of being based on the ideal model that is, in reality, an image of our soul, a Divine archetypal image dormant within us. By focusing and reflecting upon it, we energize our spiritual nature, which puts us in better touch with our intuition.

Iamblichus used the word daemon or daemon to express an inner guiding presence that escorts and inspires our search for truth on our spiritual journey. The daemon is an invisible presence linked to each one of us from birth, whose purpose and bond with us remains sacred and mysterious, since it is linked to our spiritual awakening process. However, at the beginning of our spiritual quest, the daemon, as an inspiring initiator, guides and attunes our consciousness towards our ideal model. Because the ideal model is our spiritual counterpart, our ego needs to recognize it, and the daemon is that inner presence that shows us the way.


Through spiritual exercises such as meditation, contemplation, prayer, dream work, etc., the daemons presence is awakened and our attunement with it animates the process of purification. Thus, when we become aware of this inner work, we gradually to let go of our past ego identifications and cooperate willingly with the daemonic inspiration. Learning to let go of past ego identifications is a challenge, but must be done. Thus, ego identifications such as "I am a teacher, a mother, a businessman, a mystic, or whatever" have no more meaning to us, for we realize that these ego identifications are just "masks" and "subpersonalities" and transient illusions covering our real center of Being. Moreover, we understand that they were necessary protections sheltering the elusive and hidden center of Being.

This realization marks the beginning of a turning point in our life, bringing with it various trials and tribulations. It is a self-inflicted and salutary initiation that brings a high level of spiritual transformation. Likewise during this process of initiation, our ego, having no more protective masks, opens up to a new dimension of being within consciousness that relates directly to existence.


The first step of letting go of our egos hold on life brings about a complete transformation in our psyche. The second step immersion into pure Being brings about the revelation that our ego is itself just a limited projection of pure existence and being. This happens after we pass through what has been described by mystics of all ages as the dark night of the soul. For some, this process lasts longer than others, but there are different stages of this spiritual work, belonging to different levels of Cosmic Consciousness.

Cosmic Consciousness opens up the intuitive perception of our center of Being, which unfolds our own mystery and reveals a new way of receiving knowledge. However, our ego personality does not disappear; on the contrary, by merging with the source of pure existence, our ego becomes its receptacle, the sacred grail, the clear mirror wherein impulses projected from the center of Divine Intelligence and Wisdom are reflected.

 The dark night of the soul is a blessing in disguise because it saves us from the delusions and fantasies created by our ego. This is the initiation that imprints the likeness of the ideal model upon our ego. Thus, we can see that the dark night of the soul is the passage that takes us from a world of duality to a world of wholeness and unity, and makes us beacons of light for others to follow. We become living models who inspire in others the same spiritual process that leads them to their own understanding of primordial knowledge and truth.


The dark night of the soul teaches us to look at the horrors and joys of the world, the cycles of birth and death, the wars and destructions of nature and of the world economies with a quiet heart and a peaceful mind. On this level, our consciousness becomes a part of the center of everything happening in the world since we empathize with all the pains and joys that humanity experiences. Together they are transformed and united in the hallowed Holy Grail that, from here on, enlightens and illuminates our center of Being. The dark night of the soul liberates our limited and limiting consciousness into one that is unlimited and universal, as Cosmic Consciousness makes us aware of our true cosmic nature.

In Hinduism, Advaita Vedanta calls this level the "nondual" that contains everything and nothing. Christian mystical tradition refers to such a state as Divine Apathy. Through this mystical and spiritual perspective, we observe that we are nothing and yet everything, and from this central place of balance, we experience what meant by the words:


"To be in the world but not caught by a single thing in it."


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THE MYSTIC HEART

In Sanskrit the name anahata was given to the fourth chakra, which literally means "unstricken" It refers to the subtle vibration that is the creative energy of the Void and is chanted as the sacred syllable OM. It is said to be heard inwardly in meditation when consciousness awakens in the heart or kundalini has reached this chakra. The fourth chakra is also, commonly referred to as the Mystical Heart in the Christian mysteries and as the Intelligence of the Heart in the Egyptian Mysteries. When the heart center is awakened, then the impulses of spiritual inspiration and altruistic love pour in and an ardent desire for all beings to enjoy the love and beatitude available at this level of awareness is, felt. In the Buddhist tradition, this urge is, expressed as the vow to assist all sentient beings to reach Enlightenment. A person who actualizes this vow becomes a Bodhisattva. All forms of romantic love are, motivated by this search for union with the source of love. However, it is an unconscious distortion of the ego and a great misfortune that this search is directed outward and that the source is misunderstood as being a person outside of oneself. This misunderstanding is due to the ego being divorced from its source, which is its Perfect Model or, inherent blueprint - its complementary divine Self. It is in the heart center that the union of the female and male (Yin/Yang) energies takes place. In other words, when the two opposite and complementary energies within each one of us occurs, then Cosmic Consciousness awakens in the ego of a seeker the bud becomes a rose and unfolds the quality of unconditional love in his/her mystical heart.


As for Buddhist Tantra, the fourth chakra has twelve bright red petals. Within this we find two smoke-colored interlocking triangles. Together they make the Vayu mandala, which represents the harmonious relationship between the male and female forces of the cosmos. Within the Vayu mandala, which also symbolizes the air element, there is an antelope. Noted for its rapidity, the antelope is a good vehicle and symbol for the ancient God of the wind, Vayu. In Buddhist Tantra, the fire element is associated with the heart center. Its symbol is a red triangle pointing upwards. Lama Govinda claims that this fire is not physical but psychic. It is the fire of religious devotion and inspiration. He goes on to say that the heart center is the seat of the intuitive mind and transmuted feelings (divine love and compassion), and that it is a primary focus in meditation because it is where the universal is realized in human experience.'

The Primordial Buddha Aksobhya sits on the throne of the heart chakra. His Mirror-like Wisdom dispels the illusion of the separateness of things and reflects their innate Voidness. His negative passions are anger and aversion.


For the Christian Mysteries it is the place of the sacrificial God. The center where the "Perfect Model" dissolves (the Sephirah of Tiphereth in Kabbalah) completely in the Great Void of the seat of Being As the heart center begins to unfold, it attracts a teacher who serves as the embodiment of this level of consciousness. This happens on both planes, the inner and outer physical planes of existence. In other words, it is the place from where the Perfect Model of a seeker makes an impact on his ordinary level of consciousness.  It may also open his/her level of consciousness to conscious communication with the spiritual hierarchy of beings guiding the souls of this planet through intuition, vivid dreams, strange encounters and the like. Disciples may in turn act in the heart of a group working to guide terrestrial evolution.


Currently, the energies of the heart center are becoming more active as we collectively evolve beyond the stages of consciousness related to the lower, three centers. One problem in this transition, so prevalent in the New Age movement, is the attempt to live in the heart without dealing with the repressions and ego drives in the lower centers. If, for example, we are angry, arrogant, desperate, or emotionally insecure, love does not flow freely. A forced decision to be loving cannot be the same as a spontaneous outpouring of deeply felt love.

Confusion also arises between romantic love and altruistic love. Romantic love is associated with the projection of the anima and animus and the desire for the perfect relationship. Romance is an ideal that can only unfold from within, a projection of an ideal complementary that can only unfold from within.

Altruistic love, on the other hand, is an empathy and compassion that enables us to act in a deeply caring way. It is an unconditional acceptance of life and respect of others. There is a depth of understanding and wisdom in this love that only comes from a profound experience of life, which includes suffering. It is not a projection or a form of control, but a very sincere openness and surrender to what is. A seeker experience disappointments, but he/she will never be broken hearted if he/she remains open to his/her potential for being in this state of unconditional love.


We might think that opening the heart center brings only peace and love. Aside from meeting with our own repressed grief and fear of being vulnerable, there are many obstacles that arise as the chakra of the heart unfolds. The heart center invokes intense forces from the soul and inner spiritual realms. The activities, or mere presence of a person with an enlivened heart center may either attract or create negative reactions in others, as the love vibration penetrates barriers and stimulate the love that has been buried beneath untold pain and suffering. In Esoteric Healing, Alice Bailey points out that the difficulties accompanying the opening of the heart center are some of the most problematic experienced on the spiritual path. These include reactions from others that range from wild devotion to extreme hatred, causing much confusion and turmoil for the seeker. However, with time, the seeker learns to ignore these reactions and withdraw personal attachments and expectations from this kind of love. With compassion and patience, he/she allows others to accept or reject the forces of unconditional love in the heart center. 


The process of unfolding the mystical Heart can be compared to a rose which starts off as a root beneath the darkness of the soil gradually emerging as a resplendent rose with its delicate scent, as with the seeker whose heart has unfolded and experienced the subtle perfume of unconditional love.



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THE VOID OR EMPTINESS

What is the Void or Emptiness? in Buddhism it means "empty of a separate self" . The word Emptiness or Void should not scare us. To be empty does not mean non-existent. Emptiness is the ground of everything, thanks to it, everything is possible.

When we try to use symbols to understand and conceptualize the "void", we straight away realize that it is impossible to do so. However, the 'I' tries all the same to understand it, because after all, it is its Source. There is an Indian saying that goes like this: "Listen, Shariputra, form is emptiness, emptiness is form, form does not differ from emptiness, emptiness does not differ from form. The same is true with feelings, perceptions,. mental formations, and consciousness."


So, we could say that form is the wave and emptiness is the ocean. We could understand through that image. A wave is made of ocean water it does not differ from it, in the same way, 'form' does not differ from emptiness, and emptiness does not differ from form. Therefore, we can understand that the Void or Emptiness interpenetrates everything in creation. Let us take another example and consider a circle... for some it will represent a zero, or nothingness... and for others it will symbolize wholeness and totality... What is the difference between nothingness, zero and wholeness and totality? The simple difference is that if one image of the circle exists, then the other ones must also exist. The same is true with our feelings, perceptions, mental concepts and consciousness, because these five contain each other.


Therefore the notion of the Void, of existence and non-existence are just created by our minds. Because we know that we are some of the time conscious and some of the time unconscious. Modern science has perceived this truth that not only matter and energy are one, but that matter and space are also one. Therefore Matter, space,  MIND or CONSCIOUSNESS are also one, because MIND or CONSCIOUSNESS is in it. (Mind in the sense of Absolute Being or Absolute Self - Universal Cosmic Soul)


A good point to consider is the comparison that we made between "form" or "mold" which is considered to be  like a wave in the ocean of "emptiness", (which is Absolute Consciousness - the substance of creation), therefore form  like the wave changes forms incessantly (cycles of death and rebirth) and this unpredictability is due to a Cosmic Law which is crucially important because it allows Absolute Consciousness (or the ocean of Emptiness) to dwell in different types and kinds of forms, however, each one of these forms  manifests in the world of duality a corresponding level of awakened Consciousness. In other words, we could continue with the example of the ocean and the wave... we have all kinds of waves, and no two are exactly the same, we also have different types of waves some are small, others medium, and some are very large indeed...  each according to their characteristic quality contain more or less water... and so,  in the same way we could say that each "form" according to its quality and characteristic  (according to its inner programming in the psyche) has the potential and possibility to awaken more or less Absolute Consciousness. -  Cosmic Consciousness... the VOID.


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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...




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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.



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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

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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, th