Healing Stockholm

Sacred Knowledge


Deo Non Fortuna

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

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

Om oss

Coaching med hjälp av magiska metoder.


Oavsett om det handlar om karriär, kärlek, relation eller hälsa så behöver männsikan 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.

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

Secrecy and Hermetic Love

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

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

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


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

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

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


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

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

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


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

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

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


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

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

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

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


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

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

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


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



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


Man and God

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

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

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

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


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


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

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

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


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


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


The other text is in Genesis I, 26;


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


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


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


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

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


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


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

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

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


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


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

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


They wrote in beautiful allegory : —


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


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




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


Secrecy and Hermetic Love

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

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

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


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

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

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


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

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

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


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

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

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


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

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

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

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


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

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

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


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



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


Historic Lecture

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


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


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


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


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


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

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


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


The name of the Order in various languages is:


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


In Latin: Aurora.


In German: Die Goldene Demmerung.


In French: L’Aube d’ OrÆ.


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


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


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


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



Historic Lecture By William Wynn Westcott


True Initiation

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

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


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

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


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

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


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

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


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

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


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

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


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

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


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

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


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

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




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


 The Kerubim

The Kerubim, “The Strong Ones”


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


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


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


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


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


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


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


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


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

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


Gabriel


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

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


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


The Kerubim


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


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


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


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


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


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


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


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


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


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


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


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

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


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




Copyright ©1997 – 2021 by Jayne Gibson


Clairvoyance

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

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

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


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

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

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

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


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


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


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


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

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

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


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

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


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


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

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


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

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

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

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


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

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

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


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

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

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

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

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


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

Formulate the Hebrew letter Tau in Whiteness.

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

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

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

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


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

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

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

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

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


Example:


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


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


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



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


The Symbolism of Solomon's Temple

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

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


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

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


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

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


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

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

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


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

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


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

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


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

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

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


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

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


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

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


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

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


Let us now resume the connected series of temple symbolism.


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


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


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


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


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


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


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


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

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


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


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




The Symbolism of Freemasonry by Albert G. Mackey



The Rosicrucians

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

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

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


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

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


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


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


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

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

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


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

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


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


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

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


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

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


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

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


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


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


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

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


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

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


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


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


The Rosicrucians By William Wynn Westcott


Golden Dawn

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


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


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


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


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


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


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


The name of the Order in various languages is:


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


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


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


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


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


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



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


Karma, The Three Fold Law, & Grace

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


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


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


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


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


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



Basic Spell Construction

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


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

It is important, also, that you choose your time carefully. You should take into consideration all Astrological implications, energy currents and Moon phases.


The Moon is the astronomical body closest to us and, therefore, has a profound influence upon us, it is very important to choose a time when the Moon is in an astrological sign which is appropriate for your working. For example: Aries/Action -- Enthusiasm, Taurus/Renewal -- Sensuality, Gemini/Communication -- Curiosity, Cancer/Emotion -- Nurturing, Leo/Vitality -- Determined, Virgo/Organizing -- Studious, Libra/Balance -- Cooperation, Scorpio/Sexual -- Philosophical, Capricorn/Authority -- Ambitious, Aquarius/Innovation -- Social, Pisces/Sensitivity -- Idealistic.


Bear in mind that magickal workings for gain, increase or bringing things to you, should be initiated when the Moon is Waxing (from Dark to Full); when the Moon is Waning (from Full to Dark), it is time for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this is the most powerful time for magickal workings. The New Moon is the next most powerful time for Magick.

Whenever possible, follow Nature's own energy flows. There is a natural time for starting things (a planting time), for maturing things (a growing time), for reaping things (a harvest time) and, of course, a time for rest and planning.


Flowing with these currents will make your magickal work much easier.


Remember to plan your project for a time of uninterrupted privacy. It is important that you have no distractions. Generally speaking, it is best to work as late at night as possible. A time when there is less frantic energy is most appropriate. You might consider Midnight or later.

In choosing a place to do your magickal working pay particular attention to your needs, for you must be comfortable. Your place should be private, quiet and secure. If at all possible, set aside a special place for this purpose only. An unused room, a special corner of your bedroom, a quiet, secluded spot in your garden. A place that is yours. A place that you can come to whenever need arises and that is as free from intrusion of others as possible.


Prior to the night of your magickal working, gather together the things that you will need. All of the things used are tools. They have no inherent magick. They are to help you create a mood. If correctly made and used, they will trigger primitive responses from deep within you. They should be chosen with care. Consider the purpose of your ritual and choose your tools accordingly. If your magick is to be sexual, your candles, oils, incenses and so forth should bring forth a sexual response. If the desired result of your Magick is tranquility, then the tools should make you feel calm, peaceful and serene. Any candles you might use should not have commercially added fragrances as these may not be appropriate for your working.


Prior to your ritual, prepare yourself and your equipment by any means necessary to clean and purify. Historically, people have fasted, followed meticulous and detailed bathing practices, practiced chastity and used many other methods.


Most often a ritual bath is the preferred method. A bath frequently utilizing candlelight, fragrant herbs, bath salts or sensuous oils. A sumptuous hot bath, special bathing preparations and appropriate lighting, combined, can create the soothing effect which will help in the very important step of relaxing and clearing the mind completely of all mundane thoughts and experiences of the day. Your ritual bath should, also, begin to set the specific vibrations conducive to your purpose into motion. You must not only cleanse and purify but must also begin to create the type of energy necessary. Once your purification process has been accomplished, you are now ready to begin. Proceed to the special place you have previously chosen in which to perform your magick. If at all possible, you should make use of the primitive responses set into motion by a well chosen piece of music. Your music should start slowly and build to a rousing climax.


As you use your oils, light your candle or incense (or utilize any other tool you have chosen), you should begin to further intensify the energy that you have set into motion around you. A high degree of intensity is vitally important.

The Altered State of Consciousness that you must reach is not a meditative state. Anything that interferes with your ability to concentrate upon, reach and control the high energy state necessary to perform magick should be avoided, such as screaming children, a sink full of dirty dishes, use of alcohol or drugs, etc.


Do not scatter your energy by attempting to do more than one magickal working at a time.


Remember that Magick is the manipulation of energy, a thought is a form of energy and a visualization is an even stronger form of energy. Your visualization can be a method used to intensify further and direct your will. Your visualization can be the method by which you control the magickal energy you have produced. You must know what you want. You must see it. You must feel the high energy flow. You must direct it.

One of the most important elements in the practice of any form of Magick is the Universal Law of Cause and Effect. This means that whatever you do (or don't do) you cause something to happen.


The most important consideration is the Universal Law of Retribution. This means that no matter what you do, it comes back to you in like kind.


It is the nature of things that as you send something out it gains momentum, so that, by the time it comes back to you, it is three times stronger. If you do something nice for someone, someone will do something nicer for you.



"As you weave and spin your spell, Three fold return the tale will tell."



Making Magic For Planet Earth

"There are many things that can be done in spiritual realmsto help bring about solutions to the world's problems:


* We can kindle spiritualfriendships with other lifeforms through communication with Nature Spirits, who can be teachers for us and allies in bringing about planetary healing.


* We can do daily meditations in whichwe creatively visualize the spiritual body of the planet glowing with radiant healing light.


* We can organize and/or take part in ecumenical planetary prayer services and rituals with practitioners of other spiritual paths and cultures.


* We can honor Mother Earth as an aspect of the divine in our solo and group rituals.


* We can send Mother Earth our love and pray for planetary health each time we visit a stone circle, sacred grove, place of power, temple, shrine or other sacred site.


* We can do spiritual healing magic for the planet in our circles. It is important to reinforce whatever spiritual work we do with physical action. There are a variety of ways to do this and you should decide on at least one approach and then carry it out. Here are a few examples:


* Recycle trash from your household, take paper, plastics, glass, aluminum cans, and other recyclables to recycling centers.


*Recycle clothes and no longer needed household items by donating them to charities to distribute to the needy.


* Join and actively participate in environmental action groups.


* Write government officialsand urge them to takespecific actions on specific environmental issues, such as stopping all ocean dumping.


* Write letters and articles for publications about the need for environmental preservation.


* Plant trees as part of reforestation efforts.


* Compost food scraps.


* Stop buying and using non-bio-degradable detergents.


* Boycott products from companies that are destroying the Amazon rainforest.


* Pick up cigarette butts and other non-biodegradable litter from parks and other wilderness areas.


* Donate money to nature preserves.


* Give talks atschools, civic groups, churches andin other places in your area about ecological issues.


* Read publications, view films, and attend presentations inorder to keep informed about ecological conditions and to learn about additional ways you can work for planetary healing.


* Conserve electricity, water and other resources on a daily basis.


* Network with others.



Making Magic For Planet Earth, written by Selena Fox for Circle Network News


Freeing the Dragon

How long it takes to un-block our psychic anatomy for a more complete and harmonious functioning of the Secret Fire is unclear. It is stated that even the most advanced yogis require a minimum of three years of special practice for this to occur. Since that kind of training takes place under specialized and supervised conditions, it can be assumed that modern Western life requires more time, as well as self-reflection and referral, since the average Western occultist, be they kabbalist, alchemist, or both, will spend the majority of their time working alone or at best in occasional small groups.


Certain schools of yoga as well as kabbalah and Sufi practices view the heart as the center of the individual universe, and the most important of all psychic centers. By opening the heart, we gain access to our Interior Master, or Holy Guardian Angel (messenger),characterized by a strong manifestation of intuition. This is the final resting place for the Serpents Tongue after its ascent over the skull, and as Boehme and Hermetic imagery have shown, the “Heart girt with a serpent” is the ideal to which mystics aspire.


As one yogi put it, we approach the “Big King” first, and allow him to direct the activities of the serpent - language not unfamiliar to Hermeticists.


Adam Kadmon: Secret Fire and YHVH


“For our God is a consuming fire.” Hebrews 12:29


While alchemy, kabbalah, and astrology have been homogenized in modern esoteric practices to create an almost seamless synthesis, this is not true of earlier periods. Traditionally, alchemy and astrology played almost no role in Jewish kabbalah, and while it has been put forward that may Jews were alchemists, and some great alchemists possibly Jews, no manuscripts of Jewish alchemical practices seem to exist in any great number. Even the most famed Esch M’saref, or “The Refiner’s Fire”, is a compilation of material, focusing mainly on gematria, and not a ‘chemical’ work in itself.


Early kabbalists imagined creation taking place in several stages, from which was generated the anthropomorphic image of the ‘primordial man’, or Adam Kadmon. This ‘first man’ was imagined as being crated out of the four-letters of the Divine Name stacked one on top of the other. Yod was the head, Heh, the arms and shoulders, Vau, the spine and sexual organs, and the final Heh, the hips and legs. A host of attributes and qualities came to be associated with each letter, and as a whole, it formed its own school of kabbalistic meditation. By adding other letters, altering combinations, and substituting letters based on numerological equivalents, additional Divine Names, names of archangels, angels, and other spiritual beings were generated.


The oral tradition of Adam Kadmon is similar to that of the Egyptian god Osiris, in that Osiris was dismembered and reconstructed, while Adam “Fell” to pieces, and it is the work of the kabbalist to reconstruct the Original Adam. Each of us is said to be a piece of this original soul, and it is our purpose to find our place in Creation, via kabbalistic methods.


Saint-Germain and the Most Holy Three-Fold Wisdom


The idea of Secret Fire in initiatic psycho-alchemical texts such as The Most Holy Trinsophia (Three Fold Wisdom) illustrate the point of hidden fire, associated with volcanic power, and under the influence of Venus. Works such as this bear a strong resemblance to alchemical-kabbalistic texts, and either use mystical symbolism of these esoteric schools, or such symbols are used to interpret the texts meaning.

In the text, Saint-Germian reportedly recounts the details of his initiation through the twelve degrees of Cosmic Consciousness. The use of earthly fire in the form of volcanic eruptions, lava, and seas of flame symbolize the presence of an underlying matrix of living energy that pervades material and non-material creation, uniting and constantly renewing it through what can be seen as violent activity.


La Tres Sainte Trinsophie is comprised of twelve sections, each with its own illustration. The most obvious alignment that can be seen, is between the twelve sections, the zodiac, and the stages of alchemy. It can also be suggested, for our considerations, the seven major and five minor psychic centers.

The story begins with Saint-Germain on the lava beds of Vesuvius, later he passes an alter on which is a cup, with a winger serpent intertwined around it twelve times. Saint-Germain then enters into a vast realm of fire, in the midst of which is a greenish-gold serpent with ruby eyes which he must dominate with a sword, the symbol of an enlightened will. With this act, anger, hate, and pride are cast out of his consciousness, and the senses are brought under direction.


In one of the scenes depicted, Saint-Germain is in front of a triangular alter with an elaborate candlestick . It’s base if formed out of two intertwined serpents and terminates at a lotus, with the taper placed in the center. Two inscribed panels accompany the illustration. The first one reads: “To the strong is given the burden” and the second, “Kindle a fire upon the high place that the sacrifice may be borne upward to the Desired One.” The final illustration shows the heavens ablaze with light and a triangle surrounded by a square and circle. The initiate, here Saint-Germain, is accompanied by Isis Revealed, the goddess of life and Nature.

The pictures described illustrate that even at the end of the Illuminist era, classical alchemical and kabbalistic symbolism was in widespread use by esotericists. However, its direction was changed from classical, or laboratory alchemy, to ‘philosophic’ or ‘spiritual’ alchemy. Just as kabbalah had undergone a radical transformation at the hands of alchemists and Christian mystics, alchemy itself had also changed. While such manuscripts may be of dubious value for practical laboratory work, fortunately, they still are of value for interior spiritual initiation - an initiation that only the Secret Fire can bring.



The Cosmic Triangle of Fire

“The successful adept must be endowed with a knowledge of the material of the Great Work; also with faith, silence, purity of heart, and prayerfulness. After passing through the gate surmounted with the hieroglyph of philosophic mercury he traverses the seven angles of the citadel, representing the chief operations of the Great Work - calcination, dissolution, purification, introduction into the sealed Vase of Hermes, transference of the Vase to the Athanor [furnace], coagulation, putrefaction, ceration, multiplication and projection. And even upon reaching the Petra Philosophalis, he finds it is held in custody by a formidable dragon.”


Amphitheatrum sapientiae aeternae, Heinrich Khunrath


Saturn is related to Mercury in alchemical text, and is given the same ambiguous sexuality, or androgyny, and named it ‘Mercurius senex’.


In Tiphareth, the geometric symbol is the interlaced triangles of water and fire, or the Star of David. When expanded to connect the planetary sepheroth of the Tree (with Saturn being attributed to Daath), the Triangle of Water connects the spheres of Mars, Jupiter, and Luna. The Triangle of Fire connects Saturn, Venus, and Mercury.


Just as Orobouros is cosmic energy (the serpent) limiting itself (Saturn), Venus is the creative cosmic force multiplying itself in life (its vegetative nature) as a prism splits the light of the sun. Mercury, like Saturn in many respects, is androgynous, and controls the fire of creation, directing it in the creation of the Philosopher’s Stone. Mercury holds the Caduceus, or winged staff with two serpents intertwined around it. The Wings represent sublimation, the serpents the basic forces of creation. There crossing over is the psychic centers, often given as seven in number, here representing the colors in the spectrum, plus white (Venus). Central to the diagram is Sol, which is the cosmic creative forces which unify, enliven, and harmonize creation, and which we can hope to contact. It is central, and directs and controls all of the other planets, psychic centers, or aspects of Cosmic energy.


By contacting the fire of the Sun, we can open the fire of the other psychic centers (via Venus), and more easily direct the restrictive and enlightening energy of Saturn, through the powers of the Mind, or Mercury.


To understand these multi-faceted aspects of the planets, particularly Venus and Mercury, it is important to have done the Pathworkings up to Tiphareth. While this is not required to perform the techniques later in this monograph, it is a help for an understanding of the theoretical part.


However, we can begin to understand the relationship of the Spheres to each other by undertaking a series of meditations based on the following idea:


Venus is the regenerating, sensual, active life force in its vegetative and unconscious manner. It responds to heat, light, and emotion. On the Path of the Decent, Venus splits the singular rays of the Sun into the many facets of the color spectrum, and as such, can lead us to a better understanding of the relationship between multiplicity and unity, the psychic centers and planets, and their unique natures. On the Path of Ascent, Venus re-unites the divergent energies, both planetary and personal (psychic centers) and harmonizes it into a singular force, although still multi-colored, until it returns to the Sun as pure light.


“This Stone rises in growing, greening things.” Wherefore when the Green is reduced to its former nature, whereby things sprout and come forth in due time, it must be decocted and putrefied in the way of our secret art.” Splendor solis, Trismosin


The Stone is made through the greening of nature (Netzach) and it returning to its source (Tipahreth) by putrefaction (Death card of the path connecting them).


Mercury gives form and meaning to the diverse energies made by the splitting actions of Venus, and re-unites them as fundamental forces, symbolized by the Caduceus. Mercury is Psychopomp, or Guide of the Soul, and directs the energies that Venus represents. Since both Venus and Mercury sit at the base of the Pillars of kabbalah, they access the material, astral, and mental realms, and can influence all three to some degree. On the Descent, Mercury creates form and structure, for the body, the mind, or the soul, and on the ascent, Mercury helps free us from the limitations of form, without forgetting its lessons.


The serpent is primordial force or energy, fire and water being the principle two of creation, with air and earth following them. Because it shed it’s skin, it is seen as a symbol of regeneration and renewal. It is also dangerous, deadly, can be found often in ‘guardian’ roles near springs or water as well as deserts. When controlled or mastered, is seen as mastering a powerful and deadly, yet regenerating force, basic to creation, or possibly from which creation came.


The Secret Fire is directly linked to the sexual, (i.e. principle and most basic creative forces) in humanity. Here, the relationship between ‘bliss’ ‘ecstasy’ and the erotic impulse can be clearly seen and experienced. The development of a host of ‘sexual yogas’ and ‘sex magic(k)’ practices bear this out to some degree. However, it is the sexual desire in humanity that acts as its basic drive and evolutionary force. It is also suggests that the ability and need for mystical experiences is biologically rooted. Only be ignoring the most basic of pleasures, sex, can we ignore the drive to ecstatic union on some level. The ‘little death’ or petite morte, is a forerunner of the ‘big death’ as we let go and experience divine oblivion.


Sexual power, linked to our innate drive for mystical experiences, is also linked to human evolution, and some kind of predetermined point or state to which we are being directed.


This is a significant point, in that almost all of modern Western societies psychological illnesses are focused around sexual repression and obsession.


If the Secret Fire flows freely, or with greater strength than before, without the proper purification of the Vital Energy of the physical body, it is possible that it will result in what appears to be extreme physical, but more likely psychological illness in the form of schizophrenia and psychosis; instead of psychic gifts, genius, and either transpersonal states, or simply altered states of consciousness.


Wilhelm Reich, the father of Orgon Therapy states that the basis for all mental-emotional disturbances are anchored in the physical body, and that these anchors can be released through breathing techniques, somewhat similar to pranayamana. Since the body is the “Salt” of alchemy, and partially composed of accessible unconscious elements through its “Watery Element” all of our emotional and physical experiences become indelibly marked, associated, or stored in our physical body. If these blocks, or energy concentrations of emotional and physical trauma (composed of Vital Energy) are not removed before the Secret Fire begins to flow more intensely, the so-called negative side effects of ‘Kundalini phenomena’ will appear.


Abuse of drugs, alcohol, and sexual extremes only worsen the condition in that they inadvertently release the Secret Fire by weakening the physical body and its link to the astral, thereby damaging the etheric substructure, and create energy blocks in the end rather than diminish them, when the mind and body attempt to make repairs.


A nervous system damaged by substance abuse makes a tricky vehicle for the clear, clean, and powerful expression of the Secret Fire. It is through our nervous system (under the domain of Yesod-Luna) that we engage both the physical world, as well as out interior world. It links the body (Malkooth) with the Mind-Intellect (Hod) as well as instinctual, creative, and sensual urges (Netzach). If it is damaged, our ability to relate fully, creatively, and productively to these psyhco-physical-spiritual parts of our self becomes endangered. If it is damaged, then our most direct and important link to our Holy Guardian Angel, and means of releasing the Secret Fire safely (via Tiphareth) is threatened in this incarnation.


“Listen, then while I make known the Grand Arcanum of this wonder-working Stone, which at the same time is not a stone, which exists in every man, and may be found in its own place at all times…. It is called a stone, not because it is like a stone, but only because by virtue of its fixed nature, it resists the action of fire as successfully as any stone….If we say that its nature is spiritual, it would be no more than the truth; if we describe it as corporeal, the expression would be equally correct; for it is subtle, penetrative, glorified, spiritual gold. It is the noblest of all created things…it is a spirit or quintessence.”


A Short Guide to the Celestial Ruby, Philethes.


Salt, Saturn, Sexual Ecstasy, and Spiritual Bliss

“The heart girt with a serpent is my Name!” Chaldean Oracles


Salt is a symbol of wisdom and learning. Saturn, is associated with Ouroboros, the Great Serpent biting its tail, symbolic of limitation. As such it is closely allied with the earth, but also all of material creation, and those things which border on non-being, or Eternity. In one 15th century manuscript, the serpent is made of two colors, red and green. Red is outside and green is inside. Green, the color of Nature and of Venus, is the beginning of the Work. Red, the color of the Stone, and Mars, is the end of the Work.


“Sapiens dominabitur astris.” The wise shall exercise dominion over the stars. As we correct the astrological imbalances (i.e psychic centers or chakras) within ourselves, astrological conditions outside have less of a negative effect on us. We gain dominion over the ‘stellar’ forces and can “make the sun shine in our oratory when we will it so.”


The seventeenth century pupil of Jakob Boehme, Gichtel placed the cosmic spiral, or “Wheel of Nature” within the human body. J.G. Gichtel’s Theosophica Practica, 1898. Saturn is the crown, Jupiter the brow, Mars the throat, Sun with a serpent around it, the heart, Venus liver, Mercury the spleen, and Moon the sexual organs, or in straight theosophic decent down the Tree. It is the Heart with a serpent that attracts our attention. Here he also places the Element of Fire.


Egyptian initiates were also called scarabs because they pushed along the egg of their regeneration.


Mysteria Magica, vol 3 The Magical Philosophy: The brow included in the Middle Pillar (called: Clavis Rei [1st Formula] The Rousing of the Citadels) and the color scale varies with each center. An additional use of the rising twin serpents of the Caduceus are included at the end. The brow is attributed to Saturn, and is said to balance out the Yesod center, as well as add power to the remaining centers in the Middle Pillar as the Golden Dawn and Aurem Solis present it.


Alchemically, Salt is derived from the union of Elemental Earth and Elemental Water (or Assiah and Yetzirah), the Secret Fire is ‘hidden’ in the Salt (material body) and represents the unconscious, instinctual forces that seek release. It is sometimes called “Hellfire” in that if uncontrolled, or poorly released, it can reek havoc on the body and psyche of the student, via its purifying effects. This is illustrated by the 31st Path, or Path of Fire, sometimes mistaken for “Purgatory” or “Hell” by the un- regenerated who pass through this Path after death. This Path is also under the direction of Mercury and Shin, the symbols of spiritual guidance and evolution. For those interested in Notarikon, Shin shares the same numerical value, 300, as the Hebrew phrase, “The Spirit of the Living God.”


“I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire.” Matthew 3:11


The letter Shin is often used in meditation as a symbol of Divine light, life, love, or presence. It is imagined above the head, just touching the crown, then inside the head proper (as it is associated with intelligence and the energy of the nervous system in the Sepher Yetzirah), descending into the heart, and finally, expanding from there to engulf the meditator in a sea of fire. Because it consists of three flaming Yods, or tongues, it is sometimes associated with the flaming tongues of Pentecost, and a variety of Trinitarian concepts.


Several possible interpretations are available to use regarding this statement: One suggests that John the Baptist was initiating repentance as well as entrance into the watery world of Yetzirah, but that Jesus, was offering a path of initiation into the fire of the Soul, or full adepthood. A second interpretation is that John was offering initiation up the 29th Path, or the Path of Water; while Jesus was offering the harder and more rigorous Path of Fire, or the 31st Path to his disciples. Neither of these is a definitive answer, only a modern kabbalistic attempt to understand Scripture in the context of initiatic practices. The mention of the Holy Spirit is more informative however, as this phrase was adopted by the Jews during the period of the Babylonian Captivity and represents the origin of Persian and Chaldean influences on Jewish mystical beliefs.


The term Holy Spirit (Ruach Elohim) is derived from the Zend Avesta, and the phrase, Spenta Mainyu, or “Holy (Creative) Spirit”. The creative power is implied and not stated in the original, an appears to be lost in subsequent translations into modern languages via Jewish and Christian traditions. This Spenta Maiynu is a purifying and regenerating energy and intelligence with a cosmic host of six or seven intelligence’s at its command.


“It [Spenta Mainyu] is the self-realizing quality or activity of Ahura Mazda (the Good Mind); it is the self-generating energy that leads to the creation and evolution of the universe. Spenta Mainyu is dynamic and creation is an ongoing process. For Zoroaster, holiness meant also abundance, growth, and health. Spenta Mainyu represents the principle of augmentation and development in the universe.” (F. Mehr, p.29)


This power and their beings comprise the Mathrem, or Mathra, literally, ‘the sacred word of power’, which is the basis for the development of the practice of mantra in India and “Words of Power” in the Middle East and Egypt. Manthrem or Mathra is in its own right held to be the supreme mantra from which all others are derived, in the same fashion as YHVH is the origin of all Hebrew Divine Names. This is mentioned because in Persia and Babylon, the convergence of what would develop into semi-independent Eastern and Western esoteric practices is complete. In one respect, it could be said to be the original home of yoga, kabbalah, alchemy, and magic as we know them. Period art and architecture shows winged creatures familiar to Jewish and Egyptian tradition, planetary diagrams, an early version of the Tree of Life, and several variations of the intertwined serpent motif.




The Middle Pillar

“I will make the victor a pillar in the temple of my God, and he shall go out no more: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” Revelations 3:12


Several variations of the Middle Pillar Exercise exist, however their fundamentals remain the same. Whether or not one uses the Elements as suggested by Regardie in “True Art of Healing” or the Sepherothic/planetary correspondences as he later suggests (and is most commonly used) in his book “The Middle Pillar” is irrelevant. The methods used by the Arum Solis will also be considered as an alternative exercise.

The theoretical basis of the Middle Pillar is that through imagination, breath, and concentration, the psychic energy of creation, here principally Yetzirah, can be directed allowing for a purification of the Vital Energy that holds the Secret Fire in check. As our psychic centers are cleansed of emotional, moral, and materialistic residue, they better reflect the cosmic energy that works through them. Through its pre-described pattern of circulating the energy, the Middle Pillar assists in smoothing out the edges of our aura, as well as increasing the flow of energy in general directions, so that the psychic pathways, both large and small, can be purified and strengthened through an increase of Vital Energy.


The pathways described for the Middle Pillar are circular in nature. They are for the most part large, clear, and bright, with a reflective quality too them. Regardie says that the psychic spheres should be imagined like large, clear, brilliant diamonds if no other color is known. Although, in the end, the entire sphere, or extended aura, of the practitioner should be imagined as a brilliant diamond radiating heat and light.

The beauty of the Middle Pillar is that it, like many esoteric practices, is really a layered exercise. Containing an almost infinite amount of flexibility and growth potential. As the practitioner develops in skill and manipulation of the imagery, the amount of new possibilities increases.

One of central movements of the Middle Pillar is the “Fountain of Light”. Here, the practitioner imagines a brilliant force of energy forcing its way up through the soles of their feet and out the top of their head, spraying along the edges of their aura, making it strong and clear of any roughness, and gathering again at their feet. This cyclic imagery is repeated several times. This key part of the exercise, is the central part that prepares the central pathways for the eventual release of the Secret Fire. It is also similar to Eastern practices as seen in Chinese Chi Kung, Indian Tantra, and Tibetan Vajrayana yoga.


This being said, it is also clear that some differences exist between Eastern and Western methods of releasing the Secret Fire. The methods of direct work on the psychic centers, and an upward climbing of the spinal column is more traumatic than the more general work of the Middle Pillar. It is for this reason, that the techniques of yoga, save a few, that are aimed straight away at releasing the Secret Fire, require supervision of a guru. Being that they so restrict the activities of the practitioner, and require close supervision, they are also systems that are impractical for day to day life in American and European culture.


While similarities exist, and will be examined, the major differences appear to be the following:


1) Indian yoga is aimed principally at liberation from the physical realm in as quick a method as possible. Western esoteric practices are aimed at the perfection of matter and the psyche within the material world, and not an abandonment of it.


2) Chinese yoga, or Chi Kung, is more akin to Western practices, in that it is aimed at perfection of the material world, and even the spiritualizing of the body into a “Body of Light”. It however, is more akin to Indian yoga, in that it starts at level of the etheric body (nadis or acupuncture points) and proceeds from there. This “from the bottom up, and inside out” approach is different from the Middle Pillars “top down, outside in” method. Because the etheric body is directly effected early on, the effects are more dramatic, as well as potentially traumatic for the unprepared. In the Middle Pillar, the etheric body is often the last thing effected. This is because the symbolism used, as well as the need to develop skills in concentration, visualization, and meditation effect primarily the mental outlook of the practitioner for a long period of time. Only after considerable practice, of a year or more, on a daily basis, do the effects of the Middle Pillar begin to sink into the astral body, and eventually filter into the etheric and physical bodies of the practitioner. It is stated in one source, that it takes a minimum of three years for even the most advanced yoga practitioner to release the Kundalini through special exercises. A ‘release’ which we have stated, is not a release per say, but the removal of obstacles to its natural expression. This is a critical point, since it is often said that to experience kundalini will often take twenty years of practice of esoteric exercises, or even Hatha Yoga, the same amount of time it took Nicholas Flamel to confect The Philosopher’s Stone. During a recent workshop, Jean Dubuis stated that it may be possible to complete the extremely dangerous Flamel Method in three years. It may be that for the alchemist, the interior creation of the Philosopher’s Stone is nothing short of the kundalini experience, and the exterior creation of the Stone is the ability to direct this Cosmic creative energy at will.


3) Tibetan systems run somewhere between the Chinese and Indian, in that they are concerned with liberation, but also with the creation of an etherial body made from their bodily essences. This Diamond Body, or Rainbow Body, is pure light and can materialize at the will of the adept. Like the Chinese and Indian systems, the Tibetan use a rituals for the purification of the mind and emotions of the practitioners, as well as the visual images in both anthropomorphic deities and abstract geometric forms. The Rituals of the Pentagram and Hexagram fulfill this function when performing the Middle Pillar.


Thus, we can see, the major differences in Eastern and Western practices can be summarized in function and reference point of origin. The East seeks liberation through progressive untying of the knots of ignorance that bind humanity to incarnation. The West seeks to perfect the material world making material reality a reflection of spiritual reality. One accomplished, the adept can then proceed to dis-incarnate at will. The Western approach seeks to be more active in the world and to transform it, while the Eastern approach is to see the world as an illusion that is impermanent, and as such, is more passive. Such philosophies, like all beliefs and cultures, reflect the physical environment of their earliest origin. In tropical and sub-tropical zones the concern with time is less important that in the Northern hemisphere where a winter without food stores means death for the community. The cold, harsh realities of arctic zones produce a different theory and technique, and as such, different ideal (gods) than agricultural areas. Whether one is a hunter nomad or an established agrarian society is reflective of the physical landscape they live in, and as such effects values, needs, and spiritual philosophy and technique.


This is of critical concern whenever one is considering adopting the esoteric practices on another land or culture. Why did it arise, and under what circumstances? Are those same conditions applicable today, and in the life of the potential practitioner? In view of current conditions, are the practices being considered progressive or regressive in nature? That is, are they forward moving, or simply an idealization of a mythical past ‘golden age’?


The Secret Fire and the Sepheroth

“So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the Tree of Life.” Genesis 3:24


The use of the “Tree of Life” has been both a blessing and a curse for modern esotericism. When understood, the “Tree” offers a complete and working model of Creation on both the microcosmic and macrocosmic scales. However, where many fail is on the personal level. The ability to apply the often very general information of the Tree to personal experiences of the initiate when they deal with physiological phenomena is profoundly lacking in modern esoteric circles. The reasons for this are several: First, many modern esotericists simply repeat what they have learned without experiencing whether or not it is true on a personal level; second, the language of kabbalah is multi-leveled, with the same word having several meanings, thus many who are using the words don’t know what they actually mean, or on what level it may be interpreted; thirdly, the diagram of the Tree is simply too neat and compartmentalized. Many kabbalists are unable to adapt to the fact that interior reality is much more flexible than the Tree allows when applied to the two dimensional page or illustration.


These problems are farther complicated by the idea of “One Tree” but “Four Worlds” making much meaningful, practical information nearly impossible to come by regarding the crises of spiritual awakening and so-called Kundalini phenomena as it relates to kabbalistic practices. When compared to the clear and explicit information available from Taoist and Tantrik sources, it is no wonder that so many Americans and Europeans prefer those systems to those more culturally and historically related.


To help resolve these problems in the transmission of knowledge, only information that has a relationship to experience of the author or others he has discussed this topic with will be included here. Theory will be stated as theory, and experience as experience. The meaning of common kabbalistic words will be defined, and redefined, to keep the communication clear and direct. An extensive use of confusing and somewhat irrelevant god-forms, references to mythology, and cosmology unconnected to the personal experience will be avoided.


Arousing the Sleeping Serpent


“Just as Moses lifted up the flaming serpent in the desert, so must the Son of Man be lifted up, that all who believe may have eternal life in him.” John 3:14-15


The Lesser Ritual of the Pentagram is often the first ritual learned by aspiring magicians. Its function is to teach the basic mechanics of solitary ritual, and to give a basic technique whereby destructive energies maybe repelled or dispersed from the sphere of influence of the operator. The symbols used in the ritual are fundamental to other rituals of a more complex nature, however, to disregard the Lesser Ritual as somehow less effective is a mistake. A ritual, no matter how simple or complex is only as effective as the skill of its operator. Repeated use of the LRP is can be more effective than incompetent or irregular use of more sophisticated rites.


In total, there are approximately six fundamental rituals used in Western occultism reflecting an influence of The Hermetic Order of the Golden Dawn: 1) the Lesser Ritual of the Pentagram 2) the Supreme Ritual of the Pentagram 3) the Lesser Ritual of the Hexegram 4) the Greater Ritual of the Hexegram and 5) the Rose+Cross Ritual. The use of The Flashing Sword appears to be irregular, however it will also be considered along with its companion exercise or, The Rising Serpent.


Within these, the use of the Middle Pillar is optional, it is however, the Middle Pillar Exercise which does the most to purify the bodily energies, or Vital Energy, and make pathways for the release of the Secret Fire.


Creation - “In the Beginning …”

Creation is seen to have taken place, in Western kabbalistic and alchemical terms, in the following process.

The Divine mind of God, the Absolute, or in Hebrew the Ain Soph Aur (Limitless Light), through a series of expansions and contractions establishes the boundaries of Creation. The first world is the most subtle, and closest to the original state of non-existence, and is Atzilooth. This is called the world of Fire, because of the lively, undefined, and almost uncontrollable nature of fire. Next is Briah, or the World of Archetypes and forms as our human mind can grasp them. It is symbolized as the World of Air, and is the result as a barrier world that is formed by the creation of the next World, Yetzirah, or Water. This is the highly psychic and emotionally charged world immediately behind the veil of material existence, or Assiah. Also known as the World of Earth, because of the solid, concrete nature of material life.


The purpose of this scheme, is to show that creation occurs in increasingly dense levels of energy-matter, from the most subtle, or Fire, to the most dense, or Earth. Within this context of increasing density, there also arises a series of ten planes or levels of consciousness which combines with energy-matter, known as Sepheroth, or spheres of being. They occur in a pattern of: unity, reflection, polarity, reflection, polarity, unity, reflection, polarity, unity, and finally materialization. This basic idea of unity-polarity-and re-harmonizing, is the basis of kabbalistic and alchemical practices, and is derived from the observation of Nature.


Each World is a reflection to a denser or more subtle degree than the one before or after it. Each Sepheroth is a reflection, in part, of what proceeds or follows it. However, since each reflection is only partial, or slightly distorted, each Sphere takes on its own unique characteristics. Only the so-called “Middle Four Sphereoth” have the ability to harmonize or reflect in total all of the energies of creation, on some level.

This ‘zigzag’ of Creation is called the “Lightning Flash”. The return of energy from dense matter, back through the various stages, Sepherith, and Worlds of Creation is known as the “Path of the Serpent” because of its reverse, or complimentary ‘zigzag’ nature back up this diagram called the Tree of Life.

For the alchemist, somewhere between the third and fourth level, or sphere of creation, energy takes on the characteristic that will allow for the formation of matter at some future state, or level ten. This energy is called Prima Materia, Chaos in the Bible, Spiritus Mundi (Spirit of the Earth), and others. Here, duality is made complete, and genuine polarity exists, as opposed to simple the potential, or idea, of polarity that had existed previously. Energy is divided into active and passive modes, with the active energy constituting the energies of life, and the passive one the energy of matter. In “The Golden Chain of Homer”, the active energy is called Niter and the passive energy is called Salt.


The energy of Life manifests in two forms, Fire and Air. While both are predominately active in nature, fire is the more active of the two, with Air being slightly passive because of the partial Water Element in its makeup. Potential Matter manifests its energy as Water and Earth. These Elements have nothing to do with the material bodies of the same name, and as such are capitalized and called “Elemental” to distinguish them from the earth we walk on, water we drink, air we breath, and fire we cook with. They are in fact, energetic states, each with their own unique characteristics, as well as each of the previously mentioned ten levels of consciousness within them. The Elements also have preferred ways of interacting with each other, to form the Three Principles of alchemy. There are in fact, forty different ways energy-matter-consciousness can manifest in our world.

The Three Essentials are the alchemical principles of Sulpher, Mercury, and Salt. Like the “Elements” these principle concepts are to be thought of a “Philosophical” and not literally as chemical elements or compounds. The Alchemical Sulphur, or Soul, of a things predominates in the animating principles of energy (Fire) and intelligence (Air); Alchemical Salt, or the physical body of a thing, predominates in unconscious forces, psychic, and instinctual intelligence (Water) and solid matter (Earth); Alchemical Mercury, or general life force, predominates in intelligence (Air) and instinctual forces, and psychic energy (Water), as such it is the link, or bridge, between the higher forces of Sulphur and the lower body of matter.


In the mineral realm the dominant energy is that of Earth, a little Water, and very little Air or Fire. In the vegetable realm, the dominant energy is Water and Air, but little Fire and Earth. In the animal realm, the dominant force element is Fire, then Air, but little Earth. These qualities need to be understood as they have been defined for the following information to be of any use to the practicing, or aspiring, Hermeticist. For example, using the above definitions, we can say that the plant realm has an abundance of instinctual energy (Water) and intelligence, i.e. a specific function (Air), but little direct energy (Fire), as this is received passively from the sun; and little hard, physical, matter (Earth).

In the East as in the West, the idea of principle Elements and Philosophic Principles are expressed in more or less the same manner. This original undifferentiated energy from creation is often called in Indian philosophy, and modern occult, and New Age circles, as akasha, or Spirit. However, akasha, consists of two (2) aspects, one active as we have noted, Niter, and the other passive, Salt. The energies of Niter are also referred to as the force of Kundalini, or spiritual forces. In alchemy, this is the Secret Fire. To the Salt, belongs the force of Prana, or Vital Energy.

The function of the Vital energy is to maintain physical life forms and existence. It is completely instinctual and unconscious and is heavily influenced by cosmic cycles, astrological pulses, and other natural phenomena. The function of the Secret Fire is to increase in humanity, the only place where it is present, its sense of self, or “I”. At the lowest level or functioning, this is the ego, at its highest, it is Divinity incarnate, as both are two sides of the same coin. One is ‘self’ in relation to the physical world and others; the other is ‘self’ in relationship to all of Creation and as a co-creator.


In the vast majority of humanity, this Secret Fire, or liberating energy of self-consciousness, lies dormant, asleep at the base of the spine, coiled like a serpent. Only a small amount manages to escape, reaching a sepherothic level, or so-called chakra, thus creating a loci of consciousness for each person. If it reaches the top of the skull, and beyond, a spiritual awakening can occur, allowing for a descent and re-ascent of the energy, during which the psychic centers can be awakened allowing for the manifestation of psychic powers and related phenomena.

The Secret Fire ascends as a result of a temporary weakening of the Vital Energy in the physical body. This is why so many spiritual awakenings take place under great physical stress, times of illness, or near-death-experiences. When the Secret Fire will ascend through the various psychic-physical currents causing it to be enveloped in a sphere of luminous light.

The experiencing of the Secret Fire, as a result of the suppression of the physical body’s Vital Energy, can create condition which manifests in various forms:


-Some perceive the bright light as an angel, their Higher Self, or “Holy Guardian Angel”, others as a spiritual teacher.


-Astral projection may result, along with perception of the immediate surroundings.


-Uncontrolled physical movements may also result, typical of so-called ‘kundalini phenomena’: shaking, rapid breathing, swinging of the torso, uncontrolled giddiness, and sitting straight upright in the Pharonic position.


After a period of time, the energy will descend, and return to the base of the spine.

The effects of this awakening will take some time for the consciousness of the individual to adjust to, and not limited to the ‘non-physical’ realms. The physical body, although to a lesser degree, is also changed and improved in functioning, constituting a genuine “re-birth’ on several levels. However, it is up to the mind, or sense of “I”, of the individual, to cooperate with this influx of power if more permanent changes in consciousness are to be made.

As we can see, the concept of kundalini, or the Secret Fire, is linked to two polar concepts: that of the undifferentiated creative energy, and the second, as the seed of this energy locked on each cell of material creation, and focused in humanity at the base of the spine.

When this energy rises as a result of psychic experiences, and not because the physical weakness, can cause the Vital Energy of the body to be concentrated on various areas of the body, creating physical and psychic disturbances. If the energy becomes concentrated in the head, it can create the illusion of a spiritual awakening, as well as the well known “hot and cold” flashes, or currents, up and down the spine. The effects of the Secret Fire however, and not its re-distributive effects on the Vital Energy, can create the following phenomena:


  • Intense pains suggestive of an illness
  • Crawling sensations of ants or small bugs over the skin, as well as a ‘jumping’ sensation of the energy
  • A feeling of crystal clear calmness and tranquillity, rise from center to center to the top of the head
  • Ascending in the famous ‘zigzag’ or Rising Serpent pattern
  • The energy can skip a center or two
  • The energy can reach the top of the head in a flash of light
  • The character attributes of both positive and negative are exaggerated and sexual power is increased.


If the energy rises to the top of the head, then it becomes possible to work directly on the Vital Energy within the body, and use it, as a means of enhancing the psychic experience and spiritual awakening.

In short, the psychic centers must first be awakened by the Secret Fire and purified, before the energy of the physical body, can be concentrated upon them.

Thus, our psychic exercises, and esoteric meditations are designed to prepare our minds, bodies, and consciousness for the liberation of the Secret Fire buried deep inside us. Through a progressive cleansing of the blood, nervous system, and endocrine glands, the ‘chains’ of the Vital Energy upon the Secret Fire are reduced and eliminated, allowing the ever present power and energy, a veritable pressure waiting to be released, to spring into action. Thus, the Serpent doesn’t really sleep, it is we who are asleep to its presence and potential blessing.



THE ETERNAL PRINCIPLE

The struggle between light and darkness, between good and evil, is as old as the world, and yet there is no principle of evil; whatever degrades is evil, whatever elevates is good.


Evil or so-called sin is simply undeveloped good. Good and evil are the light and shadow of the one eternal principle of life, and each is necessary for the existence of the other.


The struggle between light and shadow is life, and there can be no life without a struggle.


Matter transmits force, but does not originate force. It is for a time the receptacle of power, but not the power. All essence of power belongs to Spirit. All pure force is invisible.


Matter and Spirit may be one to the Absolute and Infinite Being, but that one is Spirit. In human speech, matter is only the name of an effect whose cause is wrapped in mystery.


It remains for the human to penetrate the veil and solve the mystery. And the solution of this problem of mind and matter discovers man unto himself, and binds him in loving union forever with the Infinite "I am," the Spirit of all.


Absence of feeling and of suffering only shows that the process of death has begun, or that the animal has taken full possession. Pain is not an element to be most dreaded; for, as gold is refined by fire, the Soul is refined by pain, and only through the death of suffering does the human Soul rise into eternal life.


If selfishness and the animal instinct have full sway, the Soul shrivels toward decay, while all its noble powers are congealed, its sensibilities benumbed, its vision blinded, its intellect dimmed, and from the once clear mirror the reflection of a noble Soul shines no more where the innermost temple might have been radiant with truth and virtue.


DEATH—Is death more to be feared because it is an enigma the mysteries of which western dull minds, because obscured by theology, cannot fathom, or their weak fancy cannot comprehend?


The human Soul is the anchorage or place of ideas. The Astral body or star magno is the mirror that reflects and records them, human thoughts being simply the clothing of these ideas. The spirit is the self-acting energy that produces the Idea.



The Philosophy of Natural Magic, by Henry Cornelius Agrippa, L. W. de Laurence ed



The Templars

In the second paragraph Clarkson * discovers an allusion to the Vesica Piscis, which is in truth a figure generated by two circles intersecting at their respective centres; and for the same reason, the secret sign of the Brethren of the Vehme-Gerichte was the two annular links of a chain. The Egg formed by three intersecting circles, contains in its upper section seven triangles, and as many in its lower section, which are the opposing genii of Light and Darkness. This was the idol which the Manichæans were accused of worshipping on the charges brought against them by the Popes (Clarkson, p. 20). Still more does the "Vultus Triformis" of this Creed arrest our attention as bearing a more than accidental affinity to the triple-faced idol, the adoration whereof was so persistently laid to the charge of the Templars--the real meaning of which accusation shall be investigated in its proper place. This same "tête d’un homme monstrueuse," image of "le Dieu qui ne meurt pas," so often mentioned in the confessions of the Knights, may be recognised beyond all mistake in the hideous head with flaring hair and beard, and eyes wide open, as if just severed from the body, placed upon a box inscribed X. P. S., which repeatedly occurs amongst the Rosicrucian pictures in the Diary of Hosea Lux. This MS., the most remarkable of the kind extant, or ever composed, written between the years 1568 and 1612, is full of mystic drawings, beautifully done in pen and ink, which may be either prophetic hieroglyphs, or else enshroud the arcana of some seeker after the Elixir of Life: the latter it would rather seem, to judge from the perpetual introduction of certain very significant emblems. The author must have belonged (as an actual Mason assures me) to a Lodge of Templars, as is proved by his use of the "hand in hand" and "foot to foot" insignia. As exhibiting the whole list of the present Masonic signs, but employed for Rosicrucian purposes, at so early a date, this Diary is of the utmost value to the history of the Order. * To quote a few of the most important embellishments of these mystic pages: the same "Baphometic" Head appears in another place set on a box inscribed with "Solomon's Seal," containing a retort: over the head is a disk, set all round dial fashion but with hearts instead of numerals; in the field is written the opposite motto "Timore et tremore." Another is picture presents the Head hovering above the Ark of the Covenant, all enclosed within the outline of a heart out of whose aorta issues a naked boy bearing a flaming star and crescent conjoined. Yet more mysterious is the heart containing Τ over a bell resting upon a star: above all, for a crest is set Solomon's Seal; for supporters to the shield, his pillars Jachin and Boaz, flanked on the right by that King seated, on the left by a naked man standing, who pierces the heart with a long rod. Singular, too, is the man with uplifted hands, having instead of a face Solomon's Seal enclosing a retort.


Other symbols frequently occurring on these pictures are the naked boy extended on the spokes of a wheel; or again placed upon an egg set in a candlestick: the king's bust crowned with the winged crescent (on which the merest novice in alchemy can discern the allusion to regulus of antimony and quicksilver): the egg containing a circle whence issue rays of light; probably typifying the crucible, for another heading shows the same figure within a furnace with the infant metal springing rapturously from its womb; the five links of a chain interlaced: all these being Rosicrucian emblems now embalmed in the repertory of the Freemasons. These drawings, besides their artistic value with respect to their fertile invention and incredibly minute finish (Lux being a copper-plate engraver of some eminence), are highly interesting as pictorial exponents of the Hermetic philosophy still so flourishing at the time of their execution. Of such designs, nothing can surpass in elaborate execution and impenetrable mystery the large drawing of the naked female standing upon musical notes, holding in her right a torch tipped with a beautiful face whence issue flames; an owl perched upon her extended left hand; on her breast for brooch Sol's head in a crescent. Upon a pedestal is set a tall long-necked alembic containing the most obvious emblem of the generative power, emitting upwards the stream of Life, which is caught into the mouth of a cherub whose hair forms a bunch of flowers supporting the before-mentioned disk of hearts, whilst his hand holds forth a wheatsheaf. In the field lies a crown over a marshal's bâton shaped like a phallas. Another drawing full of interest is the portrait of a man in a fur cap with plume, wearing round his neck a pendant inscribed like the jewel of the G. A., from which again is hung a human foot; with his right hand he points to a crescent divided into three parts enclosing X. A. P., his left rests on the head of a mighty hammer.


De Quincey, in the above quoted essay, describes a manuscript work by Simon Stadion, of Würtemberg, written in the year 1604, under the title, "Naometria, seu nuda et prima Libri intus et foris scripti Expositio, et Prognosticticus." It is a series of dreams and prophecies based upon the Apocalypse: in which he speaks of "Stellæ matutinæ ductu anno 1572 conspectæ"; and constantly brings in the Rose and Cross, on which account he is generally supposed to have been a Rosicrucian. Martin Luther also took for his seal the Rose and Cross; some deep religious significance, at the time well understood, must have recommended the device to the choice of the "Tertius Elias."

Besides these obligations to the Rosicrucians, the London Freemasons also borrowed much of their phraseology from Lord Bacon's work, still fresh in men's minds, in which, adopting the idea of the "House of Wisdom," a technical term with the Arab astrologers, he proposed the foundation of a "Solomon's House," or learned community dedicated to the cultivation of experimental philosophy and the advancement of science. These philosophic and royalist plotters, in order to cloak the true nature of their proceedings, conducted, their conclaves according to the rules prescribed by Bacon: and the same ceremonial and nomenclature they carefully maintain to the present day.


A final and demonstrative proof of the recent and English origin of Freemasonry is afforded by the dates of institution of the various Foreign Lodges, which are by their own profession branches of the parent Society in London. The Parisian was not founded until the year 1725, the Madrid in 1728, and the Florentine in 1733. And yet France and Italy had been the birthplace of the actual art of masonry, and the scene of the full glory of its revival.

Another important fact remains to be noticed, the Rosicrucians still subsist amongst the Parisian Freemasons as the designation for their highest degree (to be conferred upon distinguished English visitors), although all disclaim those mystics as being the parent stock; inasmuch as that truth, if allowed, were utterly incompatible with their own claim to immemorial antiquity. Nevertheless, they loudly profess to trace their descent through the line of the Templars down from that splendidly fabulous origin they arrogate to themselves.

But to return to Andre, and the honour Nicolai assigns him as the creator of the immediate parent of modern Freemasonry, certain it is that his far-famed Rosy Cross had been ages before the regular badge of the Knights Templars.


Considering how widely the Order had spread its branches, obtained possession and affiliated to itself multitudes both male and female amongst the laity all over Europe, it would be a mere absurdity to believe that all its traditions were swept away at one stroke by the suppression of the Templars in the year 1307. * In fact, the Parisian Templiers, as the most important division of the French Freemasons still style themselves, pretend to have kept up the succession of Grand Masters unbroken; nay more, to have preserved the archives of the Order ever since that date. François I. is even reported to have burnt alive, with a contrivance of refined cruelty in "The fiery bath," four unfortunate gentlemen convicted of being Templars,  which, if true, suffices to prove the existence of that fraternity down to a period but little removed from the public manifestation of the Rosicrucians. Truly was he by such proceedings "semina odii in longum jaciens," to borrow the forcible simile of Tacitus, if we are to believe Barruel's express declaration that Spartacus Weishaupt's Jacobins did no more than pay to royalty the so long deferred legacy of revenge handed down to them by generation after generation of secret societies--fulfilling the last Templar's solemn vow of vengeance against Philippe le Bel, and all future kings in his person. By order of the same François I., his general Almeida, extirpated with a cruelty unusual even in those times the remnant of the Albigenses still lurking in the villages of Provence, a sect, it should be remembered, of genuine Manichæans, transplanted thither from the East at a comparatively recent date. As Manichæans, they would naturally have preserved the symbols, and tokens for mutual recognition so much in vogue, as history and existing monuments attest, amongst all followers of the Gnosis. And such machinery and grown yet more into articles of necessity, after continued persecution had transformed their congregations into regular secret societies.


But dismissing all such speculations, we are under no necessity for connecting the Rosicrucians with the ancient Brethren of the Temple, in order to account for their display of the Gnostic symbols which figure so conspicuously in Andreae's plates, and which have since been so diligently illustrated (though often with erroneous ingenuity) by Von Hammer in his 'Mystery of Baphomet Revealed;' yet even his misinterpreted examples go to prove the same truth, and his 'Baphometic Idols,' whose adoration should have been the heaviest count in the charges against the Templars (though unmistakably of Cinque-cento design and workmanship), are astrological and cabbalistic sigils breathing a purely Rosicrucian spirit in their syncretism of symbolic forms. For there is one point in these sculptures alone sufficient to upset all Von Hammer's elaborate structure--the Arabic legends, being cut in current Neshki characters, betray their modern manufacture; for had they been contemporary with the flourishing times of the Templars, the primitive Cufic must, as a matter of course, have been employed. Yet, at the same time, these same legends indicate clearly enough the fountain-head of the doctrines held in common by all similar fraternities.

But before considering this last and so important point, the subject will be more conveniently approached by our first considering the principal arguments set forth by the learned Orientalist in support of his theory. His object in truth is sufficiently declared by the title of his treatise, 'Mysterium Baphometis Revelatum: seu Fratres militiæ Templi quà Gnostici et quidem Ophiani, apostasiæ, idololatriæ, et quidem impuritatis convicti per ipsa eorum monumenta" (published in the Mines de l’Orient, vol. vi.). The treatise is copiously illustrated with fine copper plates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. 


As regards historical evidence, the main foundation of his hypothesis rests upon certain heads in the Articles of Accusation against the Templars, despatched by Pope Clement V. to all archbishops, &c. These are--


"Art. 42. Item, quod ipsi per singulas provincias habeant Idola, videlicet capita, * quorum aliqua habebant tres facies, et alia unam, et aliqua cranium humanum habebant.


"Art. 54. Item, quod aliquod caput illorum cingebant seu tangebant chordulis quibus si ipsos cingebant, circa camiciam seu carnem.


"Art. 55. Quod in hac receptione, singulis fratribus prædictæ chordulæ tradebantur, vel aliæ longitudinis earum."


In this girding with a consecrated string there is a striking analogy to the Kosti  prescribed by the Zoroastrian religion, still assumed by every Parsee upon his initiation (which takes place upon his completing his seventh year), and thenceforth constantly worn over the shirt. This distinctive badge was the most likely of all to be retained by Manes (himself a Magian) in his Christianised modification of the Persian creed. Other articles, unnecessary to quote, allege the permission and even the obligation of unnatural practices. But, from the very beginning, this last accusation, so needless to be proved, because so readily believed, has been brought against the members of all secret societies, as Ovid shows by the popular tradition respecting Orpheus, the acknowledged founder of the Grecian mysteries.


"Illetiam Thracum populis fuit auctor amorem
 In teneros transferre mares, citraque juventam,
 Ætatis breve ver et primos carpere flores."  (Metam. x. 83-85).


Clarkson has more recently discussed the same question in his very ingenious essay 'Upon the Symbolical Evidence of the Temple Church. Were the Templars Gnostic Idolaters as alleged?' He endeavours to prove their Manicheism by means of architectural evidence, deduced from the members of the edifice and the geometrical relations discoverable in the ground plan. But, dispassionately considered, such arguments are of little weight, inasmuch as they could be found, if looked for (under a similar prepossession), in many other buildings, both mediæval and modern, having no connection whatsoever with the Brethren of the Temple. Again, a fatal objection to his theory is the fact, that all such "Round Churches" are acknowledged copies of the Holy Sepulchre at Jerusalem, which, whether Helena's original building, or merely a Gothie reconstruction by the Frankish kings (the more probable explanation), was certainly not subjected to Templar influence in the laying out of its plan. The circular, domical shape had been given by Helena to her church simply because that form, according to the Roman notion handed down from Etruscan antiquity, was regarded as most appropriate for a tomb. Hence, to go no further back, it was adopted for Helena's own sepulchre (Torre pignatara), and for that of her grandchild, Constantia. In illustration of his hypothesis Clarkson adduces the statement of Clemens Alexandrinus about the "Primary Elements" of the old Egyptians, and supposes them to have been the square, the angle, the semicircle, the circle, the oval, the line, the waved linetriangular, and the cross. These would represent the seven primary consonants, of which the invention was attributed to Menmon, viz., the letters with their equivalent sounds, B, C, D, L, M, N, S. Should this theory have any truth in it, the frequent introduction of such figures into talismanic inscriptions obtains a satisfactory explanation.


The Gnostics and Their Remains, by Charles William King


OF THE FOUR ELEMENTS AND THEIR NATURAL QUALITIES

IT is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and ground-work of our studies in the Talismanic, or Magical Art.


Therefore, there are four elements, the original grounds of all corporeal things, viz. fire, earth, water, and air, of which elements all inferior bodies are compounded; not by way of being heaped up together, but by transmutation and union; and when they are destroyed, they are resolved into elements. But there are none of the sensible elements that are pure; but they are, more or less, mixed, and apt to be changed the one into the other: even as earth, being moistened and dissolved, becomes water, but the same being made thick and hard, becomes earth again; and being evaporated through heat it passes into air, and that being kindled into fire, and this being extinguished, into air gain, but being cooled after burning, becomes earth again, or else stone, or sulphur; and this is clearly demonstrated by lightning. Now every one of these elements have two specifical properties: the former whereof it retains as proper to itself; in the other, as a mean, it agrees with that which comes directly after it. For fire is hot and dry--earth, cold and dry;--water, cold and moist--and air, hot and moist. And so in this manner the elements, according to two contrary qualities, are opposite one to the other: as fire to water, and earth to air. Likewise, the elements are contrary one to the other n another account: two are heavy, as earth and water--and the others are light, as fire and air; therefore the Stoics called the former, passives--but the latter, actives. And Plato distinguishes them after another manner, and assigns to each of them three qualities, viz. to the fire, brightness, thinness, and motion--to the earth, darkness, thickness, and quietness; and, according to these qualities, the elements of fire and earth are contrary. Now the other elements borrow their qualities from these, so that the air receives two qualities from the fire,--thinness, and motion; and the earth one, viz. darkness. In like manner water receives two qualities of the earth,--darkness and thickness; and the fire one, viz. motion. But fire is twice as thin as air, thrice more moveable, and four times brighter; the air is twice more bright, thrice more thin, and four times more moveable. Therefore, as fire is to air, so is air to water, and water to the earth; and again, as the earth is to the water, so is water to air, and air to fire. And this is the root and foundation of all bodies, natures, and wonderful works; and he who can know, and thoroughly understand these qualities of the elements, and their mixtures, shall bring to pass wonderful and astonishing things in magic.


Now each of these elements have a threefold consideration, so that the number of four may make up the number of twelve; and, by passing by the number of seven into ten, there may be a progress to the supreme unity upon which all virtue and wonderful things do depend. Of the first order are the pure elements, which are neither compounded, changed, or mixed, but are incorruptible; and not OF which, but THROUGH which, the virtues of all natural things are brought forth to act. No man is able fully to declare their virtues, because they can do all things upon all things. He who remains ignorant of these, shall never be able to bring to pass any wonderful matter.


Of the second order are elements that are compounded, changeable, and impure; yet such as may, by art, be reduced to their pure simplicity; whose virtue, when they are thus reduced, doth, above all things, perfect all occult and common operations of Nature; and these are the foundation of the whole of Natural Magic.


Of the third order, are those elements which originally and of themselves are not elements, but are twice compounded, various and changeable into another. These are the infallible medium, and are called the middle nature, or soul of the middle nature; very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever, whether natural, celestial, or supercelestial: they are full of wonders and mysteries, and are operative as in Magic natural, so divine. For from these, through them, proceeds the binding, loosing, and transmutation of all things--the knowledge and foretelling of things to come--also, the expelling of evil, and the gaining of good spirits. Let no one, therefore, without these three sorts of elements, and the true knowledge thereof, be confident that he can work any thing in the Occult Science of Magic and Nature.


But whosoever shall know how to reduce those of one order into another, impure into pure, compounded into simple, and shall understand distinctly the nature, virtue, and power of them, in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge and perfect operation of all natural things, and celestial secrets likewise; and this is the perfection of the Cabala, which teaches all these before mentioned; and, by a perfect knowledge thereof, we perform many rare and wonderful experiments.


The Magus by Francis Barrett


Numbers, Their Occult Power and Mystic Virtues

THE HEPTAD. 7.


The Heptad, say the followers of "Pythagoras," was so called from the Greek verb "sebo," to venerate (and from the Hebrew ShBO, seven, or satisfied, abundance), being Septos, "Holy," "divine," and "motherless," and a "Virgin."


From Nicomachus we learn that it was called "Minerva," being unmarried and virginal, begotten neither by a mother, i.e., even number, nor from a father, i.e., odd number: but proceeding from the summit of the Father of all things, the Monad; even as Minerva sprang all armed from the Forehead of Jove or Zeus.


Hence also Obrimopatrë, or daughter of a mighty father, and Glaucopis, shining-eyed, and αμητωρ and αγελεια, Ametor and Ageleia, she that carries off the spoil.


And "Fortune," for it decides mortal affairs.


And "Voice," for there are seven tones in every voice, human and instrumental: because they are emitted by the seven planets, and form the Music of the Spheres.


Also Tritogenia, because there are 3 parts of the Soul, the Intellectual, Irascible and Epithymetic (desiring), and 4 most perfect virtues are produced. Just as of the three intervals, length, breadth, and depth, there are four boundaries in corporeal existence—point, line, superficies and solid.


It is called "Agelia," from Agelai, herds, as groups of stars were called by the Babylonian sages, over which herds ruled 7 angels.


Also Phylakikos, φυλακικος = preserving, "guardian," because the Seven Planets direct and guide our universe.


Also Ægis, from Pallas Athene, or Minerva, the bearer of the breast-plate or ægis, also Telesphoros, leading to the end, because the 7th month is prolific; and Judgment, because their Physicians looked for a crisis on the 7th day in many diseases.


Among other curious problems and speculations, the Pythagorean philosophers attempted to prove that offspring born at the full term, 9 months, or at 7 months, were viable, i.e., might be reared, but not those born at 8 months, because 8 consists of two odd numbers (male only) 5 and 3; but in 9 and 7, male and female numbers are united, as 5 + 4 = 9 and 4 + 3 = 7, whilst eight can only be divided into two odd or two evens, i.e., similar sexed numbers.


In respect to life and its divisions, they remarked the ages are measured by the number 7.


In the first 7 years the teeth are erupted.


second 7 years comes on ability to emit prolific seed.

third 7 years, the growth of the beard as manhood.

fourth 7 years, strength reaches its maximum.

fifth 7 years is the season for marriage.

sixth 7 years, the height of intelligence arrives.

seventh 7 years, the maturity of reason.

eighth 7 years, perfection of both.

ninth 7 years, equity and mildness, passions become gentle.

tenth 7 years, the end of desirable life.


Solon the Athenian Lawgiver, and Hippocrates the physician, also used this 7-year division of life.


The Pleiades, a group of seven stars in the constellation Taurus, was thought of mighty power over earthly destiny; there were seven also of the Hyades, daughters of Atlas; and the seven stars which guided the sailors. Ursa Major, in which the Hindoos locate the Sapta Rishi, seven sages of primitive wisdom, are a group of the first importance and are easily recognised.


Duncan, in his "Astro-Theology," gives 7 stages of life with associated planets; thus, Infancy, Moon, Luna; Childhood, Mercury, Knowledge; Youth, Venus, Love; Manhood, Sol; Full Strength, Mars; Maturity of Judgment, Jupiter; and Old Age, Saturn.


Some philosophers have said that our souls have 7 foci in the material body, viz., the five senses, the voice, and the generative power.


The body has seven obvious parts, the head, chest, abdomen, two legs and two arms.


There are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys.


The ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth.


There are seven things seen, body, interval, magnitude, colour, motion and permanency.


There are seven inflections of the voice, the acute, grave, circumflex, rough, smooth, the long and the short sounds.


The hand makes seven motions; up and down, to the right and left, before and behind, and circular.


There are seven evacuations;—tears from the eyes, mucus of the nostrils, the saliva, the semen, two excretions and the perspiration.


Modern medical knowledge corroborates the ancient dictum that in the seventh month the human offspring becomes viable.


Menstruation tends to occur in series of four times seven days, and is certainly related to Luna in an occult manner.


The lyre has 7 strings, corresponding to the planets.


There are 7 vowels in English and some other tongues.


Theon of Smyrna also notices that an average length of an adult's intestine is 28 feet, four times seven, and 28 also is a perfect number.


The number 7 is also associated with Voice and Sound, with Clio the Muse; with Osiris the Egyptian deity; with Nemesis, Fate,—Adrastia, not to be escaped from; and with Mars.


As to the sacredness of the number 7, note among the Hebrews, oaths were confirmed by seven witnesses; or by seven victims offered in sacrifice; as see the covenant between Abraham and Abimelech with seven lambs, Genesis, chap. xxi. vv. 28, 21–28; the Hebrew word seven, also Sh B O H, is derived from, or is a similar to Sh B O, to swear.


Clean beasts were admitted into the ark by sevens, whilst the unclean only in pairs.


The Goths had 7 Deities from whom come our names of week days; Sun, Moon, Tuisco, Wotan, Thor, Friga, Seatur, corresponding, of course, to the planets.


Apollo, the Sun God, had a Greek title Ebdomaios, sevenfold.


The Persian Mithras, a Sun God, had the number 7 sacred to him.


Note the Mysterious Kadosh Ladder of 7 steps ascent and 7 steps descent, the one side Oheb Eloah, Love of God; the other Oheb Kerobo, love of the neighbour.


Plato, in his "Timæus," teaches that from the number seven was generated the Soul of the World, Anima Mundana (Adam Kadmon).


The seven wise men of Greece were:


Bias who said, "Most men are bad," B.C. 550.

Chilo „ "Consider the end," B.C. 590.

Cleobūlos „ "Avoid Extremes," B.C. 580.

Periander „ "Nothing is impossible to perseverance," B.C. 600.

Pittâcus „ "Know thy opportunity," B.C. 569.

Solon „ "Know thyself," B.C. 600.

Thāles „ "Suretyship is ruin," B.C. 550.


The Seven Wonders of the World are thus enumerated:


1. Pyramids of Egypt.

2. The hanging Gardens of Babylon, for Semiramis.

3. Tomb of Mausōlus, King of Caria, at Halicarnassus, built by Artemisia, his Queen.

4. Temple of Diana at Ephesus, 552 B.C. Ctesiphon was the chief architect.

5. Colossus of Rhodes, an image of the sun god, Apollo, of brass, 290 B.C.

6. Statue of Zeus, at Athens, by Phidias.

7. Pharos of Egypt, built by Ptolemy Philadelphus, of white marble, 283 B.C.; or the Palace of Cyrus which is sometimes substituted.


Sanskrit lore has very frequent reference to this number: note:—


Sapta Rishi, seven sages; Sapta Kula, 7 castes; Sapta Loka, seven worlds; Sapta Para, 7 cities; Sapta Dwipa, seven holy islands; Sapta Arania, 7 deserts; Sapta Parna, 7 human principles; Sapta Samudra, seven holy seas; Sapta Vruksha, 7 holy trees.


The Assyrian Tablets also teem with groups of sevens—7 gods of sky; 7 gods of earth; 7 gods of fiery spheres: seven gods maleficent; seven phantoms; spirits of' seven heavens; spirits of seven earths.


The Chaldean notion seems to have been that 7 was a holy number which became nefast under certain conditions. The opposite sides of a die added together are always seven in total numeration, the 4 opposite 3, 6 opposite 1, and so on.


It used to be asserted, says John Heydon, that every seventh Male born without any female coming between, can cure the King's Evil, by Word, or Touch.


St. James iii. 17 gives the 7 characters of wisdom.


After Birth the 7th hour decides whether the child will live, in 7 days the cord falls off, in twice 7 days the eyes follow a light, thrice 7 days turns the head, 7 months gets teeth, twice 7 months sits firmly, thrice 7 months begins to talk, after 4 times 7 months walks strongly.


After 7 years, teeth of second set appear.

After 14 years is the arrival of generative power. After 2i the hair of Manhood is completed.

After 28 we cease to grow, at 35 is greatest strength, at 49 is the greatest discretion, and 70 is the natural end of Life.

The Moon passes through stages of 7 days in increase, full, decrease, and renewal.

Naaman was ordered by Elisha (an Adept) to take seven dips in Jordan, to cleanse himself from Leprosy.


The Golden Candlestick of Seven Branches was a notable emblematic ornament of the Tabernacle of Moses, Exodus xxv. 31.


Note the seven years for Repentance; 7 churches of Asia (or Assiah), 7 Angels with Trumpets, 7 candlesticks of the Holy Places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the Apocalypse. 7 members make a Freemasons' lodge perfect, although 5 may hold one.


Francis Barrett, in his "Magus," catalogues 7 Birds, Fishes, Animals, metals, stones, and members of the body.


It has been said there are seven apertures of the skull to correspond with the planets.


There are Seven Degrees in the Oriental Order of Sikha and the Sat Bhai (7 Brothers); but I have doubts of the Brahmanic authenticity of the present Order of the name, which was introduced by J. H. Lawrence Archer.


From the relative length of their courses the ancients constructed a Planetary Ladder, with Vowel Symbols, thus:


Moon  Merc.  Venus  Sun  Mars  Jupit.  Saturn

    a        e        ee        i       o       u        oo


These symbols were used in mystical knowledge, As an Inscription at the Temple of Apollo at Delphi shows, where E I meant the Sun and its nearest Planet, i.e., Sun and Mercury; and Mercury was often represented as a Dog, following a Sun Man.


The Oracle of Claros (Macrobius, Saturnalia, 1. 18) said that ΙΑΩ (the Gnostic Deity) was the Sun and the first and last of the planetary set, hence the 7 Concentric spheres.


Duncan assigns these Minerals and Animals to the 7 Heavenly Bodies known to the ancient world.


Moon, Bull, Silver

Mercury, Serpent, Quicksilver

Venus, Dove, Copper

Sun, Lion, Gold

Mars, Wolf, Iron

Jupiter, Eagle, Pewter

Saturn, Ass, Lead


Note also the number of 7 pipes in the Musical instrument at the mouth of the old deity Pan, the Great Whole, a Sun God (not the later Rural Pan).


An ancient symbol of the universe was a Ship with seven pilots, in the centre of the ship, a Lion; possibly from an idea that the Sun first rose in Leo.


Note Aries supplanted Taurus, as the constellation in which the sun rises at the Vernal equinox; Taurus was the sign at the early fabulous periods of the earth—it was displaced about 300 B.C. The sign becomes changed every 2150 years by the precession of the equinoxes: Pisces has now followed Aries; but the Sun is still said to enter the sign Aries at the Vernal Equinox about March 21st. Its actual position in March 1900 was near omega Pisces.


T. Subba Row describes the Seven Primary Forces of Nature as six powers resumed in a seventh. These are called Sakti (Mahamaya) and are related to Kanya, i.e., Virgo, as the 6th Zodiacal Sign; they are Parasakti, force of light and heat; Inanasakti, intellect; Itchasakti, cause of voluntary movements; Kriyasakti, energy of will; Kundalini sakti, the life force shown in attraction and repulsion, positive and negative; Mantrika sakti, the power of sounds, vibration, music, words and speech; these are summarized in Daivi prakriti = the Light of the Logos.


Our physical senses known as 5, are an incomplete set, there are indeed 7 forms or modes of perception, as appears in the highest developments of the "Chabrat zereh aur bokher," and as described in the oldest Sanskrit occult science of the Upanishads:—smell, taste, sight, touch, hearing—and 6th, Mental perception, with 7th, spiritual understanding: the two latter were not dwarfed and materialized into noticeable organs in this fifth Race of beings, to which Man now belongs. For a fuller explanation see the "Secret Doctrine" of H. P. Blavatsky. The Archaic scheme recognized Seven States of Matter;—homogeneous, aeriform, nebulous or curdlike, atomic, germinal fiery elemental, fourfold vapoury, and lastly that which is cold and dependent on a vivifying Sun for light and heat.


Our Earth, symbolised by Malkuth of the Kabalah, is the seventh of a series, and is on the Fourth plane; it is generated by Jesod, the foundation the Sixth World, and after complete purification will in the 7th Race of the 7th Cycle become re-united to the Spiritual Logos and in the end to the Absolute. Our earth has been already thrice changed, and each cycle sees seven kings (as of Edom). There were Seven Kings of Edom, Genesis, xxxvi. v. 31; the Kabalists consider these as types of primordial worlds which failed to survive their creation. Seven is the key to the Mosaic creation, as to the symbols of every religion. There are Seven Planes of being, the upper three are subjective and unknowable to mankind, the lower four are objective and may be contemplated by man as metaphysical abstractions: so there are the seven Principles in Man, and the upper triad are parted from the lower group of four at dissolution.


The Seven Principles constituting man are variously named by the Esoteric Buddhism, by the Vedantic scheme, and by other philosophies, but they correspond in idea; first from above come Atma, a ray from the Absolute; Buddhi, spiritual soul; and Manas, human soul; these are the superior triad, which separates at human death from the lower tetrad of principles. The lower four are Kama rupa, the passions; Linga Sarira, tile astral body; Prana, life essence; and Sthula Sarira, the lower body; see the dogmas of Esoteric Buddhism.


The Kabalah divides these into four planes of the Soul, which are further separated by adepts; these are Chiah, Neshamah, Ruach and Nephesh, which correspond to the symbolical worlds of Atziluth, Briah, Yetzirah and Assiah.


There is an occult reference in the Seven stars in the head of Taurus called the Pleiades, six present and one hidden—said to be daughters of Atlas, who, pursued by Orion, were changed by Zeus in mercy into pigeons (peleia). The missing one is Merope, who married the mortal Sisyphus, and hides herself for shame.


Seven was the number of the Rabbis who left the "Greater Holy Assembly"; ten had formed it, three had passed away from the "Sod," Svd, mystery. See "The Greater" and "Lesser Holy Assembly," or the Ha Idra Rabba Quadisha and Ha Idra Suta Quadisha.


Athanasius Kircher the Jesuit states that the ancient Egyptians associated numbers to the planets as follows:—


Saturn   3, 9, 15, 45

Jupiter   4, 16, 34, 136

Mars      5, 25, 65, 325

Sol         6, 36, 111, 666

Venus     7, 49, 145, 1225

Mercury 8, 64, 260, 2080

Luna       9, 81, 369, 3521


In this matter see also Francis Barrett, "The Magus."


The later Coptic names of the 7 Gods and planets and Genii of the World of the Ancient Egyptians are: Saturn, Rephan, God of time; Jupiter, Picheus, God of life; Mars, Moloch, God of destruction; Sol, Phre or Pire, meaning Holy Lord; Venus, Suroth, lady of love; Mercury, Hermes, Hermanubis, God of speech; and Luna, Piooh, lady of the waters.


In China 7 is the number of Death, and their days of mourning are 7 times 7: the Seven Star Plank is the name of the bottom plank of a coffin in which they bore 7 holes.


The Hindoos speak of 7 Tatwas, the abstract principles of existence, metaphysical and physical, the subtle elements and the corresponding human senses, of which only five are yet developed. So there are five exoteric, Akasa, Vayu, Tejas, Apas and Prithwi; the first two esoteric yet unknown are Ani and Anupadaka. The first name means One, Unity, the Atom, and is a name of Brahma; the latter means parentless, self-existent. The first five are referred to primeval Aether, Air, Fire, Water and Earth: and to Hearing, Touch, Sight, Taste and Smell; note Air is not Hearing. See Rama Prasad on "The Tatwas."


The Sanscrit names of the Seven Planets used in Hindoo Astrology are Surya for the Sun, Chandra for Moon, Kuja for Mars, Budhan for Mercury, Guru for Jupiter, Sukra for Venus, and Shani for Saturn: then there are Rahu, the upper Lunar Node, and Ketu for the lower. Jupiter is also named Brihaspati.


The word Septemtriones refers to the north, and is so called from its reference to the 7 stars of Ursa Major, also called the Plough, and seen in the Zodiac of Denderah as the Thigh.


The Talmudic Berachoth, 14. 1, says he who passes 7 nights without dreaming deserves to be called wicked.


The Kabalists describe Seven classes of Angels: Ishim, Arelim, Chashmalim, Melakim, Auphanim, Seraphim and Kerubim.


The Judaic Hell was given seven names by the Kabalists; Sheol, Abaddon, Tihahion, Bar Shacheth, Tzelmuth, Shaari Muth, and Gehinnom.


Seven things were formed before the world; Law, Repentance, Paradise, Gehenna (that is Gai hinnom), the Throne of Glory, and the Messiah. The Targum Yerushalmi says these were formed 2000 years before the World's creation. Talmud, Pesachim, 54. 1.


Seven things were hidden from man; the day of death, the time of the resurrection, the final judgment, the opinion of his fellow-man, the time of the Jewish restoration, and the Fall of Persia (whatever that may mean). Pesachim, 54. 2.


The Talmud in "Chagijah" names 7 Heavens, and Occultists recognize 7 Planetary Heavens; Raquie, Zebul, Makum, Maon, Sagun, Ghereboth, and Shamaim.


In Micah, chapter v. verse 5, we read that 7 shepherds shall waste Assyria; the Talmud says they were Adam, Jacob and Methuselah, Abraham, Jacob and Moses, and David. Succah. 52. 2


Of Prophetesses there were 7;—Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther.


In the Talmud, Kethuboth, 17. 1, it is said that it is permissible to the Jew to look into his wife's face for 7 days after marriage; after this it is presumably wrong, in their opinion.


On the 7th day of the month Adar, Moses died and the rain of manna ceased, says the Talmud, but this appears to be contradicted in Joshua v. verses 10–12. He was born on the same day of the same month.


The Bava Kama says that after 7 years a male hyæna becomes a bat, in another 7 years a Vampire, after another a Thorn, and after another is turned into a demon. If a man fails to pray devoutly for 7 years, his spine after death becomes a serpent.


Besides those who prophesied for Israel, there were 7 other prophets, Beor, Balaam, Job, Eliphaz, Bildad, Zohar, and Elihu the son of Barachel the Buzite.


The Bava Bathra says that 7 men form an unbroken series to this day. Adam was seen by Methuselah, then Shem, Jacob, Amram, Ahijah the Shilonite, and Elijah, who saw him, and Elijah is still alive until to-day.


Even 7 years of pestilence will not cause a man to die before his allotted time. This dictum of the treatise Sanhedrin is a statement of predestination.


A Ram has but one voice while alive, but after death his body makes 7 sounds; his horns make two trumpets, his thigh bones two pipes, his skin will cover a drum, the large intestines are formed into strings for the lyre, and the small intestines will make the small strings for the harp.


In the Sabbat, 152. 2, of the Talmud it is said that the Soul of a man watches over his corpse for 7 days. Compare this with the Theosophic teaching that the Linga Sarira broods over the body for a week after death.


Rabbi Nathan says that 7 good qualities avail at the Judgment; wisdom, righteousness, good opinions, mercy, truth, grace, and peace. Seven epithets are applied to the Earth in the Hebrew tongue; Aretz, Adamah, Arequa, Gia, Tziah, Yabeshah, Cheled or Thebel. The mystical River Sambatyon flowed all the week, but was still on the 7th day, says Rashi. Hershon, Talmudic Miscellany, 154.


The 7 Catholic Deadly Sins are Pride, covetousness, lust, anger, gluttony, envy and sloth.


The 7 Gifts of the Holy Spirit, Isaiah xi. v. 2, are Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord; these are seven of the Kabalistic Sephiroth.


Seven is the token of Union between God, who is Triune, and Man, who is Quaternary. W. F. Shaw.


The Holy Ghost is said to impart a 7-fold gift; 7 Lamps burn before the Throne of God.


The Council of Arles declared that 1 Bishops ought to take part in the Ordination of a Bishop.


There was a 7 years’ probation for admission to the Celtic Order of the Culdees. There are 7 Vestments of the Christian priesthood, and Bishops should wear 7 others, Sandals, Dalmatic, Rational, Mitre, Gloves, Ring and Staff.


The 7 Champions of Christendom were St. George for England, St. Denis of France, St. James of Spain, St. Andrew of Scotland, St. David of Wales, St. Patrick of Ireland, and St. Antonio of Italy.


The 7 Sleepers of Ephesus, according to the monkish legend, were Christians who hid in a cave under the persecutions of Decius in the Third Century; they fell into a trance and slept 200 years. They awaked in A.D. 447 and going to the Emperor Theodosius II., they convinced him of the truth of the Life beyond the grave: this done, they returned to the cave to sleep until the Last Judgment.


The 7 Dolours of the Virgin Mary is the name of a Roman Catholic Fast Day held on the Friday before Palm Sunday.


The 7 Wise Masters were officers of King Kurush who tell stories to save the life of the King's son: they exist in Greek, Syriac, Hebrew, Persian, and in English are called The Book of Sindibad, edited by Clouston.


The Coptic Gnostics represented the Jehovah of the Hebrews by a curious arrangement of the 7 vowels, without a consonant; thus Iehooua (the H is the Greek eta, long e; and the first O is the Greek long O, omega).


In the Zoroastrian theology we read of the highest beings the 7 Amshaspands; Ormuzd, source of life; Bahman, the king of this world; Ardibehest, fire producer; Shahrivar, the former of metals; Spandarmat, queen of the earth (the Gnostic Sophia); Khordad, the ruler of times and seasons;

and Amerdad, ruling over the vegetable world. Below there are the 27 Izeds, ruled over by Mithras; in opposition to these were powers of darkness, the 7 arch devs, and the 27 devs, or devils as we call them.


The historic city of Rome, pagan before it was Christian, was built upon Seven Hills; the Palatine, Cœlian, Aventine, Viminal, Quirinal, Esquiline, and the Capitol. In Latin times it was called Urbs Septicollis. Some old authors speak of "Valentia" as a secret name for Rome.


The "Bijou Notes and Queries," vol. xiv., p. 235, says that the 7 days of the week have all been used as sacred days; Sunday by Christians; Monday by the Greeks; Tuesday by the Persians; Wednesday by the Assyrians; Thursday by the Egyptians; Friday by the Turks; and Saturday by the Jews.


The number 7 was curiously related to H. P. Blavatsky and the Theosophical Society. "Lucifer" was first published in 1887, and 1887 is the sum of 17 hundreds, 17 tens, and 17 units; H. P. B. lived at 17 Lansdowne Road, and 17 Avenue Road; "Lucifer" was published at 7 Duke Street; 7 volumes were completed at her death; Colonel Olcott first met her at 7 Beckman Street, and later at 71 Broadway, New York. Anna Kingsford was elected president first of the London T. S. Lodge on 7th January 1883; "Isis Unveiled" was published in 1877, and the Third volume of the "Secret Doctrine" was published in 1897, after her death.



Numbers, Their Occult Power and Mystic Virtues, by W. Wynn Westcott



Numbers, Their Occult Power and Mystic Virtues

TWELVE. 12.


THIS number has a perfect and notable character, and was highly esteemed by most nations of antiquity. Almost all the twelves will be found to be allied, either obviously or in a concealed manner, with the Signs of the Zodiac, twelve signs or partitions of the great circle of the heavens—twelve times thirty degrees forming the perfect cycle of 360 arithmetical degrees of the circle: each sign was further sub-divided into three decans. There are many of the learned who believe the twelve sons of Jacob, and twelve founders of tribes, are allegorical only. We may mention the "Twelve Grand Points of Masonry," which used to form a part of the lectures in the Craft degrees. Twelve events in the ceremony of initiation, referred to the sons of Jacob, are given by Mackey:


I. To Reuben was referred the opening of the Lodge—he was the first-born son.

2. To Simeon, the preparation of the land—he prepared the destruction of the Shechemites.

3. To Levi, the report or signal—he gave the signal in the attack on the men of Shechem.

4. To Judah, the entrance of the land—that tribe first entered the promised land.

5. To Zebulun, the prayer—the prayer and blessing of his father fell on him in preference to Issachar.

6. To Issachar, the circumambulation—an indolent tribe, who required a leader.

7. To Dan, the advance to the Altar—for a contrast to their rapid advance to idolatry.

8. To Gad, the obligation—on account of Jephthah's vow.

9. To Asher, the entrusting; with rich Masonic blessings—resembled the Fathers of their land.

10. To Naphtali, the investment and declared "Free"—the tribe of Naphtali had a peculiar freedom given by Moses.

11. To Joseph, the N.E. corner—because Ephraim and Manasseh (grandsons) represented him, newest corners.

12. To Benjamin, the closing of the Lodge—as being the last son of the Patriarch.

The following associations of Birds, Animals, and Flowers with heavenly bodies has the authority of the Greco-Roman mythology:—


Greek.       Latin.      Bird.      Animal.      Vegetable.

Pallas        Minerva  Owl        She-goat    Olive

Aphrodite  Venus      Dove      He-goat     Myrtle

Helios        Sol          Cock       Bull           Laurel

Hermes      Mercury  Ibis        Dog            Hazel

Zeus           Jupiter    Eagle      Hart          Horse-chestnut.

Demeter     Ceres      Sparrow  Sow           Apple

Hephaistos Vulcan    Goose     Ass            Box

Ares           Mars       Magpie   Wolf          Dog-wood

Artemis      Diana      Daw       Hind          Palm

Hestia        Vesta       Heron    Lion           Pine

Hera           Juno       Peacock  Sheep        Thorn

Poseidon   Neptune   Swan     Horse         Elm


The astrologers associated colours with the twelve Signs of the Zodiac, thus:—

With Pisces, white


„ Aquarius, blue

„ Capricorn, black or brown

„ Sagittarius, yellow or green

„ Scorpio, brown

„ Libra, black or crimson

„ Virgo, black and blue


With Leo, red and green


„ Cancer, green and brown

„ Gemini, red

„ Aries, white

„ Taurus, white and yellow


The Zodiacal Signs are also associated with Sex, and the contrast of Day and Night.


Pisces         Female     Nocturnal

Aquarius    Male         Diurnal

Capricorn   Female     Nocturnal

Sagittarius  Male        Diurnal

Scorpio       Female     Nocturnal

Libra           Male        Diurnal

Virgo          Female     Nocturnal

Leo             Male         Diurnal

Cancer        Female     Nocturnal

Gemini        Male        Diurnal

Taurus        Female     Nocturnal

Aries           Male        Diurnal


And, again, there are other characters which astrologers deem of importance, thus:—


Pisces         Water    Northern   Common   Fruitful

Aquarius     Air        Western     Fixed

Capricorn    Earth    Southern    Cardinal

Sagittarius  Fire       Eastern      Common

Scorpio       Water    Northern    Fixed       Fruitful

Libra           Air        Western     Cardinal

Virgo          Earth     Southern    Common   Barren

Leo             Fire       Eastern       Fixed        Barren

Cancer        Water    Northern    Cardinal   Fruitful

Gemini        Air        Western      Common   Barren

Taurus       Earth     Southern     Fixed

Aries          Fire       Eastern       Cardinal


Lastly, the twelve signs are allotted to the planets as their houses:—


Pisces—the night house of Jupiter

Aquarius—the day house of Saturn (Uranus)

Capricorn—the night house of Saturn

Sagittarius—the night house of Mars

Libra—the day house of Venus

Virgo—the night house of Mercury

Leo—the sole house of Sol

Cancer—the sole house of Luna

Gemini—the day house of Mercury

Taurus—the night house of Venus

Aries—the day house of Mars.


This is very fully explained by Coley in his "Astrology," and also by John Middleton in his "Astrology," 1679.


Herodotus tells us that the Egyptians founded the system of a Twelve-God theology: Euterpe iv. The Hebrews certainly at times worshipped the Sun, Moon, seven planets, and the Star Rulers of the Twelve Zodiacal Signs: see 2 Kings xxiii. 5, and Job xxxviii. 32. Dunlop, in his "Vestiges," remarks that of the names of the twelve months in use among the Jews, several are identical with names of Deities, as Tammuz, Ab, Elul, Bul. Groups of twelve Gods are to be noticed in the religions of many of the ancient nations, as the Chaldeans, Etruscans, Mamertines, Romans, etc.


In Scandinavia the Great Odin had 12 names—personified attributes.


The Kabalists esteem the 12 permutations of the Tetragrammaton, IHVH, VHIH, HIHV, HVHI, IHHV, IVHH, HVIH, VIHH, HHVI, HHIV, HIVH, VHHI.


The Talmuds say:—


No deceased person is at heart lost to his relatives until after 12 months; see the Treatise Berachoth.

How was the Witch of Endor able to bring up Samuel by necromancy? To this question Rabbi Abhu answered, because he had not been dead 12 months: after that time it would not have been possible, for then the body is destroyed and the Soul has gone up into the next world.


The Rabbis said that at the first revelation the True Name of God was a word of 12 letters. Kiddushin, 71. 1.


The Mishna narrates the events of the first 12 hours; Adam fell into sin in the tenth Hour, was judged in the eleventh, and was cast out of the Garden in the twelfth; so he abode not even one day in his dignity. Sanhedrin, 38. 2. Compare the "Nuctemeron" of Apollonius of Tyana, given by Eliphaz Lévi in his "Rituel de la Magie," Paris, 1861.


The 12 Stones of the High Priest's Breast-plate were named;—Sardius, Topaz, Carbuncle, Emerald, Sapphire, Diamond, Ligure or Jacinth, Agate, Amethyst, Beryl, Onyx, and Jasper. See Hebrew Ancient Version, Exodus xxviii.


The 12 Foundations of the Heavenly City, given in Revelations xxi., are,—Jasper, Sapphire, Chalcedony, Sardius, Sardonyx, Emerald, Topaz, Beryl, Chrysolite, Amethyst, Jacinth and Chrysophrasus.


The 12 Hebrew Months were Abib or Nizan (March–April), Iyar or Zif, Sivan, Thammuz, Ab, Elul, Tisri, Bul, Chisleu, Tebeth, Shebat, Adar; and the inter-calary month Ve-Adar.


The 12 Egyptian Months were Pachon, Paoni, Epiphi, Mesori, Thoth, Phaophi, Athyr, Choiak, Tobi, Mechir, Phamenoth and Pharmuthi; the last beginning on March 27th.


The 12 Sons of Jacob were related to the 12 Signs of the Zodiac by the Rosicrucians in a correct order; other schemes of attribution are given by Athanasius Kircher and others.


That by Sir William Drummond is:—Aries to Gad, Taurus to Ephraim, Gemini to Benjamin, Cancer to Issachar, Leo to Judah, Virgo to Naphtali, Libra to Asher, Scorpio to Dan, Sagittary to Manasseh, Capricorn to Zebulun, Aquarius to Reuben, and Pisces to Simeon and Levi.


The 12 Apostles of Jesus were;—Simon Peter, Andrew, James and John the sons of Zebedee, Philip, Bartholomew, Thomas, Matthew also called Levi, James son of Alphæus,


Judas called Lebbæus and Thaddeus, Simon the Canaanite, and Judas Iscariot. The Venerable Bede proposed to rename the Signs with the names of the apostles, and a scheme of allotment is to be found in "The Sphere of Marcus Manilius," by Edward Sherburne, London, 1675. See "Notes and Queries," Vol. xiv., Manchester, U.S.A., p. 211. Westcott on the Zodiac in Soc. Ros. Reports gives the Christian allusions to the Zodiac.


In an ordinary pack of Playing Cards there are 12 Court Cards, but in the Tarot Pack there are also 4 Cavaliers.


The Kabalists greatly esteemed the 12-lettered Name of God, HIH-HVVH-VIHIH, meaning "fuit, est, erit,"—or,—He was, is, will be.


Less esoteric was the Triple Tetragrammaton, IHVH thrice written.


All Fratres of the Rosicrucian Society of England will also be familiar with AB BEN V Ruch H QDSh, Ab-Ben-ve-Ruach-ha-Kodesh; meaning Father, Son and Holy Spirit.


The Rosicrucian Society had a scheme of distributing 12 shades of Colour among the Zodiacal Signs, but this is a secret matter; many erroneous schemes have been published.


The 12 Signs of the Zodiac are named in Hebrew, beginning with Aries; Taleh, Shur, Thaumim, Sartan, Ariah, Bethuleh, Mazanaim, Akrab, Kesith, Gedi, Deli, and Dagim. In Arabic; Al Hamal, Al Thaur, Al Tauman, Al Sartan, Al Asad, Sunbul, Al Zubena, Al Akrab, Al Kaus, Al Gedi, Debi and Al Haut. In Chinese, Pe yaugh, the sheep; Kin nieu, golden bull; Shang huing, two brothers; Kin hiai, crab; Sin, lion; Sha niu, the house girl; Tien tchingh, the claws of a scorpion; Tien Kie, the scorpion; Gun Ma, the man horse; Mu Thien, the hill sheep; Pao pingh, precious vase; and Shang Yu, two fishes.


The old Sanskrit Hindoo names used by astrologers at the present time are; Mesha, Rishaba, Mithuna, Katakam, Simha, Kanya, Tulam, Vrishchika, Dhanus, Makaram, Kumbha and Minam.


The 12 simple letters of the Hebrew Alphabet have affinities with the Zodiacal Signs, but the order of relation is a Rosicrucian private doctrine.


There were 12 recorded Appearances of Jesus after his death; to Mary Magdalene, to the Galician women, to two disciples, to Peter, to ten apostles, to eleven apostles, to seven apostles and others when fishing, to 500 brethren at once, to James the Less, to eleven apostles, to Stephen at his martyrdom, to Paul at his Conversion, and to the apostle John.


The 12 hours marked in a watch face can be used to find the cardinal points, if the time is correct, and the sun is visible. Lay the watch flat and point the hour hand to the sun, and then the south will be half way between that hour and the figure XII.


The author of the Hymns of Orpheus, the Scholiast on Hesiod, and Porphyry state that the 12 Labours of Hercules are said to be emblems of the sun in its passage through the 12 signs, and this is repeated by the "Mystagogus Poeticus," 1653, and they have been allotted as follows:—to Aries, the quest of the Golden Apples of the Hesperides; to Taurus, the slaying of the Cretan Bull; Gemini, Hercules and his twin brother strangle the serpents; Cancer, the taking of the Herds of Geryon; Leo, the slaying of the Nemæan Lion; Virgo, the victory over the Amazon Queen; Libra, the death of the Erymanthean boar; Scorpio, the death of the Lernæan Hydra; Sagittarius, the shooting of the Stymphalian Birds; Capricornus, taking of the hind alive to Mycenæ; Aquarius, cleaning the stables of Augeas; Pisces, the capture of the horses of Diomedes.


Janus of the Romans is the God of the 12 months, and is drawn with 12 altars beneath his feet. He is the same as Assyrian Ain, Ion, Jan; On of Eastern nations (Dunlop's "Vestiges," 31).


John Heydon gives the following statements:—


Prosperous numbers are 1 2 3 4 7 9 11 13 14


Very good „ 16 17 19 20 22 23 10 26 27


Indifferent „ 5 6 8 12 15 18 21


Very bad „ 24 25 28 29 30



Numbers, Their Occult Power and Mystic Virtues, by W. Wynn Westcott


I. N. R. I. DE MYSTERIIS ROSÆ RUBEÆ ET AUREÆ CRUCIS

MARK WELL, O my Son, and give heed unto this my counsel and advice, O thou who hast for the first time this day beheld the Mysteries of the Redde Rose whereon sparkleththe Dew, and of the Golden Cross from which cometh the Light of the World. Is not this Symbol to be found upon the breast of all true Brethren of the Rosie Cross? Hold fast to this Jewel and treasure it as thy Life itself, for many and great are its virtues, and of these will I now discourse unto you in part.

Know then, O my Son, that there be many Crosses and that the Symbolism of these varieth according to the Art of the Wise which giveth them due Proportion; so, too, are to be found Roses whose Petals signifie a Five-fold, and a Twenty-two-fold, and a Forty-nine-fold Order. These, again, may seem to be united or divided, in whole or in part; yet each Symbol concealeth its aspect of the One Secret most perfectly,according to the Understanding of the true Seeker after L. V. X.


It would seem in these latter days that the true Light bath been much darkened and obscured, so that even the most ignorant imposters, having heard our motto "Omnia ab Uno,"which signifieth how All cometh from the One, have thought that all Roses and all Crosses be alike and of equal virtue; yet herein they err gravely, which error bath become apparent in the strange confusion which at this time prevaileth, so that their words have become as a Babel, even as it was of old time to the great hurt of the human race.

And even though our Father, Christian Rosencreutz, and our Antient Brethren his heirs and successors, did much to restore the Order of the Universe and the Power of the Word therein, yet such is the Darkness in which men live, and such the confusion that is now upon us, that it were indeed time that the trueBrothers should again extend the Light of the Cross, if-so-be a spark of the true Fire yet burns brightly within them.


Unto you, O my Son, in whom that Fire burns, I would be as a bellows to fan the Flame into a great burning which shall illume the Darkness wherein thou walkest; so that from a flickering rushlight thou mayest become as a Lamp of Pure Oil, and that thy Lamp mayshine forth as an Ever-burning Star of Hope to thy fellow men.

For this reason will I discourse unto you, not of the Cross of Suffering to which thou wert bound and upon which thou tookest thine Obligation on behalf of the Universe—thatObligation, every Clause of which contained a Secret reference to the Holy Sephiroth, the Emanations of the One from Whom cometh All—but rather of that great and complete Symbol of the Rose and Cross concealed within thy breast, upon the back of which is engraved "Magister Iesus Christus—Deus est Homo—Benedictus Dominus Deus Noster qui dedit nobis Signum"and thy Mystic Name as Fra ∴ R. R. et A. C.

But it is of the face of the Cross that I would chiefly discourse unto thee, for, wearing it upon thy breast, thou art become as the Sun whoseeth not His own Face, yet giveth the Light of His Countenance to the Just and to the Unjust with equal Love and Blessing.


What is it, then, that I see upon thy breast, O my Son?

In the Centre of All is a Single Point of Light whose Starry Brilliance blinds these eyes, Secret Self for it is even as Hadit, Thy Secret Self at the Centre of thy Being. It is Unique, Thy One Secret which thou sharest with the One, not with the Many. It is Thy True Name, the Word which brought Thee into Being, whoseEcho thou now art, and will be to the End. This I know, for such a Word and such a Light dwelleth in Me, and I in Him. It is also that Word which is writ in the White Cubic Stone, but for each it is different, and no man may know It but he who possesses It.

Around, and Illumined by that Central Light, is a Rose of Five Petals. It is the Star of Unconquered Will, the Will of the One Light and Word of thy Being as it comes into Manifestationin Matter. It is the Sign of Man, the Microcosm, who mirrors through his Five Senses, the Great Rose of Creation. This Rose lives indeed, and the Green barbs, which have opened to display it, are still bright with colour as they extend in Four Directions, each harmonizing and bringing to a point Two of the Elements from which thou wast made.


This Rose sparkles upon a Cross of Gold, and though crucified thereon, to it Glory and Suffering are identical. This Cross is of Six Squares, an Unfolded Cube; it is that same White Stone wherein the True Name was Concealed, yet opened as a Cross in order that it may be known as a Living Stone, displaying the Secret of Life Itself. With its Arms it showeth forth the L. V. X. which is the Light of the Cross; its sacrifice discloseth the Rose of Love, and this supreme act of revealment declareth its own essential Liberty. Thus we findLight, Life, Love and Liberty in the very Heart of Man, while concealed behind all are the words: Deus est Homo.


This, O my Son, I behold On the Centre ofthy Jewel, but even as thou art but a tiny image of the All, so is this but a tiny image concealed within the Heart of a Greater Rose, wherein it flashes forth as a gleam of Red Gold.

Thou rememberest, O my Son, when thou wast within the Sacred Vault, which is to be found within the Mountain of A ∴—that Vaultof Seven Sides, each Side of which showed forth the Colour of one of the Great Planetary Intelligences? Never wilt thou forget that LIGHT which is the Great Mystery of theCeiling of the Vault, even though, Ages hence, the Darkness of the Floor may be obliteratedfrom thy memory when the Light has completed Its Work.

Dost thou remember how, touching with the Wand the Rose and Cross upon the breast of the form in the Pastos, thou wert promptedto say "Out of the darkness let the light arise"? And how a Voice from the still figure within, replied: "Buried with that LIGHT in a mystical Death, rising again in a mystical resurrection,Cleansed and Purified through him our MASTER, O Brother of the Cross of the Rose! Like him, O Adepts of all ages, have ye toiled; like him have ye suffered Tribulation. Poverty, Torture, and Death have ye passed through. They have been but the purification of the Gold."


"In the Alembic of thine Heart,
Through the Athanor of Affliction,
Seek thou the true stone of the Wise."


Hast thou not found such a Stone concealed in the Heart of the Rose of Creation? Is not that Stone Thyself? Never again wilt thou be "Shut up" for the Rose of Thy Being has opened, and Thy prison has been exchanged for a Cross. But in this transition "That which is below has become like unto that which is above" and that which is within seeth Itselfin that which is without. Thus there is Beauty and Harmony in this Degree of Adeptship.

But though thou mayest know the Word of this Grade and the Formulæ thereof, thou hast yet to Overcome many difficulties e’er thou art Master of the Temple of the Universe. Around thee I see the First Three Petals of the Greater Rose, forming an upright Triangle upon which are the Sacred Letters Aleph (A), Men (M) and Shin (Sh), each shining upon a petal of a different Colour—Yellow, Blue, and Red. As thou hast already been taught, these are the Three Mother Letters of the Sacred Hebrew Alphabet, the Letters of the Three Elements, of which the Fourth, or Earth, is the admixture. Thou must master the Elements, O my Son! These are to be found in the Cross of thine own being, and thou hast already learned to "Establish thyself firmly in the equilibrium of forces, in the centre of the Cross of the Elements, that Cross from whose Centre the Creative Word issued in the birth of the dawning Universe." Thou has learned to be "Prompt and active as the Sylphs, but to avoid frivolity and caprice; to be energetic and strong like the Salamanders, but to avoid irritability and ferocity; to be flexible and attentive to images like the Undines, but to avoid idleness and changeability; to be laborious and patient like the Gnomes, but to avoid grossness and avarice." Thou must not forget these early lessons in thy search after greater ones.


Seven other Petals encircle these Three, each again shines forth in its true Colour, forming the Rainbow of Promise; but of Promise fulfilled, since the Circle is Complete. Upon each Petal appears another Sacred Letter, the Letters of the Seven Planets, those great Elementary planetary Rulers whose Influence is ever-present and whose Aid thou mayest accept or reject at Will. If thou wouldst master the Elements thou wilt do well to Invoke the Aid and Co-operation of the Great Celestial Intelligences, Who, through thine own Holy Guardian Angel, areever ready and willing to lend thee of their Wisdom and Power. These are the Rulers of the Sephiroth below Chokmah and above Malkuth, according to the Plan of the Minutum Mundum which thou saw’st upon the small altar within the Vault of Initiation.


Yet again, surrounding these Seven, areTwelve outermost Petals, engraved with the Simple Letters of the Twelve Signs of the Zodiac, the Sphere of the Fixed Stars. Each has its appropriate Colour, and all may be recomposed into the White Light of the Centre. In the Outer these Colours mix and form the Grey of the Sphere of Chokmah, which is ever the balance of Black and White; but Within,the Great Star Universe is focused upon that Central Point, which is Everywhere, since the circumference of the Infinite Rose is Nowhere. This Centre is the Kether of the Whole Scheme, for "Deus est Homo."

Thus, O my Son, have I drawn for thee the Great Rose of Two-and-twenty Petals, the Two-and-twenty Letters of the Holy Alphabet from which may be formed all Words, sacred and profane. These are united and bound together in such a manner that the Sigils of the Angels may be drawn therefrom, but of this I may not speak more plainly, for it is thy task to discover and use them. And the Influence of the Rose is that MEZLA which is the Influence from the Crown, and this descendeth like Dew upon the Rose, even as it Uniteth the Sephiroth of the Tree of Life. This Tree is itself formed as an Ankh, which is but a form of the Rose and Cross, used by our Brethren of Antient Egypt as a Sign of their Way or Going; as such it is the Key of the ROTA. or Taro of Thoth.


When, O my Son, by means of thy Central Will, thou shalt have expanded thy Rose of Five Petals so that it comprehends this Greater Rose whereof the Petals are Two-and-twenty, thou mayest come to a further understanding of the Cross which hath Four Arms, the sum of which from One to Four, being Ten, as arethe Holy Sephiroth.

This Great Cross, of which the cross of thy being is a reflection and minute counterpart, is again formed of Six Squares, for it, too, represents the Unfolded Cube. The Cube is matter; the Cube unfolded displays the several Elements with their Spiritual Centre. So, likewise, doth IHVH appear as God of the Elements until SHIN, the Holy Spirit, descendeth into the midst and bursteth Him asunder as IHShVH, which is the Name of the God-Man, the Redeemer.

So likewise is Man, the Pentagram of theElements Crowned with Spirit, shown with Unconquered Will on each Arm of the Cross. Thus is he Master of the Four Worlds, through co-operation with the Macrocosmic or Divine World which is found Symbolized by the Hexagram below the Great Rose on the lower Arm of the Cross, and which appears surrounded with the Planetary Symbols with the Sign of the Sun in the midst.


The extremity of each Arm of the Cross is Triple, and each triplicity is assigned to the Three Alchemical Principles in their proper combinations. Thus again we find the suggestion of Twelve Circles, corresponding to the Zodiac or Star Universe, while the Thirteenth is concealed as a Point in their midst, and is the UNITY thereof. Thirteen is One plus Three which is Four; Four is the Number of Manifestationin Matter; in Matter the Three Principles (or Gunas) are ever operative, singly as forces united as Spirit.

Thou has, O my Son, the knowledge of the Invoking and Banishing Rituals of the Pentagram, whereby thou mayest control the Elements and the Astral Plane; therefore thou understandest how these Pentagrams should be traced with thy Wand and Will, and how this formula is symbolically shown in the arrangement of the Symbols of the Elements which are shown round the Pentagrams upon the Arms of the Mighty Cross. Thou knowest, too, how the Planetary Rulers, and even the Zodiacal Signs, are to be Invoked or Banished by means of the Holy Hexagram, the true arrangement of which is also shown in this Symbol. But what of the Barbed Rose Leaves which in the Microcosmic Rose were single, and here are shown as Triple in each quarter? What of the Letters and Symbols thereon?


Here indeed is given the Formula whereby the L. V. X. may be drawn from the Cross, and the Key-Word found, and the Word be subtlyextracted therefrom. Without this knowledge how cans’t thou give the true Signs of thy Grade? Let us therefore analyse the Keyword, as did our Antient Brethren:


I.
N.
R.
I.


Yod.
Nun.
Resh.
Yod.


Virgo, Isis, Mighty Mother.
Scorpio, Aphopis, Destroyer.
Sol, Osiris, Slain and Risen.
Isis, Aphopis, Osiris..


I. A. O.


Make now the Signs whereby the L. V. X.which is the Light of the Cross, shines forth, and thou hast the meaning of the Rose Leaves of thy Mystic Jewel; leaves that are Ever-Green as Life Itself.


And now, O my Son, go thou and partake of the Mystic Eucharist, even as thou hast been taught by Those who Know. Fortify thyself, for thou hast yet a perilous journey before thee. Thou hast been led unto the Light; bethink thee that there is yet another Rose and Cross, the Rose of Nine-and-forty Petals---which is Seven by Seven—upon the Cross of Five Squares. The Mysteries of these thou wilt someday know, but not now; for these partake the nature of that Great Darkness of N. O. X., the Darkness which is as the Light which is Higher than Eyesight; the Pure Darkness of Understanding, or of the Womb of the Lady Babalon, and the City of the Pyramids which is the Abode of NEMO.


May thy Mind be open unto the Higher,
Thy Heart a Centre of Light,
And thy Body the Temple of the Rosy Cross.


Vale Frater!


I.N.R.I: De Mysteriis Rosæ Rubeæ et Aureæ Crucis, by Frater Achad (Charles Robert Stansfeld Jones)



LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS

THE text which contains this legend is found cut in hieroglyphics upon a stele which is now preserved in Paris. Attention was first called to it by Chabas, who in 1857 gave a translation of it in the Revue Archéologique, p. 65 ff., and pointed out the importance of its contents with his characteristic ability. The hieroglyphic text was first published by Ledrain in his work on the monuments of the Bibliothèque Nationale in Paris, 1 and I gave a transcript of the text, with transliteration and translation, in 1895. 2

The greater part of the text consists of a hymn to Osiris, which was probably composed under the XVIIIth Dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by Egyptian theologians at the head of all the gods. Though unseen in the temples, his presence filled all Egypt, and his body formed the very substance of the country. He was the God of all gods and the Governor of the Two Companies of the gods, he formed the soul and body of Ra, he was the beneficent Spirit of all spirits, he was himself the celestial food on which the Doubles in the Other World lived. He was the greatest of the gods in On (Heliopolis), Memphis, Herakleopolis, Hermopolis, Abydos, and the region of the First Cataract, and so. He embodied in his own person the might of Ra-Tem, Apis and Ptah, the Horus-gods, Thoth and Khnemu, and his rule over Busiris and Abydos continued to be supreme, as it had been for many, many hundreds of years. He was the source of the Nile, the north wind sprang from him, his seats were the stars of heaven which never set, and the imperishable stars were his ministers. All heaven was his dominion, and the doors of the sky opened before him of their own accord when he appeared. He inherited the earth from his father Keb, and the sovereignty of heaven from his mother Nut. In his person he united endless time in the past and endless time in the future. Like Ra he had fought Seba, or Set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. He exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. And he rolled out the sky, and set the light above the darkness.


The last paragraph of the text contains an allusion to Isis, the sister and wife of Osiris, and mentions the legend of the birth of Horus, which even under the XVIIIth Dynasty was very ancient, Isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents. All these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess." Her "mouth was trained to perfection, and she made no mistake in pronouncing her spells, and her tongue was skilled and halted not." At length came the unlucky day when Set succeeded in killing Osiris during the war which the "good god" was waging against him and his fiends. Details of the engagement are wanting, but the Pyramid Texts state that the body of Osiris was hurled to the ground by Set at a place called Netat, which seems to have been near Abydos. 1 The news of the death of Osiris was brought to Isis, and she at once set out to find his body. All legends agree in saying that she took the form of a bird, and that she flew about unceasingly, going hither and thither, and uttering wailing cries of grief. At length she found the body, and with a piercing cry she alighted on the ground. The Pyramid Texts say that Nephthys was with her that "Isis came, Nephthys came, the one on the right side, the other on the left side, one in the form of a Hat bird, the other in the form of a Tchert bird, and they found Osiris thrown on the ground in Netat by his brother Set." The late form of the legend goes on to say that Isis fanned the body with her feathers, and produced air, and that at length she caused the inert members of Osiris to move, and drew from him his essence, wherefrom she produced her child Horus.


This bare statement of the dogma of the conception of Horus does not represent all that is known about it, and it may well be supplemented by a passage from the Pyramid Texts, 1 which reads, "Adoration to thee, O Osiris. 2 Rise thou up on thy left side, place thyself on thy right side. This water which I give unto thee is the water of youth (or rejuvenation). Adoration to thee, O Osiris! Rise thou up on thy left side, place thyself on thy right side. This bread which I have made for thee is warmth. Adoration to thee, O Osiris! The doors of heaven are opened to thee, the doors of the streams are thrown wide open to thee. The gods in the city of Pe come [to thee], Osiris, at the sound (or voice) of the supplication of Isis and Nephthys. . . . . . . Thy elder sister took thy body in her arms, she chafed thy hands, she clasped thee to her breast [when] she found thee [lying] on thy side on the plain of Netat." And in another place we read: 1 "Thy two sisters, Isis and Nephthys, came to thee, Kam-urt, in thy name of Kam-ur, Uatchet-urt, in thy name of Uatch-ur" . . . . . . . "Isis and Nephthys weave magical protection for thee in the city of Saut, for thee their lord, in thy name of 'Lord of Saut,' for their god, in thy name of 'God.' They praise thee; go not thou far from them in thy name of 'Tua.' They present offerings to thee; be not wroth in thy name of 'Tchentru.' Thy sister Isis cometh to thee rejoicing in her love for thee. 2 Thou hast union with her, thy seed entereth her. She conceiveth in the form of the star Septet (Sothis). Horus-Sept issueth from thee in the form of Horus, dweller in the star Septet. Thou makest a spirit to be in him in his name 'Spirit dwelling in the god Tchentru.' He avengeth thee in his name of 'Horus, the son who avenged his father.' Hail, Osiris, Keb hath brought to thee Horus, he hath avenged thee, he hath brought to thee the hearts of the gods, Horus hath given thee his Eye, thou hast taken possession of the Urert Crown thereby at the head of the gods. Horus hath presented to thee thy members, he hath collected them completely, there is no disorder in thee. Thoth hath seized thy enemy and hath slain him and those who were with him." The above words are addressed to dead kings in the Pyramid

Texts, and what the gods were supposed to do for them was believed by the Egyptians to have been actually done for Osiris. These extracts are peculiarly valuable, for they prove that the legend of Osiris which was current under the XVIIIth Dynasty was based upon traditions which were universally accepted in Egypt under the Vth and VIth Dynasties.


The hymn concludes with a reference to the accession of Horus, son of Isis, the flesh and bone of Osiris, to the throne of his grandfather Keb, and to the welcome which he received from the Tchatcha, or Administrators of heaven, and the Company of the Gods, and the Lords of Truth, who assembled in the Great House of Heliopolis to acknowledge his sovereignty. His succession also received the approval of Neb-er-tcher, who, as we saw from the first legend in this book, was the Creator of the Universe.


Legends of the Gods The Egyptian Texts, edited with Translations by E. A. Wallis Budge

Chaos Magic

Chaos, according to the `Oxford English Dictionary' means:


1. A gaping void, yawning gulf, chasm, or abyss.


2. The `formless void' of primordial matter, the `great deep' or 'abyss' out of which the cosmos or order of the universe was evolved.


There are a couple of additional definitions, but they are irrelevant to this discussion. When chaos is used in magic, there is no place for confusion or disorder. Chaos is the creative principle behind all magic. When a magical ritual is performed, regardless of `tradition' or other variables in the elements of performance, a magical energy is created and put into motion to cause something to happen. In his book, `Sorcery as Virtual Mechanics', Stephen Mace cites a scientific precedent for this creative principle.

I quote:

"To keep it simple, let us confine our example to just two electrons, the pointlike carriers of negative charge. Let us say they are a part of the solar wind--beta particles, as it were--streaming out from the sun at thousands of miles a second. Say that these two came close enough that their negative charges interact, causing them to repel one another. How do they accomplish this change in momentum? "According to quantum electrodynamics, they do it by exchanging a "virtual" photon. One electron spawns it, the other absorbs it, and so do they repel each other. The photon is "virtual" because it cannot be seen by an outside observer, being wholly contained in the interaction. But it is real enough, and the emission and absorption of virtual photons is how the electromagnetic interaction operates.


"The question which is relevant to our purpose here is where does the photon come from. It does not come out of one electron and lodge in the other, as if it were a bullet fired from one rock into another. The electrons themselves are unchanged, except for their momenta. Rather, the photon is created out of nothing by the strain of the interaction. According to current theory, when the two electrons come close their waveforms interact, either cancelling out or reinforcing one another. Waveforms are intimately tied to characteristics like electric charge, and we could thus expect the charges on the two electrons to change. But electron charge does not vary; it is always 1.602 x (-19) coulombs. Instead the virtual photons appear out of the vacuum and act to readjust the system. The stress spawns them and by their creation is the stress resolved".


Austin Spare understood this principle in regard to magical phenomena long before scientists discovered photons or began experiments in the area of chaos science.

Austin Spare was born at midnight, Dec. 31st, 1886 in a London suburb called Snow Hill. His father was a London policeman, often on night duty. Spare showeda natural talent for drawing at an early age, and in 1901-1904 left school to serve an apprenticeship in a stained-glass works, but continued his education at Art College in Lambeth. In 1904 he won a scholarship to the Royal College of Art. In that year he also exhibited a picture in the Royal Academy for the first time.


In 1905 he published his first book, `Earth Inferno'. It was primarily meant to be a book of drawings, but included commentaries that showed some of his insight and spiritual leanings. John Singer Sargent hailed him as a genius at age 17. At an unspecified time in his adolescence, Spare was initiated into a witch cult by a sorceress named Mrs. Patterson, whom Spare referred to as his "second mother". In 1908 he held an exhibition at Bruton Gallery. In 1910 he spent a short time as a member of the Golden Dawn. Becoming disenchanted with them, he later joined Crowley's Argentum Astrum. The association did not last long. Crowley was said to have considered Spare to be a Black Magician. In 1909 Spare began creation of the `Book of Pleasure'. In 1912 his reputation was growing rapidly in the art world. In 1913 he published the `Book of Pleasure'. It is considered to be his most important magical work, and includes detailed instructions for his system of sigilization and the "death postures" that he is well known for. 1914-1918 he served as an official war artist. He was posted to Egypt which had a great effect on him. In 1921, he published `Focus of Life', another book of drawings with his unique and magical commentaries.

In 1921-1924 Spare was at the height of his artistic success, then, in 1924 he published the `Anathema of Zos', in which he effectively excommunicated himself from his false and trendy artistic "friends" and benefactors. He returned to South London and obscurity to find the freedom to develop his philosophy, art and magic.


In 1947 Spare met Kenneth Grant and became actively involved with other well-known occultists of the period. In 1948-1956 he began work on a definitive Grimoire of the Zos Kia Cultus, which is referred to in his various writings. This is unfinished and being synthesized from Spare's papers by Kenneth Grant, who inherited all of Spare's papers. Much of this information was included in `Images and Oracles of Austin Osman Spare' by Kenneth Grant, but there are some unpublished works which Grant plans to publish after completion of his Typhonian series. References for this section are mostly from Christopher Bray's introduction to `The Collected Works of Austin Osman Spare' and from `Excess Spare', which is a compilation by TOPY of photocopied articles about Spare from various sources.


Spare's art and magic were closely related. It is reputed that there are messages in his drawings about his magical philosophy. One particular picture of Mrs. Patterson has reportedly been seen to move; the eyes opening and closing. Spare is best known for his system of using sigils. Being an artist, he was very visually oriented. The system basically consists of writing down the desire, preferably in your own magical alphabet, eliminating all repeated letters, then forming a design of the remaining single letters. The sigil must then be charged. There is a variety of specific ways to do this, but the key element is to achieve a state of "vacuity" which can be done through exhaustion, sexual release or several other methods. This creates a `vacuum' or `void' much like the condition described in the introduction to this discussion, and it is filled with the energy of the magician. The sigil, being now charged, must be forgotten so that the sub-conscious mind may work on it without the distractions and dissipation of energy that the conscious mind is subject to. Spare recognized that magic comes from the sub-conscious mind of the magician, not some outside `spirits' or `gods'.


Christopher Bray has this to say about Spare's methods in his introduction to `The Collected Works of Austin Osman Spare': "So in his art and writing, Spare is putting us in the mood; or showing by example what attitude we need to adopt to approach the `angle of departure of consciousness in order to enter the infinite. What pitch of consciousness we need to gain success. "One must beware making dogma, for Spare went to great pains to exclude it as much as possible to achieve success in his magic; however a number of basic assumptions underpin chaos magic. "Chaos is the universal potential of creative force, which is constantly engaged in trying to seep through the cracks of our personal and collective realities. It is the power of Evolution/Devolution.


"Shamanism is innate within every one of us and can be tapped if we qualify by adjusting our perception/attitude and making our being ready to accept the spontaneous. Achieving Gnosis, or hitting the `angle of departure of consciousness and time', is a knack rather than a skill." There are other methods to utilize the same concept that Spare explains for us. Magicians since Spare have written about their own methods and explanations of his method quite frequently in occult magazines, mostly in Great Britain. Spare is certainly not the first person in history to practice this sort of magic, but he is the one who has dubbed it (appropriately), Chaos.


Austin Spare died May 15, 1956, but his magic did not die with him. There have been select groups of magicians practicing versions of Chaos ever since, especially in Northern England and Germany. In 1976, a couple of dozen Chaos Magicians, including Peter J. Carroll and Ray Sherwin, announced the formation of a new magical Order, the Illuminates Of Thanateros. The intention of the group was to have an Order where degrees expressed attainment rather than authority, and hierarchy beyond just organizational requirements was non-existent. There are those who say that this lofty ambition has failed and that the Order has since slipped into a hierarchical power structure; Ray Sherwin "excommunicated" himself for this reason, but the Order continues and is identified as the only international Chaos organization to date. The IOT has since spread to America. There are smaller groups of Chaos practitioners, as well as individuals practicing alone. Chaos since Spare has taken on a life of its own. It will always continue to grow, that is its nature. It was only natural that eventually the world of science would begin to discover the physical principles underlying magic, although the scientists who are making these discoveries still do not realize that this is what they are doing. It is interesting that they have had the wisdom to call it chaos science...


In the abovw part of my series on Chaos, I've made scant reference to the IOT due to lack of information, however, in typical Murphy's Law fashion, a letter just arrived filling in some blank spots and pointing out to me that I made one mistake in chronology. The story goes; In 1977/78 Ray Sherwin was editor and publisher of a magazine called `The New Equinox', which Pete Carroll was a regular contributor to. Unsatisfied with the choices of available magical groups in England at the time, they formed the IOT. They advertised in `New Equinox' and the group formed and progressed as previously explained. Ray Sherwin dropped out before Pete Carroll went on to form `The Pact'. They are still friends, and Pete has graciously consented to write an introduction to Ray's newest edition of `The Book of Results' which will be available through TOPY soon.


Modern chaos science began in the 1960's when a handful of open- minded scientists with an eye for pattern realized that simple mathematical equations fed into a computer could model patterns every bit as irregular and "chaotic" as a waterfall. They were able to apply this to weather patterns, coastlines, all sorts of natural phenomena. Particular equations would result in pictures resembling specific types of leaves, the possibilities were incredible. Centers and institutes were founded to specialize in "non-linear dynamics" and "complex systems." Natural phenomena, like the red spot of Jupiter, could now be understood. The common catch-terms that most people have heard by now; strange attractors, fractals, etc., are related to the study of turbulence in nature. There is not room to go into these subjects in depth here, and I recommend that those who are interested in this subject read `Chaos: making a new science' by James Gleick and `Turbulent Mirror' by John Briggs & F. David Peat.


What we are concerned with here is how all this relates to magic. Many magicians, especially Chaos Magicians, have begun using these terms, "fractal" and "strange attractor", in their everyday conversations. Most of those who do this have some understanding of the relationship between magic and this area of science. To put it very simply, a successful magical act causes an apparently acausal result. In studying turbulence, chaos scientists have realized that apparently acausal phenomena in nature are not only the norm, but are measurable by simple mathematical equations. Irregularity is the stuff life is made of. For example, in the study of heartbeat rhythms and brain-wave patterns, irregular patterns are measured from normally functioning organs, while steady, regular patterns are a direct symptom of a heart attack about to occur, or an epileptic fit. Referring back again to "virtual" photons, a properly executed magical release of energy creates a "wave form" (visible by Kirlian photography) around the magician causing turbulence in the aetheric space. This turbulence will likely cause a result, preferably as the magician has intended. Once the energy is released, control over the phenomena is out of the magician's hands, just as once the equation has been fed into the computer, the design follows the path set for it.


The scientists who are working in this area would scoff at this explanation, they have no idea that they are in the process of discovering the physics behind magic. But then, many common place sciences of today, chemistry for example, were once considered to be magic. Understanding this subject requires, besides some reading, a shift in thinking. We are trained from an early age to think in linear terms, but nature and the chaos within it are non-linear, and therefore require non-linear thinking to be understood. This sounds simple, yet it reminds me of a logic class I had in college. We were doing simple Aristotelian syllogisms. All we had to do was to put everyday language into equation form. It sounds simple,and it is.


However, it requires a non-linear thought process. During that lesson over the space of a week, the class size dropped from 48 to 9 students. The computer programmers were the first to drop out. Those of us who survived that section went on to earn high grades in the class, but more importantly, found that we had achieved a permanent change in our thinking processes. Our lives were changed by that one simple shift of perspective. Chaos science is still in the process of discovery, yet magicians have been applying its principles for at least as long as they have been writing about magic. Once the principles of this science begin to take hold on the thinking process, the magician begins to notice everything from the fractal patterns in smoke rising from a cigarette to the patterns of success and failure in magical workings, which leads to an understanding of why it has succeeded or failed. There is a diagram of a fractal design on the cover of `Kaos' magazine #11 (now out of print) that would be a wonderful example of magic at work and the many paths that the energy may follow...


Chaos is not in itself, a system or philosophy. It is rather an attitude that one applies to one's magic and philosophy. It is the basis for all magic, as it is the primal creative force. A Chaos Magician learns a variety of magical techniques, usually as many as s/he can gain access to, but sees beyond the systems and dogmas to the physics behind the magical force and uses whatever methods are appealing to him/herself. Chaos does not come with a specific Grimoire or even a prescribed set of ethics. For this reason, it has been dubbed "left hand path" by some who choose not to understand that which is beyond their own chosen path. There is no set of specific spells that are considered to be `Chaos Magic spells'. A Chaos Magician will use the same spells as those of other paths, or those of his/ her own making. Any and all methods and information are valid, the only requirement is that it works. Mastering the role of the sub- conscious mind in magical operations is the crux of it, and the state called "vacuity" by Austin Osman Spare is the road to that end. Anyone who has participated in a successful ritual has experienced some degree of the `high' that this state induces. An understanding of the scientific principles behind magic does not necessarily require a college degree in physics (although it wouldn't hurt much, if the linear attitude drilled into the student could be by-passed), experience in magical results will bring the necessary understanding.


This series is directed toward the increasing numbers of people who have been asking, "What is Chaos Magic?" It is very basic and by no means intended to be a complete explanation of any of the elements discussed. Many of the principles of magic must be self-discovered, my only intent here is to try to define and pull together the various elements associated with Chaos Magic into an intelligible whole. For those who wish to learn more about this subject, I have prepared a suggested reading list for the last section, however, I must emphasize that there are always more sources than any one person knows about, so do not limit yourself to this list. Chaos has no limits...



Defining Chaos By: Mark Chao


A Healing Myth

This story can have a powerful healing effect when read out loud (or recorded and then played) to someone suffering from a phobia or other effect of childhood trauma. While names, settings, and style can be varied to suit individual tastes, the sequence which the apprentice describes, the sequence the princess goes through, and the vagueness of the "bad thing" descriptions should remain unchanged and no element of the story should be left out.


Once, in another time and another place, a kingdom of magic and beauty knew a time of peace. No armies threatened its borders, no bandits plundered its trade routes, no plagues sickened its people. Yet even in such peaceful times, bad things could happen: accidents, misunderstandings, even good people doing bad things.

The third daughter of the king was a bright and cheerful sort. She wasn't the strongest or the prettiest of the royal princesses, but she did have the nicest wings of anyone her age. She loved to fly around the countryside and explore the groves and meadows she found...they were always full of surprises.

One day she found a particularly pretty grove, with a pond glistening in a little clearing in the middle. As she went in for a closer look, she saw images start to form. She saw her own reflection, and as she lightly touched the ground she saw that her reflection was watching reflections of her own...dim watery reflections from her past.

"So you can see the pictures." The voice from among the trees made her jump. "Don't worry," continued the young man as he stepped out from among the trees, "nobody else can see the same images, Princess. It's part of the magic."

"How...?" she asked, looking him up and down. He was a young man, no older than the princess herself, dressed in the rough tunic of a wizard's apprentice. "Who are you? How did you know who I am, what I saw?"

"I am apprenticed to the Court Wizard. Everybody knows who you are, Princess...and besides, I have seen you at the palace when I have been there with my master." He paused, glancing at the ground and lowering his voice. "As to the images... well, at one time I had need of their magic."


"When I entered the Wizard's service, I had a great and secret fear. Something...bad...happened to me when I was younger. It hurt to even think about, and after time I didn't think about it much. But ever since that time, I had lived with the fear. When my master learned of this, he taught me the magic of this pool and its stream."

"The pool reflects images from your mind...scenes from your past, dreams of the future, even fantasies of the present. The stream flows like time itself, upstream into the past, and downstream into the future. If I followed the ritual he described, these magics could wash clean the fear."

She made a face. "I suppose this ritual involves deep magics usable only by Wizards?"

"Not really. All the magic is in the waters, and anyone can use the ritual. Even a lowly apprentice." He grinned. "It's pretty simple. After he told me about it, he brought me here and then stood back by the trees. He said that he would answer any questions I had but otherwise I was on my own."


"I stood where I could see my reflection in the pool, and then thought about my fear. As I thought, my reflection watched a reflection of my thoughts...like a stage where dimly lit actors played out the scene against a colorless backdrop. I looked up and saw that I was still here, in the glade. I looked back at the water, holding on to a small part of the special feeling of fear it had given me. As I turned and looked back upstream, I saw more images...each earlier than the last. I relaxed and let the feeling guide me back to the earliest image. When I had that, I turned back to the pool and found my reflection watching the same colorless players in their dim reflection of the memory. As my reflection watched, the image went from a time shortly before the bad thing happened, through the whole thing, and on to a time when it was all over. When it passed the ending that way, it stopped...like a drawing. Then the drawing faded away, and I was just looking at my reflection. The Wizard had told me that if I stepped into that last part of the image, it would run very quickly backwards, with full color and sound and me living backwards through it all...all the way through to the part before the beginning. It sounded very strange. As I looked at my reflection again, it was watching the image go forward again in its dim, colorless way. When it reached the drawing at the end, I stepped into the image and was plunged into a world going backwards! It went clear through to before the beginning in less than a second, then stopped. Startled, I let the water carry me downstream, through all that had happened since, with the fear gone and the memory unable to hurt me. When I reached the here-and-now, I got out and just stood there, knowing that the fear would trouble me no more." He stopped, and suddenly seemed to remember where he was, and who he was talking to. "That was over a year ago, and the fear is still gone. The Wizard says it is gone for good."


She thought for a moment. "So all there is to this ritual is think of the problem until your reflection sees it, follow a part of the feeling upstream to my earliest memory of it, wait for my reflection to see it all the way through, step into the ending, and live it backwards quickly? What kind of magic is that?"

He thought for a minute, shrugged, and said "Effective? If you wish, I will withdraw to the trees while you try it."

"What makes you think that I need it?"

"Because the images only come to those who do." His voice faded to an embarrassed silence as he realized what he had said. "I'll go now."


"Yes, do." She said absently, already thinking. Then: "But not too far, in case I need you." She was remembering an incident a few days back which had set off her special fear, and just as the apprentice had described, her reflection in the pool was watching a dim and watery scene of the memory. Startled, she looked up again. Yes, she was in the clearing, with the trees all around and the apprentice all but lost among the closer ones. She could still feel a part of that fear, so she kept that feeling while she looked back up stream at all the images from the past that the feeling had touched...until she found the earliest of them all. She brought that memory back to the pool and released it as her reflection started to watch it unfold in its dim and watery way. Her reflection seemed to have a life of its own as it watched the pale scene start before anything happened, run through the bad parts, and then pause at a time when it was all over. She watched her reflection shift as she prepared for what she would do. Her reflection settled as it watched the scene unfold again. The dim scene passed through the beginning, through the bad time and on past again. When it stopped, she jumped in to it. Suddenly, she was there again: back where and when it had happened. Everything was moving backwards, and in a flash she had lived backwards through it and past the beginning. Shocked, she let the water carry her down stream, forward through all the rest of her yesterdays without the bad times for company. When she got to today, she stood up. There she was...standing, dripping in a stream in the clearing. She looked around for the apprentice, half expecting him to be laughing at the soggy mess she must be. He was there, by the trees...not laughing, just smiling in an understanding way.


In the years that followed, they became friends. Although they went their separate ways...he, as wizard to one of the King's high lords and she as wife to a neighboring prince... they valued that friendship to the end of their days. And from that time on, neither was ever again troubled by their great fears.



A Healing Myth By "Nihasa"


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 Artabân2, 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 p. 85 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 Adam1; 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 prophet2. 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 thing3.


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 John1 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 steps2 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 ceased3. 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.

THE INDIVIDUAL NUMERALS

THE MONAD. 1.


The number One or the Monad has been defined by the mathematician Theon of Smyrna as "the principal and element of numbers, which while multitute can be lessened by subtraction, is itself deprived of every number and remains stable and firm"; hence as number it is indivisible, it remains immutable, and even multiplied into itself remains itself only, since once one is still one, and the monad multiplied by the monad remains the immutable monad to infinity. It remains by itself among numbers, for no number can be taken from it, or separated from its unity. Proclus observed: "The first monad is the world itself; the second is the inerratic sphere; then thirdly succeed the spheres of the planets, each a unity; then lastly are the spheres of the elements which are also Monads"; and these as they have a perpetual subsistence are called wholenesses—holotetes in Greek.


The Monad, Unity, or the number One received very numerous meanings. Photius tells us that the Pythagoreans gave it the following names:—


1. God, the First of all things, the maker of all things.

2. Intellect, the source of all ideas.

3. Male and Female—both together produce all things; from the odd proceed both odd and even.

4. Matter, the last development of universality.

5. Chaos, which resembles the infinite, indifferentiation.

6. Confusion. 7. Commixion. 8. Obscurity, because in the Ineffable principle of things, of which it is the image, all is confused, vague and in darkness.

9. A Chasm, as a void.

10. Tartarus, from its being at the lowest extremity, is dissimilarly similar to God, at the highest end of the series.

11. The Styx, from its immutable nature.

12. Horror, the ineffable, is perfectly unknown and is therefore terrible.

13. Void of Mixture, from the simplicity of the nature of the ineffable.

14. Lethe, oblivion, ignorance.

15. A Virgin, from the purity of its nature.

16. Atlas, it connects, supports, and separates all things.

17. The Sun. 18. Apollo. 19. Pyralios, dweller in fire. 20. Morpho. 21. The Axis. 22. Vesta, or the fire in the centre of the earth. 23. Spermatic Reason. 24. "The point within a circle," "the Central Fire Deity."


The lingam, an upright pillar, was its Hindoo symbol.

The Monad being esteemed the Father of numbers is the reason for the universal prejudice in favour of Odd Numbers over Even ones, which are but copies of the first even number the Dyad, or universal Mother; the father being more esteemed than the mother, for "Might."

Odd numbers were given to the greater Gods, and even ones to the inferior and terrestrial deities.

The number one is represented in the Roman and Arabic systems, by an upright simple line, but in many old systems whose numerals were their letters, we find that almost universally the letter A, from being chosen to commence the set of letters, had the task of representing the Monad.

In Numeration, note that the Romans began with lines, I, II, III, IIII, and then followed the Acute Angle V for 5, then for ten this was doubled X, for fifty the angle was laid down and became L, for a hundred, two fifties, one inverted became C, for five hundred C and L became D.


Hermias, the Christian philosopher, author of "Ridicule of the Gentile Philosophers," quotes from the Pythagoreans; "The Monad is the Beginning of all things"—"arche ton panton he monas."


The figure of one signifies identity, equality, existence and preservation, it signifies living man" alone among animals "erect"; on adding a head we make of it P, the sign of creative Power (paternity, phallus, Pan, the Greek gods and Priapus, all commencing with the vocable P).

Another dash added, and we have man walking, advancing, with foot set forward, in the letter R, which signifies "fens," "iturus," or "advancing."

Compare Unity, solus, alone, the unique principle of good; with Sol, Sun God, the emblem of supreme power; and they are identical.

The Hebrew word for One is AChD, achad, and it is often put for God; God's One voice to man is the Bath Kol, the echo or daughter of the Divine Voice.

The Talmud in Berachoth vi. 1 says that the Shekinah shall rest even upon One who studies the Law. One pang of remorse is of more avail for reformation than many stripes.

One thing obtained with difficulty is more valued than a hundred obtained with ease. Talmud.


It is indiscreet for one man to sleep in a house alone, for fear that he may be attacked by Lilith, who was said to have been Adam's first wife; she is the Night Spectre, and has also power over newly-born infants who are not protected by an Amulet.

Rabbi Nathan exhorted—"Repent One day before thy death"; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained.

Ever work and ever pray, "for the road winds upward all the way," as the Lord Buddha taught in ancient India.



Numbers, Their Occult Power and Mystic Virtues, by W. Wynn Westcott

THE NAME ΙΑΩ.

Diodorus Siculus, when enumerating the different legislators of antiquity, says, "Amongst the Jews Moses pretended that the god surnamed Iao gave him his laws" (i. 94). And this is elucidated by the remark of Clemens Alexandrinus, that the Hebrew Tetragrammaton, or Mystic Name, is pronounced ΙΑΟϒ, and signifies "He that is and shall be." Theodoret states that the same four letters were pronounced by the Samaritans as ΙΑΒΕ (Jave); by the Jews as ΙΑΩ. Jerome (upon Psalm viii. says, "The Name of the Lord" amongst the Hebrews is of four letters, Iod, He, Vau, He, which is properly the Name of God, and may be read as ΙΑΗΟ (Iaho) (that is in Latin characters), which is held by the Jews for unutterable. The author of the 'Treatise on Interpretations' says, "The Egyptians express the name of the Supreme Being by the seven Greek vowels ΙΕΗΩΟϒΑ": * which sufficiently explains the mighty potency ascribed to this formula by the inspired author of the 'Pistis-Sophia,' and equally so its frequent appearance upon the talismans now under consideration.


Rabbi Tarphon (Tryphon), who could remember the Second Temple, noticed that the Ineffable Name, though occurring a hundred times in the course of the daily service, was "rathe warbled than pronounced." A precious hint this, as indicating how the Gnostic strings of boneless vowels give an approximation to the audible and yet unuttered sound. Since the destruction of the Temple, the Name has never been heard in prayer, or pronounced aloud. It is communicated, indeed, to every Rabbi, after his ordination, but not in full. One half of it is told; the rest he is left to make out for himself.

The first idea of an "Ineffable Name," and all its inherent virtues, evidently came to the Egyptians (from whom the Jews borrowed it) from the Hindoo doctrine respecting the title AUM,--itself, like the ΑΙΩ, trilateral--representing the Triad, Brahma-Vishnu-Siva: A standing for the Creator, U for the Preserver, M for the Destroyer. The connection between Indian and Egyptian mythology is certain, however difficult to account for, the names of the principal deities in the latter having the appearance of pure Sanscrit. Thus Isis signifies in that tongue the Mistress; Tat and Sat, Virtue and Power; Serapis, Sripa, the Blood-drinker; Nila, Blue-water, &c. The original identity of the two religious systems no one can doubt who has intelligently studied the monuments of each: but which country instructed the other?


The balance of probabilities is strongly in favour of India, the confinement of the peculiar system within the narrow limits of Egypt betokening an importation by a colony from some very remote source. Traces of a very ancient intercourse between the two countries are discernible, though very dimly, in history. The Periplus of the Red Sea mentions that as late as Cæsar's time the town Endæmon on that coast was the entrepôt where the Indian and Egyptian traders used annually to meet. In prehistoric times therefore it is conceivable that Brahminical missionaries may have laboured amongst the aborigines of the Valley of the Nile. This religious analogy manifests itself in the meanest details, in the sacred titles as well as attributes. For example, as the Brahmins teach that each of the letters A, U, M envelops a great mystery, so does the Pistis-Sophia ('Prayers of the Saviour,' § 358) interpret the Ι, Α, Ω, as the summary of the Gnostic, or Valentinian, creed. "Ι signifies All goeth out; Α, All returneth within; Ω, There shall be an end of ends": thus expressing the grand doctrines of the Emanation, the Return, and the Annihilation, or rather reabsorption, of the Universe.


To turn now to Greece--in the same way as Abraxas is no other than a numerical title of the Solar god, so does Iao actually make its appearance as an epithet of the same divinity. Macrobius (Sat. i. 18), whilst labouring to prove that the Sun-worship was in truth the sole religion of Paganism, under whatever name it was disguised, gives a notice very much to our purpose. The Apollo of Claros, when consulted as to the true nature of the god called Ἰαὸς, gave the following response:--


"The sacred things ye learn, to none disclose,
 A little falsehood much discretion shows;
 Regard Iaos as supreme above,
 In winter Pluto, in spring's opening Jove,
 Phœbus through blazing summer rules the day,
 Whilst autumn owns the mild Iaos’  sway."


Here we find Iao expressly recognised as the title of the Supreme God whose physical representative is the Sun. Again we have Dionysos or Bacchus added to the list by Orpheus, who sings A distinct recognition this of the grand principle of Brahminism--that all the different deities are but representations of the different attributes of the One. The same truth is curiously expressed upon a talisman (Hertz collection) which at the same time sets forth the triune nature of the Supreme Being whose visible type is the Sun. It is a heart-shaped piece of basalt engraved with seated figures of Ammon and Ra (the Zeus and Helios of the Greeks), with the sacred Asp erect between them. The reverse bears the invocation neatly cut in characters of the third century--


ΕΙC ΒΑΙΤ ΕΙC ΑΘΩΡ ΜΙΑ ΤΩΝ ΒΙΑ ΕΙC ΔΕ ΑΧΩΡΙ
ΧΑΙΡΕ ΠΑΤΕΡ ΚΟCΜΟϒ ΧΑΙΡΕ ΤΡΙΜΟΡΦΕ ΘΕΟC


"There is One Bäit, One Athor, their power is one and the same, there is One Achori. Hail Father of the universe, hail God under three forms!" Concerning the three figures a word is necessary in explanation of their titles. As for the hawk-head Ra, Horapollo gives for reason of the type: "The hawk stands for the Supreme Mind, and for the intelligent soul. The hawk is called in the Egyptian language 'Baieth,' from bai soul, and eth heart, which organ they consider the seat or inclosure of the soul." A sufficient explanation this for the shape in which the talisman is formed. Achoreus, the virtuous priest-councillor of the last of the Ptolemies (see Lucan), derives his name from the sacred serpent here invoked.

That Iaos was recognised by the Greeks as an epithet for the Sun in the autumnal quarter has been shown from Macrobius. The philosophical interpreters of the ancient mythology discovered in Dionysos also a mere type of the same luminary. "One is Zeus, Hades, Helios, and Dionysos." And Serapis is substituted for the last in an oracle quoted by Julian: nor must it be forgotten that the main object of Macrobius in the above-quoted dissertation is to prove, that Serapis is a representative of the various powers of the Solar deity all combined in one figure. Again, to the same effect, comes Virgil's famous apostrophe where "Bacchus" and "Ceres" do no more than interpret Osiris and Isis, the Sun and Moon. Here lies the reason for equipping Bacchus with horns in some of his statues.

"Accedant capiti cornua Bacchus eris," says Sappho to Phaon. For in Hebrew a radiated and a horned head is expressed by the same word. When Moses came down from the Mount, "cornuta erat facies ejus," according to the version of the Vulgate; and on the strength of this mistranslation Christian art hath ever graced the Jewish lawgiver with these appendages.


In this very title Iao undoubtedly lies the origin of the universal persuasion of the ancients that the Jehovah of the Jews--whose name was thus expressed in Greek letters--was no other than the Egyptian Bacchus. For this notion they found strong support in the Golden Vine which formed the sole visible decoration of the Temple; in the "blowing the trumpets at the New Moon," and the custom of keeping the Feast of Tabernacles in huts made of leafy boughs, accompanied with many of the ceremonies used at the Grecian Dionysia: "Quia sacerdotes eorum tibia tympanis concinebant, hedera vinciebantur, vitisque aurea templo reperta" (Tacit. Hist. v. 5.) This opinion as to the real nature of the Jewish worship Tacitus quotes as the one generally held by the learned of his own times, although he cannot bring himself to accept it as satisfactory--although merely on the grounds that the gloomy and unsocial character of the religion seemed to disprove its relationship to the merry worship of the "god of wine," the only character in which the Romans recognised Bacchus. Nevertheless this ancient theory has found supporters in modern times, notably in the overlearned Dr. Stanley, rector of St. George the Martyr, who (without giving much scandal to his own easy-going generation) advocated this heterodox opinion in an elaborate treatise which puts to shame the boldest flights of the 'Essays and Reviews,' or even the interpretations of our indiscreet apostle to the Zulus. Ludicrously enough, the German Jews still celebrate the Feast of Purim, and the Fall of Haman, by getting as royally drunk as their means afford, and thus to the present day do their best to perpetuate the old Roman aspersion. Amongst the later Gnostics, indeed, some rites were unmistakably borrowed from the Bacchanalia, singularly modified by Christian doctrine. Epiphanius relates (Hæres. xxxvii.) how that "they kept a tame serpent in a chest or sacred ark, and piled loaves upon a table before the same, and then called upon the serpent to come forth. Whereupon, opening of himself the ark, he would come forth, mount upon the table, and twine about the loaves, which they broke in pieces, and distributed amongst the worshippers, calling this their 'Perfect Sacrifice' and their 'Eucharist.'"


Another explanation as to the true character of the god named Iao must not be passed over in silence, however little foundation it may have in truth, seeing that it is supported by the authority of the learned historian of Gnosticism, Jacques Matter. The Moon to the Egyptians, as to the Orientals of to-day, was of the masculine gender, and was designated by the phonetic name Aah or Ioh. Thoth was sometimes identified with this deity; and therefore Thoth's emblem, the ibis, accompanied with the crescent, bears the legend Ioh, "because (says Plutarch) Mercury attends the Moon in her journey round the earth in the same way as Hercules Both the Sun." When Thoth, Tat, appears as Mercury he has the head of an ibis; but in his character of the Moon-god, or Deus Lunus, he shows the face of a man supporting the lunar crescent enclosing the sun's disk and surmounted by a double plume.

Hence came the notion mentioned by Plutarch, that "the Egyptians call the Moon the Mother of Creation, and say it is of both sexes": and to the same effect Spartian (Caracalla, vii.) explains that the Egyptians in the mysteries (mystice) call the Moon a male, though designating it a female in ordinary speech. He adds that the people of Carrhal (famed for its great temple of Deus Lunus) hold that "whatsoever man thinks the moon should be called of the feminine gender shall pass his life a slave unto women, whereas he that holds it to be a male deity shall rule over his wife and be secured against all female treachery." A very sufficient reason this for the fondness of Spartian's contemporaries for wearing in their signet rings the vera effigies of the Carrhene god, a youth in a Phrygian cap, his bust supported on the crescent that gives his name. This elegant effeminate lunar genius is in truth no other than the modernized and tasteful version of the grim old Assyrian "Sin," pictured in the Ninevitish monuments as an aged man leaning on his staff as he floats through the heavens on the crescent, presenting a ludicrous resemblance to our popular idea of the "Man in the Moon." A blue calcedony in my possession fully illustrates Plutarch's title of "Mother of Creation.


" It exhibits a perfect hermaphrodite figure wearing the Egyptian head-dress, and squatting down so as more clearly to display its bisexual nature: below creeps a snail surmounted by a butterfly, the well-understood emblems of lasciviousness and life, the fount of propagation.

All this brings us to Matter's theory (based on a statement of Origen's), that Iao, Adonai, Sabaoth signified the genii of the Moon, the Sun, and the Planets--being far inferior in power and even antagonistic to Abraxas, who is the actual representative of the Supreme Source of Light. Matter therefore explains the warlike attitude in which the Abraxas-god is regularly depicted as declaring his office of scaring away the Adversary, or demon, Iao, who is expressed by his name alone, placed in the lowest part of the scene, to denote his inferiority. But the authority of the monuments themselves is more than sufficient to upset such an interpretation of the meaning given to them by the actual manufacturers. The doctrine mentioned by Origen was, it cannot be denied, that of the more recent sect, which set itself above all old Egyptian or Hebrew tradition: but it most assuredly was not of the immense body of primitive Kabbalistic Gnostics who excogitated and put their trust in the sigils that they have bequeathed to us in such fantastical profusion. These talisman-makers evidently held Thoth and Moses in equal reverence: they had nothing to do with the Valentinians, who had an obvious motive for exalting their newly-invented invisible Tetrad, by so immeasurably degrading below it the most venerated names of the old religion. The Valentinians were Greeks by education, really drawing their inspiration from Pythagoras and Plato, and only too well pleased with the opportunity of venting their natural spite upon the most cherished ideas of the Alexandrine Kabbalists, the grand fabricants of our talismans, those veritable "Pierres d’Israel."


The Pistis-Sophia continually introduces, as a most important actor in its scenes of the judgment and purification of the soul, "the great and good Iao, ruler of the Middle Sphere," who when he looks down into the places of torment causes the souls therein imprisoned to be set at liberty. The very collocation of the words on our talismans clearly denotes that AdonaiSabaoth, are equally with Abraxas the titles of Iao, who is the god actually represented by the symbolical figure these

words accompany. What else would be the motive for their collocation in a prayer like this (on a gem published by Matter himself)--"Iao, Abraxas, Adonai, Holy Name, Holy Powers, * defend Vibia Paulina from every evil spirit"? And, again, these same names perpetually occur united together, and followed by the address ΑΒΛΑΝΑΘΑΝΑΛΒΑ, "Thou art our Father"; CΕΜΕC ΕΙΛΑΜ, "Eternal Sun"; a mode of adoration that could not possibly have been applied to beings of a discordant, much less of an antagonistic, nature to each other. Besides, if Abraxas were the opponent and ultimate destroyer of Iao, it would have been absurd to put the names of the two in such close union, the latter even taking precedence; each, too, being equally invoked in the accompanying prayer, and honoured with the same epithets of majesty. Moreover the composite figure, or Pantheus, which, as all writers agree, represents the actual god Abraxas, is much more frequently inscribed with the name ΙΑΩ than with ΑΒΡΑCΑΞ; and nevertheless, though the former name stands alone, it is followed by the same glorification, "Thou art our Father," &c., as when the two names are engraved in juxtaposition. It is moreover quite opposed to all the rules of symbolism to represent the one actor in a scene by his proper figure or emblem, and to indicate the other by the simple letters of his name: and equally repugnant to common sense to depict the figure of the god with the name of his adversary placed in the most conspicuous portion of the tableau. The absurdity is as great as though in Christian art one should paint a Crucifix with Satan's name in the place of the holy I . N . R . I, and give for explanation the hostility of the two personages. And lastly, it has been already shown that the numerical or Kabbalistic value of the name Abraxas directly refers to the Persian title of the god, "Mithras," Ruler of the year, worshipped from the earliest times under the apellation of Iao. 


Matter himself publishes (Pl. iii. 2) a gem that should have convinced him of his error, had he not overlooked the force of its legend. The type is Horus seated on the lotus, inscribed ΑΒΡΑCΑΞ ΙΑΩ--an address exactly parallel to the so frequent ΕΙC ΖΕϒC CΑΡΑΠΙ on the contemporary Heathen gems; and therefore only to be translated by "Abraxas is the One Jehovah."

The "Great Name" with its normal titles is often to be observed interpolated by a Gnostic hand upon works of a better period and creed, but whose subjects were fancied analogous to the ideas conveyed by the Iao Pantheus: such as Phœbus in his car, the Lion--House of the Sun, the Sphinx emblem of royalty, and the Gorgon's Head of the Destructive Force, or of Providence. * But the most interesting of such adopted types that has come to my knowledge, as unmistakably pointing out the deity really understood by the name Abraxas, is a work discovered by myself amongst the miscellanea of a small private collection (Bosanquet). In this we behold the familiar Pantheus with head of cock, cuirassed body, and serpent-legs brandishing the whip and driving the car of Sol,  in the exact attitude of its proper occupant, Phœbus. In the exergue is the salutation CΑΒΑΩ, "Glory unto thee": on the reverse, in a cartouche formed by a coiled asp--precisely as the Hindoos write the Ineffable Name AUM--are engraved the titles ΑΒΡΑCΑΞ, attesting that one deity alone is meant, and that one to be the Ruler of the Sun.



The Gnostics and Their Remains, by Charles William King


RELATION OF THE KABBALAH TO THE RELIGION OF THE CHALDEANS AND PERSIANS

Were we to find within the present circumscribed limits of our investigation a people, distinguished by its civilization as well as by its political power, which exercised an immediate and lasting influence upon the Hebrews, we could evidently find within the bosom of such a people the solution of the problem we have raised. We find these conditions complied with, even beyond the unreasonable demands of the critic, in the Chaldeans and Persians who were united into one nation by the arms of Cyrus and by the religion of Zoroaster. And, indeed, can we think of a more appropriate event in the life of a people that could change its moral constitution and modify its ideas and customs as the memorable exile that has been called the Babylonian captivity? Is it possible that the seventy years sojourn of the Israelites, priests and laymen, teachers and common people, in the land of their conquerors, exerted no influence on either side? We have already cited a talmudical passage wherein the elders of the synagogue openly acknowledge that their ancestors brought with them from the land of their exile the names of the angels, the names of the months and even the letters of the alphabet.



It is impossible to suppose that the names of the months were not accompanied by certain astronomical knowledge, 1 probably of such a nature as we have met in the Sefer Yetzirah, and that the names of the angels were separated from the entire celestial and infernal hierarchy adopted by the Magi. It has also long since been noted that Satan appears for the first time in the sacred writings in the story of the Chaldean Job. 2 This rich and learned mythology, which has been adopted by the Talmud and spread in the Mishnah, constitutes also the poetical part and, if I may use the expression, the outer cover of the Zohar. But we do not wish to insist upon this long known fact. Disregarding the Chaldeans, who left no visible or reliable trace, and who, besides, were morally and materially conquered by the Persians before the return of the Jews to the Holy Land, we shall prove the presence, if not of the most general principles, but of nearly all the elements of the Kabbalah in the Zend Avesta and the religious commentaries depending upon it.

We wish to remark, incidentally, that this vast and admirable monument which has been known to us for more than a century, at this epoch, when we so eagerly follow up all sources, did not yet render all the service to historic philosophy--the true science of the human mind--which the latter justly expects of it. We do not pretend to fill the gap; but we hope to show the trans-mission of ideas between Persia and Judea, as we have already done in part, with reference to Judea and Alexandria.


We must first point out that all chronologists, whether Jewish or Christian, 3 agree that the first deliverance of the Israelites who remained captives in Chaldea since Nebuchadnezzar (Ezra, I, 1) took place during the first years of the reign of Cyrus over Babylon, 536 to 530 before the Christian era. The divergence of opinion confines itself to this very limited period. If we are to believe the calculations of Anquetil-Dupperon, 4 Zoroaster had already commenced his religious mission in 549, that is at least fourteen years before the first return of the captive Hebrews to their fatherland. Zoroaster was then forty years old; the most brilliant epoch of his life had begun, and continued until 539. During these ten years Zoroaster converted to his law the entire court and kingdom of king Gustasp, believed to have been Hystaspis, father of Darius. During these ten years the reputation of the new prophet dismayed even the brahmins of India, and when one of these came to the court of Gustasp for the purpose of overpowering the one he called impostor, he and all that were with him were compelled to yield to the irresistible power of their adversary. From 539 to 524, finally, Zoroaster openly taught his religion in the capital of the Babylonian empire, which he converted entirely by connecting wisely his own teachings with the already existing traditions. 5

Is it reasonable to suppose that the Israelites, who witnessed such a revolution, and returned to their fatherland at a time when that revolution spread its most vivid brilliancy and, consequently, must have left the strongest impression upon their minds--is it possible, I say, that they took with them no trace of it, not even in their most secret opinions and ideas?


Must not the great question of the origin of evil, which until then remained untouched by Judaism, and which is, so to speak, the centre and starting point of the religion of the Persians, must it not have acted powerfully upon the imagination of these people of the Orient, who were accustomed to explain everything by divine intervention and to ascend in similar problems to the source of things? It can not be argued that because they were crushed under the weight of their misfortune they remained strangers to all that happened around them in the land of their exile. The Scriptures themselves point to them with some satisfaction as being instructed in all the sciences and, consequently, in all the ideas of their conquerors, and admitted with the latter to the highest dignities of the empire.

This is just the character of Daniel, Zerubabel and Nehemia, 6 the two latter playing such an active part in the deliverance of their brethren. But this is not all. Besides forty thousand people who returned to Jerusalem under Zerubabel, a second emigration, headed by Ezra, took place under the reign of Artaxerxes Longimanus, about seventy years after the first emigration. During this interval the religious reform of Zoroaster had time to spread to all parts of the Babylonian empire, and to take deep root in the minds of the people. From the return to their land until the conquest by Alexander the Great the Jews always remained the subjects of the Persian kings. And even after this event, until their total dispersion, they seemed to have looked upon the Euphrates, the banks of which they once bathed with their tears, as their second fatherland when their eyes and minds turned to Jerusalem. The Babylonian Synagogue arose under the civil and religious influence of the "Heads of Captivity" (‏ריש גלותה‎--Raysh G’lutho), and it co-operated with the one in Palestine for the definite organization of Rabbinic Judaism. 


Wherever they found an asylum, at Sura, at Pompadita and at Nehardea, they founded religious schools which flourished no less than those of the metropolis. Among the teachers who sprang from their midst we mention Hillel the Babylonian, who died about forty years before the advent of Christ, and who was the teacher of that Yohanan ben Zakai who played such a great role in the Kabbalistic stories previously quoted. These same schools produced also the Babylonian Talmud, the final and most complete expression of Judaism. From the enumeration of these facts alone we may conclude that no nation exerted upon the Jews such deep influence as the Persians; that no moral power could have penetrated so deeply into their spirit as the religious system of Zoroaster with its long train of traditions and commentaries.

But all doubt vanishes when we pass from the purely external relations to a comparison of the ideas which represent in the two nations the most exalted results and the very foundations of their respective civilizations. However, to avoid the suspicion that we have founded beforehand the origin of the Kabbalah upon isolated and purely incidental resemblances, we shall point out in a few words and by some examples the influence of the Persian religion upon Judaism in general, before demonstrating all the elements of the Kabbalistic system in the Zend Avesta. Far from being a digression, this part of our research will contribute no little to the strengthening of our opinion, and I hasten to add that I do not at all intend to speak of the fundamental dogmas of the Old Testament. For, since Zoroaster himself continually refers to traditions much older than he, it is not necessary, yes, it is even not permissible from the standpoint of impartial criticism, to regard the following as having been borrowed from his doctrine: the six days of the creation, so easily recognized in the six Gahanbars; 8 the earthly paradise and the ruse of the demon who, in the shape of a serpent, kindled the revolt in the soul of our first parents; 9 the terrible punishment and the increasing forfeiture of the latter who, after having lived like angels, were obliged to cover themselves with the skins of animals, to wrest the metals from the bowels of the earth and to invent all the arts by which we subsist; 10 finally, the last judgment with its accompanying terrors, with the resurrection in spirit and flesh.


11 All these beliefs are found, it is true, in just as explicit a form in the Bundehesh 12 and in the Zend Avesta as in Genesis; 13 but we repeat again that we are fully convinced that the source is to be looked for at a much earlier age. 'We can not say the same of Rabbinical Judaism, which is much more modern than the religion of Zoroaster. The traces of Parseeism are here, as we shall soon ascertain, very visible, and we shall soon see what light can be thrown upon the origin of the Kabbalah when we keep in mind that the oldest teachers of this mysterious science are also counted among the doctors of the Mishnah and among the most venerated elders of the Synagogue.

When side by side with the wisest maxims on the application of life, when alongside the most consoling thoughts on mercy and divine justice, we find also in Judaism traces of the darkest superstition, we must look for the cause of these, especially in the terror instilled by its demonology. The power the latter ascribes to the evil spirits (‏שדים‎--Shaydim, ‏רוחות‎--Ruheth) is so great that at every moment of his life man may think himself surrounded by invisible enemies who are set upon the loss of his body as well as of his soul. Man is not yet born, and they await him already at the cradle to contend with him for God and the tenderness of a mother. Hardly may he see the light of this world, when they assail his head with a thousand perils, and his thoughts with a thousand impure visions. In short, woe to him if he does not resist forever! For, before life has yet completely left the body, they come to take possession of their prey.


Now then, in all ideas of such a nature there is a perfect similarity between the Jewish traditions and the Zend Avesta. According to this latter monument the demons or the devils, those children of Ahriman and darkness, are just as numerous as the creatures of Ormuzd. There are more than a thousand species who present themselves under all kinds of forms, and who wander over the earth to spread disease and sickness among man. 14 "Where," asks Zoroaster of Ormuzd, "is the place of the male, where the place of the female devis; where roam the devis in mobs from fifty, from a hundred, from a thousand, from ten thousand, and, finally, from all sides? . . .  15 Destroy the devis that enfeeble man and those that produce sickness, those that carry off the human heart as the wind sweeps away the clouds." (Zend Av., vol. II, p. 113.)

This is the way the Talmud expresses itself on the same subject: "Abba Benjamin said: 'No creature could withstand the evil creatures (‏מזיקין‎--Mazikin), had the eye the faculty of seeing them.' Abbaye adds: "They are more numerous than we, and surround us as a ditch surrounds a field." "Every one of us," says Rab Hunna, 16 "has a thousand of them to the left and ten thousand to the right side. When we feel ourselves pressed in a crowd, it is because of their presence; when our knees give way under our body, they alone are the cause; when we feel as though our extremities had been broken, it is to them again that we must attribute this suffering." 17 "The devis," says the Zend Avesta, "unite with one another and reproduce themselves as man does." (Zend Av., vol. II, p. 336.) But they reproduce themselves also through our own impurities, through the disgraceful acts of self-abuse, and even through the involuntary licentiousness provoked by a voluptuous thought during sleep.


According to the Talmud the demons resemble the angels in three things, and in three other things they resemble man. Like the angels they read the future, have wings and fly in a moment from one end of the world to the other; but they eat, drink, reproduce and die as man does. 18 Furthermore, they all originated from the lascivious dreams that troubled the nights of our first father during the years passed in solitude, 19 and the same cause even today produces the same effect in his descendents. 20 Certain formulated prayers, therefore, were adopted by Jews and Parsees, whose power is to avert such calamity. 21 The same phantoms, the same terrors, finally, besiege these as well as the others at their last moment.

Man scarcely dies, say the Zend books, when he is taken possession of and questioned by the demons. (Zend Av., vol. II, p. 164.) The Daroudj (the demon) Nesosh comes in the form of a fly, places himself upon the head and beats him mercilessly. (Zend Av., vol. II, p. 316.) The soul, separated from the body, arrives then at the bridge Tchinevad, which separates our world from the invisible world; there it is judged by two angels, one of whom is Mithra, of colossal proportions, with ten thousand eyes, and holding a club in his hand. 22 The rabbis, retaining the same basic idea, picture it still more frightfully. "When man," they say, "who is about to leave this world, opens his eyes, he notices in his house an extraordinary light, and standing before him he sees the angel of the Lord clothed in light, his body studded with eyes and his hand holding a flaming sword. At the sight of this the dying man is seized with fright which. permeates his body and spirit. His soul flees gradually to all the extremities, as one desiring to change his place. But when he comes to know that it is impossible for him to escape, he looks into the face of the one standing before him and delivers himself entirely into his power. If the dying man is a righteous one, the divine presence (Shekinah) appears to him and the soul soon disappears beyond the body." 23


This first test is followed by another, which is called the torture or the ordeal of the grave (‏היבוט הקבר‎--; Hibut Hakover). 24 "As soon as the dead is put in his grave, the soul unites again with him, and opening his eyes, he sees two 25 angels who come to judge him. Each holds in his hand two fiery rods (others say fiery chains), and the soul and the body are judged at the same time for the evil they have done together. Woe to the man when he is found guilty, for no one will defend him! At the first blow all his limbs are dislocated; at the second, all his bones are broken. But his body is soon reconstructed and the punishment begins anew." 26

We must value these traditions the more, since they have been taken nearly literally from the Zohar, from where they passed into the purely rabbinical writings and into the popular collections. We can add to these beliefs a host of religious customs and practices, equally commanded by the Talmud and the Zend Avesta. Thus the Parsee, when leaving his bed in the morning, must not make four steps before having put on the holy girdle which is called the Kosti, 27 under the pretext that during the night he had been contaminated by contact with the demons, and he must not touch any part of his body before having washed his hands and face three times. 28 We shall find the same duties, based upon the same reasons, with the followers of the rabbinical law; 29 with the difference that the Kosti is replaced by a garment of another shape. The disciples of Zoroaster and the followers of the Talmud consider themselves duty bound to greet the moon at its first quarter with prayers 30 and thanksgivings. 31 The practice of keeping from the dead or from the newborn the demons who try to take possession of them, are nearly the same with both. 32


The Parsee as well as the Jew carry their devotion, if I may say so, even to profanation. There are prayers and religious duties for every moment, for every action, for every situation of the physical and moral life. 33 Although we do not lack material for further expansion on this subject, 34 we think it time to finish this parallel. But even the fantastic and eccentric facts which we have collected lend greater certainty to the conclusion which we draw from them. For it is surely not in such beliefs and in such actions that we can invoke the general laws of the human mind. We believe, though, we have demonstrated that the religion, that is to say the civilization of ancient Persia, left numerous traces in all parts of Judaism; in its celestial mythology as represented by the angels; in its infernal mythology, and, finally, in the practice of the outward cult. Are we now to believe that its philosophy, that is, the Kabbalah, alone escaped this influence? Is such an opinion probable, when we know that the Kabbalistic tradition developed in the same manner, in the same time, and, like the oral law of the Talmudic tradition, it rests upon the same names? Far be it from us to content ourselves with a simple conjecture, no matter how well founded, on a subject of such a grave nature. We shall take up one by one all the essential elements of the Kabbalah, and show their perfect resemblance with the metaphysical principles of the religion of Zoroaster. This method of procedure, although not very learned, must appear at least as most impartial.


1. The part played in the Kabbalah by the Ayn Sof, the infinite without name and without form, is given by the theology of the Magi to eternal time (Zervane Akerene), and, according to others, to limitless space. 35 We want to note right here that the term "space" or "absolute place" (‏מקום‎--Mokaum) has become with the Hebrews the very name of the divinity. Furthermore, this first principle, this only and supreme source of all existence, is only an abstract God, without direct action upon the beings, without active relation to the world, and consequently, without any appreciable form to us; for good as well as evil, light as well as darkness are still huddled together in His bosom. 36 According to the sect of the Zervanites, whose opinion has been conserved by a Persian historian, 37 the principle we just mentioned, Zervan himself, would be, like the crown of the Kabbalists, but the first emanation of the infinite light.


2. The "Memra" of the Chaldean translators is easily recognized in the following words by which Ormuzd himself defines the "Honover" or the creative word: "The pure, the holy, the speedy Honover, I tell it to you, O wise Zoroaster! was before the heavens, before the waters, before the earth, before the herds, before the trees, before the fire, the son of Ormuzd, before the pure man, before the devis, before all the existing worlds, before all the good things." But the very same word Ormuzd created the world, and by it he acts and exists. (Zend Av., vol. II, p. 138.) But the word existed not only before the world; although "given by God,"--as the Zend books say-- 38 it is eternal as He is. It takes the part of mediator between limitless time and the existences that flow from its bosom. It embraces the source and model of all perfection, and has the power to realize them in all beings. 39 What establishes, finally, its resemblance with the Kabbalistic "Word," is that it has a body and a spirit, that is to say, that it is the Spirit and the Word at the same time. It is the Spirit, because it is no less than the soul of Ormuzd, as he himself expressly said; (Zend Av., vol. II, p. 415) it is the Word or the body, that is to say the spirit become visible, because it is at the same time the law and the universe. (Zend Av., vol. III, p. 325, 595.)


3.. In Ormuzd we find something that resembles fully what the Zohar calls "person" or "face" (‏פרצוף‎--Partsuf). He, Ormuzd, is in fact the highest personification of the creative word, of that "excellent word" of which his soul is made. It is in him also rather than in the highest principle, in the eternal time, that we are to look for the union of all the attributes ordinarily ascribed to God, and which make up His manifestation, or, in the language of the Orient, the most brilliant and purest light. "In the beginning," say the sacred books of the Parsees, "Ormuzd, elevated above everything, was with the supreme wisdom, with the purity and in the light of the world. This luminous throne (‏מרכבה‎--Merkaba), this place inhabited by Ormuzd, is the one called the primitive light." (Zend Av., vol. III, p. 343.) Like the celestial man of the Kabbalists, he combines in him the true knowledge, the highest intelligence, the greatness, the goodness, the beauty, the energy or the strength, the purity or the splendor; it is he, finally, who had created, or formed at least, and who nourishes all beings. 40 These qualities in themselves and their resemblance to the Sefiroth can not, of course, lead us to any conclusion; but we can not help noticing that they are all united in Ormuzd, whose role, in relation to infinity and to unlimited time, is the same as that of the Adam Kadmon in relation to the Ayn Sof. Indeed, if we are to believe an already quoted historian, there existed among the Persians a very numerous sect in whose estimation Ormuzd was the divine will manifested in a highly resplendent human form. 41 It is also true that the Zend books say nothing of how Ormuzd brought forth the world, in what manner he himself and his enemy sprang from the bosom of the Eternal, and, finally, what constitutes the primitive substance of things. 42 But when God is compared to light, when the efficient cause of the world is subordinated to a higher principle, and the universe considered as the body of the invisible word, we must necessarily consider the beings as isolated words of that infinite light. We wish also to remark that the gnostic pantheism is more or less connected with the fundamental principle of the theology of the Parsees. 43


4. According to the Kabbalistic belief, as well as according to the Platonian system, all beings of the world existed at first in a more complete form in the invisible world. Each one of them has in the divine thought its invariable model, which can come to light here below only through the imperfection of matter. This conception, wherein the dogma of pre-existence is mingled with the principle of the theory of ideas, is found also in the Zend Avesta under the name of "Ferouer." The greatest orientist of our days explains this word as follows: "It is known that by "Ferouer" the Persians understood the divine type of each intelligently endowed thing, its idea in the thought of Ormuzd and the higher spirit that breathes in it and watches over it. This meaning is supported by the tradition as well as by the texts." 44

The interpretation of Auquetil-Duperron agrees perfectly with this one, 45 and we shall not cite all the passages of the Zend Avesta that confirm it. We would rather point out a very remarkable coincidence on one particular point of this doctrine between the Kabbalists and the disciples of Zoroaster. We still recall that magnificent passage in the Zohar where the souls, about to be sent to earth, represent to God how they will suffer while away from Him; what misery and contamination awaits them in our world. Well then, in the religious traditions of the Parsees the Ferouers make the same complaint, and Ormuzd answers them nearly as Jehovah answers those souls which are grieved over leaving heaven. He tells them that they were born for struggle, to combat evil and make it disappear from the creation, that they can only then enjoy immortality and heaven, when their task upon earth shall have been accomplished. 46 "Think what advantage you will have when, in the world, I shall permit you to stay in bodies. Fight and make the children of Ahriman disappear. In the end I shall rehabilitate you in your first estate and you will be happy. In the end I shall set you again in the world, and you will be immortal, ever young and faultless." (Zend Av., vol. II, p. 350). Another feature that reminds us of the Kabbalistic ideas, is that the nations have their ferouers just as the individuals, and thus the Zend Avesta often invokes the ferouer of Iran where the law of Zoroaster was recognized first. However, this belief, which we meet also in the prophecies of Daniel, (Ch. X, 10 ff.) was probably long since widely spread among the Chaldeans before their political and religious fusion with the Persians.


5. If the psychology of the Kabbalists has some resemblance with that of Plato, it has greater resemblance with that of the Parsecs, as represented in a collection of very old traditions which have been, for the most part, reproduced by Auquetil-Duperron in the "Mémoires de l’Académie des Inscriptions." (Vol. 38, p. 646-648.) Let us first recall that according to the Kabbalistic theories there are in the human soul three powers, perfectly distinct one from another, which are united only during earthly life. On the highest level is the spirit proper (‏נשמה‎--N’shamah), the pure emanation of the Divine Intelligence, destined to return to its source, and unaffected by earthly contaminations; on the lowest level, immediately above matter, is the principle of motion and sensation, the vital spirit (‏נפש‎--Nefesh) whose task ends at the brink of the grave. Between these two extremes, finally, is the seat of good and of evil, the free and responsible principle, the moral person (‏רוח‎--Roo-ah). 47

We must add that several Kabbalists and some philosophers of great authority in Judaism have added to these three principal elements two others, one of which is the vital principle (‏הוח‎--He-hoh), the intermediary power between the soul and the body, apart from the principle of sensation; the other is the type, or, we may say, the idea which expresses the articular form of the individual (‏יחידה‎--Y’hidah, ‏צלם‎--Tselem, ‏דוגמא‎--Dougma).


This form descends from heaven into the womb of the woman at the time of conception and leaves thirty days before death. During this period (of thirty days) it is replaced by a shapeless shadow.

The theologic traditions of the Parsees set up precisely the same distinctions in the human soul. We easily. recognize the individual type in the ferouer which, having existed in heaven in a pure and isolated state, is compelled, as we have seen above, to unite with the body. In no less evident manner do we find again the vital principle in the Dian, whose part it is, as the author our guide says, to conserve the forces of the body and to maintain the harmony in all its parts. Like the "He-yah" of the Hebrews, it takes no part in the evil of which man is guilty; it is but a light vapor that comes from the heart, and which must mix with the earth after death. The Akko, on the contrary, is the highest principle. It is above evil, as the preceding principle is below it. It is a kind of light that comes from heaven, and which must return thither when our body is returned to the dust. It is the pure intelligence of Plato and of the Kabbalists, but restricted to the knowledge of our duties, to the prevision of future life and to resurrection, in short, to moral consciousness. We finally come to the soul proper or the moral person, which is one, notwithstanding the diversity of its faculties, and which alone is responsible to divine judgment for our actions 48 Another distinction, though much less philosophical but equally admitted by the Zend books, is the one which makes man the image of the world and which recognizes in his consciousness two opposite principles, two Kedras, one, coming from heaven, leads us to good, while the other, created by Ahriman, tempts us to do evil. 49 These two principles which, nevertheless, do not exclude liberty of action, play quite a prominent role in the Talmud where they become the good and the evil desire (‏יצר טוב‎--Yetzer Tov,‏יצר הרה‎--Yetzer Ha-rah); possibly also the good and the evil angel.


6. Even the conception of Ahriman, notwithstanding its purely mythological character, was preserved in the doctrines of the Kabbalah; for darkness and evil are personified in Samael, just as the divine light is represented in all its splendor by the heavenly man. As to the metaphysical interpretation of this symbol, namely that the evil principle is matter, or, as the Kabbalists say, the "shell," the last degree of existence, it is found, without straining the subject, in the sect of the Zerdustians who established between the divine light and the kingdom of darkness the same relation as between the body and its shadow. 50

But another fact, more worthy of our attention, because not to be found elsewhere, is that we find in the oldest parts of. the religious codes of the Parsees the Kabbalistic view that the prince of darkness, Sama-el, by losing half of his name, becomes at the end of days, an angel of light, and, together with all that was cursed, returns to divine grace. A passage in the Yacna reads: "This unjust, this impure, this gloomy king who knows but evil, will say Avesta at the resurrection, and, fulfilling the law, he will establish it even in the dwelling of the damned (the derwands). (Zend Av., vol. II, p. 169.) The Bundehesh adds that at the same time Ormuzd and the seven first genii on one side, and Ahriman with an equal number of evil spirits on the other side, will be seen together offering a sacrifice to the Eternal, Zervane Akerene. (Zend Av., vol. III, p. 415). We shall add, finally, to all these metaphysical and religious ideas a very peculiar geographical system which is found with some slight variations in the Zohar and in the sacred books of the Parsees. According to the Zend Avesta (Vol. II, p. 70) and the Bundehesh (Zend Av., vol. III, p. 363) the earth is divided into seven parts (keshvars), which are watered by just as many great rivers, and separated from one another by the "water spilled in the beginning." Each of these parts form a world in itself and supports inhabitants of different nature; some are black, some are white; these have their bodies covered with hair, like animals, the others differentiate themselves by some other more or less fantastic formation. Finally, only one of these great parts of the earth received the law of Zoroaster.


Let us now have the view of the Kabbalists on the same subject. In quoting it, we shall confine ourselves to the role of a translator only. "When God created the world, he stretched above us seven heavens, and formed beneath our feet as many lands. He made also seven rivers, and set up the week of seven days. Now, as each of these heavens has its separate constellation and angels of a particular nature, so also have the lands here below. Placed one above the other, they are all inhabited, but by beings of different nature, as it was said of the heavens. Among the beings, some have two faces, some four, and others but one. They differ just as well in their color; some are red, some black and some white. These have clothes, the others are naked like worms. If the objection be raised that all the inhabitants of the world descend from Adam, we ask if it is possible that Adam travelled in all these regions for the purpose of populating them with his children? How many wives did he have? But Adam lived only in that part of the earth which is the most elevated and which is enveloped by the higher heaven." 51 The only difference that separates this opinion from that of the Parsees is that instead of considering the seven parts of the earth as natural divisions of the same surface, they represent them as enveloped one in another, like the layers of an onion ‏אלין על אלין כנלדי בשלים‎, as the text says.


These are, in their full simplicity and without any systematical arrangement, the elements that constitute the common foundation of the Kabbalah and the religious ideas brought forth under the influence of the Zend Avesta. No matter how numerous and how important they may be, we would still retreat before the deduction that follows from this parallel if we had not found also in the sacred books of the Parsecs all the heavenly and infernal mythology, part of the liturgy and even some of the most essential dogmas of Judaism. Nevertheless, God forbid that we accuse the Kabbalists of having been but servile imitators, of having adopted strange ideas and beliefs without examination or, at least, without modification, and of having confined themselves to clothing them with the authority of the sacred books.

As a general rule there is no instance of a nation, no matter how strongly the influence of another nation may act upon it, giving up its true existence--the exercise of its inner faculties--and being content with a borrowed life, and if I may also say, with a borrowed soul. We can not possibly consider the Kabbalah as an isolated fact, as accidental in Judaism; on the contrary, it is its heart and life. 52 For, while the Talmud took possession of all that relates to the outward practice and the material execution of the Law, the Kabbalah reserved for itself exclusively the domain of speculation and the most formidable problems of the natural and revealed theology. It was able, besides, to arouse the veneration of the people by showing inviolate respect for their gross beliefs, and in giving them to understand that their entire faith and cult rested upon a sublime mystery. By carrying the principle of the allegorical method to its last consequences, the Kabbalah had no need of trickery to accomplish this.


We have also seen to what rank it has been raised by the Talmud, and what influence it exerted upon popular imagination. The sentiments it once instilled have remained to the days nearest to us; for it was by depending upon the Kabbalistic ideas that the modern Bar Kochba, Sabbathai Zebi, had disturbed for a while all the Jews of the world. 53 The ideas also caused the liveliest agitation among the Jews of Hungary and Poland towards the close of the eighteenth century by giving birth to the sect of the Zoharites and Neo-Hassidim, and by leading thousands of Israelites into the bosom of Christianity. When we now consider the Kabbalah, per se, we can not help seeing therein an immense advance upon the theology of the Zend Avesta. Here, indeed, dualism is the cornerstone of the structure, although not as absolute as commonly thought, and although born as a principle in a religion which acknowledges one Supreme Being. Ormuzd and Ahriman alone exist in reality, with a divine character and with real power; while the Eternal, that limitless time from which both of them sprang, is, as we said, a pure abstraction. With the desire to relieve Him (the Eternal) of the responsibility for evil, the management of the world was taken from Him, and consequently all participation in good; nothing but a name with a shadow of existence was left to Him. But this is not all. All ideas relating to the invisible world, all the great principles of the human mind in the Zend Avesta, and in the later traditions connected with it, are still wrapped in a mythological veil through which they appear as visible realities and as distinct persons made in the image of man.


The doctrine of the Kabbalists presents quite a different character. Here monotheism is the foundation, the basis and the principle of all; dualism and all other distinctions of whatever nature exist only formally. God alone, God, One and Supreme, is at once the cause, the substance and the intelligible essence, the ideal form of all that is. Only between Being and Not-being, between the highest form and the lowest degree of existence is there an opposition, a dualism. That one is light, this one is darkness. Darkness, therefore, is but a negation, and light, as we have shown several times, is the spiritual principle, the eternal wisdom, the infinite intelligence which creates all that it conceives, and conceives or thinks by its very existence. But if this be so, if it be true that at a certain height the being and the thought blend, then the great conceptions of the intelligence can not exist in mind alone, then they do not represent mere forms from which abstractions are made at will; on the contrary, they have a substantial and an absolute value, that is to say, they are inseparable from the eternal substance. This is precisely the character of the Sefiroth, of the Heavenly Man, of the Great and Small Face, in short, of all the Kabbalistic personifications which, as we see, differ greatly from the individual and mythological realizations of the Zend Avesta.


The frame, the outline of the Zend Avesta, still remained the same, but the background completely changed its nature, and the Kabbalah offers, by its very birth, the peculiar spectacle of a mythology passing into the state of metaphysics under the very influence of religious sentiment. However, the system which was the fruit of that movement, does not belong as yet, notwithstanding such volume and depth, among the works where human reason makes free use of its rights and powers. Mysticism, per se, does not show itself there in the most elevated form, for it still remains chained to an external power--the revealed word. No doubt that this power is more apparent than real; undoubtedly also that allegory soon made of the sacred letter a compliant sign which expresses whatever one wishes, a docile instrument at the service of the mind and its most liberal inspirations. But it can not be denied that such a procedure--whether due to deliberation or to sincere illusion--this art of shielding new ideas under some venerable text, is the sanctioning of fatal prejudice against true philosophy. Thus it is that the Kabbalah has a religious and a national character, although born under the influence of a strange civilization, and notwithstanding the pantheism that underlies all its doctrines.


By taking refuge, first under the authority of the Bible and then under the oral law, it retained all the appearances of a theological system, and especially of a Jewish theology. Before admitting it, therefore, into the history of philosophy and humanity, those appearances had to be wiped out and the Kabbalah had to be shown in its true light, that is to say as a natural product of the human mind. This course was accomplished, as we already said, slowly but surely, in the capital of the Ptolomeans. There, for the first time, the Hebrew traditions stepped over the threshold of the sanctuary, and mingling with many new ideas, but losing none of their own substance, they spread into the world. Desiring to recover a property which they considered their own, the guardians of these traditions welcomed ardently the most noble results of the Greek philosophy and mingled them more and more with their own beliefs. The pretended heirs to the Greek civilization, on the other hand, became gradually accustomed to this mingling, and thought only of bringing it into an organized system where Reason and Intuition, Philosophy and Theology would be equally represented. Thus it was that the Alexandrian school developed that brilliant and profound summary of all the philosophical and religious ideas of antiquity. Thus is explained the resemblance, yes, I dare say, the identity we have found in all the essential points or Neoplatonism and of the Kabbalah. But the Kabbalah having entered by this path the common ground of the human mind, was nevertheless transmitted among the Jews of Palestine in a small circle of the elite and was considered the secret of Israel. In this manner it was introduced into Europe, and in this manner it was taught until the publication of the Zohar. Here begins a new order of research, viz.: What influence did the Kabbalah exert upon the hermetic and mystic philosophy which attracted such attention from the beginning of the fifteenth to the end of the seventeenth century, of which Raymond Lullus may be considered the first, and Francis Mercurius van Helmont the last representative. This may be the subject of a second work that will be considered perhaps as a complement to the present work. We believe, though, we have attained the aim we have set with reference to the Kabbalistic system proper, and we have only to point out in a quick recapitulation the results which we believe we have attained.


1. The Kabbalah is not an imitation of the Platonic philosophy; for Plato was unknown in Palestine where the Kabbalistic system was founded. Furthermore, notwithstanding the several resembling traits which strike us at first glance, the two doctrines differ totally in the most important points.


2. The Kabbalah is not an imitation of the Alexandrian school. First, because it antedates the Alexandrian school, and secondly because Judaism has always shown a profound aversion to and an ignorance of Greek civilization even when it raised the Kabbalah to the rank of divine revelation.


3. The Kabbalah can not be regarded as the work of Philo, although the doctrines of the philosophical theologian contain a great number of Kabbalistic ideas. Philo could not transmit these ideas to his Palestinian compatriots without at the same time initiating them into the Greek philosophy. Because of the nature of his mind, Philo was not capable of founding a new doctrine. What is more, it is impossible to find in the monuments of Judaism the least trace of his influence. Finally, Philo's writings are of more recent date than the Kabbalistic principles, the application as well as the substance of which we find in the Septuagint, in the Proverbs of Ben Sirach and in the Book of Wisdom.


4. The Kabbalah has not been borrowed from Christianity, for all the great principles upon which it stands antedate the coming of Christ.


5. The striking resemblances which we have found between this doctrine and the religious beliefs of the several sects of Persia, the numerous and odd relations which it presents to us with the Zend Avesta, the traces that the religion of Zoroaster has left in all parts of Judaism, and the outward relations which existed between the Hebrews and their old teachers since the Babylonian captivity, force us to the conclusion that the materials of the Kabbalah were drawn from the theology of the ancient Persians. But we believe we have demonstrated at the same time that this loan did not destroy the originality of the Kabbalah; for the Kabbalah substituted the absolute unity of cause and substance for the dualism in God and in nature. Instead of explaining the formation of beings as an arbitrary act of two inimical forces, it presents them as divine forms, as successive and providential manifestations of the Infinite Intelligence. The ideas, finally, take in its bosom the place of realized personifications, and the mythology is supplanted by metaphysics. This seems to us to be the general law of the human mind. No absolute originality, but also no servile imitation from one nation and from one century to another. Whatever we may do to gain unlimited independence in the domain of moral science, the chain of tradition will always show itself in our boldest discoveries; and no matter how motionless we sometimes appear to be under the sway of tradition and authority, our intelligence paves the way, our ideas change with the very power that weighs them down, and a revolution is about to break loose.


The Kabbalah or, The Religious Philosophy of the Hebrews by Adolphe Franck 

What Is Magick?

What is magick? Forget all the fallacies and stereotypical pre-conceptions taught to you out of fear and ignorance and approach this question with an open mind. You will probably find it is not what you have been taught to think. Magick has been defined as "The art and science of causing change to occur in conformity with will *1" which could be put more simply as making desired change happen; or as "energy tending to change"; a definition I use is "magick is conscious evolution through directing energy". This does not really explain magick though, so I will try to elaborate on these phrases without jargon. An aim of magick is to train the mind by harnessing and making more consciously accessible such higher faculties as intuition, inspiration and the creative imagination, and by drawing on the power of the unconscious - to try and use more than the 10% of our brain's capacity that we do.


Magick assumes belief in, or rather experience of, subtle energies. We can only see about one seventieth of the light spectrum, yet what we cannot see still affects us - such as x-rays and ultraviolet light. Similarly, magick is about focusing more subtle, non-physical energies, and directing them to create change. To go about this requires experience, and training to improve the power of the mind, and specifically, the will. Acts such as meditation, breath control, voice work, body work, visualization, drama, ritual, and others, are all designed to improve our body and mind, to better sharpen us and balance us, and to enable us to perceive and wield more subtle energies. In the same way, an individual is as strong as their will, and the more balanced and integrated a person is, the stronger their will (note, this is probably one of the main reasons why so many magicians have experience of counselling and/or psychology, recognising the help these processes can give, both through training and experiencing them. This also acts as a removal of farcical social stigma often attached to these processes).


Practising magick tends to act as a deconditioning mechanism and can be a subtle process, the longer you practice, the more you change and the unnecessary inhibitions, stigmas, guilts and sin complexes that society builds in are removed. This has the effect of releasing their energy into the psyche, where it can strengthen the individual. The more physical side, such as yoga, bodywork, dance and massage, also removes the tension held in the body as body armour, and releases this and removes energy blockages which impair full efficiency and may result in illness. Possibly the major difference between magick and many of the religious paths to spiritual growth is that magick is more dynamic, and places the emphasis on you to work for change - there are no gurus in magick, rather there are fellow students with different perspectives and experiences - we learn from each other, as in other areas of life. Magick tends to work a lot with symbols, as these are the language of the unconscious, and this is an area of tremendous power to tap. Symbols have many functions, and one of these, released through magick, can be the ability to confound the ego and the censor mechanisms, and enabling us to perceive more subtle truths, or experience direct revelations. Although we may not be able to fully explain how symbols work, we know from experience that certain symbols seem harmonious with certain types of energy. For example a magician may tell you that if you want to attract love you should wear green, and rose perfume, perhaps wear copper, like a bracelet or necklace, etc. These are all things attributed with Venus, who is associated with love, and so the principal is one of contagion - sympathetic magick, or making something happen by working with items linked to it. This is one of the oldest and most commonly practised forms of magick. Working with the symbols of a type of energy does seem to attract that energy.


A cautionary word here, magick is often seen as a way to hidden powers, and entered for the wrong reason, the "I want sex, power and lots of money" syndrome. Now there is nothing wrong with these things in themselves, but when you do magick you will discover that you tend to get what you need rather than necessarily what you want. When you do magick you generally use techniques to alter your state of consciousness and raise energy, and then direct that energy to create a desired result. The channel that energy takes as directed by your altered state of consciousness is not necessarily the path you might expect in your normal everyday state. Magick does bring you power, yes, but it is power over yourself, not other people. It is the power that is important, to grow and to create positive change. This does not mean there is anything wrong with using magick to gain more physical things, there is nothing wrong with doing a ritual or spell to get a job, whereas trying to make a specific individual go to bed with you would be wrong. Magick is very much about intent, and if your intent is to get work, you are not imposing on people, whereas if you were trying to make somebody do something that they would not naturally do, you are imposing on their will. If you did a ritual to attract love without specifying a person, but opening yourself to the opportunity to meet someone where love may arise, and to feel more attractive and better about yourself, you are not imposing, you are trying to create positive change.


Magick is a commitment to yourself, and it requires determination, perseverance, strength, openness to change and absence of rigidity, a love of life (including yourself), and a desire to grow and fulfil your potential. It may be that you already have all these qualities and do this already without calling it magick - magick is not about labels, and those who think and talk as if it is unfortunately put some people off. Magick is learning about the natural flows of energy in the universe, and working in harmony with them to effect positive change, both in yourself and in your environment. Some people ask why magick is spelt with a 'k' on the end. This is to distinguish it from magic, associated in the popular mind with illusionism and prestidigitation, stage magic. Magick is not about illusion, it is about creating real change, and the 'k' signifies this. K is the eleventh letter of the alphabet, i.e. the one beyond ten. Symbolically this is very powerful, as we work in base ten, and eleven represents the unseen, or hidden energies - the subtle energies of magick, eleven is considered to be the number of magick. Magickal training and experience bring forth the energies of the unconscious, and so it is no surprise to see that symbols become more important as you develop, providing not only the language of dream and the unconscious, but also helping create a more flexible perception grid of the universe. To grow spiritually, it is vital that you remain flexible and do not become dogmatic, rather that you are open to experience and willing to question your ideas and beliefs as a result of those experiences. Magick can be a painful process. It is not easy to maintain the discipline and honest self-critical approach all the time. It can also be hard work dealing with the energy released without being knocked off balance sometimes. The important thing in these cases is to remain honest and keep at it. Nobody said magick was easy! It takes a lot of practice and hard work and pain, but the rewards are spiritual and mental growth, the joy of life and the beauty of unconditional love. Beyond the limits there are no limits!


-end-


David Rankine

SYMBOLISM AND IDEOGRAPHS

"A symbol is ever, to him who has eyes for it, some dimmer or clearer revelation of the God-like. Through all there glimmers something of a divine idea; nay, the highest ensign that men ever met and embraced under the cross itself, had no meaning, save an accidental extrinsic one." CARLYLE.

THE study of the hidden meaning in every religious and profane legend, of whatsoever nation, large or small -- pre-eminently the traditions of the East -- has occupied the greater portion of the present writer's life. She is one of those who feel convinced that no mythological story, no traditional event in the folk-lore of a people has ever been, at any time, pure fiction, but that every one of such narratives has an actual, historical lining to it. In this the writer disagrees with those symbologists, however great their reputation, who find in every myth nothing save additional proofs of the superstitious bent of mind of the ancients, and believe that all mythologies sprung from and are built upon solar myths. Such superficial thinkers were admirably disposed of by Mr. Gerald Massey, the poet and Egyptologist, in a lecture on "Luniolatry, Ancient and Modern." His pointed criticism is worthy of reproduction in this part of this work, as it echoes so well our own feelings, expressed openly so far back as 1875, when "Isis Unveiled" was written.


"For thirty years past Professor Max Muller has been teaching in his books and lectures, in the Times and various magazines, from the platform of the Royal Institution, the pulpit of Westminster Abbey, and his chair at Oxford, that mythology is a disease of language, and that the ancient symbolism was a result of something like a primitive aberration."'We know,' says Renouf, echoing Max Muller, in his Hibbert lectures, 'we know that mythology is the disease which springs up at a peculiar stage of human culture.' Such is the shallow explanation of the non-evolutionists, and such explanations are still accepted by the British public, that gets its thinking done by proxy. Professor Max Muller, Cox, Gubernatis, and other propounders of the Solar Mythos, have portrayed the primitive myth-maker for us as a sort of Germanised-Hindu metaphysician, projecting his own shadow on a mental mist, and talking ingeniously concerning smoke, or, at least, cloud; the sky overhead becoming like the dome of dreamland, scribbled over with the imagery of aboriginal nightmares! They conceive the early man in their own likeness, and look upon him as perversely prone to self-mystification, or, as Fontenelle has it, 'subject to beholding things that are not there.' They have misrepresented primitive or archaic man as having been idiotically misled from the first by an active but untutored imagination into believing all sorts of fallacies, which were directly and constantly contradicted by his own daily experience; a fool of fancy in the midst of those grim realities that were grinding his experience into him, like the grinding icebergs making their imprints upon the rocks submerged beneath the sea. It remains to be said, and will one day be acknowledged, that these accepted teachers have been no nearer to the beginnings of mythology and language than Burns' poet Willie had been near to Pegasus. My reply is, 'Tis but a dream of the metaphysical theorist that mythology was a disease of language, or of anything else except his own brain. The origin and meaning of mythology have been missed altogether by these solarites and weather-mongers! Mythology was a primitive mode of thinking the early thought. It was founded on natural facts, and is still verifiable in phenomena. There is nothing insane, nothing irrational in it, when considered in the light of evolution, and when its mode of expression by sign-language is thoroughly understood. The insanity lies in mistaking it for human history or Divine Revelation.*


Mythology is the repository of man's most ancient science, and what concerns us chiefly is this -- when truly interpreted once more, it is destined to be the death of those false theologies to which it has unwittingly given birth.** In modern phraseology a statement is sometimes said to be mythical in proportion to its being untrue; but the ancient mythology was not a system or mode of falsifying in that sense. Its fables were the means of conveying facts; they were neither forgeries nor fictions. . . . For example, when the Egyptians portrayed the moon as a Cat, they were not ignorant enough to suppose that the moon was a cat; nor did their wandering fancies see any likeness in the moon to a cat; nor was a cat-myth any mere expansion of verbal metaphor; nor had they any intention of making puzzles or riddles. . . . They had observed the simple fact that the cat saw in the dark, and that her eyes became full-orbed, and grew most luminous by night. The moon was the seer by night in heaven, and the cat was its equivalent on the earth; and so the familiar cat was adopted as a representative, a natural sign, a living pictograph of the lunar orb. . . . And so it followed that the sun which saw down in the under-world at night could also be called the cat, as it was, because it also saw in the dark. The name of the cat in Egyptian is mau, which denotes the seer, from mau, to see. One writer on mythology asserts that the Egyptians 'imagined a great cat behind the sun, which is the pupil of the cat's eye.' But this imagining is all modern. It is the Mullerite stock in trade. The moon as cat was the eye of the sun, because it reflected the solar light, and because the eye gives back image in its mirror. In the form of the goddess Pasht, the cat keeps watch for the sun, with her paw holding down and bruising the head of the serpent of darkness, called his eternal enemy. . . ."


This is a very correct exposition of the lunar-mythos from its astronomical aspect. Selenography, however, is the least esoteric of the divisions of lunar Symbology. To master thoroughly -- if one is permitted to coin a new word -- Selenognosis, one must become proficient in more than its astronomical meaning. The moon (vide § VII. Deus Lunus) is intimately related to the Earth, as shown in Stanza VI. of Book I., and is more directly concerned with all the mysteries of our globe than is even Venus-Lucifer, the occult sister and alter-ego of the Earth.

The untiring researches of Western, and especially German, symbologists, during the last and the present centuries, have brought every Occultist and most unprejudiced persons to see that without the help of symbology (with its seven departments, of which the moderns know nothing) no ancient Scripture can ever be correctly understood. Symbology must be studied from every one of its aspects, for each nation had its own peculiar methods of expression. In short, no Egyptian papyrus, no Indian tolla, no Assyrian tile, or Hebrew scroll, should be read and accepted literally.

This every scholar now knows. The able lectures of Mr. G. Massey alone are sufficient in themselves to convince any fair-minded Christian that to accept the dead-letter of the Bible is equivalent to falling into a grosser error and superstition than any hitherto evolved by the brain of the savage South Sea Islander. But the point to which even the most truth-loving and truth-searching Orientalists -- whether Aryanists or Egyptologists -- seem to remain blind, is the fact that every symbol in papyrus or olla is a many-faced diamond, each of whose facets not merely bears several interpretations, but relates likewise to several sciences. This is instanced in the just quoted interpretation of the moon symbolized by the cat -- an example of sidero-terrestrial imagery; the moon bearing many other meanings besides this with other nations.


As a learned Mason and Theosophist, the late Mr. Kenneth Mackenzie, has shown in his Royal Masonic Cyclopaedia, there is a great difference between emblem and symbol. The former "comprises a larger series of thoughts than a symbol, which may be said rather to illustrate some single special idea." Hence, the symbols (say lunar, or solar) of several countries, each illustrating such a special idea, or series of ideas, form collectively an esoteric emblem. The latter is "a concrete visible picture or sign representing principles, or a series of principles, recognizable by those who have received certain instructions" (initiates). To put it still plainer, an emblem is usually a series of graphic pictures viewed and explained allegorically, and unfolding an idea in panoramic views, one after the other. Thus the Puranas are written emblems. So are the Mosaic and Christian Testaments, or the Bible, and all other exoteric Scriptures. As the same authority shows: -


"All esoteric Societies have made use of emblems and symbols, such as the Pythagorean Society, the Eleusinian, the Hermetic Brethren of Egypt, the Rosicrucians, and the Freemasons. Many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. The magical sigillae, being founded on certain principles of numbers, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognise them."


The above enumerated societies are all comparatively modern, none dating back earlier than the middle ages. How much more proper, then, that the students of the oldest Archaic School should be careful not to divulge secrets of far more importance to humanity (in the sense of being dangerous in the hands of the latter) than any of the so-called "Masonic Secrets," which have now become, as the French say, those of "Polichinelle!" But this restriction can apply only to the psychological or rather psycho-physiological and Cosmical significance of symbol and emblem, and even to that only partially. An adept must refuse to impart the conditions and means that lead to a correlation of elements, whether psychic or physical, that may produce a hurtful result as well as a beneficent one. But he is ever ready to impart to the earnest student the secret of the ancient thought in anything that regards history concealed under mythological symbolism, and thus to furnish a few more land-marks towards a retrospective view of the past, as containing useful information with regard to the origin of man, the evolution of the races and geognosy; yet it is the crying complaint of to-day, not only among theosophists, but also among the few profane interested in the subject. "Why do not the adepts reveal that which they know?" To this, one might answer, "Why should they, since one knows beforehand that no man of science will accept, even as an hypothesis, let alone as a theory or axiom, the facts imparted. Have you so much as accepted or believed in the A B C of the Occult philosophy contained in the Theosophist, "Esoteric Buddhism," and other works and periodicals? Has not even the little which was given, been ridiculed and derided, and made to face the "animal" and "ape theory" of Huxley -- Haeckel, on one hand, and the rib of Adam and the apple on the other? Notwithstanding such an unenviable prospect, a mass of facts is given in the present work. And now the origin of man, the evolution of the globe and the races, human and animal, are as fully treated here as the writer is able to treat them.


The proofs brought forward in corroboration of the old teachings are scattered widely throughout the old scriptures of ancient civilizations. The Puranas, the Zendavesta, and the old classics are full of them; but no one has ever gone to the trouble of collecting and collating together those facts. The reason for this is, that all such events were recorded symbolically; and that the best scholars, the most acute minds, among our Aryanists and Egyptologists, have been too often darkened by one or another preconception; still oftener, by one-sided views of the secret meaning. Yet even a parable is a spoken symbol: a fiction or a fable, as some think; an allegorical representation, we say, of life-realities, events, and facts. And, as a moral was ever drawn from a parable, that moral being an actual truth and fact in human life, so an historical, real event was deduced -- by those versed in the hieratic sciences -- from certain emblems and symbols recorded in the ancient archives of the temples. The religious and esoteric history of every nation was embedded in symbols; it was never expressed in so many words. All the thoughts and emotions, all the learning and knowledge, revealed and acquired, of the early races, found their pictorial expression in allegory and parable. Why? Because the spoken word has a potency unknown to, unsuspected and disbelieved in, by the modern "sages." Because sound and rhythm are closely related to the four Elements of the Ancients; and because such or another vibration in the air is sure to awaken corresponding powers, union with which produces good or bad results, as the case may be. No student was ever allowed to recite historical, religious, or any real events in so many unmistakable words, lest the powers connected with the event should be once more attracted. Such events were narrated only during the Initiation, and every student had to record them in corresponding symbols, drawn out of his own mind and examined later by his master, before they were finally accepted. Thus was created in time the Chinese Alphabet, as, before that, the hieratic symbols were fixed upon in old Egypt. In the Chinese language, the alphabet of which may be read in any language,* and which is only a little less ancient than the Egyptian alphabet of Thoth, every word has its corresponding symbol conveying the word needed in a pictorial form. The language possesses many thousands of such symbol letters, or logograms, each meaning a whole word; for letters proper, or an alphabet, do not exist in the Chinese language any more than they did in the Egyptian till a far later period.


The explanation of the chief symbols and emblems is now attempted, as Book II., which treats of Anthropogenesis, would be most difficult to understand without a preparatory acquaintance with the metaphysical symbols at least.

Nor would it be just to enter upon an esoteric reading of symbolism without giving due honour to one who has rendered it the greatest service in this century, by discovering the chief key to ancient Hebrew symbology, interwoven strongly with metrology, one of the keys to the once universal mystery language. Mr. Ralston Skinner, of Cincinnati, the author of "The Hebrew-Egyptian Mystery and the Source of Measures" has our thanks. A mystic and a Kabalist by nature, he has laboured for many years in this direction, and his efforts were certainly crowned with great success. In his own words: --


"The writer is quite certain that there was an ancient language which modernly and up to this time appears to have been lost, the vestiges of which, however, abundantly exist. . . . The author discovered that this (integral ratio in numbers of diameter to circumference of a circle) geometrical ratio was the very ancient, and probably the divine origin of linear measures. . . . It appears almost proven that the same system of geometry, numbers, ratio, and measures were known and made use of on the continent of North America, even prior to the knowledge of the same by the descending Semites. . . . ."


"The peculiarity of this language was that it could be contained in another, concealed and not to be perceived, save through the help of special instruction; letters and syllabic signs possessing at the same time the powers or meaning of numbers, of geometrical shapes, pictures, or ideographs and symbols, the designed scope of which would be determinatively helped out by parables in the shape of narratives or parts of narratives; while also it could be set forth separately, independently, and variously, by pictures, in stone work, or in earth construction."


"To clear up an ambiguity as to the term language: Primarily the word means the expression of ideas by human speech; but, secondarily, it may mean the expression of ideas by any other instrumentality. This old language is so composed in the Hebrew text, that by the use of the written characters, which will be the language first defined, a distinctly separated series of ideas may be intentionally communicated, other than those ideas expressed by the reading of the sound signs. This secondary language sets forth, under a veil, series of ideas, copies in imagination of things sensible, which may be pictured, and of things which may be classed as real without being sensible; as, for instance, the number 9 may be taken as a reality, though it has no sensible existence, so also a revolution of the moon, as separate from the moon itself by which that revolution has been made, may be taken as giving rise to, or causing a real idea, though such a revolution has no substance. This idea-language may consist of symbols restricted to arbitrary terms and signs, having a very limited range of conceptions, and quite valueless, or it may be a reading of nature in some of her manifestations of a value almost immeasurable, as regards human civilization. A picture of something natural may give rise to ideas of co-ordinative subject-matter, radiating out in various and even opposing directions, like the spokes of a wheel, and producing natural realities in departments very foreign to the apparent tendency of the reading of the first or starting picture. Notion may give rise to connected notion, but if it does, then, however apparently incongruous, all resulting ideas must spring from the original picture and be harmonically connected, or related. . . . Thus with a pictured idea radical enough, the imagination of the Cosmos itself even in its details of construction might result. Such a use of ordinary language is now obsolete, but it has become a question with the writer whether at one time, far back in the past, it, or such, was not the language of the world and of universal use, possessed, however, as it became more and more moulded into its arcane forms, by a select class or caste. By this I mean that the popular tongue or vernacular commenced even in its origin to be made use of as the vehicle of this peculiar mode of conveying ideas. Of this the evidences are very strong; and, indeed, it would seem that in the history of the human race there happened, from causes which at present, at any rate, we cannot trace, a lapse or loss from an original perfect language and a perfect system of science -- shall we say perfect because they were of divine origin and importation?"


"Divine origin" does not mean here a revelation from an anthropomorphic god on a mount amidst thunder and lightning; but, as we understand it, a language and a system of science imparted to the early mankind by a more advanced mankind, so much higher as to be divine in the sight of that infant humanity. By a "mankind," in short, from other spheres; an idea which contains nothing supernatural in it, but the acceptance or rejection of which depends upon the degree of conceit and arrogance in the mind of him to whom it is stated. For, if the professors of modern knowledge would only confess that, though they know nothing of the future of the disembodied man -- or rather will accept nothing -- yet this future may be pregnant with surprises and unexpected revelations to them, once their Egos are rid of their gross bodies -- then materialistic unbelief would have fewer chances than it has. Who of them knows, or can tell, what may happen when once the life cycle of this globe is run down and our mother earth herself falls into her last sleep? Who is bold enough to say that the divine Egos of our mankind -- at least the elect out of the multitudes passing on to other spheres -- will not become in their turn the "divine" instructors of a new mankind generated by them on a new globe, called to life and activity by the disembodied "principles" of our Earth? (See Stanza VI., Book I., Part 1.) All this may have been the experience of the PAST, and these strange records lie embedded in the "Mystery language" of the prehistoric ages, the language now called SYMBOLISM.



The Secret Doctrine by H. P. Blavatsky -- Vol. 1



THE LEGEND OF RA AND ISIS

THE original text of this very interesting legend is written in the hieratic character on a papyrus preserved at Turin, and was published by Pleyte and Rossi in their Corpus of Turin Papyri. 1 French and German translations of it were published by Lefébure, 2 and Wiedemann 3 respectively, and summaries of its contents were given by Erman 4 and Maspero. 5 A transcript of the hieratic text into hieroglyphics, with transliteration and translation, was published by me in 1895. 6

It has already been seen that the god Ra, when retiring from the government of this world, took steps through Thoth to supply mankind with words of power and spells with which to protect themselves against the bites of serpents and other noxious reptiles. The legend of the Destruction of Mankind affords no explanation of this remarkable fact, but when we read the following legend of Ra and Isis we understand why Ra, though king of the gods, was afraid of the reptiles which lived in the kingdom of Keb. The legend, or "Chapter of the Divine God," begins by enumerating the mighty attributes of Ra as the creator of the universe, and describes the god of "many names" as unknowable, even by the gods.


At this time Isis lived in the form of a woman who possessed the knowledge of spells and incantations, that is to say, she was regarded much in the same way as modern African peoples regard their "medicine-women," or "witch-women." She had used her spells on men, and was tired of exercising her powers on them, and she craved the opportunity of making herself mistress of gods and spirits as well as of men. She meditated how she could make herself mistress both of heaven and earth, and finally she decided that she could only obtain the power she wanted if she possessed the knowledge of the secret name of Ra, in which his very existence was bound up. Ra guarded this name most jealously, for he knew that if he revealed it to any being he would henceforth be at that being's mercy. Isis saw that it was impossible to make Ra declare his name to her by ordinary methods, and she therefore thought out the following plan. It was well known in Egypt and the Sudan at a very early period that if a magician obtained some portion of a person's body, e.g., a hair, a paring of a nail, a fragment of skin, or a portion of some efflux from the body, spells could be used upon them which would have the effect of causing grievous harm to that person. Isis noted that Ra had become old and feeble, and that as he went about he dribbled at the mouth, and that his saliva fell upon the ground. Watching her opportunity she caught some of the saliva of the and mixing it with dust, she moulded it into the form of a large serpent, with poison-fangs, and having uttered her spells over it, she left the serpent lying on the path, by which Ra travelled day by day as he went about inspecting Egypt, so that it might strike at him as he passed along.


We may note in passing that the Banyoro in the Sudan employ serpents in killing buffaloes at the present day. They catch a puff-adder in a noose, and then nail it alive by the tip of its tail to the round in the middle of a buffalo track, so that when an animal passes the reptile may strike at it. Presently a buffalo comes along, does what it is expected to do, and then the puff-adder strikes at it, injects its poison, and the animal dies soon after. As many as ten buffaloes have been killed in a day by one puff-adder. The body of the first buffalo is not eaten, for it is regarded as poisoned meat, but all the others are used as food. 1

Soon after Isis had placed the serpent on the Path, Ra passed by, and the reptile bit him, thus injecting poison into his body. Its effect was terrible, and Ra cried out in agony. His jaws chattered, his lips trembled, and he became speechless for a time; never before had be suffered such pain. The gods hearing his cry rushed to him, and when he could speak he told them that he had been bitten by a deadly serpent. In spite of all the words of power which were known to him, and his secret name which had been hidden in his body at his birth, a serpent had bitten him, and he was being consumed with a fiery pain. 


He then commanded that all the gods who had any knowledge of magical spells should come to him, and when they came, Isis, the great lady of spells, the destroyer of diseases, and the revivifier of the dead, came with them. Turning to Ra she said, "What hath happened, O divine Father?" and in answer the god told her that a serpent had bitten him, that he was hotter than fire and colder than water, that his limbs quaked, and that he was losing the power of sight. Then Isis said to him with guile, "Divine Father, tell me thy name, for he who uttereth his own name shall live." Thereupon Ra proceeded to enumerate the various things that he had done, and to describe his creative acts, and ended his speech to Isis by saying, that he was Khepera in the morning, Ra at noon, and Temu in the evening. Apparently he thought that the naming of these three great names would satisfy Isis, and that she would immediately pronounce a word of power and stop the pain in his body, which, during his speech, had become more acute. Isis, however, was not deceived, and she knew well that Ra had not declared to her his hidden name; this she told him, and she begged him once again to tell her his name. For a time the god refused to utter the name, but as the pain in his body became more violent, and the poison passed through his veins like fire, he said, "Isis shall search in me, and my name shall pass from my body into hers."


At that moment Ra removed himself from the sight of the gods in his Boat, and the Throne in the Boat of Millions of Years had no occupant. The great name of Ra was, it seems, hidden in his heart, and. Isis, having some doubt as to whether Ra would keep his word or not, agreed with Horus that Ra must be made to take an oath to part with his two Eyes, that is, the Sun and the Moon. At length Ra allowed his heart to be taken from his body, and his great and secret name, whereby he lived, passed into the possession of Isis. Ra thus became to all intents and purposes a dead god. Then Isis, strong in the power of her spells, said: "Flow, poison, come out of Ra. Eye of Horus, come out of Ra, and shine outside his mouth. It is I, Isis, who work, and I have made the poison to fall on the ground. Verily the name of the great god is taken from him, Ra shall live and the poison shall die; if the poison live Ra shall die."


This was the infallible spell which was to be used in cases of poisoning, for it rendered the bite or sting of every venomous reptile harmless. It drove the poison out of Ra, and since it was composed by Isis after she obtained the knowledge of his secret name it was irresistible. If the words were written on papyrus or linen over a figure of Temu or Heru-hekenu, or Isis, or Horus, they became a mighty charm. If the papyrus or linen were steeped in water and the water drunk, the words were equally efficacious as a charm against snake-bites. To this day water in which the written words of a text from the Kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a never-failing charm in Egypt and the Sudan. Thus we see that the modern custom of drinking magical water was derived from the ancient Egyptians, who believed that it conveyed into their bodies the actual power of their gods.



Legends of the Gods The Egyptian Texts, edited with Translations by E. A. Wallis Budge

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! 


Life and Its Mysteries, by Frank L. Hammer