Πέμπτη, 23 Νοεμβρίου 2017

Devi in Hinduism


Devi in Hinduism

Visions of the divine as female, both as goddesses and as a cosmic principle, suffuse Hinduism. As we have seen, there are many mother goddesses, and most of the prominent gods of the Hindu pantheon are paired with a sexual consort or wife. Vishnu has his Lakshmi, Shiva has his Parvati, and the once great Brahma is now all but overshadowed by his wife Sarasvati, goddess of knowledge and the arts. These goddesses are thought to be the divine counterparts or complements to their gods, providing a devotee with access to divine attributes such as wealth, creative power, or knowledge and wisdom. One of the most important goddesses in India is the River Ganges. Descending to earth through the Himalayas, she is said to be the celestial Milky Way, her fall being softened by the mass of dreadlocks that cover Shiva’s head. Through subterranean channels her cleansing powers are dispersed into all of India’s rivers, which are, themselves, looked upon as the Ganges. Finally, because of its many sacred rivers, ponds, and lakes, and innumerable other holy sites, India itself is considered a goddess. As Kathleen Erndl observed, “Of all the world’s religions, Hinduism has the most elaborate living goddess traditions.” (Kathleen M. Erndl in The Hindu World, edited by Sushil Mittal and Gene Thursby, New York: Routledge, 2004, p. 159, her emphasis.) Devotees who choose the goddess Devi rather than Vishnu or Shiva call themselves Shaktas. Numbering around 50 million, they envision Devi as the creative power, or shakti, of the universe. She is seen as encompassing all the other goddesses, who express her many aspects. These partial manifestations of Devi include the consorts of Vishnu and Shiva as well as several horrific forms such as Chamunda, Bhairavi, Candi, and Kali. For example, Chamunda, the goddess of famine, is the most prominent “mother” in a group know as the Seven Mothers. An emaciated hag, she abducts and eats infants and drinks blood from her begging bowl. Likewise, Kali (“dark one”) wears a necklace of skulls and wields four savage weapons with her four arms to butcher her enemies before eating their flesh and drinking their blood on the field of battle.
The most popular manifestation of Devi, however, is the goddess Durga. A beautiful, richly clad goddess with ten arms, she moves about the world astride a lion. Her most famous myth, told throughout India, begins with the familiar defeat of the gods at the hands of the demons, and the Buffalo Demon’s rise to supreme power in the cosmos. Helpless in the face of this new ruler, Vishnu and Shiva become enraged, their combined anger producing the goddess Durga, a power far greater than either. After a prolonged battle in which the Buffalo Demon changes form many times, Durga beheads him and restores order to the universe. In late September and early October her great victory is celebrated in the Durga-Puja, a nine-day festival in which almost all the inhabitants of Bengal take part. At the end of the festival, goats and buffalos are slaughtered in her honor, and the many temporary devotional images that her followers have used to worship her during the Puja—thousands upon thousands—are thrown into the Ganges after Durga’s presence leaves them.
While it might seem that most of Devi’s manifestations are fierce goddesses, her followers nonetheless see her as their loving mother. Her violence and great power are the attributes of a protective mother who cherishes and disciplines her children, while annihilating any who would threaten them. From a metaphysical perspective,
moreover, Devi is understood as using her powers of annihilation to dispel the popular but false notion that the spirit (purusha) is superior to matter (prakriti), and that salvation is a process of liberating oneself from the material world through austerities and renunciation.  Unlike the followers of Shiva, who identify their god with spirit and honor him as the great renouncer, Shaktas see Devi as the creative force of the universe and honor her as the basis for its physicality—its substance or matter. For Shaktas, therefore, the physical body is good, not evil, and the true path to salvation must unify the spirit with the body by actually subjecting the spirit to the body. In a striking reversal of the male-dominated relationship between Shiva and his consort that is envisioned by the Shaivas, a popular Shakta image depicts Devi, as Kali, dancing wildly on Shiva’s pale, lifeless body. In subordinating Shiva’s passive, austere energy to her active, creative energy, Devi is able to lead her devotees to salvation by joining physical enjoyment (bhukti) with release.
The devotional practices of Shaktas take two forms, often called exoteric, or public, and esoteric, or secretive. The former largely resemble the bhakti practices of Vaishnavas and Shaivas, but with Devi’s murti as the object of devotion. The secretive practices, by contrast, include visualization techniques that use yantras, which are abstract images of the goddess; a form of Tantric discipline known as Kundalini Yoga; and the cultivation of magical powers called siddhis.
A yantra is a two-dimensional, geometric design. It typically consists of a square perimeter containing concentric circles, triangles (half of which are inverted), and arcs resembling the petals of a lotus flower. The upright triangles are spirit (purusha), the inverted ones are matter (prakriti). The interior of the square is made accessible through entrances on the square’s four sides,
which are aligned to the cardinal points of the compass. These different features of the yantra, as well as the additional shapes formed by the intersection  of the circles, triangles, and  arcs, correspond to different aspects of the Goddess. At the very center of the yantra is a small area that gives access to the essence of the Goddess. The  devotee’s  goal is  to  reach  this  point  by transmuting  his or her being into the Goddess herself. By metaphysically advancing  though one of the entrances, the devotee crosses over into Devi’s sacred world. He or she then chants mantras and uses hand movements (mudras) to draw on Devi’s creative energy. Since this process is thought  to involve the manipulation  of tremendous  power, the yantra is thought of as the essential tool for controlling a person’s progress and for steering him or her in the desired direction. While using the yantra, the devotee will also ingest certain substances, understood as divine aspects of the Goddess entering into his or her own body.


Figure 1.14 The Shri Chakra, a popular yantra design, with upward and downward-pointing triangles.

In  Kundalini  Yoga, shakti,  Devi’s  creative power, is envisioned as a snake sleeping in a coil at the base of the human  spine. Through the use of mantras, techniques  of visualizing the deities and their attributes, and other yogic procedures such as breath control, the practitioner attempts to awaken this snake and guide it  through  six power  centers  in  the  human body.  These  are  called  chakras (discs),  and are located along the spinal column and in the head. As shakti moves up through the chakras, the deities associated with each power center are activated and join the Goddess, such that she becomes all the deities, or brahman. Since the chakras in the body correspond to different parts of the yantra diagram, yantric techniques and Kundalini-Yoga often go hand- in-hand. If successful, a practitioner will guide Kundalini from the chakra near the anus through  chakras located in the sexual organs, the navel, the heart, and the throat, to the point at the top of the nose between the eyebrows. This last chakra is the “thousand-petalled lotus,” where shakti (as matter) joins Shiva (spirit). 



Figure 1.15 A diagram of the human body, showing the location of the six chakras.

When this occurs, the practitioner experiences the eternal union and divine bliss of Shiva-Shakti in his or her own body.
Ritually and socially, esoteric Shaktism exists on the margins of Hinduism because it requires devotees to manipulate deities in order to gain siddhis (supernatural powers), which outsiders often suspect are used for nefarious purposes. These suspicions are rein- forced by the movement’s protocols of secrecy, for its doctrines and practices are transmitted only to devotees, only in private interactions with spiritual mentors (gurus), and only after devotees have undergone a rigorous testing and purification process. Finally, the movement also endorses certain ritual practices known as left-handed Tantra which violate conventional Hindu notions of purity.
Among these left-handed practices, those that are particularly disturbing to outsiders are ones that involve self-immolation, the Five Ms, and (it is rumored) human sacrifice. The Five Ms are five things whose name in Sanskrit begins with the letter “m”: fish (matsya), parched grain (mudra), meat (mans), alcohol (madhu), and illicit sexual intercourse (maithun). These work according to a reversal of Hindu norms, which Tantric practitioners argue is necessary in this final, corrupt age of the world (the Kali Yuga). Most Hindus consider the Five Ms to be powerful sources of impurity and bad karma. In Tantra, however, practitioners attempt to master and manipulate their dangerous power, and use it in their quest to become gods. By ingesting one or more of the first four Ms in carefully planned rituals, they internalize and absorb this power. And in those branches of the tradition that practice illicit inter- course,  the  male  seeks to  absorb  the shakti of the female, who is envisioned as the Great Goddess herself.

From the book : Understanding the Religions of the World  An Introduction By Willoughby Deming


Δευτέρα, 20 Νοεμβρίου 2017

Δεν πολεμάμε με τα φαντάσματα του παρελθόντος μόνο, αλλά και με αυτά του παρόντος



Δεν πολεμάμε με τα φαντάσματα του παρελθόντος μόνο, αλλά και με αυτά του παρόντος 

Δεν πολεμάμε με τα φαντάσματα του παρελθόντος μόνο, αλλά και με αυτά του παρόντος, διότι οι άνθρωποι σήμερα μοιάζουν σαν φαντάσματα εξαιτίας της συνειδησιακής τρικυμίας μέσα στην οποία ζουν και την φανερή πλέον ηθική κατάπτωση τους.

Το πρόβλημα κατά κόρον στους ανθρώπους σήμερα είναι η αδυναμία σύγκρισις και διάκρισις μεταξύ του ορθού και του λάθους του σημαντικού και του ασήμαντου, η γελοιότητα να μην θέλουν να κοιτάξουν μέσα τους, το πλέον απογοητευτικό, να μην θέλουν καν να εργαστούν μην τυχόν και κουράσουν το φτωχό μυαλουδάκι τους.

Καμία ικανότητα προσήλωσις και προσοχής κανένας σεβασμός, ένας ψυχικός αχταρμάς ο οποίος συχνά προβάλετε και σαν τούρτα παγωτό γιατί ο βλάκας καμαρώνει για την βλακεία του επιδεικτικά.

Παρόλα αυτά εμείς είμαστε εδώ, η Αδελφότητας μας δεν κάνει αποκλεισμούς και απευθύνεται σε όλους.
Για αυτό πολλές φορές στον εξωτερικό μας λόγο βλέπετε αυτές τις επαναλήψεις τις οποίες τονίζουμε ξανά και ξανά και που σε ορισμένους φαίνονται βαρετές, αλλά αυτοί δεν μπορούν να ξεχωρίσουν τα αυστηρά πλαίσια εργασίας μας, τον τρόπο μέσα από τον οποίον η ένδοξη μας Αδελφότητα εργάζεται.

Νομίζεται αγαπητοί φίλοι πως με τα δυο βιβλία που διαβάσατε ή τους τρεις προφορικούς λόγους τους οποίους ακούσατε από εμάς θα φτάσετε στην Αλήθεια, θα κατασκευάσετε την Λίθο μας τόσο απλά και εύκολα;

Η Τέχνη μας δεν είναι μια τέχνη του φανταστικού ούτε μια τέχνη του γελοίου για αυτό μην περιγελάτε άσκοπα τον εαυτό σας αν δεν είστε άξιοι για αυτήν, γιατί ο μαθητής, ο εργάτης, ο φιλόσοφος ο οποίος επιθυμεί να εργαστεί πάνω σε αυτήν την αρχαία τέχνη θα πρέπει να συνειδητοποιήσει, να είναι ενήμερος πως εδώ ομιλούμε για ζήτημα ζωής, και πως από την αρχή μέχρι και το τέλος αλλά ακόμη και μετά από αυτό, ο υποψήφιος θα πρέπει να δίνει σταθερά και ουσιαστικά μέσα από την δική του πνευματική ουσία στους άλλους, άφοβα και συνεχόμενα.

Οπότε μην αναζητείται τους πνευματικούς μας θησαυρούς γιατί αν δεν το γνωρίζεται το επαναλαμβάνουμε πως αν θελήστε να προσχωρήσετε στην αδελφότητα μας δεν θα πάρετε αλλά θα πρέπει να δώσετε, αυτά για να αποθαρρύνουμε τους ανόητους.

Παρασκευή, 17 Νοεμβρίου 2017

Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους


Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους

Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους ή την αποκάλυψη τους μέσα μας, καλύτερα θα έλεγα.
Για αυτό και δεν έχουν τόση σημασία οι γνώσεις με την έννοια της συλλογής, της μόρφωσις διότι όλα αυτά όπως και σήμερα εύκολα διακρίνεται είναι επιδερμικά, μορφικά εξωτερικά.

Το ζήτημα είναι πως θα βρει ένας άνθρωπος μια μεθοδολογία μέσα από την οποία οι Ιδέες θα ζωντανέψουν μέσα του, και μιλώ κυρίως για τις ιδέες που προϋπήρξαν του ανθρώπου!

Αυτές είναι ενός είδους φωτιστικής δομικής φύσης ενέργεια μέσω των οποίων εκφράζεται ήχος και φως, ένα είδος μιας υπερβατικής νοημοσύνης σαν στήλες ενός μουσικού φωτός.

Και εμείς για αυτήν την διεργασία σας μιλάμε με απλό λόγο μιας όπως και μας λέει ο αγαπητός φίλος και αδελφός Theophilus Schweighardt, η Πανδώρα μας απευθύνεται σε όλους, δεν μπορεί να αποκλείσει κανένα άνθρωπο σε κανένα χώρο ή τάξη.

Παρόλα αυτά αν και ο Οίκος της Αδελφότητας είναι σε κοινή θέα, ελάχιστοι μπορούν να τον δουν και μόνο ορισμένοι καλά προετοιμασμένοι κατά το παρελθόν μπορούν να χτυπήσουν και να εισέλθουν εκεί μέσα.

Δεν περιμένουμε από την μάζα η οποία χορεύει στους ρυθμούς της σύγχυσις και της ιδιοτέλειας να προσέξει, και ακόμη ακόμα περισσότερο να κατανοήσει τους λόγους μας, οπότε η ειρωνεία είναι συχνή ενάντια μας όπως και οι κατά καιρούς επιθέσεις, θέματα τα οποία είναι γνωστά σε εμάς και τα οποία δεν μας απασχολούν άλλο.

Το φρούριο μας είναι καλά προετοιμασμένο, όπως και οι αντοχές του, διότι η προστασία του είναι πέρα από κάθε φαντασία.

Στο σχέδιο αυτό που σας έχουμε δώσει μερικούς αιώνες πριν υπάρχουν ορισμένα κλειδιά τα οποία αν κατανοηθούν σωστά από την καλόπιστη καρδιά και νου σας, μπορούν να σας προσφέρουν όχι μόνον την βεβαιότητα της γνησιότητας της αδελφότητας μας αλλά και τον τρόπο μέσα από τον οποίον αυτή εργάζεται καθώς και τις βασικές αρχές και τις κανόνες που την διέπουν.

Αν θελήσετε να προχωρήσετε εσωτερικά, πνευματικά να τα λάβετε όλα αυτά καλά υπόψιν, ώστε να φωτιστείτε στον βαθμό που αυτό, στην παρούσα στιγμή είναι δυνατόν από εσάς.

Τελειώνοντας θα ήθελα να επαναλάβω τα σοφά λόγια του αγαπητού Θεόφιλου :

'Για αυτόν τον λόγο αγαπητοί  αδελφοί, εν Θεό, στην φύση και την σοφία, λάβετε και σημειώσετε αυτές τις αξιόπιστες μου οδηγίες, διαβάστε τες και εξετάστε τες προσεκτικά, και θα βρείτε αυτό που πολλοί χιλιάδες επιθύμησαν από την αρχή, αλλά ελάχιστοι βρήκαν.'

Κυριακή, 12 Νοεμβρίου 2017

Comment on devient alchimiste By François Jollivet-Castelot, 1897


Comment on devient alchimiste By François Jollivet-Castelot, 1897

Catéchisme ou instruction pour le grade d'Adopter ou Apprentis Philosophe sublime et inconnu.

Ε. Ποια είναι η πρώτη μελέτη ενός φιλόσοφου;

A. Είναι η αναζήτηση για των λειτουργιών της φύσης.

Ε. Ποια είναι η έννοια της φύσης;

Α. Ο Θεός, σαν την πρώτη αρχή.

Ε. Από πού προέρχονται όλα τα πράγματα;

A. Από τη μία και μοναδική φύση.

Ε. Σε πόσες περιοχές χωρίζεται η φύση;

A. Σε τέσσερις κύριες.

Ε. Ποιες είναι αυτές;

Α. Ξηρό, υγρό, ζεστό, κρύο που είναι οι τέσσερις στοιχειώδεις ιδιότητες, από τις οποίες προέρχονται όλα τα πράγματα.

Ε. Σε τι αλλάζει η φύση;

Α. Σε αρσενικό και θηλυκό

Ε. Τι συγκρίνεται με αυτό;

Α. Ο Υδράργυρος.

Ε: Τι ιδέα θα μου δώσεις της φύσης;

Α. Δεν είναι ορατή, αν και ενεργεί ορατά, επειδή είναι μόνο ένα πτητικό πνεύμα, το οποίο υπηρετεί τα σώματα και  ζωογονείται από το παγκόσμιο πνεύμα, το οποίο γνωρίζουμε στη χυδαία Μασονία, κάτω από το αξιοσέβαστο έμβλημα του Φλεγόμενου Αστεριού.

Ε. Σε τι αντιστοιχεί επακριβώς;

A. Την θεία πνοή, την κεντρική και καθολική δράση,
που ζωοποιεί όλα όσα υπάρχουν.

Ε. Ποιες ποιότητες οι ερευνητές της φύσης πρέπει να έχουν;

Α. Πρέπει να είναι όπως η ίδια η φύση, δηλαδή, αληθινοί, απλοί, υπομονετικοί και σταθερή. είναι τα βασικά χαρακτηριστικά που διακρίνουν τους καλούς Τέκτονες και όταν αυτά τα αισθήματα έχουν ήδη ελεγχθεί από τους υποψηφίους στις πρώτες μυήσεις, έχουν προετοιμαστεί εκ των προτέρων για την απόκτηση των προσόντων που απαιτούνται για την φιλοσοφική τάξη.

A treatise on chemistry By Christophe Glaser 1663



treatise on chemistry  By Christophe Glaser 1663 

The purification of gold by antimony.

The best purification of gold is that which is done by antimony; for lead only carries imperfect metals, and weary of silver with gold: cement often leaves impure gold, and eats a portion of it: the inquart is not always a definite proof of purity of gold; for sometimes it happens that gold having been mixed with some sulphurous matters, their odor envelops some portion of silver, which was added to the gold to inquire it: which portion falls into precipitates with the gold by the departure, and gives surprising and short joys, half wise, to which it happens believing to have found the means to increase the gold, but when one examines the whole with funds, they are found far from their expectations. We can be sure that the gold that has passed through the antimony, is perfectly purged & delivered from any mixture, because only gold can resist this devouring Wolf. 
Take, therefore, an ounce of gold, such as the goldsmiths use, put it in a crucible between the coals, in a furnace, and when it is very red, it is necessary to gradually put four ounces of good antimony powder, which will melt immediately, and at the same time devour the gold, which otherwise is of a very difficult fusion, because of its very perfect composition: when all is melted like water, and the material is sparking, it is a mark of the action that antimony has made to destroy the impurities of gold, which is why it must be left a little longer on the fire, then throw it promptly into a horn of iron, which has been previously heated and greased with a little oil, and when the material is poured into it, it is necessary at the same time to strike with the tweezers on the cornet to bring the regulate down to the bottom: & after the material is a little cooled, it is necessary to separate the slag, and then weigh it, put it to melt in a rather large crucible, and gradually add double its weight of saltpetre, then cover the crucible, so that the coal can not enter, & giving a fire alive, saltpeter consumes all that may have remained of the antimony with the gold, and the gold is put in the bottom in very beautiful and pure base, and one can throw it all hot in a corner, or let it cool in the crucible, which must be broken afterwards to separate the pellet from the salts. 
This method of purifying the golden rule is not common and ordinary, but it is preferable because it is done more quickly, but it is practiced only in small quantities; the common way is done by putting a flat crucible on the melting fire, and in the crucible the golden regulator, and blowing continuously, until the antimonial part is exhaled, it takes not only time, but to be exposed to the harmful exhalations of antimony, which it is always good to avoid.

In 1663, Christophe Glaser (1628-1678) published a treatise on chemistry that will have about forty editions. It indicates the preparation of salts known as "Glaser salts", there is salt eye (potassium nitrate) and polychreste salt (potassium sulfate), it describes the operations with care and takes care of little theory, finally it mentions only one chemist Jean-Baptiste Van Helmont (1580-1644), the discoverer of the existence of gases. He distinguishes the active principles: mercury, sulfur, salt and passive principles: phlegm and earth. Antoine Vallot (1594? -1671), first doctor of King Louis XIV, made him the post of demonstrator in the Garden of the King (Jardin des Plantes) after the departure of Nicaise Le Febvre (1610? -1669). Nicolas Lemery (1645-1715) was one of his students. He must flee France in 1672, following the poison case.

The third part of the Mineral Work By Jean Rudolphe Glauber 1659



The third part of the Mineral Work By Jean Rudolphe Glauber 1659

On the Book of Paracelsus, called the Philosopher's Heaven, or the Book of Vexations, in which the transmutations of Metals are taught, with an appendix relating to melting, separation, and other necessary operations.
'The Holy Spirit is the true Doctor who has been accustomed to reveal the secrets to us if we pray to him properly. 
Where did Paracelsus draw his great insights from Philosophy, Alchemy, and Medicine? 
No doubt it was the Father of lights and truths, which every day makes us see his full power by such generosity.
They are therefore deprived of reason, who say that nothing can be added to the perfection which we have, as if God had his hands closed to favor the feeling of these stunned men.
If we knew God well, nature would not be unknown to us. But because man by natural infirmity loves darkness, it is not surprising that he only gropes, and strays from the right path. There are many secrets that will one day be revealed.
And we must not believe that God is suffering any longer the abomination that is in the world. 
The day is past, and the night approaches, which must begin the punishment of the wicked. 
Happy are those who make friends of unjust wealth, and who follow the will of God by discovering the wonders of nature to his glory. 
Woe to those who make their God of riches, and who strive to suppress the glory of God and the wonders of nature, here I finish this Appendix of the Mineral Work that I have brought to light for the good of the neighbor and for the glory of God.'

The description of new philosophical furnaces - Jean Rudolphe Glauber 1651


The description of new philosophical furnaces - Jean Rudolphe Glauber 1651

This is what the Ancients agree with the Moderns, and for centuries from the great Hermes to our, we will find that the most learned men have made a particular profession of this Art. Solomon had never had so perfect a knowledge of all the plants, from hyssop to cedar, if he had not used the lights which one draws from these operations. To conceive of the esteem one must make if one only has to read what Geber, Rassis and Roger Bacon wrote about it. Arnauld de Villeneuve, Isaac Hollandais, the incomparable Raymond Lulle, the abbot Tritheme, Basil Valentine, Paracelsus, Dornaes, Alexander Suctenius, Severinus Danus, Sendivegius named the Cosmopolitan, Robert Flut, Qurectanus or the Violet, Helmont, and especially it is not necessary that know the esteem in fact Mr Valot, very worthy first Doctor of the King, & the care which he takes for some years of the laboratory which he entrusted in the hands of the Febvre Apothecary of the King, who on the first day he goes back to the Chemistry Court, which he has already taught several times, with the universal applause of all those who have listened to his precepts, and seen his demonstrations, and I want the reader to know the obligation he has as well as me, for having given me lights for the senses, some German Dictionaries & Phrases, being as well versed in this Language.


Explication très curieuse des enigmes et figures hierogliphiques et Métropolitaine de Notre-Dame de Paris



Explication très curieuse des enigmes et figures hierogliphiques 
et Métropolitaine de Notre-Dame de Paris

VERY CURIOUS EXPLANATION OF ENIGMAS
AND HIEROGLYPHIC FIGURES, PHYSICAL, 
WHO ARE AT THE GREAT PORTAL 
OF THE CATHEDRAL AND METROPOLITAN CHURCH 
OF NOTRE-DAME DE PARIS
BY 
LE SIEUR ESPRIT GOBINEAU DE MONTLUISANT
GENTILHOMME CHARTRAIN, 
FRIEND OF NATURAL AND ALCHEMICAL PHILOSOPHY AND OTHER VERY OLD PHILOSOPHERS 
Precious Treasure

These six figures are, so to speak, only the repetition of what has already been said so many times in different figures and different terms, which are inexhaustible, by the lack of work and the simplicity of the material, which is nonetheless to know that to the true Philosophers, and not to the ignorant Sophists, some research that they do, because their intention is bad and proud and that this divine gift is granted only to the simple and humble of heart, despised by the rest of the world is insane, and unfortunate enough in its blindness, to feast on nothing but transitory fables.


1. The eagle, for example, signifies nothing but the universal Spirit of the world; and it is the Bird of Hermes, and the perpetual movement of the Sages.
2. The caduceus, entangled with two serpents, teaches that the stone is composed of two substances, though drawn from the same body, and extracted from the same root; these two substances, however, seem to be contrary in appearance, one being moist and the other cuttlefish, one volatile and the other fixed; but they are similar in essence and in effect, because they are two in nature, coming from a single principle, although they are really only one.

3. The Phenix which burns itself, and is reborn from its own ashes, teaches us that these two substances, after having been put into the philosophical egg in the Athanor, act for a long time and naturally against each other, that they fight furiously before kissing and uniting; that the war is long before receiving the kiss of peace; that the waves of the philosophical sea are agitated for a long time by the ebb and flow, before goodness and calm can succeed and reign; lastly, that the works are very great before these two substances are finally reduced to powder or suffer incombustible; for this can only be done after the wet Mercuriel has been consumed, or rather desiccated by the great activity of the warm and dry internal of the bodily substance of the Salt of Nature, and that all the compost is made similar. It is after these burnings, or philosophical calcinations, that this powder, the true Phenix of the Sages, because there is in the world no Phoenix other than this one, being dissolved again in his virgin milk, returns to to be born again by oneself, and from one's own ashes, and thus continues to be reborn and to die, just as many times as it pleases to the well experienced Artist.

..........


Now, as it pleased Divine Providence to give me the grace to give me some light and knowledge of Philosophy, Physics and Hermetics, I worked so much that after a long time, a lot of care, reading good Books, and having done a lot of beautiful and good operations, I finally found the triple key by its essence, to open the sanctuary of the Sages, or rather of the wise Nature so that I can faithfully explain the parabolic and enigmatic writings ancient and modern Philosophers, as I have explained quite clearly the Enigmas, Parables, and Hieroglifs of this triple Portal; what I do very willingly, to give satisfaction to the learned amateurs of this Divine Art, and to excite the curiosity of the new Candidates, who aspire to the knowledge of natural and hermetic Science; of which God is praised and exalted forever. So be it.

La Philosophie céleste By Louis Grassot 1803



La Philosophie céleste By Louis Grassot 1803

THE CELESTIAL PHILOSOPHY

Where he is treated of God, Nature and its principles; the union of the Creator with the Creatures; the relationship that is established between the Microcosm and the Macrocosmos; from the return of all Creatures to Unity their principle, through the intermediary of Man.
Followed by the Apology of the Hermetic Work, where the door of the true natural Philosophy is fully open, and all its operations unveiled.

IN THREE PARTS

---

FIRST CHAPTER

We must know the principle before all things.

It is advisable to know the unity before the number, the father before the son; We must therefore know God before all things, if we wish to begin with the principle and the cause, before we descend to the effect; it is the true means of establishing a solid foundation, and of penetrating into the most occult things. As the end is always proportionate to its principle, and if the principle is good, the end is the same; I begin with the true principle to achieve the goal that I proposed myself.

Many philosophers consider nature, but very few find a conforming feeling; all, however, flatter themselves that they have attained the desired end, and support their sentiment stubbornly, persuaded that they are, to have the truth and the reason for them: let's look for no other causes than in the varieties which offers us nature, whose objects present themselves to us from infinitely varied points of view; for just as the cube, without ceasing to be, can present to the eyes of the one who changes it from the face, to know: the top part instead of the bottom one, the front part for the back part and the sides, so nature, without ceasing to be the same, was able to discover in the eyes of a philosopher, a truth that another will have grasped from a very different point of view.

It can not be denied that there is only one principle, which is eternal, infinite, which occupies the center in all things, and manifests its power to infinity; this great difference, which is found in creatures, is a proof of its infinity; since this single principle, manifested by the production of things, and having gone out of itself, has produced an infinite number of creatures. This principle is the cause of all essences, and the being of all beings.

All natural compounds are changed into one another, by a continual revolution, author of their principle; and the principle is always the same: it can not be altered or changed; it is he who changes things as their sole motor; he alone is stable and permanent; everything revolves around him, like a wheel around his axle, and this movement will last until the renewal of all things; for then the center will be at the circumference, so that all will be equal for eternity, and this equality will make harmony; and peace will be in things renewed, because they will have nothing contrary to fight, everything being luminous in the center and the circumference.

Blavatsky and magic 2



Blavatsky and magic 2

Η προηγούμενη καριέρα της στον πνευματισμό έχει εγκαταλειφθεί (ή ίσως όπως αυτή ενδέχεται να είπε, ξεπεράστηκε), η Blavatsky έτεινε στο να βλέπει τις πρακτικές εκφράσεις του αποκρυφισμού, άλλο παρά από μια πνευματική ζωή, ως ανεπιθύμητη και επικίνδυνη.
Ακόμα και η τελετουργία που προοριζόταν να είναι συμβολική παρά μαγική θα έπρεπε να αποφεύγεται.
Αυτή η θέση μπορεί να θεωρηθεί αντιφατική, δεδομένης της φήμης της Blavatsky η οποία θα μπορούσε να θεωρηθεί σαν μαγική, η φαινομενική παραγωγή των επιστολών από τους Δασκάλους ή ακόμη και ένα κύπελλο τσαγιού.

Εξήγησε αυτά τα γεγονότα ως «Master's κόλπα "- δηλαδή, όπως έχει κατακρημνιστεί από έναν από τους Δασκάλους και όχι σαν συνέπεια των δικών της μαγικών δυνάμεων.
Η Μπλαβάτσκυ εξέφρασε την απογοήτευσή της για τη θεουργία ή την «πρακτική μαγεία» στις αρχές της Θεοσοφικής σταδιοδρομίας. Το 1879, γράφοντας με τίτλο «Τι είναι η Θεοσοφία» στο περιοδικό Θεοσοφιστής, σχολίασε:

Η Πρακτική θεουργία ή η «τελετουργική μαγεία», που τόσο συχνά κατέφυγαν μέσα από τους εξορκισμούς τους ο Ρωμαιοκαθολικός Κληρικός απορρίφθηκε από τους Θεοσοφιστές. 
Όταν αγνοεί την αληθινή έννοια των εσωτερικών θεϊκών συμβόλων της φύσης, ο άνθρωπος είναι ικανός να υπολογίσει εσφαλμένα τις δυνάμεις της ψυχής του και αντί να επικοινωνεί πνευματικά και διανοητικά με τα ανώτερα, ουράνια όντα, τα καλά πνεύματα (οι θεοί των θεουργών της πλατωνικής σχολής), θα καλέσει ασυνείδητα τις κακές, σκοτεινές δυνάμεις που κρύβονται γύρω από την ανθρωπότητα, τους απέθαντους, τις ζοφερές δημιουργίες των ανθρωπίνων εγκλημάτων και κακών, και έτσι θα πέσει από την θεουργία μέσω της μαγείας στην γοητεία ή την μαύρη μαγεία. 
Η αγνότητα των πράξεων και των σκέψεων μπορεί μόνη της να μας ανυψώσει μέσα σε μια επικοινωνία "με τους Θεούς" επιτυγχάνοντας τον στόχο τον οποίον επιθυμούσαμε.

Modern Western Magic and Theosophy
Gregory Tillett - University of Western Sydney 
ARIES 12 (2012) 17-51 BRILL

Blavatsky about magic from Lucifer, in May, 1888



Blavatsky about magic

Magic is a dual power nothing is easier than to turn it into Sorcery an evil thought suffices for it. Therefore while theoretical Occultism is harmless, and may do good, practical Magic, or the fruits of the Tree of Life and Knowledge, or otherwise the ‘Science of Good and Evil’, is fraught with dangers and perils. 

For the study of theoretical Occultism there are, no doubt, a number of works that may be read with profit, besides such books as the Finer Forces of Nature, etc., the Zohar, Sepher Yetzîrâh, The Book of Enoch, Franck’s Kabalah, and many Hermetic treatises. These are scarce in European languages, but works in Latin by the mediaeval Philosophers, generally known as Alchemists and Rosicrucians, are plentiful. But even the perusal of these may prove dangerous for the unguided student. 

If approached without the right key to them, and if the student is unfit, owing to mental incapacity, for Magic, and is thus unable to discern the Right from the Left Path, let him take our advice and leave this study alone; he will only bring on himself and on his family unexpected woes and sorrows, never suspecting whence they come, nor what are the powers awakened by his mind being bent on them. Works for advanced students are many, but these can be placed at the disposal of only sworn or ‘pledged’ chelas (disciples), those who have pronounced the ever-binding oath, and who are, therefore, helped and protected. 

For all other purposes, well-intentioned as such works may be, they can only mislead the unwary and guide them imperceptibly to Black Magic or Sorcery—if to nothing worse.

Lucifer, in May, 1888

Some notes on "The Secret Doctrine" By Charles J. Ryan



Some notes on "The Secret Doctrine" By Charles J. Ryan

Strong evidence for changes, additions and omissions in the so-called Third Volume is provided by Mrs. Alice L. Cleather in The Canadian Theosophist, December 1937. Mrs. Cleather was one of H. P. Blavatsky's Inner Group of pledged students and she possessed a copy of the original report of the oral teachings received directly from H. P. B. These oral teachings form part of the private Instructions published in the "Third Volume" between pages 433 and 594, which Mead cynically said that he "persuaded" Annie Besant to insert in order to fill it out, and incidentally, as he hoped, to break up her Esoteric School. These Instructions had been entrusted to the recipients under the seal of strict secrecy — perhaps with the object of testing their worthiness!

Mrs. Cleather published a facsimile of page 559 in The Canadian Theosophist mentioned above, on which she marked the large number of alterations made on that single page. They consist of changes in arrangement, construction of sentences, capitalizing, the use of synonyms in place of original words, and above all of omissions and additions. One addition is significant as it seems to reflect psycho-occult teaching that Mrs. Besant is believed to have received from Brahmans after she threw off the restraining influence of William Q. Judge. This addition reads: "The head should not be covered in meditation. It is covered in Samadhi." Hardly one line on this page is left without some alteration.

On summing up all the information to hand on the subject of the so-called "Volume III" it is not easy to find any valid justification for calling this collection of miscellaneous writings by H. P. Blavatsky an integral part of The Secret Doctrine as conceived by H. P. B. and the Masters, although as said it contains most valuable and obviously authentic H. P. B. material. We are, however, in no position accurately to judge how seriously the matter has been revised and altered, or whether H. P. Blavatsky would have permitted much of it to be published without a great number of alterations and additions which she alone was qualified to make.

Letter from Max Heindel to C. W. Leadbeater, 1904



Letter from Max Heindel to C. W. Leadbeater1904

Los Angeles, Cal., Jan. 15. 1904. Mr C. W. Leadbeater.

Dear Sir.

Before you leave California I desire to thank you for your lectures, all of which I have attended with great benefit to myself.
Curiosity drew me to hear your first lecture; your statement that every man had in him clairvoyant faculties – which I reasoned would benefit me personally – prompted me to attend. Your 2nd lecture, in the hope of getting some information on how to develop this much desired and desirable power and when in your 2nd lecture you said that this faculty should not be used for selfish purposes – I sneered inwardly – what good would it do a man if he did not use it to his own interests.
The next day I applied for the Astral Plane at the library, that was the plane I wanted to find out about where one could go and, with advantage to himself, learn other people’s secrets. However, I did not get it – the librarian had none to loan or for sale; they were all out.
But I got Mrs Besant’s Karma and Reincarnation and when I had read them I understood why occult powers must be used reverently as a help to humanity and not for personal gain. I saw that I had a place in this great cosmic scheme and it seemed all so real to me that I needed no argument. I believed every word I read and it was in a frame of mind very different indeed from what it had been at the first two lectures that I presented myself at your lecture on Reincarnation.
I have since then been literally devouring Theosophy and I have put in practice in my life by discontinuing the use of intoxicants and tobacco, though I did not know until the other day that that was one of the Bud- dha’s precepts, but worse than that I was a sensualist and a liar and I never had any idea that I could help it or that my thoughts did any harm or that I could banish them, but when I found out that I could control my thoughts I set out with a steady purpose and rejoice to say that my waking hours are very nearly free from obscene thoughts; if I could but say the same of my sleeping hours I would be happy indeed but I have no doubt that by persistent effort I shall soon have it entirely obliterated, specially as I have started a few days ago to live on a vegetable diet after reading your argument in Glimpses of Occultism.
I hope my long letter has not tired you, for long as it is it does not cover a tenth of what I would like to say if I could find words to express myself. It is wonderful I can scarcely realize it that I who thought myself a mere earthworm living today and as I believed dead for all eternity when I died, that I am to live forever. Do you wonder that I feel grateful and feel the need of expressing my gratitude to you who opened my eyes to the high and noble destiny in front of me?
Once more I thank you and wish you god speed.

Yours truly
Max Heindel

Σχετικώς με την ομιλία του Ερμή Τρισμέγιστου



Σχετικώς με την ομιλία του Ερμή Τρισμέγιστου

Νομίζω πως στην παρουσίαση του θέματος σχετικά με τον Ερμή Τρισμέγιστο περάσαμε μαζί μια ιδιαίτερη και δημιουργική βραδιά, χαίρομαι που υπήρξε ενδιαφέρον και μπόρεσα και σας μετέφερα ορισμένες όψεις της ερμητικής φιλοσοφίας μέσα από τα πρωτότυπα κείμενα του Ερμή, ορισμένα που διαβάσαμε είναι :

''Αλλά πρώτα θα πρέπει να σκίσετε το ένδυμα που φοράτε, αυτόν τον μανδύα του σκότους,αυτόν τον ιστό της άγνοιας, αυτό το στήριγμα του κακού, αυτόν τον δεσμό της διαφθοράς, αυτόν τον ζωντανό θάνατο, αυτό το συνειδητό πτώμα, αυτόν τον τάφο που μεταφέρεται μαζί σας , αυτόν τον ληστή μέσα στην οικία, αυτόν τον εχθρό που μισεί τα πράγματα που αναζητείται, και σας γεμίζει με μνησικακία όσον αφορά τα πράγματα που επιθυμείτε. 
Κάθε άτομο μπορεί να δώσει ένα τέλος στον κύκλο της μετενσάρκωσης της ψυχής ώστε αυτή να γίνει αθάνατη όταν θα μεταμορφωθεί σε ένα καλό πνεύμα.''

''Το Πνεύμα είναι ένα βραβείο το οποίο η ανθρώπινη ψυχή μπορεί να κερδίσει.
Όμως μόνον οι άξιοι άνθρωποι μπορούν να βυθιστούν μέσα σε έναν κρατήρα πνεύματος τον οποίο ο Θεός έχει στείλει ώστε να μπορούν να λάβουν την Γνώση.''

'' Άσε αυτούς που έχουν επίγνωση να αναγνωρίσουν τους
εαυτούς τους' . Όλοι οι άνθρωποι έχουν μυαλό έτσι δεν είναι?
Εγώ ο ίδιος Ο Νους, είμαι παρόν σε κάθε μακάριο και καλό και αγνό και ελεήμων στον σεβάσμιο η παρουσία μου γίνετε μια βοήθεια μέσα από την οποία μπορεί γρήγορα να αναγνωρίσει τα πάντα.''

100 χρόνια ο άνθρωπος να διαλογίζεται και να αυτό παρατηρείται καμία ουσιαστική κάθαρση δεν θα λάβει χώρα



100 χρόνια ο άνθρωπος να διαλογίζεται και να αυτό παρατηρείται 
καμία ουσιαστική κάθαρση δεν θα λάβει χώρα

100 χρόνια ο άνθρωπος να διαλογίζεται και να αυτό παρατηρείται καμία ουσιαστική κάθαρση δεν θα λάβει χώρα μέσα σε αυτόν παρά μια παραλλαγή, μετατροπή εκλέπτυνση του εγώ του.
Αυτό δεν έχει καμία σχέση με αυτό που ονομάζουμε κάθαρση ή εξαγνισμό.
Οι βαθιές αυτές δομικές αλλαγές λαμβάνουν χώρα μέσα από ανώτερες πνευματικές δυνάμεις και ενέργειες μέσω της προσευχής που σημαίνει μιας εκ των έσω βαθιάς επιθυμίας την νέο αφυπνιζόμενη μας ψυχής να ενωθεί με την Θεότητα.
Ο διαλογισμός είναι μια προσευχή και η προσευχή είναι ένας διαλογισμός.
Ο ίδιος ο άνθρωπος δεν μπορεί να παράγει και το εννοώ κυριολεκτικά και συμβολικά το ζων ύδωρ μέσω του οποίου η ανακατασκευή αυτή θα συμβεί χρειάζεται μια από τα άνω παρέμβαση, επίσης αυτό το νέο αστρικό και αιθερικό πυρ είναι που εξαγνίζει όταν εμείς δομικά, συνειδησιακά φτάσουμε σε αυτό το επίπεδο να μπορέσουμε να το καλέσουμε και να το δεχτούμε μέσα μας.

''Η ανακατασκευή του αστρικού σώματος έμμεσα μέσω του Διαλογισμού και της Συγκέντρωσης, καλείται από ένα αρχαίο όνομα, "κάθαρση" ή καθαρισμός. Η κάθαρση ή ο καθαρισμός έχει ως σκοπό την απόρριψη από το αστρικό σώμα όλων εκείνων που την εμποδίζουν να γίνει αρμονικά και τακτικά οργανωμένη, επιτρέποντάς της έτσι να αποκτήσει ανώτερα όργανα. Είναι προικισμένο με το σπέρμα αυτών των ανώτερων οργάνων. είναι απαραίτητο μόνο να αναδείξουμε τις δυνάμεις που υπάρχουν σ 'αυτήν. Έχουμε πει ότι οι πιο ποικίλες μέθοδοι μπορούν να χρησιμοποιηθούν για την πραγματοποίηση αυτής της κάθαρσης.''

Ρούντολφ Στάινερ

The Gospel of St. John By Rudolf Steiner - Lecture XI: Christian Initiation



The Gospel of St. John By Rudolf Steiner - Lecture XI: Christian Initiation

This method of initiation has to do exclusively with the feelings, and I shall now have to enumerate seven experiences of the feeling-life; seven stages of feeling, through the experiencing of which the astral body is actually so affected that it develops its organs during the night.

The first stage is what is called “Washing the Feet.”

At the second stage, the pupil is told: "Thou must develop within thyself yet another feeling. Thou must picture how it would be were all the suffering and sorrow possible in the world to come upon thee; thou must feel how it would be wert thou exposed to the piling up of all possible hindrances, and thou must enter into the feeling that thou must stand erect even though all the adversity of the world were to bear down upon thee!"

In the third exercise, the pupil had to imagine that the holiest thing that he possesses, which he defends with his whole ego-being, is subjected to jeers and gibes. He must say to himself: — “Come what may, I must hold myself erect and defend what is holy to me.” When he had accustomed himself to this, he felt something like pricking upon his head, and he experienced the “Crown of Thorns” as an astral vision. Again it must be said that the important thing is not the symptoms; they appear as a result of the exercises. Care was also taken that there was no question of suggestion and auto-suggestion.

In the fourth exercise, the pupil's body must become as foreign to his feelings as any external object — a stick of wood for example — and he must not say “I” to his body. This experience must become so much a part of his feelings that he says: “I carry my body about with me as I do my coat.” He connects his ego no longer with his body. Then something occurs which is called the Stigmata. What in many cases might be a condition of sickness is in this case a result of Meditation, because all sickness must be eliminated. On the feet and hands and on the right side of the breast appear the so-called Stigmata; and as an inner symptom, he beholds the “Crucifixion” in an astral vision.

The fifth, sixth and seventh grades of feeling, we can only briefly describe. The fifth grade consists of what is called “The Mystical Death.” Through feelings which the pupil is permitted to experience at this stage, he feels as though, in an instant, a black curtain were drawn before the whole physical, visible world and as though everything had disappeared. This moment is important because of something else that must be experienced, if one wishes to push on into Christian initiation, in the true sense of the word. The pupil then feels that he can plunge into the primal causes of evil, pain, affliction and sorrow. And he can suffer all the evil that exists in the depths of the human soul, when he descends into Hell. That is the “Descent into Hell.” When this has been experienced, it is as though the black curtain had been rent asunder and he looks into the spiritual world.

The sixth step is what is called the “Interment and Resurrection.” This is the stage at which the pupil feels himself one with the entire earth-body. He feels as though he were laid within and belonged to the whole earth planet. His life has been extended into a planetary existence.

The seventh experience cannot be described in words; only one could describe it who is able to think without the physical brain instrument — and for that there is no language, because our language has only designations for the physical plane. Therefore, only a reference can be made to this stage. It surpasses anything that the human being can possibly conceive. This is called the “Ascension” or the complete absorption into the spiritual world.

Τρίτη, 24 Οκτωβρίου 2017

La nature à découvert par le Chevalier Inconnu 1669


La nature à découvert par le Chevalier Inconnu 1669

The material of the Elixir is male and female; she is the Sun and the Moon, Gabritius and Beya, brothers and sisters, the child of a king of an island who are but one body, and a son of a king much more powerful than their father.

Atalanta and were also daughter of a king of an island of Arcadia; she surpassed in strength and speed all that came to run with her. Being ready to marry, she met Apollo to find out what husband she was to take, and said to her, "flee the covenant of men, for your husband will cause you to lose your face without dying." Hippomenes, grandson of Neptune, asked Venus to help her design: she gave him three golden apples, picked from the garden of the Hesperides. They both ran at a speed not similar, but the beauty of the apple thrown in the middle of the race, committed Atalanta to the collected; she did the same for the other two, so that Hippomene arrived first at the end of the career and made Atalanta the price of her victory. But their eagerness made the truth of the oracle appear, for in an instant they found themselves changed into Leo. This means that the vivacity of the Mercury of the philosophers is fixed by the action of his Sulfur, which is of the same nature and of the same origin as him, and both, converted into Elixir, they make the Red Lion of the philosophers.

Climenus was also the son of the Ocean and of Thetis, who, enriched by the rays of the Sun, begot Phaeton, who, carried in his father's chariot, that is to say on mercurial water, was precipitated from a love at first sight, that is blackened. It was given to the nymphs to purge and wash it, by the imbibitions, and were changed into poplar, that is to say, fixed with him.

Cygnus succeeds this metamorphosis; darkness and obscurity past, this king, parents of newly whitened Phaeton, rises on the water and sings the glory of his death when he sees himself ready to pass into another nature more perfect and unalterable.

Medea, in love with the fires of her new conqueror, destroys her enchantments herself by contrary charms. By a soup of honey, she closed her eyes to the dragon who had not lowered her eyelids, and by the force of her worms, the bulls with ground feet which vomited flames, lowered the neck, submitted to the yoke and plowed the Field of Mars, where the plow had never entered. And finally, after so much work, Medea became the price of his victory and the glory of these enterprises. Get to know the Soul of the World to know the subject of all the wonders.

Zoroaster taught that the souls of men, being in the heavens, had wings, and that by old age the feathers came to fall to them and they rushed down here in the bodies, and after returning, they flew in the heavens. Then his disciples, impatient to go back to a place of bliss, asked him one day what they could use to make them quickly reborn: by wetting them, he tells them, in the water which flow from the four rivers whose Earthly paradise is watered. The mixture of water and earth makes salt, that of earth and air makes mercury. Mercury is the spirit and vehicle of food, and sulfur is the form and soul that gives the smell and flavor to the subject.

Universal Salt is the body of the universal Spirit, whose vivifying force is called Phoebus, which is the salt of the air; by the force of the sun's rays, Jupiter; and the one in the earth, Pluto.

My dear brother, read, meditate, and pray to Almighty God, who is the true author of nature, that he will make it known to you and its effects, and when you know it, it will not be difficult for you to reach at the desired end.

Praise God Himself .


Amen.

Δευτέρα, 23 Οκτωβρίου 2017

Mutus Liber το 14 έμβλημα


Mutus Liber το 14 έμβλημα

Oculatus abis - Αποχωρώντας με οξυδέρκεια (εννοεί την νέα πνευματική όραση)

Το όνειρο έχει πραγματωθεί, και η κλίμακα της επικοινωνίας με τις υποτιθέμενες σφαίρες απρόσιτη πια, έχοντας επιτελέσει την εργασία του εγκαταλείπεται ξαπλωμένος πάνω στο έδαφος.

Κατά την διάρκεια της εξέτασης μας των δεκατεσσάρων χαρακτικών, καταφέραμε να συλλάβουμε πια είναι η ανάβαση και τότε είδαμε και πια είναι η κατάβαση, η άνοδος και η κάθοδος που λειτουργεί διαμέσου του ουρανού και της γης μέσα από την κλίμακα της φιλοσοφίας.

Το συμβολικό εργαλείο, καλυμμένο μέσα στο σχέδιο από το ζευγάρι εκεί που προσεύχεται, μας δείχνει μόνον έντεκα σκαλοπάτια, αντί των δώδεκα που εμφανίζουν οι άγγελοι της αρχής, σύμφωνα με την Πραγματεία που ονομάζεται η Κλίμακα των Φιλοσόφων.

Η εργασία του Ηρακλή, ή του αλχημιστή, ολοκληρώθηκε, και ο ήρωας, λίγο κουρασμένος παρά την δύναμη του, φαίνεται σαν να κοιμάται πάνω στο δέρμα του τρομερού λιονταριού της Νεμέας, έχοντας μαζί του το ρόπαλο το οποίο από εδώ και πέρα θα του είναι άχρηστο. 

Μετάφραση από τα Ισπανικά

Δευτέρα, 16 Οκτωβρίου 2017

Splendor Solis - Οι επτά Παραβολές, πρώτο έμβλημα - Οι μεταλλωρύχοι σκάβουν τον λόφο



Splendor Solis - Οι επτά Παραβολές, πρώτο έμβλημα - Οι μεταλλωρύχοι σκάβουν τον λόφο

Το πρώτο έμβλημα της δεύτερης σειράς είναι πολύ σημαντικό για την εργασία της μεταμόρφωσις.
Εκεί μας δείχνει με απλότητα ορισμένα βασικά σημεία και αρχές της εργασίας μέσα από μια απλή συμβολική την οποία θα δούμε επιγραμματικά.

Είναι γεγονός πως ο μαθητής στην αρχή της διαδικασίας της μεταμόρφωσις οδηγείται συνήθως από ένα πιο εξευγενισμένο εγώ, αλλά παρόλα αυτά ορίζεται και λειτουργεί μέσα από ολωσδιόλου φυσικές αστρικές και αιθερικές δυνάμεις.
Έτσι συναντά τον προαύλιο χώρο της Πνευματικής Σχολής εφόσον το επιθυμήσει αυτό και  αποφασίσει να αναζητήσει κάτι έξω από τον χώρο και τον χρόνο, την φύση του θανάτου.

Έτσι ανοίγονται μπροστά του δύο διαδρομές, η μία ορίζεται από το εγώ και τις φυσικές δυνάμεις ενώ η άλλη από το Φως της Γνώσις οι οποίες εστιάζονται προς το πνευματικό του σπινθήρα δηλαδή το Ρόδο της καρδιάς.

Αυτό βλέπουμε και στο έμβλημα πάνω δεξιά και αριστερά, στα δεξιά σύννεφα και μια παρατεταμένη σκοτεινότητα ενώ στα αριστερά το Φως έχει ήδη δημιουργήσει μια ένωση, μια γέφυρα με τον έκπτωτο κόσμο μας ώστε κάθε αγνός και ειλικρινής ενδιαφερόμενος να μπορέσει να βρει τον δρόμο του προς τον θησαυρό μέσα στην καρδιά του, γιατί είναι που ο Χρυσός του Πνεύματος που πρέπει να αναζητηθεί, όλη η εσωτερική εργασία βασίζεται εστιάζεται σε αυτόν.

Για αυτό και οι άνθρωποι που σκάβουν είναι ακόμη ατελείς σαν νάνοι, το εγώ είναι παρόν αλλά το σημαντικό είναι πως επιθυμεί να εργαστεί.

Με λίγα λόγια τι βλέπουμε;

Πως το Φως μας ενδυναμώνει, έχει δημιουργήσει μια γέφυρα με τον κόσμο μας και μας οδηγεί μέσα στον θησαυρό της καρδιάς, από εμάς περιμένει μια επιμελή σκληρή εργασία η οποία έχει σχέσει όπως μας δείχνει η ημισέληνος μέσα στο ποταμάκι με την ψυχή μας, είναι μια ψυχική διεργασία η οποία λειτουργεί μέσα στο φυσικό μας σώμα αναγκαστικά.

Αυτή, όπως είναι φυσικό αυξάνεται μέσα από τα πρωταρχικά ύδατα, την θηλυκή αρχή για αυτό και η ανολοκλήρωτη ημισέληνος είναι μέσα στο νερό.

Το Φως δεν μας δίνει μόνον την απαραίτητη ενέργεια για αυτήν την εργασία αλλά μας φωτίζει κατά κυριολεξία ώστε να μπορέσουμε να δούμε μέσα στο σκοτεινό ορυχείο μας.

Υπάρχουν και άλλα στοιχεία που συμπληρώνουν το έμβλημα που βρίσκονται στο κάτω μέρος του εμβλήματος αλλά δεν μπορούμε να τα εξηγήσουμε όλα από εδώ, χρειάζεται και η δική σας συμμετοχή στις ομιλίες που κάνουμε.

Παρόλα αυτά στην βάση μας μιλά πως σε αυτό το αρχικό σημείο η αρσενική αρχή, ο νους θα πρέπει να παραδοθεί στην θηλυκή αρχή, την βασίλισσα την καρδιά, τον απαραίτητο ψυχικό, αστρικό εξαγνισμό. Για αυτό και της δίνει το ξίφος του θεληματικά.

Απλό αλλά πολύ σημαντικό έμβλημα δεν νομίζεται;

Τετάρτη, 11 Οκτωβρίου 2017

Basil Valentine Azoth emblem μικρή ερμηνεία


Basil Valentine Azoth emblem 

Αν και ήθελα να σας παρουσιάσω μια εξήγηση του εμβλήματος σε μια μελλοντική ομιλία παρόλα αυτά θα σας δείξω ορισμένα του σημεία εδώ, κάνοντας και πηδηματάκια.

Βλέπουμε Επτά Αρχαίους πλανήτες Κρόνος, Δίας, Άρης, Ήλιος, Αφροδίτη, Ερμής, Σελήνη.

Κάθε πλανήτης έχει και το δικό του χρώμα όπως μαύρο για τον Κρόνο, χρυσό για τον Ήλιο ή κόκκινο για τον Άρη κοκ.

Σε τρία από τα σημεία του επτάγραμου υπάρχουν τα σύμβολα των τριών Αλχημικών Αρχών Αλάτι, θείο και Υδράργυρος.

Ο Κρόνος περιέχει το σύμβολο του Άλατος και βρίσκεται στο κάτω μεσαίο μέρος και αντιστοιχεί στον κύβο που βλέπουμε μέσα στο οποίο περιέχεται η λέξη Σώμα
διότι όλη η εργασία αρχίζει μέσα στο φυσικό σώμα του υποψηφίου (Corpus).

Ενώ επόμενη αρχή που μας εμφανίζεται στο έμβλημα αυτό είναι το θείο, και είναι στον κόκκινο σημείο του Άρη. 
Αυτό μας δείχνει τη φλογερή φύση του θείου που σχετίζεται με τη δύναμη που κινητοποιεί τη ζωή και είναι μια μετατροπή ενέργειας μέσω της θερμότητας.

Η πύρωση είναι το σχέδιο που είναι ο μικρός κύκλος με το μαύρο κοράκι πάνω στο λευκό κρανίο ανάμεσα στον βραχίονα του Κρόνου και του Δία.
Η λέξη 'Visita', που είναι λατινικά σημαίνει "να επισκεφθείτε" ή το να ξεκινήσει την διαδρομή είναι απέναντι ακριβώς από αυτό το σχέδιο. 
Τα Μαύρα Κοράκια συμβολίζουν την αρχή της διαδικασίας, την Μαύρη Φάση της αλχημείας που αποκαλείται Nigredo.
Συμβολίζει την καταστροφή του εγώ και των προσκολλήσεων μας σε υλικά αγαθά.

Στο πέμπτο σχέδιο βλέπουμε δύο άσπρα πουλιά να κάθονται ή να φωλιάζουν πάνω σε ένα δέντρο, αυτό το σκίτσο αναφέρεται στην ζύμωση και η λέξη που έχει απέναντι μας λέει 'Invenies' που σημαίνει ανακάλυψη, αυτό είναι το μυστικό αποκαλυπτικό πνευματικό στάδιο μέσα στην διεργασία της αλχημείας που ένας μαθητής περνάει αποτέλεσμα της προπαρασκευής, του εξαγνισμού.
Εδώ η πνευματική αρχή εκφράζεται μέσα μας ενεργοποιώντας όλες της τις δυνάμεις, από το μαύρισμα περνάμε στο χρυσό του πνεύματος, μια άλλη συμβολική αυτού του σταδίου που μας έρχεται από τα ανοιχτά φτερά ενός παγονιού συμβολίζοντας την αρχή της συμμετοχής μας στην νέα ζωή.