Ο τάφος θα βρεθεί ανοικτός και άδειος, κατανοείτε τον συμβολισμό;

Ο τάφος θα βρεθεί ανοικτός και άδειος, κατανοείτε τον συμβολισμό;

Το ανθρώπινο σύστημα δομικά αντιστοιχεί όταν ολοκληρωθεί πλήρως, με την αντανάκλαση του Ουράνιου Ανθρώπου, προσέξτε όμως την έννοια αντανάκλαση για να μην οδηγηθείτε σε λάθος εντυπώσεις, κάτι το οποίο διαφημίζεται αρκετά στις μέρες μας.

Η αντιστοιχία αυτή μαρτυρά πως μέσα στον άνθρωπο υπάρχουν δυνάμεις και ικανότητες τις οποίες στην σημερινή περίοδο εξέλιξης δεν έχει ακόμη αναπτύξει, αυτές δεν έχουν ακόμη αφυπνιστεί παρά μονάχα σε ελάχιστους.

Ο εσφαλμένος αποκρυφιστικός δρόμος προσπαθεί να βιάσει την ανθρώπινη φύση και συνείδηση μέσα από διάφορες πρακτικές (δεν είναι η ώρα να μιλήσουμε για αυτές) ώστε να αφυπνίσει αυτές τις δυνάμεις μέσω του εγώ και της ιδιοτέλειας.

Νομίζω πως καταλαβαίνεται πολύ εύκολα το αποτέλεσμα και πόσο πολύ αυτή η παρέμβαση βλάπτει την ψυχή του ανθρώπου.

Κατά την διάρκεια της μεταμορφωτικής διαδικασίας αυτές οι δυνάμεις και ικανότητες αφυπνίζονται αυθόρμητα από μόνες τους μιας και η συνείδηση αλλά και η σωματική μας δομική δονητική κατάσταση όχι μόνον το επιτρέπει, αλλά έχει δημιουργήσει όλες τις απαραίτητες συνθήκες για αυτό.

Παρόλα αυτά υπάρχει και ένα άλλο πολύ σημαντικό σημείο σε αυτήν την διεργασία, και αυτό είναι πως αν και οι δυνάμεις αυτές μας έχουν δοθεί εν ζωή για την υπηρεσία της ανθρωπότητας ακόμη και αυτές βρίσκονται και λειτουργούν μέσα στο γήινο επίπεδο εκδήλωσις και δεν αφορούν το νέο σώμα της ανάστασις μιας και τα πάντα σε ένα δεδομένο σημείο θα πρέπει να αφεθούν πίσω μέσα από τον φυσικό θάνατο.

Για αυτό και στην αρχή σας μίλησα για αυτήν την διαφορά μιας και σε αυτό το επίπεδο όλα δρουν και λειτουργούν αντανακλαστικά σαν φαινόμενα που είναι. 

Ο τάφος θα βρεθεί ανοικτός και άδειος, κατανοείτε τον συμβολισμό;

Was Cagliostro a Charlatan? by Helena P. Blavatsky

Was Cagliostro a Charlatan? by Helena P. Blavatsky

WAS CAGLIOSTRO A " CHARLATAN "?

To send the injured unredressed away,

How great soe'er the offender, and the wrong'd

Howe'er obscure, is wicked, weak and vile Degrades,

defiles, and should dethrone a king.

Smollett

THE mention of Cagliostro's name produces a two-fold effect. With the one party, a whole sequence of marvelous events emerges from the shadowy past ; with others the modern progeny of a too realistic age, the name of Alexander, Count Cagliostro, provokes wonder, if not contempt. People are unable to understand that this " enchanter and magician " (read " Charlatan ") could ever legitimately produce such an impression as he did on his contemporaries. This gives the key to the posthumous reputation of the Sicilian known as Joseph Balsamo, that reputation which made a believer in him a brother Mason say, that (like Prince Bismarck and some Theosophists) " Cagliostro might well be said to be the best abused and most hated man in Europe." Nevertheless, and notwithstanding the fashion of loading him with opprobrious names, none should forget that Schiller and Goethe were among his great admirers, and remained so to their deaths. Goethe while travelling in Sicily devoted much labour and time to collecting information about " Guiseppe Balsamo " in his supposed native land ; and it was from these copious notes that the author of Faust wrote his play " The Great Kophta." Why this wonderful man is receiving so little honour in England, is due to Carlyle. The most fearlessly truthful historian of his age-he, who abominated falsehood under whatever appearance-has stamped with the imprimatur of his honest and famous name, and thus sanctified the most iniquitous of historical injustices ever perpetrated by prejudice and bigotry. This owing to false reports which almost to the last emanated from a class he disliked no less than he hated untruth, namely the Jesuits, or-lie incarnate. The very name of Guiseppe Balsamo, which, when rendered by cabalistic methods, means " He who was sent," or " The Given," also " Lord of the Sun," shows that such was not his real patronymic. As Kenneth R. H. Mackenzie, F.T.S., remarks, toward the end of the last century it became the fashion with certain theosophical professors of the time to transliterate into Oriental form every name provided by Occult Fraternities for disciples destined to work in the world. Whosoever then, may have been Cagliostro's parents, their name was not  Balsamo." So much is certain, at any rate. Moreover, as all know that in his youth he lived with, and was instructed by, a man named, as is supposed, Althotas, "a great Hermetic Eastern Sage " or in other words an Adept, it is not difficult to accept the tradition that it was the latter who gave him his symbolical name. But that which is known with still more certainty is the extreme esteem in which he was held by some of the most scientific and honoured men of his day. In France we find Cagliostro,-having before served as a confidential friend and assistant chemist in the laboratory of Pinto, the Grand Master of the Knights of Malta-becoming the friend and protege of the Prince Cardinal de Rohan. A high born Sicilian Prince honoured him with his support and friendship, as did many other noblemen. " Is it possible, then," pertinently asks Mackenzie, " that a man of such engaging manners could have been the lying impostor his enemies endeavoured to prove him ? " The chief cause of his life-troubles was his marriage with Lorenza Feliciani, a tool of the Jesuits ; and two minor causes his extreme good nature, and the blind confidence he placed in his friends-some of whom · became traitors and his bitterest enemies neither of the crimes of which he is unjustly accused could lead to the destruction of his honour and posthumous reputation ; but all was due to his weakness for an unworthy woman, and the possession of certain secrets of nature, which he would not divulge to the Church. Being a native of Sicily, Cagliostro was naturally born in a family of Roman Catholics, no matter what their name, and was brought up by monks of the " Good Brotherhood of Castiglione," as his biographers tell us ; thus, for the sake of dear life he had to outwardly profess belief in and respect for a Church, whose traditional policy has ever been, " he who is not with us is against us," and forthwith to crush the enemy in the bud. And yet, just for this, is Cagliostro even to-day accused of having served the Jesuits as their spy ; and this by Masons who ought to be the last to bring such a charge against a learned Brother who was persecuted by the Vatican even more as a Mason than as an Occultist. Had it been so, would these same Jesuits even to this day vilify his name ? Had he served them, would he not have proved himself useful to their ends, as a man of such undeniable intellectual gifts could not have blundered or disregarded the orders of those whom he served. But instead of this, what do we see ? Cagliostro charged with being the most cunning and successful impostor and charlatan of his age ; accused of belonging to the Jesuit Chapter of Clermont in France ; of appearing (as a proof of his affiliation to the Jesuits) in clerical dress at Rome. Yet, this " cunning impostor " is tried and condemned-by the exertions of those same Jesuits-to an ignominious death, which was changed only subsequently to life-long imprisonment, owing to a mysterious interference or influence brought to bear on the Pope ! Would it not be more charitable and consistent with truth to say that it was his connection with Eastern Occult Science, his knowledge of many secrets--deadly to the Church of Rome-that brought upon Cagliostro first the persecution of the Jesuits, and finally the rigour of the Church ? It was his own honesty, which blinded him to the defects of those whom he cared for, and led him to trust two such rascals as the Marquis Agliato and Ottavio Nicastro, that is at the bottom of all the accusations of fraud and imposture now lavished upon him. And it is the sins of these two worthies-subsequently executed for gigantic swindles and murder-which are now made to fall on Cagliostro. Nevertheless it is known that he and his wife (in 1770) were both left destitute by the flight of Agliato with all their funds, so that they had to beg their way through Piedmont and Geneva. Kenneth Mackenzie has well proven that Cagliostro had never mixed himself up with political intrigue -the very soul of the activities of the Jesuits. " He was most certainly unknown in that capacity to those who have jealously guarded the preparatory archives of the Revolution, and his appearance as an advocate of revolutionary principles has no basis in fact." He was simply an Occultist and a Mason, and as such he was allowed to suffer at the hands of those who, adding insult to injury, first tried to kill him by life long imprisonment and then spread the rumour that he had been their ignoble agent. This cunning device was in its infernal craft well worthy of its primal originators. There are many landmarks in Cagliostro's biographies to show that he taught the Eastern doctrine of the " principles " in man, of " God " dwelling in mao-as a potentiality in actu (the " Higher Self")-and in every living thing and even atom-as a potentiality in posse, and that he served the Masters of a Fraternity he would not name because on account of his pledge he could not. His letter to the new mystical but rather motley Brotherhood the (Lodge of) Philalethes, is a proof in point. The Philalethes, as all Masons know, was a rite founded in Paris in 1 773 in the Loge des A mis Reu1zis, based on the principles of Martinism, and whose members made a special study of the Occult Sciences. The Mother Lodge was a philosophical and theosophical Lodge, and therefore Cagliostro was right in desiring to purify its progeny, the Lodge of Philalethes. This is what the Royal Masonic Cyclopcedia says on the subject :-

“. . . on the 15th of February, 1785, the Lodge of Philalethes (or Lovers of Truth), in solemn Session – with Savalette de Langes, royal treasurer; Tassin, the banker, and Tassin, an officer in the royal service – opened a Fraternal Convention at Paris . . . Princes (Russian, Austrian, and others), fathers of the Church, councillors, knights, financiers, barristers, barons, Theosophists, canons, colonels, professors of magic, engineers, literary men, doctors, merchants, postmasters, dukes, ambassadors, surgeons, teachers of languages, receivers general, and notably two London names – Boosie, a merchant, and Brooks of London – compose this Convention, to whom may be added M. le Comte de Cagliostro, and Mesmer, ‘the inventor’, as Thory describes him (Acta Latomorum, Vol. II. p. 95), ‘of the doctrine of magnetism!’ Surely such an able set of men to set the world to rights, as France never saw before or since!” 

The grievance of the Lodge was that Cagliostro, who had first promised to take charge of it, withdrew his offers, as the " Convention " would not adopt the Constitutions of the Egyptian Rite, nor would the Philaletlus content to have its archives consigned to the flames, which were his conditions sine qua non. It is strange that his answer to that Lodge should be regarded by Brother K. R. H. Mackenzie and other Masons as emanating " from a Jesuit source." The very style is Oriental, and no European Mason-least of all a Jesuit-would write in such a manner. This is how the answer runs':- 

. . . " The unknown grand Master of true Masonry has cast his eyes upon the Philaletheans ... Touched by the sincere avowal of their desires, he deigns to extend his hand over them, and consents to give a ray of light into the darkness of their temple. It is the wish of the Unknown Great Master, to prove to them the existence of one God-the basis of their faith ; the original dignity of man,· this powers and destiny ... . It is by deeds and facts, by the testimony of the senses, that they will know GOD, MAN and the intermediary spiritual beings (principles) existing between them,· of which true Masonry gives the symbols and indicates the real road. Let then, the Philalethes embrace the doctrines of this real Masonry, submit to the rules of its supreme chief, and adopt its constitutions. But above all let the Sanctuary be purified, let the Philalethes know that light can only descend into the Temple of Faith (based on knowledge), not into that of Scepticism. Let them devote to the flames that vain accumulation of their archives ; for it is only on the ruins of the Tower of Confusion that the Temple of Truth can be erected." In the Occult phraseology of certain Occultists " Father, Son and Angels " stood for the compound symbol of physical, and astra-Spiritual MAN.* John G. Gichtel (end of XVIIth cent.), the ardent lover of Boehme, the Seer of whom St. Martin relates that he was married " to the heavenly Sophia," the Divine Wisdom-made use of this term. Therefore, it is easy to see what Cagliostro meant by proving to the Philalethes on the testimony of ·their " senses," " God, man and the intermediary Spiritual beings," that exist between God (Atma), and Man (the Ego). Nor is it more difficult to understand his true meaning when he reproaches the Brethren in his parting letter which says : " We have offered you the truth ; you have disdained it. We have offered it for the sake of itself, and you have refused it in consequence of a love of forms. · · Can you elevate yourselves to (your) God and the knowledge of yourself,es by the assistance of a Secretary and a Convocation ?" etc.

Many are the absurd and entirely contradictory statements about Joseph Balsamo, Count de Cagliostro, so-called, several of which were incorporated by Alexander Dumas in his Memoires d'un Medicin, with those prolific variations of truth and fact which so characterize Dumas pert's romances. But though the world is in possession of a most miscellaneous and varied mass of information concerning that remarkable and unfortunate man during most of his life, yet of the last ten years and of his death, nothing certain is known, save only the legend that he died in the prison of the Inquisition. True, some fragments published recently by the Italian savant, Giovanni Sforza, from the private correspondence of Lorenzo Prospero Bottini, the Roman ambassador of the Republic of Lucca at the end of the last century, have somewhat filled this wide gap. This correspondence with Pietro Calandrini, the Great Chancellor of the said Republic, begins from 1784, but the really interesting information commences only in 1789, in a letter dated June 6, of that year, and even then we do not learn much. It speaks of the " celebrated Count di Cagliostro, who has recently arrived with his wife from Trent vid Turin to Rome. People say he is a native of Sicily and extremely wealthy, but no one knows whence that wealth. He has a letter of introduction from the Bishop . of Trent to Albani... So far his daily walk in life as well as his private and public status are above reproach. Many are those seeking an interview with him, to hear from his own lips the corroboration of what is being said of him." From another letter we learn that Rome had proven an ungrateful soil for Cagliostro. He had the intention of settling at Naples, but the plan could not be realised. The Vatican authorities who had hitherto left the Count undisturbed, suddenly laid their heavy hand upon him. In a letter dated 2 January, 1790, just a year after Cagliostro's arrival, it is stated that : " last Sunday secret and extraordinary debates in council took place at the Vatican." It (the council) consisted of the State Secretary and Antonelli, Pillotta and Campanelli, Monsignor Figgerenti performing the duty of Secretary. The object of that Secret Council remains unknown, but public rumour asserts that it was called forth owing to the sudden arrest on the night between Saturday and Sunday, of the Count di Cagliostro, his wife, and a Capuchin, Fra Giuseppe Maurijio. The Count is incarcerated in Fort St. Angelo, the Countess in the Convent of St. Apollonia, and the monk in the prison of Araceli. That monk, who calls himself ' Father Swizzero,' is regarded as a confederate of the famous magician. In the number of the crimes he is accused of is included that of the circulation of a book by an unknown author, condemned to public burning and entitled, ' The Three Sisters.' The object of this work is ' to pulverize certain three high-born individuals.' " The real meaning of this most extraordinary misinterpretation is easy 'to guess. It was a work on Alchemy ; the " three sisters " standing symbolically for the three " Principles " in their duplex symbolism. On the plane of occult chemistry they " pulverize " the triple ingredient used in the process of the transmutation of metals ; on the plane of Spirituality they reduce to a state of pulverization the three " lower" personal " principles " in man, an explanation that every Theosophist is bound to understand. The trial of Cagliostro lasted for a long time. In a letter of March the 17th, Bottini writes to his Lucca correspondent that the famous " wizard " has finally appeared before the Holy Inquisition. The real cause of the slowness of the proceedings was that the Inquisition, with all its dexterity at fabricating proofs, could find no weighty evidence to prove the guilt of Cagliostro. Nevertheless, on April the 7th I 79 I he was condemned to death. He was accused of various and many crimes, the chiefest of which were his being a Mason and an " Illuminate," an " Enchanter " occupied with unlawful studies ; he was also accused of deriding the holy Faith, of doing harm to society, of possessing himself by means unknown of large sums of · money, and of inciting others, sex, age and social standing notwithstanding, to do the same. In short, we find the unfortunate Occultist condemned to an ignominous death for deeds committed, the like of which are daily and publicly committed now-adays, by more than one Grand Master of the Masons, as also by hundreds of thousands of Kabbalists and Masons, mystically inclined. After this verdict the " arch heretic's " documents, diplomas from foreign Courts and Societies, Masonic regalias and family relics were solemnly burned by the public hangmen in the Piazza della Minerva, before enormous crowds of people. First his books and instruments were consumed. Among these was the MS. on the Maconnerie Egyptienne, which thus can no longer serve as a witness in favour of the reviled man. And now the condemned Occultist had to be passed over to the hands of the civil Tribunal, when a mysterious event happened. A stranger, never seen by any one before or after in the Vatican, appeared and demanded a private audience of the Pope, sending him by the Cardinal Secretary a word instead of a name. He was immediately received, but only stopped with the Pope for a few minutes. Jli"o sooner was he gone than his Holiness gave orders to commute· the death sentence of the Count to that of imprisonment for life, in the fortress called the Castle of St. Leo, and that the whole transaction should be conducted in great secresy. The monk Swizzero was condemned to ten years' imprisonment ; and the Countess Cagliostro was set at liberty, but only to be confined on a new charge of heresy in a convent. But what was the Castle of St. Leo ? It now stands on the frontiers of Tuscany and was then in the Papal States, in the Duchy of I: rhino. It is built on the top of an enormous rock, almost perpendicular on all sides ; to get into the " Castle " in those days, one had to enter a kind of open basket which was hoisted up by ropes and pulleys. As to the

criminal, he was placed in a special box, after which the jailors pulled him up " with the rapidity of the wind." On April 23rd 1792 Giuseppe Balsamo-if so we must call him-ascended heavenward in the criminal's box, incarcerated in that living tomb for life. Giuseppe Balsamo is mentioned for the last time in the Bottini correspondence in a letter dated March off 1792. The ambassador speaks of a marvel produced by Cagliostro in his prison during his leisure hours. A long rusty nail taken by the prisoner out of the floor was transformed by him without the help of any instrument into a sharp triangular stiletto, as smooth, brilliant and sharp as if it were made of the finest ;;teel. It was recognized for an old nail only by its head, left by the prisoner to serve as a handle. The State Secretary gave orders to have it taken away from Cagliostro, and brought to Rome, and to double the watch over him. And now comes the last kick of the jackass at the dying or dead lion. Luiggi Angiolini, a Tuscan diplomat, writes as follows : " At last, that same Cagliostro, who made so many believe that he had been a contemporary of Julius cesar, who reached such fame and so many friends, died from apoplexy, August 26, 1795. · Semironi had him buried in a wood-barn below, whence peasants used to pilfer constantly the crown property. The crafty chaplain reckoned very justly that the man who had inspired the world with such superstitious fear while living, would inspire people with the same feelings after his death, and thus keep the thieves at bay .... " But yet-a query ! Was Cagliostro dead and buried indeed in 1792, at St. Leo ? And if so, why should the custodians at the Castle of St. Angelo, of 1Rome show innocent tourists the little square hole in which Cagliostro is said to have been confined and " died "? Why such uncertainty or-imposition, and such disagreement in the legend ? Then there are Masons who to this day tell strange stories in Italy. Some say that Cagliostro escaped in an unaccountable way from his aerial prison, and thus forced his jailors to spread the news of his death and burial. Others maintain that he not only escaped, but, thanks to the Elixir of Life, still lives on, though over twice three score and ten years old ! " Why " asks Bottini, " if he really possessed the powers he claimed, has he not indeed vanished from his jailors, and thus escaped the degrading punishment altogether ?" We have heard of another prisoner, greater in every respect than Cagliostro ever claimed to be. Of that prisoner too, it was said in mocking tones, " He saved others ; himself he cannot save. . . . . let him now come down from the cross, and we will believe ... .'' How long shall charitable people build the biographies of the living and ruin the reputations of the dead, with such incomparable unconcern, by means of idle and often entirely false gossip of people, and these generally the slaves of prejudice ! So long, we are forced to think, as they remain ignorant of the Law of Karma and its iron justice. 

H. P. B.

Spiritualism and the Foundations of C. G. Jung's Psychology By F. X. Charet

Spiritualism and the Foundations of C. G. Jung's Psychology By F. X. Charet

To conclude, I would like to make a few remarks about the significance of religious experience in the formation of Jung's psycho logical theory by focusing on the subject matter of this study. I have shown ­fairly conclusively I think ­that Jung, during his early life, came under the influence of certain experiences and beliefs that are characteristic of Spiritualism. Spiritualism later provided him with a religious framework within which he could fit his extraordinary experiences. 

While he ventured into philosophy and then psychiatry in order to more adequately account for such experiences, these approaches did not completely satisfy him. When Jung moved to create a general psychology he sought to incorporate such religious experiences into psychological molds which he termed "archetypes," that would do justice to what he called their "numinous," or spiritual, content. 

As a consequence he developed a unique psychology which, while it situated the experience of the numinous within the psyche, it did not reduce the numinous to some other causal factor. By attempting to found such a psychology Jung sought to bring religion and science together in the psyche itself and thereby heal a long standing schism and in turn heal himself.

Famous imposters by Bram Stoker (1847-1912) - Cagliostro

Famous imposters by Bram Stoker (1847-1912) 

Cagliostro

ΤHE individual known to history as Comte  Cagliostro, or more familiarly as Cagliostro,  was of the family name of Balsamo and  was received into the Church under the saintly  name of Joseph. The familiarity of history is an appanage of greatness in some form. Greatness  is in no sense a quality of worth or morality. It  simply points to publicity, and if unsuccessful, to  infamy. Joseph Balsamo was of poor parentage  in the town of Palermo, Sicily, and was born in  1743. In his youth he did not exhibit any talent  whatever, such volcanic forces as he had being entirely  used in wickedness—base, purposeless, sordid wickedness, from which devolved no benefit  to any one—even to the the criminal instigator. In  order to achieve greatness, or publicity, in any  form, some remarkable quality is necessary; 

Joseph  Balsamo's claim was based not on isolated qualities  but on a union of many. In fact he appears to  have had every necessary ingredient for this kind  of success—except one, courage. In his case however,  the lacking ingredient in the preparation of  his hell-broth was supplied by luck; though such  luck had to be paid for at the devil's usual price failure at the last. His biographers put his leading characteristics in rather a negative than a positive way—"indolent and unruly"; but as time went on the evil became more marked—even ferae naturae, poisonous growths, and miasmatic conditions have to manifest themselves or to cease to prevail. In the interval between young boyhood and coming manhood, Balsamo's nature—such as it was—began to develop, unscrupulousness working on an imaginative basis being always a leading characteristic. 

The unruly boy shewed powers of becoming an unruly man, fear being the only restraining force ; and indolence giving way to wickedness. When he was about fifteen he was sent to a monastery to learn chemistry and pharmacy. The boy who had manifested a tendency to "grow downwards" found the beginning of a kind of success in these studies in which, to the surprise of all, he exhibited a form of aptitude. Chemistry has certain charms to a mind like his, for in its working are many strange surprises and lurid effects not unattended with entrancing fears. These he used before long to his own pleasure in the concern of others. When he was expelled from the religious house he led a dissolute and criminal life in Palermo. Amongst other wickednesses he robbed his uncle and forged his will. Here too, he committed a crime, not devoid of a certain humorous aspect, but which had a reflex action on Ms own life. Under promise of revealing a hidden treasure, he persuaded a goldworker, one Morano, to give him custody of a quantity of his wares. 

It was what, in criminal slang is called "a put-up job," and was worked by a gang of young thieves with Balsamo at their head. Having filled the soft head of the foolish goldsmith with ideas to suit his purpose, Joseph brought him on a treasure hunt into a cave where he was shortly surrounded by the gang dressed as fiends, who, in the victim's paralysis of fear, robbed him at their ease of some sixty ounces of gold. Morano, as might have been expected, was not satisfied with the proceedings and vowed vengeance which he tried to effect later. Balsamo's pusillanimity worked hand in hand with Morano's vindictiveness, to the effect that the culprit incontinently absconded from his native town. He conferred the benefit of his presence on Messina where he was naturally attracted to a noted alchemist called Althotas, to whom he became a sort of disciple. Althotas was a man of great learning, according to the measure of that time and his own occupation. He was skilled in Eastern tongues and an adept occultist. It was said that he had actually visited Mecca and Medina in the disguise of an Oriental prince. Having attached himself to Althotas, Cagliostro went with him to Malta where he persuaded the Grand Master of the Knights to supply them with a laboratory for the manufacture of gold, and also with letters of introduction which he afterwards used with much benefit to himself. 

From Malta he went to Rome where he employed himself in forging engravings. Like other criminals, great and small, Comte Alessandro Cagliostro—as he had now become by his own creation of nobility—had a faculty of working hard and intelligently so long as the end he aimed at was to be accomplished by crooked means. Work in the ordinary ways of honesty he loathed and shunned ; but work as a help to his nefarious schemes seemed to be a jojr to him. Then he set himself up as a wonder-worker, improving as he went on all the customs and tricks of that calling. He sold an elixir which he said had all the potency usually attributed to such compounds but with an added efficacy all its own. He pretended to be able to transmute metals and to make himself invisible ; indeed to perform all the wonders of the alchemist, the "cheap jack," and the charlatan. 

At Rome he became acquainted with and married a very beautiful woman, Lorenza de Feliciani, daughter of a lacemaker, round whom later biographers weave romances. According to contemporary accounts she seems to have been dowered with just such qualities as were useful in such a life as she had entered on. In addition to great and unusual beauty she was graceful, passionate, seductive, clever, plausible, soothing, and attractive in all ways dear and convincing to men. She must have had some winning charm which has lasted beyond her time, for a hundred years afterwards we find so level-headed a writer as Dr. Charles Mackay crediting her, quite unwarrantably with, amongst other good qualities, being a faithful wife. Her life certainly after her marriage was such that faithfulness in any form was one of the last things to expect in her. Her husband was nothing less than a swindler of a protean kind. He had had a great number of aliases before he finally fixed on Comte de Cagliostro as a nomine de guerre. 

He called himself successively Chevalier de Fischio, Marquis de Melina (or Melissa), Marquis de Pellegrini, Comte de SaintGerman, Baron de Belmonte; together with such names as Fenix, Anna, Harat. He wrote a work somewhat of the nature of a novel called Le Grand Cophte—which he found useful later when he was pushing his scheme of a sort of new Freemasonry. After his marriage he visited several countries, Egypt, Arabia, Persia, Poland, Russia, Greece, Germany ; as well as such towns as Naples, Palermo, Rhodes, Strasbourg, Paris, London, Lisbon, Vienna, Venice, Madrid, Brussels—in fact any place where many fools were crowded into a small space. In many of these he found use for the introductory letters of the Grand Master of the Knights of Malta, as well as those of other dupes from whom it was his habit to secure such letters before the inevitable crash came. Wherever he travelled he was accustomed to learn all he could of the manners, customs and facts of each place he was in, thus accumulating a vast stock of a certain form of knowledge which he found most useful in his chosen occupation—deceit. With regard to the last he utilised every form of human credulity which came under his notice. The latter half of the eighteenth century was the very chosen time of strange beliefs. Occultism became a fashion, especially amongst the richer classes, with the result that every form of swindle came to the fore. 

At this time Cagliostro, then nearing his fortieth year, began to have a widespread reputation for marvellous cures. As mysticism in all sorts of forms had a vogue, he used all the tricks of the cult, gathering them from various countries, especially France and Germany, where the fashion was pronounced. For this trickery he used all his knowledge of the East and all the picturesque aids to credulity which he had picked up during his years of wandering; and for his "patter," such medical terminology as he had learned—he either became a doctor or invented a title for himself. This he interlarded with scraps of various forms of fraudulent occultism and all sorts of suggestive images of eastern quasireligious profligacy. He took much of the imagery which he used in his rituals of fraud from records of ancient Egypt. This was a pretty safe ground for his purpose, for in his time the Egypt of the past was a sealed book. It was only in 1799 that the Rosetta stone was discovered, and more than ten years from then before Dr. Young was able to translate its three inscriptions—Hieroglyphic Demotic and Greek—whence Hieroglyphic knowledge had its source. Omne ignotum pro magnifico might well serve as a motto for all occultism, true or false. Cagliostro, whose business it was to deceive and mislead, understood this and took care that in his cabalistic forms Egyptian signs were largely mixed with the pentagon, the signs of the Zodiac, and other mysterious symbols in common use. His object was primarily to catch the eye and so arrest the intelligence of any whom he wished to impress. For this purpose he went about gorgeously dressed and with impressive appointments. In Germany for instance he always drove in a carriage with four horses with courier and equerries in striking liveries. Happily there is extant a pen picture of him by Comte de Beugnot who met him in Paris at the house of the Comtesse de la Motte :

"of medium height and fairly fat, of olive colour, with short neck and round face, big protruberant eyes, a snub nose with open nostrils."

This gives of him anything but an attractive picture; but yet M. de Beugnot says: "he made an impression on women whenever he came into a room." Perhaps his clothing helped, for it was not of a commonplace kind. De Beugnot who was manifestly a careful and intelligent observer again comes to our aid with his pen:

"He wore a coiffure new in France; his hair parted in several little cadenottes (queues or tresses) uniting at the back of the head in the form known as a 'catogan' (hair clubbed or bunched). A dress, French fashion, of iron grey, laced with gold, scarlet waistcoat broidered with bold point de spain, red breeches, a basket-hilted sword and a hat with white plumes I"

Aided by these adjuncts he was a great success in Paris whither he returned in 1785. As an impostor he knew his business and played "the game" well. When he was at work he brought to bear the influence of all his "properties," amongst them a tablecloth embroidered with cabalistic signs in scarlet and the symbols of the Rosy Cross of high degree; the same mysterious emblems marked the globe without which no wizard's atelier is complete. Here too were various little Egyptian figures — "ushabtui" he would doubtless have called them had the word been in use in his day. From these he kept his dupes at a distance, guarding carefully against any discovery. He evidently did not fear to hurt the religious susceptibilities of any of his votaries, for not only were the crucifix and other emblems of the kind placed amongst the curios of his ritual, but he made his invocation in the form of a religious ceremony, going down on his knees and in all ways cultivating the emotions of those round him. 

He was aided by a young woman whom he described as pure as an angel and of great sensibility. The said young person kept her blue eyes fixed on a globe full of water. Then he proceeded to expound the Great Secret which he told his hearers had been the same since the beginning of things and whose mystery had been guarded by Templars of the Rosy Cross, by Magicians, by Egyptians and the like. He had claimed, as the Comte Saint-German said, that he had already existed for many centuries; that he was a contemporary of Christ; and that he had predicted His crucifixion by the Jews. As statements of this kind were made mainly for the purpose of selling the elixir which he peddled, it may easily be imagined that he did not shrink from lying or blasphemy when such seemed to suit his purpose. Daring and recklessness in his statements seemed to further his business success, so prophecy—or rather boastings of prophecy after the event—became part of the great fraud. Amongst other things he said that he had predicted the taking of the Bastille. Such things shed a little light on the methods of such impostors, and help to lay bare the roots or principles through which they flourish. 

After his Parisian success he made a prolonged tour in France. In la Vendee he boasted of some fresh miracle—of his own doing—on each day ; and at Lyons the boasting was repeated. Of course he occasionally had bad times, for now and again even the demons on whose acquaintance and help he prided himself did not work. In London after 1772, things had become so bad with him that he had to work as a house painter under his own name. 

Whatever may have been his skill in his art this was probably about the only honest work he ever did. He did not stick to it for long however, for four years afterwards he lost three thousand pounds by frauds of others by whom he was introduced to fictitious lords and ladies. Here too he underwent a term of imprisonment for debt. Naturally such an impostor found in Freemasonry, which is a secret cult, a way of furthering his ends. With the aid of his wife, who all through their life together seems to have worked with him, he founded a new branch of freemasonry in which a good many rules of that wonderful organisation were set at defiance. As the purpose of the new cult was to defraud, its net was enlarged by taking women into the body. 

The name used for it was the Grand Egyptian Lodge—he being himself the head of it under the title of the Cophte and his wife the Grand Priestess. In the ritual were some appalling ceremonies, and as these made eventually for profitable publicity, the scheme was a great success—and the elixir sold well. This elixir was the backbone of his revenue ; and indeed it would have been well worthy of success if it had been all that he claimed for it. Dispensers of elixirs are not usually backward in proclaiming the virtues of their wares; but in his various settings forth Cagliostro went further than others. He claimed not only to restore youth and health and to make them perpetual, but to restore lost innocence and effect a whole moral regeneration. No wonder that he achieved success and that money rolled in! And no wonder that women, especially of the upper classes, followed him like a flock of sheep ! No wonder that a class rich, idle, pleasureloving", and fond of tasting and testing new sensations, found thrilling moments in the great impostor's melange of mystery, religion, fear, and hope ; of spirit-rapping and a sort of "black mass" in which Christianity and Paganism mingled freely, and where life and death, good and evil, whirled together in a maddening dance. 

It was not, however, through his alleged sorcery that Cagliostro crept into a place in history; but by the association of his name with a sordid crime which involved the names of some of the great ones of the earth. The story of the Queen's Necklace, though he was acquitted at the trial which concluded it, will be remembered when the vapourings of the unscrupulous quack who had escaped a thousand penalties justly earned, have been long forgotten. Such is the irony of history! The story of the necklace involved Marie Antoinette, Cardinal Prince de Rohan, Comte de la Motte — an officer of the private guard of "Monsieur" (the Comte d'Artois), his wife Jeanne de Valois, descended from Henry II through Saint-Remy, his natural son and Nicole de Savigny. Louis XV had ordered from MM. Boemer et Bassange, jewellers to the Court of France, a beautiful necklace of extraordinary value for his mistress Madame du Barry, but died before it was completed. The du Barry was exiled by his successor, so the necklace remained on the hands of its makers. It was, however, of so great intrinsic value that they could not easily find a purchaser. They offered it to Marie Antoinette for one million eight hundred thousand livres; but the price was too high even for a queen, and the necklace remained on hand. So Boemer showed it to Madame de la Motte and offered to give a commission on the sale to whoever should find a buyer. She induced her husband, Comte de la Motte, to join with her in a plot to accomplish the sale. 

De la Motte was a friend of Cagliostro, and he too was brought in as he had influence with the Cardinal Prince de Rohan whom they looked on as a likely person to be of service. He had his own ambitions to acquire influence over the queen and use her for political purposes as Mazarin had used Anne of Austria. De Rohan was then a man of fifty—not considered much of an age in these days, but the Cardinal's life had not made for comparative longevity. He was in fact something of that class of fool which has no peer in folly—an old fool ; and Jeanne de la Motte fooled him to the top of his bent. She pretended to him that Marie Antoinette was especially friendly to her, and shewed him letters from the queen to herself all of which had been forged for the purpose. As at this time Madame de la Motte had borrowed or otherwise obtained from the Cardinal a hundred and twenty thousand livres, she felt assured he could be used for the contemplated fraud. She probably had not ever even spoken to the queen but she was not scrupulous in such a small matter as one more untruth. She finally persuaded him that Marie Antoinette wished to purchase the necklace through his agency, he acting for her and buying it in her name. To aid in the scheme she got her pet forger, Retaux de Vilette, to prepare a receipt signed "Marie Antoinette de France." The Cardinal fell into the trap and obtained the jewel, giving to Boemer four bills due successively at intervals of six months. At Versailles de Rohan gave the casket containing the necklace to Madame de la Motte, who in his presence handed it to a valet of the royal household for conveyance to the queen. 

The valet was none other than the forger Retaux de Vilette. Madame de la Motte sent to the Cardinal a letter by the same forger asking him to meet her (the queen) in the shrubbery at Versailles between eleven o'clock and midnight. To complete the deception a girl was procured, one Olivia, who in figure resembled the queen sufficiently to pass for her in the dusk. The meeting between de Rohan and the alleged queen was held at the Baths of Apollo—to the deception and temporary satisfaction of the ambitious churchman. When the first instalment for the purchase of the necklace was due, Boemer tried to find out if the queen really had possession of the necklace—which had in the meanwhile been brought to London, it was said, by Comte de la Motte. As Boemer could not manage to get an audience with the queen he came to the conclusion that he had been robbed, and made the matter public. This was reported to M. de Breteuil, Master of the King's household, and an enemy of de Rohan. De Breteuil saw the queen secretly and they agreed to act in concert in the matter. Louis XVI asked for details of the purchase from Boemer, who told the truth so far as he knew it, producing as a proof the alleged receipt of the queen. Louis pointed out to him that he should have known that the queen did not sign after the manner of the document. He then asked de Rohan, who was Grand Almoner of France, for his written justification. 

This being supplied, he had him arrested and sent to the Bastille. Madame de la Motte accused Cagliostro of the crime, alleging that he had persuaded de Rohan to buy the necklace. She was also arrested as were Retaux de Vilette, and, later on at Brussels, Olivia, who threw some light on the fraud. The King brought the whole matter before Parliament, which ordered a prosecution. As the result of the trial which followed, Comte de la Motte and Retaux de Vilette were banished for life ; Jeanne de la Motte was con- demned to make amende honourable, to be whipped and branded with V on both shoulders, and to be imprisoned for life. Olivia and Cagliostro were acquitted. The Cardinal was cleared of all charges. Nothing seems to have been done for the poor jewellers, who, after all, had received more substantial injury than any of the others, having lost nearly two million livres. After the affair of the Necklace, Cagliostro spent a time in the Bastille and when free, after some months, he and his wife travelled again in Europe. In 1789 he was arrested at Rome by order of the Inquisition and condemned to death as a Free- mason. The punishment was later commuted to perpetual imprisonment. He ended his days in the Chateau de Saint-Leon near Rome. His wife was condemned to perpetual seclusion and died in the Convent of Sainte-Appolive.

Προβολή ταινίας Cagliostro (1949) - Παρασκευή 29 και ώρα 20:00

Προβολή ταινίας Cagliostro (1949) - Παρασκευή 29 και ώρα 20:00

Προβολή της ταινίας Cagliostro (1949) 

Παρασκευή 29 Ιουνίου και ώρα 20:00

Ελληνικοί υπότιτλοι 

Ελεύθερη είσοδος

Έναστρον Βιβλιοκαφέ - Σόλωνος 101 Αθήνα

Η ταινία Cagliostro είναι μια προσαρμογή του μυθιστορήματος του Αλεξάντερ Δουμά ''Joseph Balsamo'' που προβλήθηκε το 1949.

Η σκηνοθεσία είναι του γεννημένου στην Ρωσσία Γκρέγκορι Ρατόφ. Διαδραματίζεται τον 18ο αιώνα, και πρωταγωνιστεί ο Orson Welles στον ρόλο του Joseph Balsamo, ενός υπνωτιστή, μάγου και τσαρλατάνου, ο οποίος είναι γνωστός με το ψευδώνυμο Count Cagliostro, μαζί του παίζει η Nancy Guild ως Lorenza / Marie Antoinette. 

Orson Welles : Cagliostro

Nancy Guild : Marie Antoinette -Alias- Lorenza

Akim Tamiroff : Gitano

Frank Latimore : Gilbert de Rezel

Valentina Cortese : Zoraida

Margot Grahame : Mme. Du Barry

Stephen Bekassy : Vicomte de Montagne

Berry Kroeger : Alexandre Dumas, Sr.

Gregory Gaye : Chambord -Alias- Monk

Raymond Burr : Alexandre Dumas, Jr.

Lee Kresel : Roi Louis XVI

Charles Goldner : Dr. Franz Anton Mesmer

Robert Atkins : Roi Louis XV

Réal : Gregory Ratoff

Scén : Charles Bennet 

Scén+ : Richard Schayer 

Genre : Drame

Producteur : Gregory Ratoff

Musiques de : Paul Sawtell

Photos de : Ubaldo Arata, Anchise Brizzi et Otello Martelli

Distributeur : United Artists

Roman de : Alexandre Dumas

Ο Αλεσσάντρο Καλιόστρο (Alessandro Cagliostro, 2 Ιουνίου 1743- 26 Αυγούστου 1795) ήταν Ιταλός περιηγητής και τέκτονας. Υπήρξε σωσίας του κοινού εγκληματία Τζουζέππε Μπάλσαμο. Εγκαταλείφθηκε από τους γονείς του μόλις γεννήθηκε στη Μάλτα ενώ εκεί, όπως ισχυριζόταν ο ίδιος, μυήθηκε στη μουσική και στην αλχημεία. Νυμφεύτηκε τη Λορέντσα Φελιτσιάνι (Lorenza Feliciani) και ταξίδευσαν μαζί στο Λονδίνο, όπου και έγιναν μέλη τεκτονικής οργάνωσης.

Υιοθέτησε ως τεκτονικό σύμβολο τον ουροβόρο, δηλαδή το φίδι που δαγκώνει την ουρά του. Ίδρυσε τεκτονική στοά στην Χάγη. Έκανε ταξίδια σε Ρωσία, Γερμανία και Γαλλία και ισχυριζόταν ότι θεράπευε μέσω μαγνητισμού.

Ενώ βρισκόταν στο Παρίσι, η φήμη του απλώθηκε και του πρότειναν να γίνει γιατρός του Βενιαμίν Φραγκλίνου. Διώχθηκε ποινικά μετά την εμπλοκή του στην υπόθεση με το αδαμάντινο περιδέραιο της Βασίλισσας Μαρίας Αντουανέτας και φυλακίστηκε για εννέα μήνες στη Βαστίλη, για απάτη. Τελικά αθωώθηκε, καθώς δε βρέθηκαν αποδεικτικά στοιχεία για την ενοχή του.

Παρόλ' αυτά, τον έδιωξαν από τη Γαλλία και πήγε στην Αγγλία, όπου και κατηγορήθηκε πως ήταν ο κακοποιός Τζουζέππε Μπάλσαμο (Giuseppe Balsamo), για να το διαψεύσει ο ίδιος ενώπιον του αγγλικού λαού και να του ζητήσουν και συγγνώμη όσοι τον είχαν κατηγορήσει.

Ο Καλιόστρο πήγε στη Ρώμη και έπεσε σε παγίδα κατασκόπων της Ιεράς Εξέτασης, οι οποίοι είχαν παρουσιαστεί με σκοπό δήθεν να τους μυήσει σε τεκτονικές τελετές. Ο Καλιόστρο σχεδίαζε να συστήσει τεκτονική ομάδα μέσα στη Ρώμη. Αυτή του η πρωτοβουλία δε σχετιζόταν τόσο με τη δίψα για τις καινοτόμες ιδέες αλλά με ζητήματα επιβίωσης: οικονομικά στο χείλος της καταστροφής και έχοντας ενεχυριάσει τα κοσμήματα της συζύγου του, χωρίς να είναι κανείς πρόθυμος να του κάνει πίστωση αποφάσισε να συγκροτήσει μία τεκτονική στοά, οι οικονομικές εισφορές των μελών της οποίας θα μπορούσαν να γίνουν αντικείμενο εκμετάλλευσης από τον ίδιο και θα του εξασφάλιζαν ζωή άνετη. Είχε προηγηθεί καταγγελία από τη Λορέντζα Φελτσιάνι, γνωστή και ως Σεραφίνα, σύζυγο του Καλιόστρο, για την όλη δράση του, καταγγελία που έγινε στις 26 Σεπτεμβρίου 1789. Συνελήφθη στις 27 Δεκεμβρίου 1789, φυλακίστηκε στο Κάστρο των Αγγέλων (Castel Sant' Angelo) και, λίγο μετά, καταδικάστηκε με απόφαση που εκδόθηκε στις 7 Απριλίου 1791 σε θάνατο ως τέκτονας. Αργότερα ο Πάπας Πίος Στ' μετέτρεψε την ποινή του σε ισόβια δεσμά.

Μετά την απόπειρα δραπέτευσις του, οδηγήθηκε στις φυλακές του Σαν Λέο, στην Εμίλια-Ρομάνια της Ιταλίας, όπου και πέθανε στις 26 Αυγούστου το 1795.

Το θέμα της ταινίας περιλαμβάνεται στο έργο :

The Marie Antoinette romances (comprise eight novels)

L.H. Nicolay (1737–1820) and his Contemporaries: Cagliostro

L.H. Nicolay (1737–1820) and his Contemporaries: Cagliostro

On a visit, which one day I made to Mrs. Z.'s table, she very much begged me to come back to lunch, and to help her entertain Count Cagliostro, whom she expected. For several weeks this Abyssinian had been practicing his life in St. Petersburg, playing the miracle doctor, the miller, but, rich in himself, the first bishop of philanthropy, without payment, the second as a side effect to his amusement, but basically quite dedicated to the higher philosophy alone. Freylich attributed to him his works of art, his Arcana more visits and praise than his transcendental wisdom. My natural reluctance to do anything with the blackness had always prevented me from running with him to the pile, and I thought it wise for reasonable men to be fooled when they let themselves be fooled by his exchanges, but now offered such a convenient opportunity to happen to him by accident Seeing a narrow circle, some curiosity awoke in me and drove me to accept the invitation.

His figure struck me as uncomfortable. She promised nothing noble, nothing lofty, nothing deep. Madame Z. greeted him with a simple address: Ah, Monsieur Cagliostro! But at once she reassembled herself and begged him not to have given him his title of title for the sake of forgiveness. What, title? he exclaimed. I am what I want, today Furst, tomorrow Count, Marchese, Baron or Burger. He broke off immediately and poured into long-running reports from the sick, which he now has in the Cur. I, who am not a doctor, sought to guide him in the same field to a circumstance about which I could also speak with a word. So I directed the conversation to the history of Arzney science. He chatted the most unrealized stuff with unstoppable glee and betrayed the coarsest and boldest ignorance. What are, he finally exclaimed, what are all the old doctors against the new ones? What is a Hippocrates? Isocrates? ... I had to turn away to hide my laugh. Hail was called to the table. Again, he touched on a scientific discourse, in which he occasionally scattered alchemical chunks. 

I cast a word about the elemental salts, as if they were a fishing rod. Greedy, he bit down, and overcame me with a barrage of mystical phrases. Out of sheer curiosity, in my youth I had read some alchemical books, but without ever putting one hand to a tig. I still had the whole language in fresh poetry, and flanked me with green lions, with black crinkles, and the like. pretty well around. Mr. B. who sat next to me, and noticed my courage, turned against his other neighbor, and said, just a little too loud: Comme ille persifle! Cagliostro might have heard it, suddenly fell silent, and went straight to the table [illeg.]

Friend, Mr. von T., otherwise a very clever man [illeg.] Still in a little confined space, often went to Cagliostro. He basically did his ghost show and other gaukeleyes. But once in the society was the speech on the lottery game. The great copte assured that at each drawing he could accurately and safely calculate the five numbers which, among the ninety, were to be given, except that the place, the year, the month, the day, and the hour should be exactly indicated the drawing was done. 

This made the guetn T. attentive. He asked for a sample. Said he said that tomorrow at eleven o'clock a lottery was drawn here in Petersburg, which numbers would come out? Cagliostro gave him five formulas of numbers which he would soon add, subtract, multiply and divide, until finally five numbers came between I and go, which were sure to win. But this was not enough for Mr. T., for the whole calculation was based on a chimerical hypothesis which could not give him any proof of correctness. But, he began, it was possible to draw already done so calculate? Cagliostro - I thought that I seldom miss it. Now T. told me he had him trapped. He had spent a few years in Italy, playing in all lotteries, but receiving nothing but a lot of printed records of drawings that had unfortunately failed him. From one of them he put together a task and presented it to the wise man. 

He asked for a few days to calculate, and finally gave him on a small piece of paper written down the Numem, which had really won at that time. T. was beside himself with astonishment, and was very anxious to give him the key to this secrets. And this, replied the mystic, is the only thing that I can not possibly discover, for among us it is the gold mine from which I draw all my wealth. Cagliostro gave himself an astonishing misfortune to approach the great Catharina by the reputation of his miracles, his secrets, or by the fealty of some deluded exteriors, but never down to him. 

At last he discovered to one of his Gonners that he knew the whole mixture of the famous Corinthian ore, and that he had come chiefly to St. Petersburg to turn this noblest of all metals into a statue of the greatest monarchy. The Kayserinn forbade itself the honor. 2 o you my dear Strassburger! Neither Cagliostro, nor Mesmer, nor any of the more recent modern fantasies and perpetrators, has found such blind faith in any people, as zealous followers have found, than in your good-natured Abdera. 3

Karl von Eckartshausen Το σύννεφο πάνω από το Ιερό - 6 επιστολή

Karl von Eckartshausen Το σύννεφο πάνω από το Ιερό - 6 επιστολή

Ο Karl von Eckartshausen μας λέει πως ''ο Θεός έγινε άνθρωπος για να θεοποιήσει τον άνθρωπο'', εδώ δεν εννοεί πως ο Θεός πήρε μια ανθρώπινη μορφή γιατί αυτό είναι αδύνατον μιας και ο Θεός είναι άμορφος και άπειρος, αλλά εννοεί πως μέσω της εκδήλωσης του πνεύματος του Χριστού επανασυνδέθηκε με την ανθρώπινη ουσία μέσα στο ανθρώπινα τέλειο ον του Ιησού, λέω επανασυνδέθηκε διότι λόγω της πτώσης ο άνθρωπος εξέπεσε χάνοντας την ουράνια υπόσταση του (το πνεύμα) γινόμενος θνητός και υλικός.

Μας λέει πως ''ο Ουρανός συνδέθηκε με την γη'' δηλαδή το Πνεύμα διαχύθηκε ξανά μέσα στο έκπτωτο πεδίο ζωής μέσα στο οποίο ζούμε και έχουμε γεννηθεί, γιατί; 

''για να μπορέσουν οι θεϊκές μεταμορφώσεις να πραγματοποιηθούν'' 

αλλά για να συμβεί αυτό  ''μια ολοκληρωτική αλλαγή, μια πλήρης και απόλυτη ανατροπή πρέπει να συμβεί μέσα στο ον μας.''

Αυτή την αλλαγή την ονομάζει ''αναγέννηση''. 

Μας λέει :

''Το να γεννηθείς, σημαίνει απλά το να εισέλθεις σε έναν κόσμο μέσα στον οποίον κυριαρχούν οι αισθήσεις, στον οποίον η σοφία και η αγάπη εξασθενούν μέσα από τα δεσμά του ατομισμού. Το να αναγεννηθείς σημαίνει το να επιστρέψεις σε ένα κόσμο μέσα στον οποίον κυβερνά το πνεύμα της σοφίας και την αγάπης, και όπου ο ζωώδης άνθρωπος υπακούει. Η αναγέννηση είναι τριπλή, πρώτον η αναγέννηση της νοημοσύνης μας, δεύτερον, της καρδιάς μας και της θέλησης μας και, τελικώς, η αναγέννηση ολόκληρης της ύπαρξής μας.

Η πρώτη και δεύτερη αναγέννηση ονομάζεται πνευματική, και η τρίτη ονομάζεται σωματική αναγέννηση.

Πολλοί ευσεβείς άνθρωποι, ζητώντας από τον Θεό, έχουν αναγεννηθεί στον νου και την θέληση, αλλά λίγοι έχουν γνωρίσει, κατορθώσει τη σωματική αναγέννηση. Αυτό το τελευταίο έχει επιτευχθεί μόνο από λίγους ανθρώπους, και εκείνοι στους οποίους έχει δοθεί το έχουν λάβει μόνον για να μπορέσουν να υπηρετήσουν σαν υπηρέτες του Θεού, σύμφωνα με τους ένδοξους και μεγαλειώδεις σκοπούς και προθέσεις του, ώστε να φέρουν την ανθρωπότητα κοντύτερα στην ευδαιμονία.''

Το πρώτιστο καθήκον μια πνευματικής σχολής είναι το να γίνει ένας ΚΑΘΡΕΠΤΗΣ για σας

Το πρώτιστο καθήκον μια πνευματικής σχολής είναι το να γίνει ένας ΚΑΘΡΕΠΤΗΣ για σας

Οι περισσότεροι άνθρωποι που αναζητούν σήμερα αυτό που ενδεχομένως δεν καταλαβαίνουν αλλά αισθάνονται πως είναι κάτι το θετικό για αυτούς και μια λύση σε ενδεχόμενα προβλήματα που έχουν στις διάφορες όψεις τους, κάνουν χωρίς να το αντιλαμβάνονται ένα μεγάλο λάθος, αν και δεν φταίνε αυτοί οι ίδιοι για αυτό αλλά ο συνήθης αχταρμάς αυτών των ανεκδιήγητων ομάδων μέσα στις οποίες η συνείδηση του εγώ όχι μόνο συνεχίζει αλλά επαυξάνεται.

Το πρόβλημα είναι πως η προσωπικότητα τους μεταφέρεται αυτούσια στον χώρο με όλα τα ελαττώματα και τα προτερήματα τους, αν έχουν, επομένως, και η κίνηση της συμπεριφοράς τους φαντάζει ίδια και απαράλλακτη και αυτή όπως επαλειμμένα έχουμε δει επιθυμεί να αλλάξει τα πάντα αλλά χωρίς καμία προσπάθεια εσωτερικής φύσης, οποιαδήποτε εργασία ή μελέτη.

Φέρτε το μαξιλάρι σας να διαλογιστούμε σας λένε και εσείς σαν ένας άφρονας άνθρωπος που είστε δεν είστε ικανοί να αξιολογήσετε την ανοησία της πρότασης αυτής και συνήθως πέφτετε θύματα υποβολής ή εκμετάλλευσις.  

Βεβαίως δεν λείπουν και τα γλειψίματα και οι μεγάλες υποσχέσεις για αγάπη και φως και ειρήνη και ένα κάρο ψέματα και περιττώματα νεκρών εννοιών.

Το πρώτιστο καθήκον μια πνευματικής σχολής είναι το να γίνει ένας ΚΑΘΡΕΠΤΗΣ για σας και μέσα από αυτόν να δείτε την ύπαρξή σας, το εγώ σας όχι όπως νομίζεται ή θα θέλατε να είναι αλλά όπως αυτό είναι στην πραγματικότητα, και πιστέψτε με αυτή η άγια εργασία αυτογνωσίας είναι σκληρή και πικρή και διόλου ευχάριστη για τα αυτιά σας.

Αλλά αυτή είναι η αλήθεια και εσείς αυτήν την αλήθεια θα πρέπει να αναζητήσετε και όχι κούφια παρήγορα λόγια που μακιγιάρουν την φτωχή σας πραγματικότητα.

Η βαθιά αυτή εντύπωση - γνώση - εικόνα - αντίληψη είναι ο πρώτος ακατέργαστος λίθος μέσα από τον οποίο θα δώστε σχήμα στην μαθητεία σας.

Είμαστε πολύ μικροί ακόμη και ακατέργαστοι, βρώμικοι και οκνηροί, χωρίς καμία απολύτως γνώση για το πνεύμα και τον κόσμο του αλλά μέσα μας υπάρχει η ελπίδα και η πίστη πως αν στα αλήθεια επιθυμήσουμε να αλλάξουμε ο Πατέρας θα μας ακούσει και θα απονέμει πάνω μας την δόξα του, την χάρη του, την ευσπλαχνική του αγάπη, γιατί; Γιατί είμαστε ένα κομμάτι του, είμαστε το έργο των χεριών του, ο χαμένος υιός, το απολωλό πρόβατο, ο Ιούδας και ο Πέτρος ο αρνητής, ο παράλυτος και ο τυφλός, ο πόρνος και ο Παύλος που καταδιώκει κάθε τι πνευματικό μέσα του για χάριν της δόξας του κόσμου και την αλήθειας που είναι ψέμα και μια διαστρέβλωση.

Ναι είμαστε ατελείς και βρομιάρηδες αλλά μέσα μας υπάρχει Αυτός και μέσω Αυτού η κληρονομιά μας, μας περιμένει, η εργασία μπορεί να ολοκληρωθεί, η πύλη είναι ανοικτή και ο Κύριος μας γνωρίζει με το όνομα μας.

Τι απομένει παρά η εκπλήρωση, το ειλικρινές τετέλεσται που δίνει ζωή νέα ζωή εις απάντηση του Κυρίου μέσα στην αληθινή του κατοικία την Καρδιά του Κόσμου, την Βασιλεία των Ουρανών.

The Rosicrucian A Quarterly Record of the Society's Transactions, with Occasional Notes on Freemasonry and other kindred subjects No 1 July 1868

The Rosicrucian 

A Quarterly Record of the Society's Transactions, 

with Occasional Notes on Freemasonry and other kindred subjects

No 1 July 1868

Notable Rosicrucian books

THE first of the books relating to the Rosicrucian Society, that we intend glancing at, is a small work entitled " Τhe Fame and Confossion of the fraternity of R: C:, commonly of the Rosie Cross, with a preface annexed thereto, and a short declaration of their physical work. By Eugenius Philalethes. Veritas in profundo. London: printed by J. M., for Giles Calvert, at the Black Spread Eagle, at the west end of St. Pauls. 1659." 

It is believed to have been written by 'Thomas Vaughan, and we think correctly so, and is numbered 2435 in Dr. Kloss' admirable "Bibliographie der Freimaureri, A.D. 1844'' (in the list of Rosicrucian works from A.D. 1614, pages 174 to 197; in "Rosicrucian Bibliography," by Chariles Purton Cooper, Esq., in Freemasons' Magazine, vol. 18, page 327; it is catalogued as No. 3 (addenda). The latter gentleman mentions a work of three years earlier date, which we have not had the pleasure of seeing yet, but that loss is partly compensated by our possession of the "Fama Fraternitatis" itself. 

The little work now under review contains-( a) an address by ''the Publisher to the reader" of three pages, (b) an Epistle to the wise and understanding reader, of nine pages ; and a preface of fifty-three pages. Neither of the foregoing is regularly paged, and the latter concludes with Soli Deo Gloria. 

The "Fama Fraternitatis" consists of only 33 pages, and the "Confesio Fraternitatis" of 30 pages; so that one half of the book is an introduction to the other half; which, for a volume measuring only some six inches by four, is surely a lengthy enough explanatory notice for even the dullest of readers.-But we will let the Publisher introduce himself to our readers without delay. 

Η αστρική σφαίρα της γης δεν είναι ο χώρος από τον οποίον η Αδελφότητα του Ροδοσταύρου αντλεί την έμπνευσή της

Η αστρική σφαίρα της γης δεν είναι ο χώρος από τον οποίον η Αδελφότητα του Ροδοσταύρου 

αντλεί την έμπνευσή της

Η αστρική σφαίρα της γης δεν είναι ο χώρος από τον οποίον η Αδελφότητα του Ροδοσταύρου αντλεί την έμπνευσή της ή ελκύει και μετασχηματίζει όλες τις απαιτούμενες απελευθερωτικές δυνάμεις και ενέργειες μέσω των οποίων εργάζεται και ακτινοβολεί μέσα από ένα πλήρες φάσμα.

Η Αδελφότητα μας οικοδομώντας τον δικό της Οίκο του Αγίου Πνεύματος καθαγιάστηκε πλήρως μέσα από μια ολοκληρωτική μεταμόρφωση η οποία νομοτελειακά ενώνει εν ζωή τις δύο φυσικές τάξεις, δηλαδή την γήινη φυσική τάξη μέσα στην οποίαν ζούμε με το ορατό και το αόρατο μέρος της (αστρική σφαίρα) και το Αμετάθετο Βασίλειο δηλαδή μια πνευματική σφαίρα η οποία ανήκει σε έναν αγνό χώρο ο οποίος βρίσκεται έξω και πάνω από τον δικό μας κόσμο και μεταξύ των οποίων η μοναδική πύλη εκροής δύναμης από τα πάνω προς τα κάτω λαμβάνει χώρα μόνον μέσω της δραστηριότητας του Πνεύματος του Χριστού.

Για αυτόν τον λόγο ο Χριστός είναι και ο ακρογωνιαίος μας Λίθος, η αρχή και το πέρας όλης της διεργασίας της μεταμόρφωσης.

Αυτός είναι η πηγή της έμπνευσή μας και από αυτήν την συμπαντική ψυχή - λόγο η νέας μας συνειδησιακή κατάσταση - σώμα σχηματίζεται.

Για αυτό και ο λόγος μας αυτός δεν είναι ένα νοητικό κατασκεύασμα αλλά μια ευλογημένη από τον Θεό αποκάλυψη μιας δημιουργικής ισχύς μέσω της οποίας ο λόγος όχι μόνον γίνεται δημιουργικός αλλά ταυτόχρονα έχει και μια δημιουργική ικανότητα μιας υπερβατικής φύσης.

Η γνώση αυτή που είναι ένα εσωτερικό συνειδησιακό βίωμα αποκαλύπτεται μέσα στην νέα μας σωματική δομή όταν το εγώ  εξαγνιστεί πλήρως και για αυτό συνεργεί δυναμικά στο μεγαλειώδες αυτό καθήκον και έργο της αγιοποίησις.

Η ύπαρξη των δύο φυσικών τάξεων είναι μια από τις σημαντικότερες αρχές της φιλοσοφίας μας και μας δείχνει πως δεν υπάρχει καμία γέφυρα μεταξύ του φυσικού και του πνευματικού ανθρώπου, με την έννοια πως η αλχημική διεργασία της μεταλλαγής, της πνευματοποίησης αν και τελείται μέσα στην φυσική μας δομή σαν ουδετεροποίηση η πνευματική ανάπτυξη δεν λαμβάνει χώρα εξ αιτίας καμίας ανθρώπινης παρέμβασις ή δύναμης ή ικανότητας παρά μόνον μέσα από πνευματικές εκ των άνω δυνάμεις και αποκλειστικά από τον πνευματικό σπινθήρα μέσα μας ο οποίος εξ άλλου έχει και αυτήν την πνευματική συγγένεια με το βασίλειο των ουρανών.

Τα αρχαία χρόνια η αστρική σφαίρα δεν ήταν τόσο μολυσμένη και σαφώς υπήρξε μια επαφή με τις οντότητες εκεί για διάφορους λόγους αλλά σήμερα δεν είναι μόνον σε ένα τρομερό βαθμό μολυσμένη αλλά και ιδιαίτερα επικίνδυνη μιας λόγω της συνεχόμενης πτώσης προς την ύλη του ανθρώπινου κύματος ζωής, η κακία, η μοχθηρότητα, η πλάνη όλα αυτά και δεκάδες άλλες αρνητικές ποιότητες έχουν εκεί πολλαπλασιαστεί σε ρυθμό και ένταση και αυτό το βλέπουμε αρκετά σήμερα μιας διότι ένα μεγάλο μέρος ανθρώπων επισκιάζονται ήδη από τους νεκρούς σε όλο και ένα αυξανόμενο επίπεδο.

Για αυτόν τον λόγο και απέχουμε και κατακρίνουμε κάθε προσπάθεια σύνδεσης με αυτόν τον χώρο και τους νεκρούς ή οποιονδήποτε άλλη παρουσία ή οντότητα που επονομάζεται αγγελική κοκ.

Για αυτόν τον λόγο και διαφωνούμε πλήρως με τα παρακάτω γραφόμενα :

...which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. It will be obvious, therefore, that this must bring about vast changes and  alterations in the human consciousness. Whilst it will usher in the age of understanding, of brotherhood and of illumination, it will also bring about states of reaction and the letting loose of psychic forces which today menace the uncontrolled and ignorant, and warrant the sounding of a note of warning and of caution.

The Externalisation Of The Hierarchy by Alice Bailey 1957

Aliki Valores 'Το Φυτό του Δαίδαλου' το κείμενο παρουσίαση από τον G.J.P.

Aliki Valores 'Το Φυτό του Δαίδαλου' το κείμενο παρουσίαση από τον G.J.P.

Θα ήθελα να σας ευχαριστήσω και εγώ με την σειρά μου για την παρουσία σας, και ιδιαίτερα την Αλίκη για την τιμή που μου έκανε να μιλήσω με τον δικό μου εσωτερικό τρόπο για το ένα μικρό μέρος του βιβλίου της.

Όπως είναι λογικό, οι περισσότεροι από εσάς δεν το έχετε διαβάσει ακόμη διότι  κυκλοφόρησε  μόλις  πρόσφατα,  για  αυτόν  τον  λόγο  ίσως  να δυσκολευτείτε να προσεγγίσετε την παρουσίαση αν και θα σας παραθέτω, τα σημεία τα οποία σχολιάζω.

Κάθε άνθρωπος έχει το δικαίωμα στην έκφραση, ανεξάρτητα το πως αυτή του βγαίνει, με ποιον τρόπο, μπορεί να είναι ο λόγος, η μουσική ή το σχέδιο ή απλές χορευτικές κινήσεις.

Κάθε  έκφραση  μας  είναι  μοναδική  και  αντικατοπτρίζει  την  ουσία  της ψυχής μας, στον βαθμό που εμείς την βιώνουμε, Μέσα από αυτήν την έκφραση πολλές φορές συναντιόνται το συνειδητό με το ασυνείδητο μας, και για αυτόν τον λόγο η λογοτεχνία ή κάθε μορφή τέχνης είναι αρκετές φορές διδακτική και χρήσιμη όχι μόνον για τους άλλους, αλλά ακόμη και για  τον ίδιο τον δημιουργό, γιατί     η τέχνη     είναι     μια     μορφή αυτογνωσίας.

Για αυτό και πριν μιλήσω για το βιβλίο της Αλίκης θα ήθελα να σας προτρέψω να είστε και εσείς δημιουργικοί με τον δικό σας τρόπο, αλλά και αν ενδεχομένως δεν σας βγαίνει αυτό μέσα από την τέχνη, να εκφράζεστε  μέσα  από  την  τέχνη  της  ζωής με τα  αγαθά  σας  έργα,  να επικοινωνείτε με θετικότητα, πραότητα, αγάπη και γενναιοδωρία ψυχής με τους άλλους ανθρώπους, ειδικότερα μέσα στις σημερινές δύσκολες κοινωνικές,   οικονομικές   και   πολιτιστικές   δυσκολίες   που   όλοι   μας βιώνουμε και καλούμαστε να απαντήσουμε, η σιωπή, η αδράνεια είναι συμμετοχή στο κακό και την ασχήμια της εποχής.

Ας έρθουμε όμως τώρα στο όμορφο αυτό έργο της Αλίκης.

Δεν είναι διόλου τυχαίο που το βιβλίο στην αρχή της πλοκής του ξεκινά με μια παγκόσμια κοινή σχεδόν μυθολογική ιστορία σπαρμένη σχεδόν σε όλους τους πολιτισμούς της γης, με αυτήν της ''πτώσης'' αναφέροντας τον μύθο του Δαίδαλου και του Ίκαρου.

Ο Ίαν ένας από τους πρωταγωνιστές του βιβλίου διαβάζοντας τον μύθο αυτό διακρίνουμε ήδη από την αρχή το πόσο βαθιά τον επηρέασε αλλά και πως αυτή η αίσθηση, η ιστορία δένει με την ουσία του βιβλίου και την εξέλιξη που θα έχει.

Η Πνευματική επιστήμη μας εξηγεί πως σε ένα συγκεκριμένο χρονικό διάστημα στο απώτερο παρελθόν μια σημαντική παράβαση συνέβη από ένα μέρος της πρωταρχικής ανθρωπότητας, ενώ της δόθηκαν εξαιρετικές δημιουργικές δυνάμεις μέσα από τις οποίες μπορούσε να εργαστεί με την ύλη, οι οντότητες αυτές λόγω των τρομερών δυνατοτήτων που τους είχαν δοθεί, γοητεύτηκαν από αυτές τους τις δυνάμεις και ικανότητες, και αυτό είχε σαν συνέπεια την επιθυμία της εργασίας με την ύλη μέσω μιας ιδιοτελούς παρέμβασης.

Αυτή η σύνδεση, η έλξη, ο έρωτας, η έπαρση, η αρχή της ματαιοδοξίας του εγώ, λόγω του τρομερού και ισχυρού ηλεκτρομαγνητικού πεδίου που η μάζα της ύλης έχει, απορρόφησε εντελώς αυτές τις οντότητες, και λόγω αυτού του σοβαρού γεγονότος, μια διαστρέβλωση έλαβε χώρα μέσα στο αρχικό αρχετυπικό Θεϊκό σχέδιο, και αυτό στην ουσία ονομάζουμε πτώση.

Το χαρμόσυνο όμως μήνυμα  είναι πως όλες αυτές οι πρωταρχικές ψυχές δεν χάθηκαν ενεργειακά, δεν χάσανε την ατομική τους ψυχή, αλλά αυτή αναγκάστηκε να λάβει ένα άλλο κατώτερο ένδυμα - φορέα, για αυτό μας λέει και η συγγραφέας στο τέλος της σκέψης, της φαντασίας που που είχε ο Ίαν :

''Ήταν πια ένα με τη φύση''

και εδώ εννοεί από την μια τον πνευματικό θάνατο, συνέπεια της πτώσης, αλλά και πως ο άνθρωπος και η κατώτερη φύση έγιναν πια ένα.

Οπότε έχουμε ήδη από την αρχή του βιβλίου την συμβολική της πτώσης από την μία, αλλά και πως ο εκ πεσμένος άνθρωπος έγινε ένα με την κατώτερη αυτή φύση.

Αυτές οι παραδοχές συνδέονται άριστα με τον μύθο του Ικάρου και του Δαίδαλου, γιατί εδώ υπάρχει για εμάς μια πολύ διδακτική ιστορία, πια είναι αυτή;

Για αυτό και στον πολυμήχανο σήμερα άνθρωπο δίνεται αυτό το σχέδιο σωτηρίας, αλλά αυτός θα πρέπει να το εφαρμόσει σωστά μέσα από ταπεινότητα και ευσέβεια γιατί θα πρέπει να ισορροπήσει επακριβώς μεταξύ του ήλιου, δηλαδή της ακτινοβολίας της σωτηρίας που του δίνεται μέσω της χάρης, αλλά και του κατώτερου κόσμου της ύλης και των απατηλών μορφών.

Όμως δυστυχώς στον 'Ικαρο, το εγώ του δεν μπόρεσε να αντισταθεί στην γοητεία του φωτός και ενώ δεν ήταν ακόμη έτοιμος για αυτό, επιθύμησε να  ανέλθει  μέσα  από  ένα  ανέτοιμο  σωματικό  ψυχικό  φορέα,  και  η κατάληξη μας είναι γνωστή, απλά γκρεμίστηκε και πέθανε.

Όπως μας εξηγούν και οι αρχαίοι σοφοί αλχημιστές, η καύση στην αρχή θα πρέπει να είναι σταθερή και ήπια ώστε να μπορέσει να αλλάξει την φύση της ύλης χωρίς να την κατακάψει, το ίδιο συμβαίνει και στα επόμενα αλχημικά στάδια μέσα από μια προοδευτική εργασία.

Ήδη η συγγραφέας μέσα από αυτό το όνειρο του Ίαν, το οποίο μοιάζει αρκετά με αυτά τα μυστικιστικά οράματα μας σε πολλές αρχαίες γραφές, μας θέτει μπροστά σε αυτήν την παγκόσμια πραγματικότητα, πως ο άνθρωπος αλλά και ο κόσμος του είναι εκ πεσμένος και ο άνθρωπος και η φύση είναι ένα.

Εκείνην την στιγμή βεβαίως το εγώ προσπαθεί να παραχαράξει αυτήν την πραγματικότητα μέσα από μια άρνηση ''Αποκλείεται'' μας λέει ο Ιαν 

''Όλα αυτά είναι αντιδράσεις του κατώτερου εαυτού μου''.

Όταν ένας άνθρωπος έρχεται αντιμέτωπος με όλες αυτές τις παραδοχές, τα ερωτήματα,   τους   προβληματισμούς,   προσπαθεί  εναγωνίως   να   τα απαντήσει ή καλύτερα να βρει απαντήσεις και συνεπώς μια νέα διαδρομή αρχίζει μέσα στην ζωή του.

Ο    Ίαν στην συνέχει πηγαίνει στο SKYDIVE DUBAI για να πραγματοποιήσει την επιθυμία του αυτή, του να μάθει να πετάει.

Ανυπομονεί, αλλά εσωτερικά διακατέχεται όπως είναι φυσικό από φόβο, τον φόβο του άγνωστου.

Όμως αγαπητοί φίλοι δεν είμαστε μόνοι μας σε αυτήν την διαδρομή, πάντοτε ένας πρεσβύτερος αδελφός είναι παρόν εκεί για εμάς για να μας βοηθήσει και τι μας λέει; Σας διαβάζω ακριβώς το τι λέει στο βιβλίο :

''Τίποτα δεν είναι δύσκολο, αν το θες πραγματικά. Πειθαρχία θέλει και προσοχή τον καθησύχασε ο Ντέιβ.''

Ο  Ντέιβ είναι ο εκπαιδευτής του στο  SKYDIVE.

Κάθε αρχή είναι δύσκολη, τίποτα δεν κατακτάται κατευθείαν αλλά μετά από μια μεγάλη προσπάθεια, για αυτό και ο Χάινριχ Κούνραθ μας λέει :

''Αν δεν το πετύχεις με την πρώτη φορά, μην αποθαρρυνθείς, προσπάθησε ξανά και θα το πετύχεις'' ή σε ένα άλλο σημείο μας λέει : 'Μην φοβάσαι να κάψεις κάρβουνο'' δηλαδή δώσε όλες σου τις δυνάμεις, την προσοχή σου, την ενέργεια σου για αυτό το έργο μέσα από μια συνειδητή επιλογή, για την παραγωγή της φιλοσοφικής λίθου και εργάσου ακατάπαυστα.

Το κείμενο μετά συνεχίζει μετά με μια σημαντική αποκάλυψη :

''Είναι μεγάλη συνειδητοποίηση, όταν όλοι οι ρόλοι της καθημερινότητας ξαφνικά σβήνουν και έρχεσαι αντιμέτωπος με τον αληθινό σου εαυτό. Νιώθεις πως το να πετάς ήταν, και εξακολουθεί να είναι, στη φύση του ανθρώπου. Πως είναι κι αυτός ένας τρόπος να βρει κανείς την πραγματική του ταυτότητα και να γνωρίσει καλύτερα τον εαυτό του.''

Ναι όντως ο άνθρωπος κατάγεται, προέρχεται από μια άλλη κατά πολύ ανώτερη πραγματικότητα ζωής, αυτή στην ουσία είναι και η αληθινή μας Φύση, το να πετάς σηματοδοτεί αυτήν την διαδικασία της απελευθέρωσις, της ανύψωσης.

''Σαν ο άνθρωπος να είχε κάποτε φτερά και να τ' αναζητεί πίσω'' 

έτσι μας λέει η συγγραφέας.

Μέσα στην ιστορία μας εκτός του πρωταγωνιστή και του εκπαιδευτή εμφανίζεται και ένα τρίτο πρόσωπο, η Κόνι, τι να συμβολίζει άραγε; την θηλυκή αρχή; η Κόνι όπως και ο Ίαν πρέπει να εκπαιδευτεί και αυτή επίσης.

Ενδεχομένως να συμβολίζουν αυτά τα δυο πρωταγωνιστικά πρόσωπα τις δυο  βασικές  εσωτερικές  αρχές  μέσα  μας,  την  αρσενική  αρχή  που συνδέεται με την νόηση και την θηλυκή αρχή που συνδέεται με το συναίσθημα, η κεφαλή και η καρδιά που ενώ επιθυμούν να επιτύχουν ένα κοινό στόχο, στην αρχή μοιάζουν να έχουν μια απόσταση μεταξύ τους και μια ακατανοησία, μια αντιπαλότητα.

Για αυτό και μεταξύ αυτών των δύο προσώπων παρουσιάζεται μια ένταση στην αρχή.

Παρόλα αυτά η πτώση ήταν επιτυχείς και ο δάσκαλος τους βλέποντας πόσο καλή ήταν και οι δύο τους είπε :

''Φανταστείτε, σε λίγο καιρό θα μπορείτε να πηδήξετε τελείως μόνοι σας!''

Ο πρεσβύτερος αδελφός είναι πάντοτε εκεί πρόθυμος να μας βοηθήσει, να μας εξηγήσει την διαδικασία του πως να το πετύχουμε αλλά θα πρέπει εμείς οι ίδιοι να πάρουμε αυτήν την σοφία και να την κάνουμε πράξη στην ζωή μας από μόνοι μας.

Η διαδικασία αυτή θα πρέπει να βιωθεί εσωτερικά και να εκφραστεί και εξωτερικά  στον  κατάλληλο  πάντα  χρόνο,  γιατί  κατάσταση  συνείδησης είναι και κατάσταση ζωής.

Είναι φυσικό εκείνην την στιγμή να νοιώσει έτσι ο 'Ιαν όπως μετά από λίγο διαβάζουμε :

''Πάντα τον ενθουσίαζε αυτή η αίσθηση της ελευθερίας στον άνεμο....αυτή η απίστευτη ψυχική ικανοποίηση που ήταν απερίγραπτη ...

....όταν θα ήταν εκπαιδευμένος κατάλληλα, ώστε να μπορεί να κάνει άλμα στηριζόμενος μόνο στις δικές του δυνάμεις''.

Μετά την πρώτη μεγάλη δοκιμασία βλέπουμε αυτές οι δυο αρχές να αρχίζουν να προσεγγίζουν η μία την άλλη, γιατί ο στόχος είναι κοινός, και αυτό τους δίνει μια μεγάλη χαρά, διαβάζουμε :

''Συγχαρητήρια, Ίαν, του είπε η Κόνι δίνοντάς του ένα γερό χάι φάιβ''. 

Στην συνέχεια διαβάζουμε :

''Αύριο θα προχωρήσουμε σε δύο άλματα''

Η διεργασία αυτή της μαθητείας είναι προοδευτική, δεν μπορείς να πατήσεις πάνω στο δεύτερο σκαλοπάτι, να περάσεις στο δεύτερο επίπεδο αν δεν περάσεις επιτυχώς το πρώτο, λίθο τον λίθο οικοδομείται οτιδήποτε επιθυμούμε να πραγματώσουμε μέσα σε αυτήν την ζωή.

Για να μην μακρηγορήσω θα ήθελα να τονίσω ορισμένα ακόμα σημεία του βιβλίου εν συντομία.

''Η στολή δίνει μια πιο ρεαλιστική αίσθηση του πετάγματος''

Εδώ  μας  γίνετε  μια  αναφορά  στις  σωματικές  ψυχικές  αλλαγές  του σώματος κατά την διάρκεια της εργασίας, όσον αφορά τα 4 πιο λεπτοφυή σώματα ή ενδύματα μας.

''Το  να  κάνω  άλματα  κάθε  μέρα,  Ίαν,  μου  δίνει  τη  δυνατότητα  να βελτιώνω τις αποδόσεις μου''

Σταδιακά βήμα το βήμα όπως και πιο πριν είπαμε η εργασία ολοκληρώνεται.

''Ένιωθαν δέος στη σκέψη και μόνο πώς είχε καταφέρει να φτάσει σε τόσο υψηλά επίπεδα σωματικής αλλά και πνευματικής εκπαίδευσης.''

Αυτά τα δύο πάνε μαζί, η μετατροπή αρχίζει πάντα μέσα στην παρούσα φυσική υλική μας υπόσταση η οποία και αυτή αλλάζει κυριολεκτικά, μέχρι του σημείου που δεν θα μας είναι πλέον άλλο χρήσιμη και αναγκαία μιας και ο νέος πνευματικός φορέας θα έχει επιτελεστεί.

''Ο άνθρωπος πήρε όλα τα λεφτά που του δώσαμε για τα ενοίκια της χρονιάς, το ίδιο και από κάποιους άλλους,

και adios! ....... Να σου πω την αλήθεια, εγώ δεν ξέρω πώς γίνεται να είναι κάποιος τόσο μεγάλος απατεώνας''

Είναι αδιαμφισβήτητο πως μέσα σε αυτήν τη διαδρομή θα συναντήσουμε πολλούς απατεώνες, οι οποίοι θα προσπαθήσουν μέσα από διάφορους τρόπους να μας βλάψουν είτε οικονομικά είτε ψυχολογικά είτε και σωματικά. Για αυτό και χρειάζεται να έχουμε μια αυτοσυγκράτηση και μια ορθή διάκριση ώστε να μην παρασυρθούμε από την κακότητα, την στρεβλότητα, την ματαιοδοξία.

Το βιβλίο περιέχει αρκετά σημεία για προβληματισμό και ελπίζω μέσα από την ανάγνωση του να περάσετε και εσείς σε ένα όμορφο προβληματισμό όπως και εγώ.

Μπορούμε ανά πάσα στιγμή να σχολιάσουμε κάποια σημεία του, και να τα συζητήσουμε καλόπιστα όποτε θέλετε.

Κλείνοντας θα ήθελα να σας διαβάσω σαν ένα επίλογο ένα μικρό κείμενο του Παράκελσου το οποίο βρίσκεται στην αρχή του κεφαλαίου με τον τίτλο 'το θαύμα'

«Ό,τι χρειάζεται ο άνθρωπος για την υγεία και τη θεραπεία του, του έχει δοθεί μέσα από την φύση· η πρόκληση της επιστήμης είναι να το βρει».

Αγαπητοί φίλοι '' η ζωή είναι ένα θαύμα από μόνη της'' Σας ευχαριστώ για την προσοχή σας.