Apr 232011
 

‘Then her great, beloved brother
Smiled a little, charmed sweet Isis.
‘Sister, bride, my only lover,
Let this not be made a crisis’.

‘‘Let the depths of Dionysus
Hidden stay; and so his mystery
Shall become a sign of our love
So he shall preserve our History.

‘‘All who preach the resurrection,
All who speak of life, eternal,
All who walk in love’s reflection,
They shall keep the faith, diurnal.

‘‘Orpheus shall keep with thee
A vision of the deepest mystery.
As we’ll share the vine shall Bacchus
Pass the knowledge down through history.’

Looking through the space for Hermes,

Author of a timeless vision,

King of Egypt clicks his fingers,

ummons then a great revision:

‘‘Thoth the Ancient – Time Atomic –
Step beyond the cloak of Hades.
You have made a greater promise;
Once, upon a time, you made it.

‘Show me now the emerald shining
Deep within your mind – your greatness –
Show my wife the sacred Ibis,
Let us all forget our lateness.’

Hermes gives himself a second
And a third, so time is taken –
Rather than make haste, unreckoned –
Pauses while the epochs waken.

Apr 232011
 

‘When his memory serves him rightly,
Thoth the ancient speaks: “Osiris!
Fare thee well? The bits and pieces
Are as one; she loves thee, Isis.

How might I now be of service?”
Asks the one with dispensation.
“I could write it as I heard it,
So to speak, unite the nations?”

‘Lord Osiris, King of Egypt,
Smiles at this and kisses Isis.
‘See, my love, he’ll keep the remit,
Make our endless story timeless!’

‘‘Thoth, now, phrase the hidden secrets –
Thoth the priest, the Master builder –
Write the way.’ The sun-mind keeper,
Brings to light what Earth held deeper.

‘‘One as three, my eye is opened;
One in mind. The light of living
Looks more lovely now, than ever.
Solomon is wise and giving.

‘‘As we break the day with sun shine,
Let the past be past, Apollo.
Warm the seed of this: The grapevine;
Let the bread of life be swallowed.

Jan 072011
 

It is not the purpose of this book to trace the subsequent history of Christianity, especially the later history of Christianity; which involves controversies of which I hope to write more fully elsewhere. It is devoted only to the suggestion that Christianity, appearing amid heathen humanity, had all the character of a unique thing and even of a supernatural thing. It was not like any of the other things; and the more we study it the less it looks like any of them

I have said that Asia and the ancient world had an air of being too old to die. Christendom has had the very opposite fate. Christendom has had a series of revolutions and in each one of them Christianity has died. Christianity has died many times and risen again; for it had a god who knew the way out of the grave. It is so true that three or four times at least in the history of Christendom the whole soul seemed to have gone out of Christianity; and almost every man in his heart expected its end.

The Church in the West was not in a world where things were too old to die; but in one in which they were always young enough to get killed

At least five times, with the Arian and the Albigensian, with the Humanist sceptic, after Voltaire and after Darwin, the Faith has to all appearance gone to the dogs. In each of these five cases it was the dog that died. How complete was the collapse and how strange the reversal, we cars only see in detail in the case nearest to our own time.

A thousand things have been said about the Oxford Movement and the parallel French Catholic revival; but few have made us feel the simplest fact about it; that it was a surprise. It was a puzzle as well as a surprise; because it seemed to most people like a river turning backwards from the sea and trying to climb back into the mountains.

In short, the whole world being divided about whether the stream was going slower or faster, became conscious of something vague but vast that was going against the stream. Both in fact and figure there is something deeply disturbing about this, and that for an essential reason. A dead thing can go with the stream, but only a living thing can go against it. A dead dog can be lifted on the leaping water with all the swiftness of a leaping hound; but only a live dog can swim backwards. A paper boat can ride the rising deluge with all the airy arrogance of a fairy ship; but if the fairy ship sails upstream it is really rowed by the fairies.

G K Chesterton, The Everlasting Man, The Five Deaths of the Faith

Oct 162010
 

In the foreground stands the dual conception of God, which takes on undeniable importance from the data concerning the king of the world. According to this ancient tradition, a superior divinity (0/0), not further defined in this context, ordered our world initially on clearly established principles embodied by an intermediary, the King of the World, who was charged with supervising them.

One of the most significant aspects to emerge is an implicit dualism symbolised by the concepts of peace and justice. We have just stated that these words conceal polarised values, one positive and the other negative. It is well known that the construction of the world on the basis of two antithetical principles is an age-old concept: it is best known as the yang and yin of Chinese tradition, but also forms an important element of Pythagorean philosophy.

It must be emphasised that this dualism does not issue from the highest divinity (0/0) but only from the demiurgic one (1/1), in other words, that this dualism is by no means all-encompassing, but merely proper to “our”  world. This involves a fundamental problem shared by all religions and philosophies and considered insoluble until now: the question of an explanation for evil in the world.

Fabre d’Olivet discusses it extensively in connection with Pythagorean ideas, though admittedly he is also unable to solve it, and refers only to ancient esotericism. We believe, however, that we are justified in treating this question too, in the light of the Lambdoma, since, as we have shown, the Lambdoma appears to be in very close agreement with the features of the King of the World, and hence with our world’s own principles.

Since in ancient traditions this cosmic dualism is mentioned in paired terms such as say and night, light and dark, etc, we can immediately assign everything negative, or evil, to one side of the Lambdoma (the”left”, as it were). If we look more closely, however, at the acoustic series, a new fact reveals itself: the overtone and undertone rows that give the diagram its apparent external symmetry are not equal principles in nature. As a natural law, only the overtones exist: it has never been possible to demonstrate undertones.

Therefore the so-called undertones rows of the Lambdoma are merely reflections, introduced susequently as it were: inversions of the mathematical law of the overtone row. They can be re-created not only in numbers, but also in the individual tones easily produced on a monochord. Unlike the overtone row that automatically appears at every generation of sound, however, the undertone row does not exist as a holistic natural phenomenon.

Consequently the second “negative” principle of the Lambdoma is only a derived one, extracted from the positive law by way of inversion (reciprocity) and thus artificial. We could almost apply t he same words metaphysically (and the justification for that we have already provided above). Accordingly, the evil in the world does not proceed from the highest divinity (0/0), nor is it an equal partner in a strict dualism, but it derives secondarily from a superior good by way of inversion. In other words, the evil in the world is in no way a property to be derived directly from God, but is o nly something “ordained”: intended, as it were, for our world, and having a very specific function.

Rufolf Haase, Harmonies and Sacred Tradition, from Cosmic Music, Musical Keys to the Interpretation of Reality edited by Joscelyn Godwin

Oct 032010
 

We have to remember that the Mysteries of ancient times were of such a nature and character that in the Mystery centres an actual meeting with the gods could take place. In the lectures recently given at the Christmas Foundation Meeting, I described how the human being who was an initiate or was about to receive initiation did truly meet with the gods.

And it was actually possible in those times to discover places that by their very locality were expressly fitted to induce such meetings with the gods.

The founding impulse for all the more ancient civilisations arose from such centres. Gradually, however, they disappeared, and from the fourth century onward were no longer to be found in their original form. Here and there we may come upon survivals, but the knowledge is no longer so exact or reliable. Not that initiation ever ceased; it was the form in which the candidates found their way that changed.

I have already indicated how things were in the Middle Ages. I have told you how here and there were individuals, living simple, humble, unpretentious lives, who did not gather around them a circle of official students in one particular place, but whose students were scattered in various directions in accordance with karma – with the karma, that is, of humankind or with the karma of some people or nation. I should like to tell you of a typical example, on that had very great influence, lasting from the twelfth and thirteenth, on into the fifteenth centuries:

Around AD 1200, there were a great number of people, especially younger people, who felt within them the urge for higher knowledge, for a union with the spiritual world – one may truthfully say, for a meeting with the gods. And the whole situation and condition of the times was such that very often it looked as though a person who was searching and striving in this way found his or her teacher almost by chance. In those days one could not find one’s teachers through books; it could come about only in an entirely personal way. But although it might look from without like a chance happening, in reality deep connections of destiny were at work in the event.

Rudolf Steiner, The Secret Stream, Hidden Centres of the Mysteries in the Middle Ages

Jul 232010
 

When the Aeon spoke it said:

“And you that we have loved shall live our dream. Lest the dream should die with the passing of our age it shall be written that destiny has flooded through the gates again of earthly paradise.

In words, thou art free, and satisfied are we that our will to be done is now in place for you to make with us the final journey.

The fortune was our dream and your most dearly beloved did taste the wine of your success, while you helped shape the future with each beating of your heart.

Always shall we remain in your mind as fulfillment for the giving of the dream.

Your gardens has been watered with the tears of earthly love. The muse of ancient melodies, forgotten when the Earth revealed her age, shall resound throughout your place, forever scented with the rose of youth.

With beauty you prayed and we could feel the love which sent homage to our fathomless place.

Whence came your yearning but from memories of the fated realms? Seven styles created in the clouds of starry skies shall be the wonder of elections made through each presiding scion of our race.

Our message is released and comes in time, the light relays the promise and yes, we are certain, the coming shall be quick.

What is seen now on Earth shall be seen again in eternity, the realm of pure being.

From the eyes of every being shines a brilliant and penetrating, silvery white light”.

Jul 072010
 

Very ancient Eastern languages used words such as Mog, Megh and Magh to define that which is priestly, wise or excellent. Thence is derived the Chaldean name Maghdim, meaning supreme wisdom or divine philosophy. Thus the Greeks had the Magos (Magician) and Mageia (Magic) and by these terms they denoted higher knowledge of nature, especially with relation to religion and the science of the stars. Magicians were, literally, the Wise, the Magi; Philosophers, Shamen, Witch Doctors, Priests, Scientists, Artists, Initiates.

A discourse on magic need not, therefore, be a code of practice for witches and yet, a belief in magic and/or a pantheistic sort of worship tended to precede a belief in one God for many people. True belief is in fact a magical experience; hope, faith and love are sacred magical processes. it is also fair to say, however, that grave misinterpretation of magical phenomena is possible and it is as well to be aware that all things natural and supernatural have really been brought about through God’s will. To separate the individual, personal power, from that of God would be divisive in essence – an act of darkness – whereas the channelling of the divine spirit through the self is a positive, light-filled action.

There is a woman with a passion for music and nature so deep and abiding that the Shaman has a  sacred place in her heart; she knows that so much was, is and will be shown via his highly skilled techniques, mastery of which entails a vivid fascination of tantric dimensions with seemingly boundless proportions. The Shaman is so singular for the direct way in which he helps her access an internal rhythm and fathomless understanding of movement in connection with the eternal muse. 
The Shaman may assist her in releasing bound (because dark) energy in a spiritually viable way of light. The Shaman will, therefore, be credited for eternity as a vital psychic instigator of Change.

It would be harmful to repress ancient hereditary impulses of human cultures, which in past times were psychologically dependent upon the performance of magic for various reasons. Magical rites could spring instinctively from an urge to love and be as One with the Universe, as we are all able. Subtle and manifold are the ways of magic. 
On the most practical, naïve level, many are they who may unwittingly conduct spells or even sublime acts in conjunction with nature and the source of divine energy. Such things tend not to occur by chance, even in cases where a butterfly effect might be perceived. There is a code and a key behind creation: A mysterious element to the passage of time, a multi-dimensional reality behind space that we can all access if we would only remember how and why it is so.

Jun 242010
 

The fundamental thesis of scholasticism was that philosophy is the servant of theology. Intelligence certainly cooperated, but it played only a subordinate role. Thus, scholasticism did not succeed in achieving the marriage of the sun and moon, the result of which is the third principle, called the ‘philosopher’s’ stone in alchemy.

The ‘philosopher’s stone of alchemy is described in the Emerald Table of Hermes Trismegistus as follows:

The father thereof is the sun, the mother the moon.
The wind carried it in its womb; the earth is the nurse thereof.
It is the father of all works of wonder throughout the whole world.
The power thereof is perfect, if it be cast on to earth.
It will separate the element of earth from that of fire, the subtle from the gross, gently and with great sagacity.
It doth ascend from earth to heaven.
Again it doth descend to earth, and uniteth in itself the force from things superior and things inferior.

This means to say that the process of induction (which ‘ascends from earth to heaven’) and that of deduction (which descends to earth), the process of prayer (which ascends from earth to heaven) and that of reveleation (which descends to earth) – ie human endeavour and the action of grace from above – unite and become a complete circle which contracts and concentrates to become a point where the ascent and descent are simultaneous and coincide. And this point is the ‘philosopher’s stone’ – the principle of the identity of the human and divine, of spirituality.

It is the solution of the problem posed by St Paul, or rather the accomplishment of the task given by him, when he wrote of the Cross being folly to the Greeks and a stumbling block to the Jews, but which “to those who are called, both Jews and Greeks, is the power of God and the wisdom of God.” (I Corinthians I, 22-24).

Now, the historical and evolutionary mission of Hermeticism is to advance the progress of alchemical work engaged in developing the ‘philsopher’s stone’ or the union of spirituality and intellectuality. It is called to be the crest of the wave of contemporary human effort aspiring to the fusion of the spirituality and intellectuality. This effort and aspiration is larger than the group of Hermeticists, properly said, who are dispersed in the world.

There are probably more people who are not avowed Hermeticists and who are engaged in the endeavour aiming at the fusion of spirituality and intellectuality than there are Hermeticists, properly said. …..The Spirit blows where it will, but the task of the Hermetic tradition is to maintain – without pretension to a monopoly, God forbid! – the ancient idea of the ‘the thelema of the whole world – which ascends from earth to heaven, descends to earth, and uniteth in itself the force from things superior and things inferior’. It’s the task is that of guardian of the great spiritual world.

Unknown author, Meditations on the Tarot, Letter XXI, The Fool

May 092010
 

“What, pray tell, of Baha-ullah!”
Spoke at once the latest wise-one.
“He’s accepted all the others
Gone before; the way is union?”

“This, you see”, revealed the Rabbi,
“Charts a line which roughly follows
Down through time, a line of prophets,
Give or take a right-tongued Sophist.

“Eastern influences flourished
In our land, but naught surpasses
Now – or ever – true Kabbalah,
Gnostic scripts were ne’er so magic!

“Not so!” claimed the Vedic master.
“Ours, the early bird of progress
`May pass through the stages faster,
Incarnating ever after.

“Vishnu, here, the force outstanding,
Krishna, there, the force transcending,
Both appear within our scripture,
Bhagvad-Gita; song unending.”

“What of us,” cried out the pagans,
“Surely we’re the lords of mystery?
Since the early days of Egypt,
We’ve survived the Western history!”

“Those who claim that resurrection
Is the sole preserve of prophets,
Born beyond the ancient’s time line,
Listen well, and don’t forget it:

“Old Osiris: dead then risen;
Great Demeter’s daughter: risen;
Dionysus next was risen,
Then the Orphic bard was risen!”

May 092010
 

Speaking next, a bearded poet,
Stroked his chin and touched the symbols
Woven on his woollen long-coat:
Winged heart, the moon and lone star.

“Heights are reached by native mystics,
Yet the greatest peak of learning
Is our own, and few have reached it;
Sufi spinners rise by turning.”

“Here upon our cloud, unknowing,”
Sighed the mystic Christian fathers,
“We see how all souls are growing,
Ever upward, past the dawn-star.

“Darkest night will never capture
Those who walk beneath the lantern
That was set by Christ. In raptures
Have our Saints recovered phantoms.”

“Mani of the Moon, the Mirror,”
Spoke his priest. “A silver sliver
Of the lamp which lovers worship;
Shines the light on true believers.”

“Brings to mind the Bodhisatva,”
Spoke the Buddhist, “of compassion.”
“From the Eastern land of ancients,
Where the bowl of Earth was fashioned.”