Cosmic Conscience

The “I” is the member of the human being that continues on from incarnation to incarnation. The result of each incarnation continues to live in the “I”, forming what is often called a “string of beads” in Indian symbolism, of which the individual “beads” are the “I” being of various incarnations, while the “string” represents the continuity of consciousness from incarnation to incarnation.

Thus, the “I” being of former lives lives on and represents the “inner” past that is inseparable from an individual. This miracle of healing indicatees a power that affected not only the present but also the past “” being – the “I” that passed through death with the responsibility for the previous life course.

“I” consciousness of the past, which preserves its activity from the previous incarnation and in which many human beings live and act, is called consciousness of the “dead” in the Gospels, and those who live under the “I” impulse of the past are simply called “The dead”. Thus, healing the paralysed man involved more than merely the present “I”; the “dead”, in particular, heard the “voice of the Son” and experience a conversion in his past consciousness. “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will (John 5:21).

These words of Jesus Christ have a direct connection with the healing and refer to it. And words that follow express it even more clearly: “Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (John, 5:25). True, only a few of the dead had heard this voice – a fact expressed, for example, in these words: “Let the dead bury their dead.” (Luke 9:60). This is the fundamental challenge to which we must respond if we wish to gain spiritual hearing. It is a summons to conquer ourselves again and again and, shutting out all personal impulses, repeatedly listen in silence to the voice of conscience.

The sounds that the spiritual world uses to speak are moral and spiritual voices, not fixed “vibrations” for the purpose of being caught by a sensory organ. Those voices can be heard only after the soul has adapted to the voice of conscience; those who are prepared to follow the dictates of conscience without hesitation are thus prepared to hear the voices of cosmic conscience.

Christ and Sophia, Valentin Tomberg

The Essence of Initiation

It is in we ourselves that there is to be found the ‘Edenic’ layer, of that of Paradise before the Fall, of which an account is to be found in the book of Genesis of Moses. Do you doubt the essential truth of this account? Descend into the depths of your own soul, descend as far as the roots, to the sources of feeling, will and intelligence – and you will know.

It expresses in symbolic language the first layer (first in the sense of the root of all that is human in human nature) of human psychic life, or its ‘beginning’. Knowledge of the beginning, initium in Latin, is the essence of initiation. Initiation is the conscious experience of the initial microcosmic state (this is the Hermetic initiation), and of the initial macrocosmic stage (this is the Pythagorean initiation).

The first is a conscious descent into the depths of the human being, to the initial layer. Its method is enstasy, ie, experience of the depths at the foundation within oneself. Here one becomes more and more profound until one awakens within oneself to the primordial layer – or the ‘image and likeness of ‘God’ – which is the aim of enstasy. It is above all by means of the sense of spiritual touch that this experience is effected. One can compare it to a chemical experiment undergone on the psychic and spiritual plane.

The second experience – that we have designated ‘Pythagorean’ from a historical  point of view – is based above all on the auditory sense or sense of spiritual hearing. It is essentially musical, just as the first is substantial or alchemical. It is by ecstasy – or rapture, or going out of oneself – that the macrocosmic layers (spheres or heavens) reveal themselves to consciousness. Pythagoras’ ‘music of the spheres’ was this experience, and it is this which was the source of the Pythagorean doctrine concerning the musical and mathematical structure of the macrocosm.

Christian esotericism unites these two methods of  initiation. The Master had two groups of disciples – ‘disciples of the day’ and ‘disciples of the night’ – the first being disciples of the way of enstasy and the latter those of the way of ecstasy. He also had a third group of disciples ‘of day and night’, ie, those who possess the keys to both doors at once, to the door of ecstasy and that of enstasy. Thus, the apostle, John, author of the Gospel of the Word-made-flesh, was at the same time he who listened to the heart of the Master.

He had a twofold experience – macrocosmic and microcosmic –  of the Cosmic World and the Sacred Heart, of which the litany says: Cor Jesu, rex et centrum omnium cordium. It is thanks to this twofold experience that the Gospel which he wrote is at one and the same time so cosmic and so humanly  intimate – of such heights and depths simultaneously. There, the macrocosmic solar sphere and the microcosmic solar sphere are united, which explains the singular magic of the Gospel.

Unknown Author, Meditations on the Tarot, Letter VI, The Lover

Gift from the Pharoah

As Nafrini arranges my hair I sit with a cold, damp hand pressed over my eyes. I wonder if I will have the strength to make myself heard when the time comes.

She sets down the comb and places her soft hands upon my neck, gazing down at me with lowered lashes and appearing as an Oread nymph in the priceless Egyptian glass. Both she and the glass were a gift from the Pharaoh  and are said to carry within them a charm of Qetesh, Egypt’s goddess of love and beauty.

She sees my anxiety and I close my eyes with relief as she gently soothes the pains from my head and shoulders. Her touch is lighter than the wings of a dove.

After a short time the pressure in my brow decerases and Nafrini bids me, in her heavily accented Greek, to ‘look into the glass again’, as she sets alight a tightly wrapped bundle of herbs and leaves from a flaming lantern which hangs beside the doorway.

The acrid scent of the smoke is not quite pleasant at first, but it is not long before I start to become hypnotised by my own reflection in the shimmering glass. Nafrini has been singing for quite some time in a low but musical voice.

The words she utters are in her native tongue – a language I know a little of – and the stream of mysterious audio symbols mingles irresistibly with the smoke, until I feel the very air about me has become a vivifying incantation.

A nightingale, herald of spring with a voice of longing, bursts into song and I feel myself grow suddenly drowsy, my eyelids flickering like the wings of a butterfly as it gathers pollen from swollen summer blooms.

Before I have the chance to drift off into sleep, the sensation of cool metal being pressed into my brow rouses my attention. I open my eyes onto the mirror and focus on the golden diadem Nafrini has placed around my temple on the piled up coils of braided hair.

I am captivated by the glittering of gold in the warm glass and when she hands the sprig of daphne to me I chew it unthinkingly, unable to tear my gaze from my own reflection. Time slows to a standstill; I see that it is changing.

Key to the Apocalypse

Golden Key

The key to the Apocalypse is to practise it, ie, to make use of it as a book of spiritual exercises composed of twenty-eight exercises. For as the Apocalypse is a revelation put into writing, it is necessary, in order to understand it, to establish in oneself a state of consciousness which is suited to receive revelations.

It is the state of concentration without effort (taught by the first Arcanum), followed by a vigilant inner silence (taught by the second Arcanum), which becomes an inspired activity of imagination and thought, where the conscious self acts together with super-consciousness (teaching of the third Arcanum).

Lastly, the conscious self halts its creative activity and contemplates – in letting pass in review – everything which preceded, with a view to summarising it (practical teaching of the fourth Arcanum).

The mastery of these four psychurgical operations, symbolised by The Magician, The High Priestess, The Empress and The Emperor, is the key to the Apocalypse. One will search in vain for another.

Unknown author, Meditations on the Tarot, Letter IV, The Emperor

Bowl of Earth

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.”

Meditations on the Tarot: The High Priestess

athenian-kore-andonis-katanosThe essence of pure mysticism is creative activity. One becomes a mystic when one dares to elevate oneself – ie, ‘to stand upright’, then even more upright, and ever more upright – beyond all created being as far as the essence of Being, the divine, creative fire.

‘Concentration without effort’ is burning without smoke or crackling fire.

On the part of the human being it is an act of daring to aspire to the supreme Reality, and this act is real and effective only when the soul is serene and the body completely relaxed – without smoke and crackling fire.

The essence of pure Gnosis is reflected mysticism. Gnosis signifies that that which takes place in mysticism has become higher knowledge. That is, gnosis is mysticism which has become conscious of itself. It is mystical experience transformed into higher knowledge.

Now, this transformation of mystical experience into knowledge takes place in stages. The first is the pure reflection or a kind of imaginative repetition of the experience. The second stage is its entrance into memory. The third stage is its assimilation in thought and feeling, in a manner where it becomes a ‘message’ or inner word. The fourth stage, lastly, is reached when it becomes a communicable symbol or ‘writing’, or ‘book’ – ie when it is formulated.

The pure reflection of mystical experience is without image and without word. It is purely movement.

Unknown Author, Meditations on the Tarot, Letter II, The High Priestess.