….she died in the Sulphur; the Sul in the kingdom of God, the lubet of the divine liberty, out of which the light of God shines, and in which the divine love, the love-fire burns….
Now there was no remedy for him, unless God’s desire entered again into his dead Sulphur… if this must be effected, then the love-desire must again enter into the desire of the enkindled anger, and quench and overcome the anger with the love; the divine water must enter again into the soul’s burning fire, and quench the wrathful death in the astringent fiat, in the desire to nature, that the love-desire, which desires God, might be again enkindled in the soul
Where is that holy fire, which verse is said
To have? Is that enchanting force decay’d?
Verse that draws nature’s works from nature’s law,
Thee, her best work, to her work cannot draw.
Have my tears quench’d my old poetic fire?
Why quench’d they not as well that of desire?
Thoughts, my mind’s creatures, often are with thee,
But I, their maker, want their liberty.
Only thine image in my heart doth sit,
But that is wax, and fires environ it.
My fires have driven, thine have drawn it hence;
And I am robb’d of picture, heart, and sense.
Dwells with me still mine irksome memory,
Which, both to keep and lose, grieves equally.
That tells me how fair thou art; thou art so fair
As gods, when gods to thee I do compare,
Are graced thereby; and to make blind men see,
What things gods are, I say they’re like to thee.
For if we justly call each silly man
A little world, what shall we call thee then?
Thou art not soft, and clear, and straight, and fair,
As down, as stars, cedars, and lilies are;
But thy right hand, and cheek, and eye, only
Are like thy other hand, and cheek, and eye.
Such was my Phao awhile, but shall be never,
As thou wast, art, and O, mayst thou be ever.
Here lovers swear in their idolatry,
That I am such; but grief discolours me.
And yet I grieve the less, lest grief remove
My beauty, and make me unworthy of thy love.
The perfecting of our faculties hereafter, requires the sacrifice of all here
When our covering of a day is dissolved, when time is rolled away for us like a scroll, then we shall more fully enjoy the spirit of life, and drink, with the Redeemer, the fresh juice of the eternal vine, which will restore our faculties to their perfect fulness, to be employed as it may please Him to ordain.
But, in vain should we promise ourselves such enjoyment hereafter, if we have not faithfully performed all our sacrifices here below, not only those belonging to our personal renovation, but those which concern the voluntary offer of our whole earthly and mortal being, by a daily care, on our part, to become orderly victims, without spot and blameless. For, in that invisible region which we enter on leaving this world, we shall find no more earth to receive those different kinds of blood, which we must necessarily pour out, to recover our liberty;and, if we carry with us the corruption, which these different kinds of blood may contain, there would remain nothing for us but suffering and anguish, since the time and place for voluntary sacrifices would be past.
Man: His true nature and ministry, Louis-Claude de Saint-Martin
The throne on which the Empress is seated represents, as we have said, the role of sacred magic in the world. It is its place in the world and in the history of the world; it is, lastly, its basis. In other words, it is that which attends it, desires it and is always ready to receive it. What is this?
In view of the liberating function of sacred magic, it is all that which is deprived of liberty and is bound by necessity. Concerning this, St Paul says:
For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it to hope; because the creation itself will be set free fro its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. (Romans viii, 19-23)
It is therefore the mineral, plant animal and human realms of Nature – in a word, Nature it its entirety – which constitutes the domain of sacred magic. The reason for the existence of sacred magic stems from the Fall and the whole domain of the Fall – comprising fallen Nature, fallen man and the fallen hierarchies. These are the beings belonging to it who hope ‘with eager longing’ to be ‘set free from its bondage to decay and obtain the glorious liberty of the children of God.’
How does sacred magic operate towards this end? How, for example, does it deliver man?
The throne of the Empress has a back. It strongly resembles two wings, so that certain interpreters of the Tarot have seen the Empress as being winged. Others, however, see only a back. In view of the context of the card, the meaning of the coat-of-arms bearing the eagle, the sceptre surmounted by the cross, and the two-layered crown, could one not see the back here in the form of two petrified and immobilised wings, but which had once been genuine wings and which are again potentially so?
If this interpretation is accepted, not only would it reconcile the two apparently opposing points of view but also it would agree with all that the card teaches about the sphere, the aim, the power and the legitimacy of sacred magic. To give movement to the petrified wings…would this not be in accord with the liberating mission of sacred magic and with the words of St Paul?
And this was the death; for the soul’s fire proceeding from the Father’s property turned itself away from the Son’s property, in which alone the divine life consists. Thus the property of the soul remained naked only with its will in the outward Sulphur, and the inward disappeared, and continued steadfast in the eternal unchangeableness, as in an eternal nothing, wherein there was no more any effecting [or working efficacy to bring to pass].
Thus man with his outward body lived barely and merely to the time; the precious gold of the heavenly corporality, which tinctured the outward body, was disappeared, and so the outward body stood barely and alone in the life of nature’s desire, in the soul’s fiery property; understand in the form and property of Mars, in the wrath of God, which is the wrath in Sulphur, the property of God’s anger and the dark world: But seeing the outward body was created out of the time, therefore the time, the constellation with the four elements, presently obtained the dominion in him; and the divine property, the desire of the Deity (which ruled and tinctured time, so that there was a holy life in the creature out of the time), was vanished; its own peculiar love in the divine desire was turned to water, and it became blind and dead in the will and desire of God; and the soul must help itself with the sun’s light.
But seeing that time has beginning and end, and the will with the desire has given up itself to the temporal leader, therefore the dominion of time destroys its own contrived spirit, and so the body also dies and passes away; and this is that which God said to Adam, that “he should not eat of the tree, or plant, of the knowledge of good and evil,” of both properties, lest he died; as it also came to pass, he died in the Sulphur; the Sul in the kingdom of God, the lubet of the divine liberty, out of which the light of God shines, and in which the divine love, the love-fire burns [disappeared and withdrew from him].
Now there was no remedy for him, unless God’s desire entered again into his dead Sulphur, that is, into his Sul, which was dead, into the dead [or mortified] essentiality, and again enkindled it with the love-fire; which came to pass in Christ: And there the heavenly body, wherein God’s light shines, did again arise. But if this must be effected, then the love-desire must again enter into the desire of the enkindled anger, and quench and overcome the anger with the love; the divine water must enter again into the soul’s burning fire, and quench the wrathful death in the astringent fiat, in the desire to nature, that the love-desire, which desires God, might be again enkindled in the soul.
… And concerning that which He said, In this year of Jubilee each of you shall return to his property (Lev. 25:13) and likewise, And this is the manner of release: every creditor shall release that which he has lent to his neighbour. He shall not exact it of his neighbour and his brother, for God’s release has been proclaimed (Deut. 15:2). And it will be proclaimed at the end of days concerning the captives as He said, To proclaim liberty to the captives (Isa. 61:1).
Its interpretation is that He will assign them to the Sons of Heaven and to the inheritance of Melchizedek; for He will cast their lot amid the portions ofMelchizedek, who will return them there and will proclaim to them liberty, forgiving them the wrong-doings of all their iniquities.
And this thing will occur in the first week of the Jubilee that follows the nine Jubilees. And the Day of Atonement is the end of the tenth Jubilee, when all the Sons of Light and the men of the lot of Melchizedek will be atoned for. And a statue concerns them to provide them with their rewards. For this is the moment of the Year of Grace for Melchizedek.