Πέμπτη, 29 Σεπτεμβρίου 2016

Graeco-Egyptian Alchemy in Byzantium By Michèle Mertens (University of Liège)


Graeco-Egyptian Alchemy in Byzantium By Michèle Mertens (University of Liège)

Introduction

It is now usually accepted that alchemy came into being in Graeco-Roman Egypt around the beginning of our era and that it originated from the combination of several factors, the most remarkable of which are (1) the practices of Egyptian goldsmiths and workers in metals who experimented with alloys and knew how to dye metals in order to simulate gold; (2) the theory about the fundamental unity of matter, according to which all substances are composed of a primitive matter and owe their specific differences to the presence of different qualities imposed upon this matter; (3) the idea that the aim of any technique must be the mimesis of nature ; (4) the doctrine of universal sympathy, which held that all elements of the cosmos are connected by occult links of sympathy and antipathy which explain all the combinations and separations of the bodies.

The encounter of these different trends of thought brought about the idea that transmutation ought to be possible, all the more so with the addition of mystical daydreams influenced by gnostic and hermetic currents and favoured by the decline of Greek rationalism.1
The texts about Graeco-Egyptian alchemy that have come down to us are, in the first place, two collections on papyrus, which date back to about 300 A. D. and contain a series of recipes for imitating gold, silver, precious stones and purple dye;2 I will not dwell on them because they were not known to the Byzantines.
Next, a body of texts generally referred to as the ‘alchemical Corpus’, handed down by a large number of medieval manuscripts, among which three principal witnesses can be distinguished:

1. MS Marcianus graecus 299 (M), which, according to its handwriting, probably dates from the end of the tenth or the beginning of the eleventh century;

2. MS Parisinus graecus 2325 (B), of the thirteenth century;

3. MS Parisinus graecus 2327 (A), copied in 1478.4

 
These three manuscripts differ from one another by the number of texts they contain, by the organization of these texts and by their state of preservation. Manuscript M is the most beautiful of our alchemical manuscripts; the title of the first piece in it is inscribed in a pyle, a magnificently decorated frame painted in four colours, and the manuscript contains lavish illustrations;  unfortunately, it was the victim of several accidents: it lost several quires and some of those that remain were inverted by the binder. On the other hand, it begins with a table of contents which corresponds only partially to its present content, but which is in fact that of the manuscript before its various misfortunes.6  

Compared with M, B presents some important omissions; indeed, it looks as if the copyist of B was more interested in the technical content than in the philosophical and doctrinal texts, and that he organized the materials to make them into a workshop handbook. As for A, it encloses a larger collection than the first two manuscripts; it contains a number of texts that are peculiar to it and whose origin is unknown. Lastly, it is worth noting that the relations between those three manuscripts have not yet been conclusively clarified even though they were often and widely discussed.

As far as the content of the Corpus is concerned, it includes writings of extremely varied periods ranging from the beginning of our era to the fifteenth century, the chronology of which is very difficult to establish. Three levels are usually distinguished. To the oldest one belong the works of a Pseudo-Demokritos, as well as a long series of quotations or of short treatises placed under the names of prestigious authors whether historical or mythical like Hermes, Agathodaimon, Isis, Cleopatra, Mary the Jewess, Ostanes, Pammenes, which seem to have been written between the first and the third century. 

The second coincides with Zosimos of Panopolis, who may be said to have raised alchemy to its highest degree; with him, alchemy appears as a subtle mixture of technical preoccupations and mystical religion. The third and last level is made up of the so-called exegetes, the most famous of whom are Synesios (4 th  c.), Olympiodoros (6 th  c.), Stephanos of Alexandria (7 th  c.), further a commentator known as the Christian (7  c.), and another one called the Anonymous Philosopher, perhaps a little later. To the same period as Stephanos of Alexandria also belong four alchemical poems ascribed to Heliodoros, Theophrastos, Hierotheos and Archelaos. The alchemical tradition continues in Byzantium with Michael Psellos (11 c.) and Kosmas the Monk (11 th c. or later)8 as well as Nikephoros Blemmydes (13  c.).


http://www.mediafire.com/file/9vqyp3a58p8bpuo/Graeco-Egyptian+Alchemy+in+Byzantium+By+Mich%C3%A8le+Mertens.pdf

Count Alessandro Cagliostro Healer, Alchemist and Freemason in the Age of Enlightenment by Philippa Faulks

 

Count Alessandro Cagliostro Healer, Alchemist and Freemason in the Age of Enlightenment 
by Philippa Faulks

IN THIS PAPER, I hope to shed some light, not only on the nature of Count Alessandro di Cagliostro, but also on the nature of his mission to ‘perfect’ Freemasonry through the Natural and Supernatural sciences.
Cagliostro was famed throughout eighteenth century Europe for his reputation as a healer, alchemist and founder of Egyptian Freemasonry. Unfairly, history has been somewhat unsympathetic to a man regarded as an occult charlatan and a purported embarrassment to Freemasonry. 

His Egyptian Rite is, in fact, a beautiful work of Hermetic and Masonic philosophy, an introduction to higher alchemical teachings, blending what he believed were the three most honourable and noble arts in the world. Cagliostro could not understand why there should be any separation between Freemasonry, Hermeticism and alchemy – for him they were the pathway to divinity, to perfection of the soul and was perplexed as to why they were regarded as separate entities. He firmly believed that all these principles be taught in balance to achieve balance; without one there could be no other – they co-existed as a total spiritual path.

If regular Freemasonry could not understand this, then he would create his own ritual encompassing all the qualities he understood to be imperative for the perfection of mankind through the immortality of the soul. His healing practices, his alchemy and teachings in the Egyptian Rite were a blend of natural and supernatural sciences – a perfect synergy in action.

His work as a healer was well documented and indeed fêted by many dignitaries across Western Europe. The Bishop of Strasburg, Louis René Édouard, Cardinal de Rohan (1734-1803), employed him on several occasions, not only as chief alchemist but also as his physician. One notable event was the illness of de Rohan’s cousin in Paris and after all attempts by the doctors there came to naught, the Cardinal begged Cagliostro to attend to him. Incognito, he accompanied de Rohan to Paris whereby he proceeded to cure the cousin, restoring him to health within the week. It was only after the cure that the healer’s identity was revealed, to much distaste amongst the failed Parisian physicians. It is also rumoured that Cagliostro tended to the needs of Benjamin Franklin during his time in France as Ambassador of America.

Τετάρτη, 28 Σεπτεμβρίου 2016

The Book of the Revelations of Hermes Concerning the Supreme Secret of the World By Theophrastus Paracelsus



The Book of the Revelations of Hermes Concerning the Supreme Secret of the World 
By Theophrastus Paracelsus

The One Thing

Hermes, Plato, Aristotle, and the other philosophers, flourishing at different times, who have introduced the Arts, and more especially have explored the secrets of inferior creation, all these have eagerly sought a means whereby the human body might be preserved from decay and become endued with immortality. To them it was answered that there is nothing that might deliver the mortal body from death, but there is One Thing that may postpone decay, renew youth, and prolong short human life (as with the Patriarchs of the Bible). For death was laid as a punishment upon our first parents, Adam and Eve, and will never depart from all their descendants. Therefore, the above philosophers and many others, have sought this One Thing with great labor and have found that which preserves the human body from Corruption, and prolongs life, conducts itself, with respect to other elements, as it were like from the Heavens (from which they understood that the Heavens are a substance above the Four Elements).

And just as the Heavens, with respect to the other elements are held to be the fifth substance (for they are indestructible, stable, and suffer no foreign admixture), so also this One Thing (compared to the forces of our body) is an indestructible essence, drying up all the superfluities of our bodies, and has
been philosophically called by the name One Thing (or perfected, the Stone or Elixir). It is neither hot and dry like fire, nor cold and moist like water, nor warm and moist like air, nor dry and cold like earth. But it is a skilful, perfect equation of all the Elements, a right commingling of natural forces, a most particular union of spiritual virtues, an indissoluble uniting of body and soul. 

It is the purest and noblest substance of an indestructible body, which cannot be destroyed nor harmed by the Elements, and is produced by Art. With this, Aristotle prepared an apple prolonging life by its scent, when he, fifteen days before his death, could neither eat nor drink on account of old age. This spiritual essence, or One Thing, was revealed from Above to Adam, and was greatly desired by the Holy Fathers, this also Hermes and Aristotle call the Truth without Lies, the most sure of all things certain, the Secret of all Secrets. It is the Last and the Highest Thing (the alpha and omega) to be sought under the Heavens, a wondrous closing and finish of philosophical work, by which are discovered the dews of Heaven and the fastnesses of Earth. What the mouth of man cannot utter is all found in this Spirit. As Morienus says:

"He who has this has all things, and wants no other aid. For in it are all temporal happiness, bodily health, and earthly fortune. It is the spirit of the fifth substance, a Fount of all joys (beneath the days of the moon), the Supporter of Heaven and Earth, the Mover of Sea and Wind, the Outpourer of Rain, upholding the strength of all things, an excellent spirit above Heavenly and other spirits, giving Health, Joy, Peace, Love; driving away Hatred and Sorrow, bringing in Joy, expelling all Evil, quickly healing all Diseases, destroying Poverty and Misery, leading to all good things, preventing all evil words and thoughts, giving man his heart's desire, bringing to the pious earthly honor and long life but to the wicked who misuse it, Eternal Punishment.

The Soul of the World This is the Spirit of Truth, which the world cannot comprehend without the interposition of the Holy Ghost, or without the instruction of those who know it. The same is of a mysterious nature, wondrous strength, boundless power. The Saints, from the beginning of the world, have desired to behold its face. By Avicenna this Spirit is named the "Soul of the World." For as the Soul moves all the limbs of the Body, so also does this Spirit move all bodies. And as the Soul is in all the limbs of the Body, so also is this Spirit in all elementary created things. It is sought by many and found by few. It is beheld from afar and found near; for it exists in every thing, in every place, and at all times. It has the powers of all creatures; its action is found in all elements, and the qualities of all things are therein, even in the highest perfection. By virtue of this essence did Adam and the Patriarchs preserve their health and live to an extreme age, some of them also flourishing in great riches.

When the philosophers had discovered it, with great diligence and labor, they straightway concealed it under a strange tongue, and in parables, lest the same should become known to the unworthy, and the "pearls" be cast before swine. For if everyone knew it, all work and industry would cease. Man would desire nothing but this One Thing, people would live wickedly, and the world be ruined, seeing that they would provoke God by reason of their avarice and superfluity. For eye hath not seen, nor ear heard, nor has the heart of man understood what Heaven has naturally incorporated with this Spirit.


Its First State

Therefore have I briefly enumerated some of the qualities of this Spirit, to the Honor of God. that the pious may reverently praise Him in His gifts (which gift of God shall afterwards come to them), and I will herewith show what powers and virtues it possesses in each thing, also its outward appearance, that it may be more readily recognized. In its first state, it appears as an impure earthly body, full of imperfections. It then has an earthly nature, healing all sickness and wounds in the bowels of man, producing good and consuming proud flesh, expelling all stench, and healing generally, inwardly and outwardly.

Its Second State

In its second nature, it appears as a watery body, somewhat more beautiful than before, because (although still having its corruptions) its Virtue is greater. It is much nearer to the Truth and therefore more effective in works. In this form it cures cold and hot fevers and is a specific against poisons, which it drives from heart and lungs, healing the same when injured or wounded, purifying the blood, and, taken three times a day, is of great comfort in all diseases.
Its Third State

But in its third nature, it appears as an aerial body of an oily nature, almost freed from all imperfections, in which form it does many wondrous works, producing beauty and strength of body, and (a small quantity being taken in the food) preventing melancholy and heating of the gall, increasing the quantity of blood and seed. It expands the blood vessels, cures withered limbs, restores strength to the sight, and in growing persons removes what is superfluous and makes good defects in the limbs.

Its Fourth State

In its fourth nature, it appears in a fiery form (not quite freed from all imperfections; still somewhat watery and-not dried enough), wherein it has many virtues, making the old young and reviving those at the point of death. For if to such a person there be given, in wine, a barleycorn's weight of this fire, so that it reach the stomach, it goes to his heart, renewing him at once, driving away all previous moisture and poison, and restoring the natural heat of the liver. Given in small doses to old people, it removes the diseases of age, giving the old young hearts and bodies. Hence it is called the Elixir of Life.

Its Fifth State

In its fifth and last nature, it appears in a glorified and illuminated form, without defects, shining like gold and silver, wherein it possesses all previous powers and virtues in a higher and more wondrous degree. Here its natural works are taken for miracles. When applied to the roots of dead trees they revive, bringing forth leaves and fruit. A lamp, the oil of which is mingled with this spirit, continues to burn without diminution. It converts crystals into the most precious stones of all colors (equal in quality to those from the mines), and does many other incredible wonders that may not be revealed to the unworthy.
For it heals all dead and living bodies without other medicine. Here Christ is my witness that I lie not, for all heavenly influences are united and combined therein. This essence also reveals all treasures in earth and sea, converts all metallic bodies into gold, and there is nothing like unto it under Heaven.


The Great Secret

This spirit is the secret, hidden from the beginning yet granted by God to a few holy men for the revealing of these riches to His Glory -- dwelling in fiery form in the air, and leading earth with itself to Heaven, while from its body there flow whole rivers of living water. This spirit flies through the midst of the Heavens like a morning mist, leads its burning fire into the water, and has its shining realm in the Heavens.
And although these writings may be regarded as false by the reader, yet to the initiated they are true and possible, when the hidden sense is properly understood. For God is wonderful in His works, and His wisdom is without end.


Its Various Names

This spirit in its fiery form is called a Sandaraca, in the aerial a Kybrick, in the watery an Azoth, in the earthly Alcohoph and Aliocosoph. Hence they are deceived by these names those who, seeking without instruction, think to find this Spirit of Life in things foreign to our Art. For although this Spirit that we seek, on amount of its qualities, is called by these names, yet the same is not in these bodies and cannot be in them. For a refined spirit cannot appear except in a body suitable to its nature. And, by however many names it be called, let no one imagine there be different spirits, for, say what one will, there is but one spirit working everywhere and in all things.

That is the spirit which, when rising, illumines the Heavens, when setting incorporates the purity of Earth, and when brooding, has embraced the Waters. This spirit is named Raphael, the Angel of God, the subtlest and purest, whom the others all obey as their King.
This spiritual substance is neither heavenly nor hellish, but an airy, pure, and hearty body, midway between the highest and the lowest, without reason, but fruitful in works, and the most select and beautiful of all other heavenly things.

This work of God is far too deep for understanding for it is the last, greatest, and highest secret of Nature. It is the Spirit of God, which in the Beginning filled the Earth and brooded over the waters, which the world cannot grasp without the gracious interposition of the Holy Spirit and instruction from those who know it, which also the whole world desires for its virtue, and which cannot be prized enough. For it reaches to the planets, raises the clouds, drives away mists, gives its light to all things, turns everything into Sun and Moon, bestows all health and abundance of treasure, cleanses the leper, brightens the eyes, banishes sorrow, heals the sick, reveals all hidden treasures and, generally, cures all diseases.

Through this spirit have the philosophers invented the Seven Liberal Arts, and thereby gained their riches. In the same way, Moses made the golden vessels in the Ark, and King Solomon did many beautiful works to the honor of God. Therewith Moses built the Tabernacle, Noah the Ark, Solomon the Temple. By this Ezra restored the Law, and Miriam, Moses' sister, was hospitable; Abraham, Isaac, and Jacob, and other righteous men, have had life-long abundance and riches; and all the saints possessing it have therewith praised God. Therefore is its acquisition very hard, more than that of gold and silver. For it is the best of all things, because of all things that man can desire in this world, nothing can compare with it, and in it alone is truth. Hence it is called the Stone and Spirit of Truth; in its works is no vanity; its praise cannot be sufficiently expressed. I am unable to speak enough of its virtues, because its good qualities and powers are beyond human thoughts, unutterable by the tongue of man, and in it are found the properties of all things. Yea, there is nothing deeper in all of Nature.

Benediction to the One Thing of God 0h unfathomable abyss of God's Wisdom, which thus hath united and comprised in the virtue and power of this one Spirit the qualities of all existing bodies! 0h unspeakable honor and boundless joy granted to mortal man! For the destructible things of Nature are restored by virtue of the said Spirit! 0h mystery of mysteries, most secret of all secret things, and healing and medicine of all things! Thou last discovery in earthly natures, last best gift to Patriarchs and Sages, greatly desired by the whole world! 

Oh, what a wondrous and laudable spirit is purity, in which stand all joy, riches, fruitfulness of life, and art of all arts, a power which to its initiates grants all material joys! 0h desirable knowledge, lovely above all things beneath the circle of the Moon, by which Nature is strengthened, and heart and limbs are renewed, blooming youth is preserved, old age driven away, weakness destroyed, beauty in its perfection preserved and abundance ensured in all things pleasing to men! 0h thou spiritual substance, lovely above all things! 0h thou wondrous power, strengthening all the world! 0h thou invincible virtue, highest of all that is, although despised by the ignorant, yet held by the wise in great praise, honor, and glory, that proceeding from humors, wakest the dead, expellest diseases, restorest the voice of the dying!

0h thou treasure of treasures, mystery of mysteries, called by Avicenna 'an unspeakable substance,' the purest and most perfect soul of the world, than which there is nothing more costly under Heaven, unfathomable in nature and power, wonderful in virtue and works, having no equal among creatures, possessing the virtues of all bodies under Heaven! For from it flow the water of life, the oil and honey of eternal healing, and thus hath it nourished them with honey and water from the rock. 

Therefore, saith Morienus: "He who hath it, the same also hath all things." Blessed art Thou, Lord God of our Fathers, in that Thou has given the prophets this knowledge and understanding, that they have hidden these things (lest they should be discovered by the blind and those drowned in worldly godlessness) by which the wise and pious have praised Thee! For the discoverers of the mystery of this One Thing to the unworthy are breakers of the seal of Heavenly Revelation, thereby offending God's Majesty, and bringing upon themselves many misfortunes and the punishments of God.

Therefore, I beg all Christians, possessing this knowledge, to communicate the same to nobody, except it be to one living in Godliness, of well-proved virtue, and praising God, Who has given such a treasure to man. For many seek, but few find it. Hence the impure and those living in vice are unworthy of it. Therefore is this Art to be shown to all God-fearing persons, because it cannot be bought with a price. I testify before God that I lie not, although it appear impossible to fools, that no one has hitherto explored Nature so deeply.
The Almighty be praised for having created this Art and for revealing it to God-fearing men. Amen.
And thus is fulfilled this precious and excellent work, called the revealing of the occult spirit, in which lie hidden the secrets and mysteries of the world.
But this spirit is one genius, and Divine, wonderful and lordly power. For it embraces the whole world, and overcomes the Elements and the fifth Substance. To our Trismegistus Spagyrus, Jesus Christ, Be praise and glory immortal. Amen.

Doctor Robert Fludd (1574-1637) By Sharon M.W. of the The Ancient Rosae Crucis



Doctor Robert Fludd (1574-1637) By Sharon M.W. of the The Ancient Rosae Crucis

Fludd seems to believe, maintains Craven, that even before Christian times, each man had a good and bad spirit continually associating with him. Thus, a person's alignment and motive will have a bearing on messages received.
Before a person enters into such a practice, they are advised by Fludd to remove sin and evil from their hearts in order to receive divine light in their soul. "The spirit of lying prophecy cannot stand in the presence of God, but by the light and power of Jehovah is silenced." (Craven, 104-105).
Otherwise, a person may find themselves speaking with gods they do not know. While some prophets may see clearly the Divine light immediately from God or through angels, there are also false gods who have no mission for God nor angels, but from Lucifer. Twelve laws are given to distinguish true from false prophets. (Craven, 104-105).

The doctrine of correspondence also indicates that on every level of the hierarchy from the mineral upwards there is a reflection of the next highest realm. In other words, minerals such as gold, or plants or herbs will contain within them certain attributes of an archetype that will imbue the person wearing or consuming the element certain corresponding effects which in turn prepares them to exercise a certain art.
A point to remember is that in the time of Fludd, the exercise of certain arts was confined to a relatively small group. The notables of this group were very religious people who were devoted to living a holy life. Their beliefs and motives may have acted as a safeguard against psychic confusion. Even so, Fludd went to a great extent to caution his readers to have a pure heart. It is curious to speculate what Fludd's advice would be in today's world where formulas and keys to magical practices are as accessible as a 900 number.
Fludd ends the second tractate with Theosophical and Cabalistic studies. He asks the reader to see in the Hebrew characters the fiery symbols of the sacred Trinity. He explains the ten sephiroths and interprets them as rays emanating from the Sun and acting as a garment of light with which Jehovah covered himself.
The tree of life illustrates his previous treatments of the hierarchal structures and different realms, and once again the Divine Light is an essential theme and the invisible Word of God. "The universal and mystical word, the light uncreated, is exhibited in universal nature by the watery Mem and the igneous Shin. So we are to venerate Jehovah as revealed in the light of the sun, moon and stars; in them, by them existing, and existing beyond all and in all. His power is seen both in macrocosm and microcosm, even in the fire of Gehenna." (Craven, 127)


In 1629 another piece was published by Fludd called Sophiae Cum Moria Certamen. Affixed to it was a folio, Summum Bonum, written under a pen name, Joachim Frizius. It has been said that Fludd denied authorship of the latter. However, subsequent scholars, including DeBus and Craven, feel that he did write Summum. The title page shows a rose on a cross stem. There are two bees, beehives and a spider's web across them. This work treats not only the essence of Alchemy, but was also a defense of the Brotherhood of the Rose Cross.
"The Summum Bonum treats of the noble art of magic, the foundation and nature of the Cabala, the essence of veritable alchemy, and the `Causa Fratrum Roseae Crucis.' It identifies the palace or home of the Rosicrucians with the spiritual house of wisdom...The foundation of the mountain...is declared to be the `Lapis Angularis,' the corner stone, cut out of the mountain without hands. The stone is Christ. It is the spiritual palace which the Rosicrucians desire to reveal, and is therefore no earthly or material abode." (Craven, 134)

The author explains the different kinds of magic, the divine and the foolish, and that all magic is not rejected by Christian authors. He points out the wise men who visited the new born Christ were Magi and that secret arts do not offend God. Fludd, or author, concludes with a summation which he addresses to the most Christian readers.
1. That all Christians are said to be living stones, they bear the same name and are the same in significance as S. Peter.
2. That all Christians are stones, members of the great "petra Catholilca," it follows that no single man, not even S. Peter, can alone be said to be the foundation of the Catholic Church.
3. As Christ lay hidden in the rock of Moses, and as the spiritual body lies hidden in the natural body, so the words of the apostle are true --"The letter killeth, but the Spirit giveth life."
4. The true corner stone is Christ.
5. The Incarnation opened the way to the knowledge of the what that corner stone is.
6. Vain, therefore, are all traditions and teachings which would persuade us that Cephas was this foundation.
7. God having willed to tabernacle amongst mortal men, uses the same imagery and confirms its explanation as now given. 'Listen' says the prophet, 'and see the rock from which ye were hewn.'"
True alchemy is then treated. "Our gold is not the gold of the vulgar, but the living gold, the very gold of God...There is a spiritual chemistry, which purges by tears, sublimates by manners and virtues, decorates by sacramental graces, makes even the putrid body and the vile ashes to become living, and makes the soul capable of contemplating the things of heaven and the angelic world. This is the application of spiritual chemistry, by which, through the power of resurrection of I.C.D.N. will confirm unto the end." (Craven, 137-139)
The writer then takes up the cause of the Brethren of the Rose Cross. The writer states that he had already defended the Brethren in a previous tractate, a reference that leads Craven to conclude that both writers were Robert Fludd. The similarity of the two pieces, Sophia and Summum, put together also suggests the same author.
Fludd maintains that throughout history there has been a continuity of men who turned away from the gross and material in order to dedicate themselves to the spiritual life and investigation into the mysteries. These people have been few in number. "yet a few seek the tree of life, which is in the Paradise of God, the hidden manna, the white stone, the white vesture. Their names are written in the book of life and they become pillars in the spiritual temple. These, indeed, inhabit the house of wisdom, which is founded on the mount." (Craven, 139- 140)

A small part...........

Σάββατο, 24 Σεπτεμβρίου 2016

Όλα θα έρθουν στον δικό τους χρόνο και τίποτα δεν μπορεί να βιαστεί



Όλα θα έρθουν στον δικό τους χρόνο και τίποτα δεν μπορεί να βιαστεί

Όλα θα έρθουν στον δικό τους χρόνο και τίποτα δεν μπορεί να βιαστεί. Η σωστή ψυχολογική στιγμή επέρχεται όταν η συνείδηση είναι όσο ποτέ πιο ώριμη για αυτήν την ορθή επιλογή.

Όπως σωστά μας λένε οι μεγάλοι αλχημιστές θα πρέπει να παρατηρούμε και να μελετάμε το μεγάλο βιβλίο της φύσης ώστε η γνώση αυτή να μας βοηθά στο κάθε μας βήμα πάνω στην ατραπό.
Ένα δέντρο όσο υγιές και να είναι δεν θα μπορέσει να μας δώσει ένα γλυκό ώριμο καρπό παρά μόνον όταν οι σωστές συνθήκες έρθουν για αυτό.

Το ίδιο συμβαίνει και με την εσωτερική μας μαθητεία σπείρουμε στο παρόν με την βαθιά επιθυμία να θερίσουμε στο μέλλον τους καρπούς των έργων μας αλλά εκεί κρύβεται ένα πολύ σημαντικό σημείο μέσα από το οποίο παρουσιάζεται ένα λίμνασμα και μια σταδιακή πλάνη φυσική απόρροια του ιδιοτελές Εγώ που δεν επιθυμεί στην ουσία να αλλάξει.

Η ανάγνωση, η μελέτη, η κατανόηση όλα αυτά είναι πολλή σημαντικά αλλά συμβολίζουν το πρώτο μέρος της εργασίας μας.
Έχουμε μορφοποιήσει ένα πολύ καλό και βοηθητικό εγχειρίδιο αλλά θα πρέπει να το βάλουμε σε δράση.

Μετά την ορθή εσωτερική κατανόηση θα πρέπει να περάσουμε σε δημιουργική πράξη.
Η ανάγνωση ή μια οποιαδήποτε κατανόηση οποιουδήποτε κειμένου δεν είναι σημαντική ή χρήσιμη αν δεν μας ωθήσει σε πράξη.

Η αλχημική διεργασία της μεταμόρφωσις για την οποίαν σας μιλάμε είναι μια δομική εργασία, προϋποθέτει ένα γκρέμισμα της παλαιάς φύσης και μια οικοδόμηση της νέας ψυχής.

Εκεί τα ευχολόγια, τα τυπικά και οι ψαλμωδίες δεν θα σας βοηθήσουν γιατί αυτή η οδός είναι μια διαδρομή αυτό-αναγνώρισις και προσωπικής αυτό-θυσίας.

Βέβαια εδώ χρειαζόμαστε την βοήθεια των πρεσβύτερων αδερφών μιας και ενδέχεται η ώθηση μας για δράση να μην είναι η απάντηση της νέας μας συνείδησης αλλά μια απόκριση του Εγώ, το οποίο απομιμείται ως συνήθως την διαδικασία αυτή.

Για αυτό και ενώ στο πρώτο στάδιο μας ζητείται μια λογικό ηθική αποδοχή σαν την βάση των επόμενων βημάτων μας στην πορεία η ανάπτυξης της πρωταρχικής ψυχής θα μας δείξει και θα μας εξηγήσει το κάθε μας βήμα.

Ο φωτισμός είναι μια όμορφη έννοια που μας δείχνει μια ανικανότητα, το ότι δεν είμαστε ικανοί να αντικρίσουμε την Θεϊκή Συμπαντική Γνώση η οποία μας μιλά ακατάπαυστα ωθώντας μας σε κατανόηση, δράση και ανιδιοτελές έργο.
Δεν είμαστε ικανοί γιατί δεν έχουμε αναδημιουργήσει εσωτερικά τον σωστό φορέα που αντιστοιχεί στο Φως αυτό, το πέπλο της ιδιοτέλειας και ο υλικός μας φορέας δεν αντιστοιχεί στο Πρωταρχικό Βασίλειο.

Για αυτό και η αναγέννηση της ψυχής είναι το μόνον μέσο για να μπορέσουμε να εναρμονιστούμε με το Πνεύμα και τον κόσμο τους.
Για αυτό και πάντοτε σας ζητούμε να μελετάται σωστά και να περνάτε σε δομική πράξη πάντα με μια εσωτερική διάθεση ευχαριστίας και προσευχής στον Κύριο και Λυτρωτή μας.
Μελέτη, εργασία και προσευχή.

New forms or better work?



New forms or better work?   

Some people 
try to create new forms of work 
because 
they think that the old ones did not work (gave fruits), 
still the problem 
was not in the form 
but in their inner weakness 
of not be able to fulfill them correctly.