THE TRANSMODERN ALCHEMIST hacks the undifferentiated potential, exploring the theoretical usefulness of Dynamics for modeling processes in the alchemical art. Dynamics is an organic model, an alternative to mechanistic or cyber- models of process. It prioritizes life as the root science. Alchemy is a multidisciplinary pursuit focusing on mystic technologies, spagyrics, healing, life sciences, metallurgy, chemistry, dynamics and physics.Transmodern alchemy is a new Renaissance science-art -- a treasury of psychophysical meaning. Alchemists sought the experience of Unus Mundus, the one world united through material, emotional, mental and spiritual aspects. Science illuminates the spiritual quest, and spiritual tech illuminates the deep nature of matter and our nature.Universal Meta-Syn

Alchemy is a metanarrative, a way of framing all our experience. Alchemy begins and ends in the quest for eternal life. It is a spiritual technology of rebirth using natural methods that in their effect transcend nature by amplifying that which is immortal within us. It does not exist in nature but must be prepared by Art. Art is a form of manifesting, making and objectifying the world - spiritual physics.

Artists and mystics are aware of their own internal space and thus able to enter it, playing the mindbody like a musical instrument. Looking inside, they see the true nature of reality and can express that literally and symbolically. We all possess the creative potential. All creative acts are a marriage of spirit and matter, reaching down into the body as the source of our essential being and becoming."There is a generic process in nature and consciousness which dissolves and regenerates all forms. The essence of this transformative, morphological process is chaotic -- purposeful yet inherently unpredictable holistic repatterning. The Great Work of the art of alchemy is the creation of the Philosopher's Stone, a symbol of wholeness and integration. The liquid form of the Stone, called the Universal Solvent, dissolves all old forms like a rushing stream, and is the self-organizing matrix for the rebirth of new forms. It is thus a metaphor or model for the dynamic process of transformation, ego death and re-creation." -- Iona Miller, ‘Chaos As the Universal Solvent’

ABSTRACT: Physicist Wolfgang Pauli and psychologist Carl Jung suggested, “We should now proceed to find a neutral, or unitarian, language in which every concept we use is applicable as well to the unconscious as to matter, in order to overcome this wrong view that the unconscious psyche and matter are two things.”

Jung thought both alchemy and physics mirrored the psyche and were central in the process of transformation, the Great Work. Alchemist Fulcanelli (1937) claimed that Great Work involved “…a way of manipulating matter and energy so as to produce what modern scientists call a 'field of force.' The field acts on the observer and puts him in a privileged position vis-a-vis the Universe. From this position he has access to the realities which are ordinarily hidden from us by time and space, matter and energy.” Today we understand that primal unitive field is holographic in nature and we are embedded within it. Electromagnetic energy and particles arise from the virtual vacuum flux of subspace – the Void, which is the metaphysical root of all form. We are embedded within that field and our existential root is Likewise constantly in local virtual photon fluctuation. The fine vehicle of that interaction has been called the ‘energy body,’ ‘body of light,’ ‘diamond body,’ ‘astral body,’ ‘Merkabah,’ and a variety of cultural variations.

The classical magical operation known as The Middle Pillar provides a way of nourishing the energy body by feeding off that virtual light, connecting with Cosmos, our primordial Source or Groundstate for renewal. Alchemy provides a Unitarian language that reconciles the tension of opposites between magic and physics, between psyche and matter. A transmodern view of virtual vacuum physics allows us to employ the language of alchemy to move medieval natural philosophy into the 21st Century.

Transmodern Alchemy & Chaos

Alchemical philosophy supports the phenomenological notion that the universe exists primarily as we perceive it through what we know. Therefore, by changing perception, we can essentially change the universe and ourselves. Transmodern scientific imagination confirms this transformative postulate as the basis of matter/consciousness in dynamics, holographic and chaos theories. Trans- is the prefix that guides the vision of reality as virtual and fluctuating process. At the subquantal level, virtual photon flux, “cosmic zero,” or zero-point energy is the literal and metaphysical substrate of manifestation. An ocean of energetic flux boils into and out of existence as virtual vacuum fluctuation. The fiction of substantive ‘reality’ is revealed and nature’s transparent veil is ripped away.Alchemy is a science-art and tradition of participatory wisdom. Medieval alchemy was couched in the archaic language of its time, but we are not limited to that, or to theological, Hermetic, Masonic, Theosophical or New Age jargon. Philosophies and sciences evolve in articulation, theory and practice. New discoveries and statements of meaning inform our practice at all levels. In many cases, alchemy anticipated them. Like the cryptic tomes and dense texts of alchemy, unfamiliar scientific or philosophical theories require thoughtful reflection until they take root in our awareness. Models from many disciplines weave together, amplifying the meaning of alchemical process and patterns. Old experiments can be revisioned in a new light while new dynamical phenomena remain to be discovered. We can even revision the alchemical formula for surviving death.

At the zero-point time is no longer a flow, projection or hope. It accelerates at overwhelming speed, turns back on itself and becomes compressed and plays itself out. Instantaneously, everything takes place before us simultaneously, including retrievals of the past and projections of multiple futures. We have a greater understanding of deep time, earthly cycles and cosmic process than ever before. We communicate at light speed. We talk of supraliminality -- faster than light potentials. Light is our essential nature.Learning each technical or symbolic language is like learning a foreign language, but becomes second-nature once we sense the overall gestalt. It takes contemplation and consideration of implications. We unpack them one metaphor at a time as we descend into finer domains of existence, from particles to the subquantal world of the microcosm. Motivation theory suggests if we adopt a mastery orientation to our subjects, we exhibit all the productive learning behaviors we know will work. Even when challenged, we have the natural ability to learn and to keep at it while understanding grows. Simple concepts, not mathematical details, from dynamics and physics are all that is required for illuminating alchemical practice. Field and Flow Our worldview has evolved to include quantum physics and dynamics in our models of reality. As in the alchemical dictum, "As Above, So Below," a satisfactory theory must explain both cosmogenesis and microphysics. In the 20th Century, Carl Jung described alchemy in terms of depth psychology and the physics of his day, shedding new light on an old science. The Modern Alchemist, (1994) describes Jung’s process of individuation -- the transformation of personality and Self. Searching for the hidden structure of matter, the alchemists discovered that of the psyche. Depth psychology continues to redefine itself beyond postmodern notions as new research emerges in nonunitary consciousness, the fractal nature of archetypes and complexes and new models in microphysics mirroring cosmos and co-creator. The alchemical process is its own solution. Jung's notions of a heroic, striving Self have been transcended with imaginal, nonlinear models of consciousness, archetypes as strange attractors and metanarratives as healing fictions. If new theories in astrophysics, quantum physics and depth psychology supersede the old, can we expect any less from 21st century alchemy itself? The esoteric pursuit for the arcane nature of matter continues.Transmodern alchemy describes the secrets of matter in scientific terms with correlates of the alchemical worldview. The dynamic blueprints of nature as we comprehend them today are unfolded by stripping away Nature's etheric veil, revealing naked awareness. As we deconstruct our old notions, new realities emerge. The Philosopher's Stone is awakened consciousness.Hacking the undifferentiated potential, we can explore the theoretical usefulness of Dynamics for modeling processes in the alchemical art. Dynamics is an organic model, an alternative to mechanistic or cyber- models of process. It prioritizes life as the root science. Alchemy is a multidisciplinary pursuit focusing on mystic technologies, spagyrics, healing, life sciences, metallurgy, chemistry, dynamics and physics.

Transmodern alchemy is a new Renaissance science-art -- a treasury of psychophysical meaning. Alchemists sought the experience of Unus Mundus, the one world united through material, emotional, mental and spiritual aspects. Science illuminates the spiritual quest, and spiritual tech illuminates the deep nature of matter and our nature.Universal Meta-SynAlchemy is a metanarrative, a way of framing all our experience. Alchemy begins and ends in the quest for eternal life. It is a spiritual technology of rebirth using natural methods that in their effect transcend nature by amplifying that which is immortal within us. It does not exist in nature but must be prepared by Art. Art is a form of manifesting, making and objectifying the world - spiritual physics.

Artists and mystics are aware of their own internal space and thus able to enter it, playing the mindbody like a musical instrument. Looking inside, they see the true nature of reality and can express that literally and symbolically. We all possess the creative potential. All creative acts are a marriage of spirit and matter, reaching down into the body as the source of our essential being and becoming.Today, we might describe this resonance as accessing biophotonic or free energy that regenerates the mindbody. Healing is an aspect of creativity; nature is within and without us. Resonating with the whole, the Magus does not dominate reality but develops embodied psychophysical equilibrium, clarity, wisdom and compassion. We perform our greatest experiment on ourselves. Creative work originates in the body and is projected out into the world. The projections are then internalized into awareness. The bodymind of the artist is an alchemical vessel containing the creative flux and lux of transformation. We feed on Light.

Awareness and consciousness form a continuous alchemical movement. The creative gold is generated and embodied in the alembic of the mindbody. The mindbody is the same substance as the Cosmos and contains and reveals its mysteries. Alchemy reduces all to the first state, the ground state of being - original experience that is timeless, infinite. The classical Void, the quantum vacuum is a carrier of information. The energy body or the field body -- along with the scalars (virtual photons) of our holographic blueprint -- connect us directly with the negentropic potential of the zero-point field. Radiant light literally emerges from this mystic void. Primordial structuring processes are common to both psyche and matter, working in the gap or empty interval between intention and action. Alchemy refines the way the mindbody generates and processes inherent light as medicine. It refines the aspirant's ability for tapping and amplifying Medicine Light. This primordial state is the luminous ground of our being, hidden deep in the heart of things.All other goals are subordinate to this prime directive which includes meditative techniques for continuing consciousness after death. This Philosopher's Stone is the Universal Medicine, the regenerative Elixir of Life. The greatest mystery is Life After Death: we don't die but continue in transcendent form. This is the secret of man and nature.

Paradoxically, when we look into the depths of matter, we look into the depths of ourselves. Scientists and mystics report similar phenomena in their models and phenomenology. Spiritual technologies, the software of sacred penetration and amplification, virtually predicted the fine nature of matter as nothing but a complex illusion. We now understand energy/matter as a hologram. Mystics have also always emphasized the primal nature of Light, and claimed that we are in fact made of light itself. Science has confirmed this in numerous ways. Ambient Vacuum is a Plenum of Transformation Light is an excitation of empty space. "Aether" means ‘shine’ in Greek. Scalar physics tells us the ambient void is omnipresent, yet inherently nonobservable -- it is an omnipresent field of radiant energy potential emanating from every zero-point in the cosmos. But we can observe and infer results of this virtual vacuum fluctuation. Quantum Mechanics demonstrates no discrete particle or solid chunk of anything exists in metric space -- the whole Physical Universe. Everything is made of Light. Only light matters. Nothing arises but standing waves from the seething zero-point field created by cosmic beings like ourselves. How we do so is a mystery to ourselves. But we are getting closer to non-religious descriptions of reality that curiously have profound mystical overtones. The properties of mass, inertia, charge and gravity -- and those who observe them -- are the result of space resonances produced by zero-point scalar waves. At zero-point, waves pass through waves without interference. We come from, are sustained by, and are returning to the radiant light of our mass. All electromagnetic force is mediated by virtual photons.

The void is not devoid. In the absence of "solid" matter, we can take a revolutionary view of today's alchemy as dynamic process using Chaos Theory, and related sciences to inform our search. We are indivisibly wedded to our earthly and cosmic environment through zero point field phenomena and resonance. Could consciousness order the world?

Alchemy's prima materia and 'sensitive initial conditions' of chaos are the same. Initiation recalibrates our "initial conditions" and sets transformational "butterfly effects" in motion. The potential of enfolded time energy is transduced into dynamic spatial energy as cosmic jitter (ZPE, Isotropic Vector Matrix). Zero represents the Cosmic egg, the primordial Androgyne merging positive and negative charge - the Plenum. Zero point creative process manifests cosmos, nature and consciousness from roiling quantum flux.

Biophysics tells us we are brilliantly disguised photonic humans -- Homo Lumen -- if we but realize that awareness. The quantum vacuum is a radiant sea of light, encrypted information waves, a dynamic matrix of energy exchange. Our bioplasmic energy pulsates along with this matrix. Because it is ubiquitous, inside and outside, we are blind to it. It is the groundstate of our being. Transmodernity is the synthesis of modernity and postmodern philosophy, reflected in alchemical notions of transcendence, transformation and transmutation. It transcends the construction and deconstruction of recent historical eras by re-enchanting the post-Millennial world. So what might a chaos-informed Transmodern Alchemy look like? First and foremost our existential state space is in flux. We arise from an infinite ocean of quantum foam. Phenomena no longer correspond with old-paradigm frameworks. Anomalies, the strangest phenomena have the most to teach us.

Nonlinear Recursive Process Paradoxically, chaos is the essence of order. That order is inherent in and emerges from chaos. Dynamics has successfully explained many natural phenomena and been heralded as a new scientific paradigm. The quintessence is now found in nonlinear dynamics, the holographic field and the virtual vacuum of absolute space. Only when we comprehend the groundstate of being can we fathom reality. It fundamentally changes and deepens our alchemical and scientific notions about transformations in ourselves, matter, systems, patterns and structure.Psychology and neurology now recognize the psyche and brain as a dynamic dissipative system. Therapeutic techniques lead to reorganization of the individual at a higher level of order. Medicine realizes chaos is essential to health. Biophysics recognizes the primacy of light in life processes. The artworld recognizes the aesthetic appeal, rhythm and beauty of fractals. But the poetic science of alchemy made a workable theoretical and experimental system in which chaos was central centuries ago. Each era views nature from the paradigm of its time. Chaos Theory has been associated with every aspect of human behavior. Alchemy is an irreducible fusion of mysticism, science and art that also happens to be therapeutic or growth-promoting and tantalizingly hints at illumination. The process begins in nigredo, with doubts and lack of conviction but time spent on self-knowledge, experiments and spiritual exercises is amply rewarded. Chaos keeps the process fluid. Alchemy calls chaos the "universal solvent." Virtual Physics describes jitterbugging quantum subspace plasma as a superconducting superfluid.

Alchemy is a nonlinear organizational framework, a model to make sense of our experience, and a means of facilitating transformation. The universe without and within is our alchemical laboratory. The fire is kindled and stoked in the ‘magic theatre’ of the mind and the retort vessel of the body. Alchemy plants virtual fractal seeds in the gaps or intervals of consciousness. We are the portal for the fractal seed to unfold its liberating potential. But we must remain open.

Cosmic Zero The universe is the cosmic "parent fractal" of the microcosmic scale. Matter and consciousness share deep unity. The outer world we observe through our senses is nothing more than a consistent series of mental images that exists in our mind. Matter itself is an image in the mind, and mental images are the natural phenomena of consciousness. Mining the soul, we disassemble ourselves to reorganize in more refined form, reintegrating at a holistic level.

Alchemy calls Chaos the prima and ultima materia. The prima materia is ubiquitous, everywhere all the time. As we practice spiritual and practical alchemy, we come to understand the deep nature of chaos as the source of all transformative energy. In this chaosophical philosophy, all systems emerge from and eventually dissolve back into chaos. Solve et Coagula: Chaos is the essence of self-organization. Chaos Theory allows us to follow the Hermetic Spirit deep into the heart of matter and beyond into the subquantal realm in our quest for Nature's secrets. The undecomposable domain of Chaos is not an emptiness, but a rich, generative source -- a bornless nothingness from which all form

emerges.Consciousness, like creativity, is an emergent phenomenon patterned by strange attractors which govern the complexity of information in dynamic flow. Our consciousness appears co-temporaneously with our embodiment, creating the imaginal flux of representational and nonrepresentational perception - the stream of consciousness. The cosmic trinity of chaos, matter, and attraction appears at the heart of modern chaos theory and alchemy.

The Vedas identify all creative intent and substance as a manifestation of primal consciousness -- the basis of all manifestation. In this worldview, there is nothing but primordial consciousness. Complex dynamics is implicated in the energetic translation of "waves of unborn nothingness". Healing is the biological equivalent of creativity. The more complex a system, the more stable and self-correcting it is.

The objective (Sol, Frater) and subjective (Luna, Soror Mystica) are not divorced from one another, anymore than the left and right hemispheres of the brain. They marry in the mystic, in entanglement with Cosmos. Science adapted the artist’s sense that the detail of nature is significant. Like yin and yang, they rely on one another in a dynamic meld that transcends the tension of opposites. Synthesizing and transcending opposites is the theme of alchemy.

Truth of the Matter Alchemy, quantum mysticism and the holographic paradigm reveal the secrets of nature's subquantal realm. Metaphors are instructive. They are a Way of leaping the chasm between old and new knowledge, old and new ways of essential being. We can tap the source of creativity, healing and holistic restructuring through imagination and metaphor, including alchemical operations. They can be deeply transformative -- more than mere language. They are a technology for changing our behaviors, feelings, thoughts, and beliefs -- our spirit and soul.

Alchemy is a science-art, a tool to describe and mold reality using experimental and meditative techniques. As an art medium, alchemy helps us illustrate nature and our own nature in contemporary terms by creating new paradigms and environments. Matter has lost its central role in physics to dynamics. Alchemy can be informed by this new physics. There is aesthetic pleasure in finding likenesses between things once thought unalike. It gives a sense of richness and understanding. The creative mind looks for unexpected likenesses, through engagement of the whole person. Organic metaphors of quantum physics, field theory, and chaos theory illuminate the alchemical art.

The many theories of reality are the post-Millennial version of the alchemical peacock’s tail that heralds the beginnings of integration, the Unus Mundus -- the Grand Unified Theory or Theory of Everything in physics. The search for the Stone is a long rite of initiation, culminating in the cauda pavonis which signals the perfect transmutation. It is a dazzling synthesis of all qualities and elements much like rainbow colors unite as white light. The iridescent tail represents all the colors of light while the "eyes" symbolize all potential universes. The Peacock's Tail is the central part of the alchemical process. The myriad eyes in the tail suggest the highly-chromatic view includes multiple perspectives of imaginal vision. The kaleidoscopic vision is a metaphor for the spiritual rebirth that awakens the Third Eye and consciousness of the deeper subtle and field bodies. The universe informs our awareness and being. Sometimes the universal laws of nature lead us beyond ordinary science. Subjects in isolation don't provide enough to accurately describe our complex world. More disciplines, more tools, better technologies lead to best practice. In theoretics we build up and tear down relentlessly, questioning our own underpinnings, adhering to no stale theory: "Solve et Coagula."Since matter remains a paradox, our Work, comprehending the spirit of matter, means learning more than the Standard Theory of physics. Both orthodox and heterodox theories stimulate our imaginative and spiritual perception. Energy and information fields, not just genetics, drive human psychophysiology. Libido (psychic energy) drives the imagination. When we speak of Mercury, Sulphur and Salt, we mean our spiritual, energetic and physical bodies as well as the elements. Each theory adds another piece to the puzzle of existence and meaning, potentially leading to breakthrough on the bench or in consciousness. Such a brief, conceptual survey of alternate theories in physics cannot do them justice, but it can provide leads for further contemplation and research for the esoteric physics of lab work. We study the nature of being and our own being, the essence of inner reality. Consciousness is a timeless transformative force unfolding in nature. Alchemy, art and physics are complimentary modes of inquiry. Symbolic contemplation and interaction transform the material and immaterial self.

BODY OF LIGHT

The body of light is a spiritual term for the non-physical body associated with enlightenment. It is known by many names in different spiritual traditions, such as "the resurrection body" and "the glorified body" in Christianity, "the most sacred body" (wujud al-aqdas) and "supracelestial body" (jism asli haqiqi) in Sufism, "the diamond body" in Taoism and Vajrayana, "the light body" or "rainbow body" in Tibetan Buddhism, "the body of bliss" in Kriya Yoga, and "the immortal body" (soma athanaton) in Hermeticism.Enlightenment is not purely psychological; it is psychophysical, including the energy or subtle body. In the course of realizing full human potential, physical changes also occur, most dramatically in the later phases of the enlightenment process. In the final phase, according to various sacred traditions, the body is alchemically changed into light. Enlightenment becomes literally so, through the transubstantiation of flesh, blood, and bone into an immortal body of light. Through a combination of personal effort and divine grace, a person attains a deathless condition through the alchemical transmutation of his or her ordinary fleshly body. This transubstantiated body is called various names in the traditions, such as light body, solar body, diamond body, or resurrection body. (John White) www.wie.org/j21/white.asp

The radiant ground is the fundamental source beyond the boundary layer of quantum foam. Our healing task is to somehow realize this radiant image of the body in earth, to ground this body in its essential nature, which is the source of creativity and healing. It is precisely in the world, in life itself, that we experience compassion, wisdom, enlightenment. It is only our persistent rigid delusions to the contrary that prevents us from realizing it every moment.

Meditation masters speak of an inner Light that pervades the physical and energy bodies, and now science investigates it as biophotons, and through quantum physics we can watch that matter/energy/information devolve back into the unstructured void from which potential emanates.

Mystics have often equated this pervasive Light/Sound with primordial Consciousness and the source of life as well as matter. Quantum bioholography shows the DNA literally produces coherent light, which transduces to sound that directs the formative processes of life. Radiant energy is radiant energy. Whether we look outside into our environment or inside into ourselves we find primordial Light.

Biophotons are weak emissions of light radiated from the cells of all living things. The light is too faint to be seen by the naked eye, but biophotons have been detected and verified using photomultiplier tubes. Light is constantly being absorbed and remitted by DNA molecules within each cell's nucleus, creating a dynamic, coherent web of light. This system could be responsible for chemical reactions within the cells, cellular communication throughout the organism, and the overall regulation of the biological system, including embryonic development into a predetermined form.

Photonic Body is a biohologram projected by coherent light and sound. We arise from and are sustained by field phenomena, waves of biophotonic light and sound, which form our essential nature through acoustic holography This coherent light transduces itself into radio waves (holographic biophoton field), which carry sound as information that decodes the 4-D form as a material object. We also suspect chromosomes transform their genetic-sign laser radiations into broadband genetic-sign radio waves. The polarizations of chromosome laser photons are connected nonlocally and coherently to polarizations of radio waves. Thus, we have an explicit physical analogue for the traditional mystical apprehension of inner Light and the Audible Life Stream.

Sacred Light is generated internally by DMT, the spirit molecule. Meditation evokes pineal DMT release through EM vibrations. Visionary experience with symbolic or religious content gives way to dazzling light of illumination, reported in eastern and western religions.

In the Judeo-Christian tradition, it is called "the resurrection body " and "the glorified body." The prophet Isaiah said, "The dead shall live, their bodies shall rise" (Isa. 26:19). St. Paul called it "the celestial body" or "spiritual body " (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called "the most sacred body " (wujud al-aqdas) and "supracelestial body " (jism asli haqiqi). In Taoism, it is called "the diamond body," and those who have attained it are called "the immortals" and "the cloudwalkers." In Tibetan Buddhism it is called "the light body." In Tantrism and some schools of yoga, it is called "the vajra body," "the adamantine body," and "the divine body." In Kriya yoga it is called "the body of bliss." In Vedanta it is called "the superconductive body." In Gnosticism and Neoplatonism, it is called "the radiant body."

In the alchemical tradition, the Emerald Tablet calls it "the Glory of the Whole Universe" and "the golden body." The alchemist Paracelsus called it "the astral body." In the Hermetic Corpus, it is called "the immortal body " (soma athanaton). In some mystery schools, it is called "the solar body." In Rosicrucianism, it is called "the diamond body of the temple of God." In ancient Egypt it was called "the luminous body or being" (ankh).

In Old Persia it was called "the indwelling divine potential" (fravashi or fravarti). In the Mithraic liturgy it was called "the perfect body " (soma teilion). In the philosophy of Sri Aurobindo, it is called "the divine body," composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called "the ultrahuman."

The idea of the “Body of Light” often called the “Rainbow” or “Diamond Body” is the perfection of a vehicle for the exteriorization (projection), and continuation of consciousness beyond material reality. In Qabala, the astral body has access to three levels of consciousness, and then must be shed, or encounter the ‘Second Death” in order to penetrate the Veil, or Paroketh, to the next three levels of the “Thrice Born.”

DIAMOND AWARENESS

In this dynamic model there are no “things”, just energetic events. Light and sound (acoustic cymatics) modulate all matter. This “holoflux” includes the ultimately flowing nature of what is, and all possible forms. All the objects of our world are three-dimensional images formed of standing and moving waves by electromagnetic and nuclear processes. This is the guiding matrix for self-assembly, and manipulating and organizing physical reality. It is how our DNA creates and projects our psychophysical structure.

Our brains mathematically construct ‘concrete’ reality by interpreting frequencies from another dimension. This information realm of meaningful, patterned primary reality transcends time and space. Thus, the brain is an embedded hologram, interpreting a holographic universe. Supernal light emerges from this ground of being, both in the cosmos and our human brains and bodies.

All existence consists of embedded holograms within holograms, fractally embedded waves within waves of clear light. Their interrelatedness somehow gives rise to our existence and sensory images. When we embody this intimate wisdom, our bodies become temples of the living spirit.

Absolute space is the womb of creation and the physics of virtual photon fluctuation reflects not only Nature, but also our nature. Only now are we learning just how literal that experience of Light is, and the interactive mechanisms it engages in our holistic psychophysical Being

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Ahmad ibn ‘Ali ibn Yusuf al-Buni (Arabic: أحمد البوني‎) (died 1225) was a well known Sufi and writer on the esoteric value of letters and topics relating to mathematics, sihr (sorcery) and spirituality, but very little is known about him. Al-Buni lived in Egypt and learned from many eminent Sufi masters of his time.[1]

He wrote one of the most famous books of his era, the Shams al-Ma'arif al-Kubra (Sun of the Great Knowledge, Arabic شمس المعارف الكبرى) which is one of the most widely read medieval treatises on talismans, magic squares and occult practices. This work rivals the Picatrix in importance. This book was later banned by orthodox Muslims as heretical, but continues to be read and studied.

Instead of sihr (Sorcery), this kind of magic was called Ilm al-Hikmah (Knowledge of the Wisedom), Ilm al-simiyah (Study of the Divine Names) and Ruhaniyat (Spirituality). Most of the so-called mujarrabât ("time-tested methods") books on sorcery in the Muslim world are simplified excerpts from the Shams al-ma`ârif.[2] The book remains the seminal work on Theurgy and esoteric arts to this day.

In c. 1200, Ahmad al-Buni showed how to construct magic squares using a simple bordering technique, but he may not have discovered the method himself. Al-Buni wrote about Latin squares and constructed, for example, 4 x 4 Latin squares using letters from one of the 99 names of Allah. His works on traditional healing remains a point of reference among Yoruba Muslim healers in Nigeria and other areas of the Muslim world.[3]

Ahmad al-Buni also left a list of other titles that he wrote. Unfortunately, very few of them have survived.

Al-Buni states in his work Manba’ Usul al-Hikmah (Source of the Essentials of Wisdom) that he acquired his knowledge of the esoteric properities of the letters from his personal teacher Abu Abdillah Shams al-Din al-Asfahâni. He in turn received it from Jalal al-Din Abdullah al-Bistami, who in turn received it from Shaykh al-Sarajani, who received it from Qasim al-Sarajani, who received it from Abdullah al-Babani, who received it from Asîl al-Din al-Shirazi, who received it from Abu al-Najîb al-Sahruwardi, who received it from, Mohammad ibn Mohammad Al-Ghazali al-Tusi, who received it from Ahmad al-Aswad, who received it from Hamad al-Dînuri, who received it from the master al-Junayd al-Baghdadi, who received it from Sari al-Din al-Saqati, who received it from Ma’ruf al-Karkhi, who received it from Dawûd al-Jili, who received it from Habîb al-A’ajami, who received it from Imam Hasan al-Basri.

Al-Buni states in the same work that he acquired his knowledge of magical squares from Sirâj al-Dîn al-Hanafi, who acquired it from Shihab al-Dîn al-Muqaddasi, who acquired it from Shams al-Dîn al-Farisi, who acquired it from Shihab al-Dîn al-Hamadani, who acquired it from Qutb al-Dîn al-Diyâ’i, who acquired it from Muhyiddîn Ibn Arabi, who acquired it from Abu al-'Abbas Ahmad ibn al-Turîzi, who acquired it from Abu Abdillah al-Qurashi, who acquired it from Abu Madîn al-Andalusi.

He also states that he acquired additional knowledge about the esoteric art of letters and the magical squares from Mohammad 'Izz al-Dîn ibn Jam’a, who acquired it from Mohammad al-Sirani, who acquired it from Shihab al-Dîn al-Hamadani, who acquired it from Qutb al-Dîn al-Dhiya’i, who acquired it from Muhyiddîn Ibn Arabi.

Al-Buni also states that he acquired his occult knowledge from Abu al-'Abbas Ahmad ibn Maymûn al-Qastalâni, who acquired it from Abu Abdillah Mohammed al-Qurashi, who acquired it from Abu Madîn Shu'ayb ibn Hasan al-Ansari al-Andalusi, who received it from Abu Ayyub ibn Abi Sa'id al-Sanhaji al-Armuzi, who received it from Abi Muhammad ibn Nur, who received it from Abu al-Fadhl Abdullah ibn Bashr, who received it from Abu Bashr al-Hasan al-Jujari, who received it from al-Saqati, who received it from Dawûd al-Tâ’i, who received it from Habîb al-A'jami, who received it from Abu Bakr Muhammad ibn Sîrîn, who received it from Malik ibn Anas.

Al-Buni also made regular mention in his work of Plato, Aristotle, Hermes, Alexander the Great, and obscure Chaldean magicians. In one of his works, he recounted a story of his discovery of a cache of manuscripts buried under the pyramids, that included a work of Hermetic thinkers.

His work is said to have influenced the Hurufis and the New Lettrist International.[4]

Album Esoteric - Ezoteryka www.flickr.com/photos/arjuna/sets/72057594082135474/

de.wikipedia.org/wiki/Shiva

en.wikipedia.org/wiki/Shiva

Shiva: (pronunciation: [ʃɪ.ʋə]; Sanskrit: शिव, Śiva, lit. "Auspicious one" ) is a major Hindu god, and one aspect of Trimurti. In the Shaiva tradition of Hinduism, Shiva is seen as the supreme God. In the Smarta tradition, he is one of the five primary forms of God.[2][3]

Followers of Hinduism who focus their worship upon Shiva are called Shaivites or Shaivas (Sanskrit Śaiva).[4] Shaivism, along with Vaiṣṇava traditions that focus on Vishnu, and Śākta traditions that focus on the goddess Devī are three of the most influential denominations in Hinduism.[3]

Shiva is usually worshipped in the form of Shiva linga. In images, he is generally represented as immersed in deep meditation or dancing the Tandava upon maya, the demon of ignorance in his manifestation of Nataraja, the lord of the dance.

In some other Hindu denominations, Brahma, Vishnu, and Shiva represent the three primary aspects of the divine in Hinduism and are collectively known as the Trimurti. In this school of religious thought, Brahma is the creator, Vishnu is the maintainer or preserver, and Shiva is the destroyer or transformer.[5]

de.wikipedia.org/wiki/Parvati

en.wikipedia.org/wiki/Parvati

Parvati (Sanskrit: Pārvatī, पार्वती), sometimes spelled Parvathi or Parvathy, is a Hindu goddess. Parvati is also regarded as a representation of Shakti, albeit the gentle aspect of that goddess because she is a mother goddess. Parvati is considered as the supreme Divine Mother and all other goddesses are referred to as her incarnations or manifestations. Shaktas consider her as the ultimate Divine Shakti—the embodiment of the total energy in the universe.

Parvati is nominally the second consort of Shiva, the Hindu god of destruction and rejuvenation. However, she is not different from Satī, being the reincarnation of that former consort of Shiva. Parvati is the mother of the gods Ganesha and Skanda (Kartikeya). Some communities also believe her to be the sister of god Vishnu. She also is regarded the daughter of the Himalayas.

Parvati when depicted alongside Shiva appears with two arms, but when alone, she is shown having four arms, and astride a tiger or lion. Generally considered a benign goddess, Parvati also has fearful aspects like Durga, Kali, Chandi, and the Mahavidyas as well as benevolent forms like Mahagauri, Shailputri, and Lalita.

de.wikipedia.org/wiki/Ganesha

en.wikipedia.org/wiki/Ganesha

Ganesha (Hindi, m., गणेश, Gaṇeśa, anhören ?/i; Gana: 'Gruppe', 'Heerscharen', Isha, Name von Shiva, also "Herr des Heeres Shivas" [1]) ist eine der beliebtesten Formen des Göttlichen im Hinduismus. Ein weiterer populärer Name ist Ganapati (Pati: 'Herr', Gana: 'Heerscharen' ").

Jede Puja (hinduistischer Gottesdienst) beginnt mit einem Gebet an ihn. Er wird angebetet, wenn man Glück für den Weg oder eine Unternehmung braucht, er steht für Beginn und Veränderung, verbunden mit Schutz und Gelassenheit, er verkörpert Weisheit und Intelligenz. Zu seinen Angelegenheiten gehören die Poesie, Musik und Tanz und er ist der Herr über die Wissenschaften. Die meisten Kaufleute betrachten ihn als ihren Schutzherrn. Für viele fromme Hindus ist das erste, was in ein neues Haus kommt, eine Statue des Ganesha. Diese segnet das Haus und verheißt Glück.

Für viele hinduistische Strömungen bedeutet Ganesha eine untergeordnete Manifestation des Göttlichen, der Herr allen Anfangs. Andere dagegen, besonders im indischen Bundesstaat Maharashtra oder in einigen Gegenden Südindiens, sehen in ihm die wichtigste Verkörperung des formlosen Höchsten, des Brahman.

Album Esoteric - Ezoteryka www.flickr.com/photos/arjuna/sets/72057594082135474/

names and centers

C7 Z06 in Laguna Blue. Ultimate New Car Prep by ESOTERIC. www.esotericdetail.com

Too much fun every Sunday at 8am for Sinful Sunday at Esoteric. ♥

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Visit this location in Second Life

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ESOTERIC Edition Z06 at Mid Ohio track day.

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Title : "Hortense" n° 01

Coming from the series «Hortense»

Model : Mizuko

Digital ink jet printing

Paper Hahnemühle Photo Rag

Ultra Smooth 305g/m2

Sizes : 7.87' X 11.81'

Signed and numbered to 10

Esoteric knowledge may be that which is specialized or [advanced] in nature, available only to a narrow circle of 'enlightened and gifted' - or highly Artistic and/or Initiated people.

The criteria of Esoterica is very broad and includes (un)conventional and non-scientific or spiritual belief systems, hidden, overlooked, and sometimes the very obvious - but waiting to found in different ways than first expected.

A beloved and a beginners mind are all that is needed.

A head in the Stars not-so-esoteric

© justin haynes.

'Exoteric knowledge without esoteric knowledge is a great mischief.' - Lord Ra Riaz Gohar, 'The Religion of God (Divine Love)'

www.lichtkreis.at/html/Wissenswelten/Chakren/sieben-haupt...

Die sieben Hauptchakren

Kronenchakra, Stirnchakra, Halschakra, Herzchakra, Solarplexuschakra, Sakralchakra und Wurzelchakra

Layouthilfe

Den Chakren werden unterschiedliche universelle Qualitäten des menschlichen Lebens zugeordnet. Aus diesen Qualitäten lassen sich wiederum subjektiv positive und negative Ausdrucksformen ableiten.

Es werden im Allgemeinen sieben Hauptchakren unterschieden. Jedes Chakra schwingt in einer seiner Aufgabe entsprechenden Grundfarbe und steht mit bestimmten Organen und Körperbereichen in Verbindung. Die sieben Hauptchakren entsprechen darüber hinaus den sieben Hauptdrüsen des endokrinen Systems (das Endokrine System ist die Gesamtheit aller Hormonbildenden Organe und Zellen). Auch steuert jedes Chakra einen spezifischen Aspekt des menschlichen Verhaltens und der menschlichen Entwicklung und wird seinerseits davon geprägt. Die unteren Chakras, deren Energien langsamer schwingen, stehen mit den Grundbedürfnissen und Emotionen des Menschen in Verbindung. Die feineren Energien der oberen Chakras entsprechen den höheren geistigen und spirituellen Bestrebungen und Fähigkeiten des Menschen.

Die Chakren haben ihren Namensursprung im Sanskrit, und haben in der deutschen Übersetzung teils unterschiedliche Bezeichnungen erhalten. Um dir einen Überblick der gebräuchlichsten Bezeichnungen zu geben haben wir diese in der folgenden Tabelle zusammengefasst. Dies soll dir die Zuordnung erleichtern, da du sie vielleicht unter dem einen oder anderen Namen kennst. Wir nutzen in unseren Texten die fett hervorgehobenen Namen.

Sanskrit Deutsch

1 Mūlādhāra

(Wurzelstütze) Wurzelchakra, Basischakra, Wurzelzentrum, Basiszentrum, 1. Chakra

2 Svādhisthāna

(Süße, Liebliche) Sakralchakra, Sexualchakra, Kreuz-Zentrum, Polaritätschakra, Sexualzentrum, 2.Chakra

3 Manipūra

(Leuchtender Juwel) Solarplexuschakra, Nabelchakra, Nabelzentrum,

Milzchakra, Magenchakra, 3. Chakra

4 Anāhata

(Unbeschädigte) Herzchakra, Herzzentrum, 4. Chakra

5 Viśuddha

(Reinigende) Halschakra, Kehlchakra, Kommunikationszentrum, 5. Chakra

6 Ājñā

(Wahrnehmende) Stirnchakra, Drittes Auge, Inneres Auge, Stirnzentrum, 6. Chakra

7 Sahasrāra

(Tausendfache) Kronenchakra, Scheitelchakra, Scheitelzentrum, 7. Chakra

Das erste Chakra, das Wurzelchakra, befindet sich zwischen Anus und Genitalien. Das zweite Chakra, das Sakralchakra, befindet sich etwa eine Handbreit unter dem Bauchnabel, das dritte Chakra, das Solarplexuschakra, liegt direkt über dem Sonnengeflecht etwas in Höhe des Magens. Es ist ein zentraler Knotenpunkt der Nervensysteme des Körpers. Das vierte Chakra ist das Herzchakra; es liegt in Höhe des Herzens. Das Fünfte ist das Halschakra, und das sechste das Stirnchakra, welches sich zwischen den Augenbrauen befindet. Einige Zentimeter über dem Scheitelpunkt des Kopfes sitzt das Kronenchakra.

Die Öffnungen der Chakren befinden sich jeweils an der Vorder- und an der Rückseite des Körpers mit Ausnahme des Wurzel- und des Kronenchakra, welche nach unten bzw. oben geöffnet sind.

Den Chakren werden auch unterschiedliche universelle Qualitäten des menschlichen Lebens zugeordnet. Aus diesen Qualitäten lassen sich wiederum positive und negative Ausdrucksformen ableiten. Wie Wissen (steht für Kronenchakra), Wahrnehmung (Stirnchakra), Ausdruck (Halschakra), Beziehung, Liebe (Herzchakra), Wille, Macht (Solarplexuschakra), Sexualität, Gefühle (Sakralchakra) und Überleben, Instinkte (Wurzelchakra)

Mit Hilfe verschiedener Techniken (z.B.: Reiki, Kinesiologie, Schwingungsübertragung, Mudra) werden sie positiv beeinflusst um eine Harmonie zwischen dem geistigen Leib, der "Lebensenergie", und dem körperlichen Leib herzustellen.

www.begintherapy.com/tab_misc/chakras.php

de.wikipedia.org/wiki/Chakra

www.sacredcenters.com/chakras.html

Inspired by M.R. Yoder's Refineries Terrapin and Kodiak.

The Esoteric is the Communications, Relay, and Detection vessel for the Industrial Fleet. The Industrial Fleet is a collection of ships whose purpose is to find, exploit, and transport interplanetary resources.

Arthur Edward Waite (October 2, 1857 - May 19, 1942) was an American-British occultist. A.E. Waite joined the Hermetic Order of the Golden Dawn in 1891 and the Societas Rosicruciana in Anglia in 1902. Waite joined the Outer Order of the Hermetic Order of the Golden Dawn in January 1891 after being introduced by E.W. Berridge.[5] In 1893 he withdrew from the Golden Dawn. In 1896 he rejoined the Outer Order of the Golden Dawn. In 1899 he entered the Second order of the Golden Dawn. He became a Freemason in 1901,and entered the Societas Rosicruciana in Anglia in 1902. Waite was interested in the higher grades of Freemasonry and saw initiation into Craft Masonry as a way to gain access to these rites. After joining the Societas Rosicruciana in Anglia and the Knights Templar, Waite traveled to Switzerland in 1903 to receive the Régime Ecossais Rectifié or the Rectified Scottish Rite and its grade of Chevalier Bienfaisant de la Cité Sainte (C.B.C.S.). Waite believed that the Rectified Scottish Rite, more than any other Masonic Rite, represented the "Secret Tradition" of mystical spiritual illumination.

In 1903 Waite founded the Independent and Rectified Order R. R. et A. C. This Order was disbanded in 1914. The Golden Dawn was torn by internal feuding until Waite's departure in 1914; in July 1915 he formed the Fellowship of the Rosy Cross,[7] not to be confused with the Societas Rosicruciana. By that time there existed some half-dozen offshoots from the original Golden Dawn, and as a whole it never recoveredWhen he became Grand Master of the Order in 1903, changing its name to the "Holy Order of the Golden Dawn", many members rejected his ideas on the primacy of mysticism over magic, and a rival group, the "Morning Star", seceded under the leadership of William Butler Yeats. The Golden Dawn was torn apart by numerous internal conflicts until Waite's departure in 1914. Arthur Edward Waite was a British poet and scholarly mystic who wrote extensively on occult and esoteric matters, and was the co-creator of the Rider–Waite tarot deck (also called the Rider–Waite–Smith or Waite–Smith deck). As his biographer R. A. Gilbert described him, "Waite's name has survived because he was the first to attempt a systematic study of the history of Western occultism—viewed as a spiritual tradition rather than as aspects of protoscience or as the pathology of religion."

He was a Freemason, as well as being a member of the SRIA and Golden Dawn.

He spent most of his life in or near London, connected to various publishing houses and editing a magazine, The Unknown World.

Waite was a prolific author of occult texts on divination, Rosicrucianism, Freemasonry, black and ceremonial magic (goétie and théurgie), Kabbalah and alchemy; he also translated and republished several mystical and alchemical works. His work on the Holy Grail, influenced by his friendship with Arthur Machen, is remarkable. Some of these books, such as the "Book of Ceremonial Magic", "The Holy Kabbalah", and the "New Encyclopedia of Freemasonry", have recently gone out of print.

René Guénon dissociates himself from this somewhat arranged Grail: "Mr. Arthur Edward Waite has published a work on the legends of the Holy Grail which is impressive in its scope and in the amount of research it represents, and in which all those interested in this question will find a very complete and methodical exposition of the content of the many texts that refer to it, as well as of the various theories that have been proposed to explain the origin and the meaning of these highly complex legends, which are sometimes even contradictory in some of their elements. It should be added that Mr. Waite did not intend his work to be purely scholarly, and he is to be commended for this, for we fully agree with him that any work that does not go beyond this point of view is of little value and can only be of "documentary" interest; his aim was to bring out the real, "inner" meaning of the symbolism of the Holy Grail and the "quest". Unfortunately, we have to say that this side of his work is the least satisfactory; in fact, the conclusions he reaches are rather disappointing, especially when we consider all the hard work that went into reaching them; and it is on this point that we'd like to make a few observations, which will naturally relate to questions we've already dealt with on other occasions". ...

"It's no insult to Mr. Waite, we believe, to say that his work is somewhat one-sighted. to say that his work is somewhat one-sighted. "partial"? That might not be strictly accurate, and in any case, we don't we don't mean that it's intentionally one-sided; rather, it's something of that...There would rather be something of the fault so common among those who, having "specialized" in a certain order of study, are inclined to reduce everything to it, or to neglect that which cannot be reduced to it. That the Grail legend is Christian is certainly not in dispute, and Mr. Waite is right to affirm it; but does this necessarily prevent it from being something else at the same time? Those who are aware of the fundamental unity of all traditions will see no incompatibility here; but Mr. Waite, for his part, only wants to see what is specifically Christian, thus locking himself into a particular traditional form whose relationship with the others, precisely because of its "inner" side, seems to escape him.It's not that he denies the existence of elements of another origin, probably pre-dating Christianity, for that would be to go against the evidence; but he accords them very little importance, and seems to regard them as "accidental", as having been added to the legend "from outside", and simply as a result of the environment in which it developed. These elements are therefore regarded by him as belonging to what is commonly called folk-lore, not always out of disdain as the word itself might suggest, but rather to satisfy a kind of contemporary "fashion", and without always realizing the intentions involved; and it's perhaps worth stressing this point a little."..."The very concept of folklore, as it is usually understood, is based on a radically false idea, the idea that there are "popular creations", spontaneous products of the mass of the people; and we can immediately see the close relationship of this way of seeing things with "democratic" prejudices. As has been rightly said, "the profound interest of all so-called popular traditions lies above all in the fact that they are not popular in origin"; and we would add that, if they are, as is almost always the case, traditional elements in the true sense of the word, however distorted, diminished or fragmentary they may sometimes be, and things of real symbolic value, all this, far from being of popular origin, is not even of human origin. What can be popular is only the fact of "survival and, in this respect, the term folk-lore takes on a meaning quite similar to that of "paganism", taking into account only the etymology of the latter, and with less "polemical" and insulting intent. The people thus retain, without understanding them, the remnants of ancient traditions, even

Sometimes, these traditions go back so far as to be impossible to determine, and for this reason, they are often considered to belong to the obscure realm of "prehistory"; in this way, they fulfil the function of a kind of more or less "subconscious" collective memory, the content of which has clearly come from elsewhere. What may seem the most astonishing is that, when we get to the bottom of things, we find that what is preserved in this way contains above all, in a more or less veiled form, a considerable amount of esoteric data, i.e. precisely everything that is inherently less popular; and this fact suggests an explanation that we will limit ourselves to indicating in a few words. When a traditional form is on the verge of extinction, its last representatives may well voluntarily entrust to this collective memory what would otherwise be lost without return; in short, this is the only way to save what can be saved to a certain extent; and, at the same time, the natural incomprehension of the mass is a sufficient guarantee that what once possessed an esoteric character will not be stripped of it for that reason, but will remain only, as a kind of testimony of the past, for those who, in other times, will be able to understand it. Having said this, we see no reason to attribute to folk-lore, without further examination, everything that belongs to traditions other than Christianity, the latter alone being an exception; such seems to be Mr. Waite's intention, when he accepts this denomination for the "pre-Christian", and particularly Celtic, elements found in the Grail legends. In this respect, there are no privileged traditional forms; the only distinction to be made is between those that have disappeared and those that are currently alive; and, consequently, the whole question would come down to knowing whether the Celtic tradition had really ceased to live when the legends in question were formed. This is at least questionable: on the one hand, this tradition may have been maintained for longer than is generally believed, with a more or less hidden organization, and, on the other hand, these legends themselves may be older than the "critics" think, not because there were necessarily texts now lost, in which we have little more faith than M. Waite, but because they may first have been the object of oral transmission, which may have lasted several centuries. Waite, but because they may first have been the subject of oral transmission, which may have lasted for several centuries, which is far from exceptional. For our part, we see here the mark of a "junction" between two traditional forms two traditional forms, one ancient and the other new at the time, the Celtic

and the Christian tradition, a junction by which what had to be preserved from the of the former was incorporated into the latter, albeit modified to some extent to a certain extent, in outward form, by adaptation and assimilation, but not by being transposed onto another plane, as Mr. Waite would have us believe, for there are equivalences between all regular traditions.

than a simple question of "sources" in the scholarly sense. It

It may be difficult to pinpoint exactly where and when this junction took place, but this is of secondary interest and almost exclusively historical; it's easy to see, moreover, that these are the sort of things that leave no trace in written "documents". Perhaps the "Celtic" or "Culdean" Church deserves more attention in this respect than Mr. Waite seems inclined to give it; its very name might suggest as much; and there's nothing implausible in the fact that behind it there was something of another order, no longer religious, but initiatory, for, like everything that relates to the links existing between different traditions, what we're dealing with here necessarily belongs to the initiatory or esoteric domain. Exotericism, religious or otherwise, never goes beyond the limits of the traditional form to which it properly belongs; what goes beyond these limits cannot belong to a "Church" as such, but the latter can only be its external "support"; and this is a remark to which we shall have occasion to return later. We should therefore do here exactly the opposite of what Mr. Waite does, who, stopping at external and superficial explanations, which he accepts with confidence as long as it is not a question of Christianity, sees meanings radically different and unrelated to each other where there are only more or less multiple aspects of the same symbol or its

various applications; no doubt it would have been different if he had not been hampered by his preconceived idea of a sort of heterogeneity of Christianity in relation to other traditions. Likewise, Mr. Waite rightly rejects, with regard to the legend of the Grail, theories which appeal to so-called “gods of vegetation”; but it is regrettable that it is much less clear with regard to ancient mysteries, which never had anything in common with this “naturalism” of completely modern invention; the “gods of vegetation” and other stories of the same kind only ever existed in the imagination of Frazer and his ilk, whose anti-traditional intentions are not in doubt."...? "There is no doubt that Arthur Edward Waite was a master at symbolic interpretation of ancient symbolism, both pre christian and christian. The book of "The Holy Grail: History, Legend And Symbolism" is to accent the research that Waite has compiled on the search for the Holy Grail. An excellent work, well worth the effort for study and like Indiana Jones father, you can undertake the pursuit from this point." :) It is at the core of all Western culture: the story of the Holy Grail, the secret history of Christianity and the grand quest to find it that informs everything from tales steeped in centuries, such as the legend of King Arthur, to the most modern popular fiction, like The Da Vinci Code. In this highly readable but densely informative work, Waite, a preeminent 19th-century expert in esoterica, explores all the literature dedicated to this "legend of the soul" from both an intellectual and a spiritual perspective, seeking out the elemental through-lines of this most fundamental of stories as well as a mystical essence of Christianity itself. Students of folklore, readers of fantasy-quest fiction, and seekers after religious truth will all find this a vital resource. American-born British occultist and author ARTHUR EDWARD WAITE.

"The true legitimacies are for the most part in exile, or otherwise with their rights in abeyance. The real canons of literature can be uttered only behind doors or in the secrecy of taverns. The secrets of the great orthodoxies are very seldom communicated, even to epopts on their advancement. The highest claims of all are not so much wanting in warrant as wanting those spokesmen who are willing to utter them. We shall not be surprised, therefore, to find that the custodians of the Holy Graal, which was a mystery of all secrecy, "there where no sinner can be," despite the kingly titles ascribed to them, sometimes abode in the utmost seclusion. Let us seek in the first instance to realise the nature and the place of that Castle or Temple which, according to the legend, was for a period of centuries the sanctuary of the Sacred Vessel and of the other hallowed objects connected therewith. It is in the several locations of the Hallows that we shall come at a later time into a fuller understanding of their offices and of the meanings which may lie behind them. They are not to be regarded exactly as part of the mystery of the Castle; but at least this is more than a casket, and between the container and the things contained, distinct though their significance may be, there are points of correlation, so that the one throws light on the other. We have seen that the Vessel itself was brought from Salem to Britain, and it follows from the historical texts that the transit had a special purpose, one explanation of which will be found ready to our hands when the time comes for its consideration. The Castle is described after several manners, the later romances being naturally the more specific, and we get in fine a geographical settlement and boundary. In the Chrétien portion of the

p. 129 [paragraph continues] Conte del Graal, Perceval discovers the Castle in a valley, wherein it is well and beautifully situated, having a four-square tower, with a principal hall and a bridge leading up to the chief entrance. In some of the other legends the asylum is so withdrawn that it is neither named nor described. The Early History of Merlin speaks of it not less simply as the place where they had the Holy Vessel in keeping. According to the Didot Perceval, it is the house of the Rich King Fisherman; it is situated in a valley; it has a tower, and is approached by a bridge. It might be a tower merely, for the description is not less vague than many accounts of the Cup. One of the late Merlin texts says merely that the Holy Vessel is in the West--that is, in the Land of Vortigern, or that it abides in Northumbria. Another says that the Castle is Corbenic; but though we hear a good deal concerning it, there is no description whatever. The section of the Conte del Graal which is referable to Gautier de Doulens says that it is situated on a causeway tormented by the sea. The building is of vast extent and is inhabited by a great folk. We hear of its ceiling, emblazoned with gold and embroidered with silver stars, of its tables of precious metal, its images and the rich gems which enlighten it. In a word, we are already in the region of imaginative development and adornment, but it is all mere decoration which carries with it no meaning beyond the heavy tokens of splendour. Manessier furnishes no special account, and Gerbert, who has other affairs at heart than solicitude about a material building or desire to exalt it into allegory, leaves it unsketched entirely. The Book of the Holy Graal is the only French text which contains in a methodical account the building of the Holy House. The first wardens have passed from the land of the living, and Alain le Gros is the keeper of the Blessed Vessel. The actual builder is a certain converted king of Terre Foraine, and there is a covenant between him and Alain, one condition of which p. 130

is that the Graal shall remain in his kingdom. The Castle on its completion is given the mystic name of Corbenic, in obedience to an inscription which is found blazoned on one of the entrance gates. The name is said to signify the Treasury of the Holy Vessel. The Graal is placed in a fair chamber of the Castle, as if on an altar of repose, but, all his munificence notwithstanding and all the sacramental visions which he sees in the Holy Place, beating of birds' wings and chanting of innumerable voices, the king is visited speedily for his mere presence and receives his death-wound at the very altar: it is the judgment of the sanctuary on those who desecrate the sanctuary by carrying, however unwittingly, an unhallowed past therein, and it recalls the traditional conclusion of the Cabiric Mysteries, wherein the candidate was destroyed by the gods. Setting aside an analogy on which I am by no means insisting, the event was the beginning of those wonders which earned for Castle Corbenic the name of the Palace Adventurous, because no one could enter therein, and no one could sleep, its lawful people excepted, without death overtaking them, or some other grievous penalty. The prose Lancelot is in near correspondence with Chrétien, representing the Castle as situated at the far end of a great valley, with water encircling it. On another occasion it is named rather than described, and visited but not expounded, but we learn that it is situated in a town which has many dwellers therein. In the Quest of Galahad it is a rich and fair building, with a postern opening towards the sea, and this was guarded by lions, between which a man might pass only if he carried the arms of faith, since the sword availed nothing and there was no protection in harness. For the visitor who was expected or tolerated, it would seem that all doors stood open, except the door of the sanctuary. But this would unclose of itself; the light would issue from within; the silver table would be seen; and thereon the Holy Vessel, covered with drapery of samite. There also on a day p. 131 might be celebrated, with becoming solemnity, the Great Mass of the Supersanctified, and this even in the presence of those who were not clean in their past, so only that they had put away their sin when they entered on the Quest. It was thus beheld by Lancelot, though he lay as one dead afterwards, because of his intrusion. So also the welcome guest had reason to know that the court of King Pelles held a great fellowship in the town of Corbenic. But there were other visitors at times and seasons who saw little of all this royalty, like Hector de Marys, who--brother as he was to my lord Sir Lancelot--found the doors all barred against him and no warden to open, long as he hailed thereat. The most decorative of all the accounts is, however, in the Longer Prose Perceval, where the Castle is reached by means of three bridges, which are horrible to cross. Three great waters run below them, the first bridge being a bow-shot in length and not more than a foot in width. This is the Bridge of the Eel; but it proves wide and a fair thorough-way in the act of crossing. The second bridge is of ice, feeble and thin, and it is arched high above the water. This is transformed on passing into the richest and strangest ever seen, and its abutments are full of images. The third and last bridge stands on columns of marble. Beyond it there is a sculptured gate, giving upon a flight of steps, which leads to a spacious hall painted with figures in gold. When Perceval visited the Castle a second time he found it encompassed by a river, which came from the Earthly Paradise and proceeded through the forest beyond as far as the hold of a hermit, where it found peace in the earth. To the Castle itself there were three names attributed: the Castle of Eden, the Castle of Joy and the Castle of Souls. In conclusion as to this matter, the location, in fine, is Corbenic--not as the unvaried name, but as that which may be called the accepted, representing the Temple at its highest, and corresponding in French romance to Montsalvatch, in p. 132

[paragraph continues] German--which our late redaction of the Book of the Holy Graal mentions specifically, and which, all doubtful clouds of mystic adventure notwithstanding, looms almost as a landmark in the Lancelot and the Quest of Galahad.

must speak very lightly of the German cycle, because, through all these branches, it is understood that I shall deal with it again. In the Parsifal and Titurel the Temple is completely spiritualised, so that it has ceased almost to be a house made with hands, though the descriptions on the external side are here and there almost severe in their simplicity. On that side it has the strength of a feudal fortress, turret by turret rising. In the master-hall of the palace there is something of Oriental splendour--carpets and couches and cushions, marble hearths burning strange fragrant woods, and a great blazing of lights. So far the Parsifal of Wolfram, but we must turn to other texts for the building of the Temple--which is after another manner than anything told of Corbenic in the Northern French cycle. The building was the work of Titurel, the first King of the Graal, and in answer to his prayers the High Powers of Heaven prepared the ground-plan of the Holy Place and furnished the raw material. Over the construction itself the powers of earth toiled by day and the Powers of Heaven by night. The floor was of pure onyx; at the summit of the tower there was a ruby surmounted by a cross of crystal, and carbuncles shone at the meeting-points of the great arches within. The roof was of sapphire, and a pictured starry heaven moved therein in true order. We are on a different level when we have recourse to the poem of Heinrich, which presents several anomalies in respect of the literature as a whole. The road leading to the Graal Castle was one of harsh and hazardous enterprise--world without end; but it brought the questing hero at some far point into a plenteous and gracious land, where rose the Palace of Desire, looking p. 133 beautiful exceedingly, with a meadow before it which was set apart for joust and tournament. A great concourse of knights and gentlewomen abode in the burg, and for the Castle itself we are told that there was none so fair. Though it will be seen that there is nothing distinctive in this account, as it is here reduced into summary, the design is among many things strange, for if it is not the Castle of Souls it is that of a Living Tomb, as the story concerning it will show at the proper time. So did the place of the mysteries, from a dim and vague allusion, become "A wilderness of building, sinking far

And self-withdrawn into a wondrous depth

Far sinking into splendour." [paragraph continues] We can scarcely say whether that which had begun on earth was assumed into the spiritual place, or whether the powers and virtues from above descended to brood thereon. I have left over from this consideration all reference to another spiritual place, in Sarras on the confines of Egypt, where the Graal, upon its outward journey, dwelt for a period, and whither, after generations and centuries, it also returned for a period. As this was not the point of its origin, so it was not that of its rest; it was a stage in the passage from Salem and a stage in the transit to heaven. What was meant by this infidel city, which was yet so strangely consecrated, is hard to determine, but its consideration belongs to a later stage. It is too early again to ask what are the implicits of the great prose Perceval when it identifies the Castle of the Graal with the Earthly Paradise and the Place of Souls; but we may note it as a sign of intention, and we shall meet with it in another connection where no one has thought to look for it.

THE INSTITUTION OF THE HALLOWS, AND, SECONDLY, THE VARIATIONS OF THE CUP LEGEND

We have seen that the secret of the Graal, signifying the super-substantial nourishment of man, was communicated by Christ to His chosen disciple Joseph of Arimathæa, who, by preserving the body of his Master after the Crucifixion, became an instrument of the Resurrection. He laid it in the sepulchre, and thus sowed the seed whence issued the arch-natural body. On Ascension Day this was removed from the world, but there remained the Holy Vessel, into which the blood of the natural body had been received by Joseph. Strangely endued with the virtues of the risen Christ and the power of the Holy Ghost, it sustained him spiritually, and by a kind of reflection physically, during forty years of imprisonment, through which period he was in that condition of ecstasy which is said by the Christian masters of contemplation to last for half-an-hour--being that time when there is silence in heaven. We find accordingly that Joseph had no sense of duration in respect of the years; he was already in that mystery of God into which the ages pass. After his release the Holy Vessel became a sign of saving grace, instruction and all wonder to that great company which he was elected to take westward. He committed it in fine to another keeper, by whom it was brought into Britain, and there, or otherwhere, certain lesser Hallows were added to the Hallow-in-chief, and were held with it in the places of concealment. Those which are met with most frequently, as we have p. 90 seen, are four in number, but the mystery is really one, since it is all assumed into that vessel which is known for the most part as the Cup of legend. It is understood that for us at least this Cup is a symbol, seeing that the most precious of all vessels are not made with hands. It is in such sense that the true soul of philosophy is a cup which contains the universe. We shall understand also the ministry of material sustenance, frequently attributed to the Holy Graal, after another manner than that which can be presumed within the offices of folk-lore. It is in this sense that the old fable concerning the Bowl of Plenty, when incorporated by the Graal Mystery, may prove to have a profound meaning. Some things are taken externally; some are received within; but the food of the body has analogies with that of the soul. So much may be said at the moment concerning certain aspects which encompass the literature of the Graal, as the hills stand round Jerusalem. The four Hallows are therefore the Cup, the Lance, the Sword and the Dish, Paten or Patella--these four, and the greatest of these is the Cup. As regards this Hallow-in-chief, of two things one: either the Graal Vessel contained the most sacred of all relics in Christendom, or it contained the Secret Mystery of the Eucharist. Now, the first question which arises is whether the general description which obtains concerning it--as I was almost about to say, in the popular mind--reposes on the authority of the texts. Here also will be found our first difficulty. I may not be pardoned such flippancy, but the Psalmist said: Calix meus quam inebrians est, and this has rather a bearing on the Graal chalice; for the variety of the accounts concerning it may produce in the mind a sense of having visited some inn of strange description where those who come to ask questions are served with strong measures, and full at that. There are three available sources of information concerning the Sacred Vessel, including those which are purely of the Eucharistic office. (1) The apocryphal p. 91 legends concerning Joseph of Arimathæa which are distinct from those that have been incorporated with the romances of chivalry and with the histories leading up to these. (2) The romances themselves and their prolegomena, which are the chief bases of our knowledge, but on the understanding that there is no criterion for the distinction between that which is traditional and that which is pure invention. (3) Some archæological aspects of sacramental practice. The apocryphal legends which connect Joseph with the cultus of the Precious Blood are late, and they lie under the suspicion of having been devised in the interests of Glastonbury, or through Glastonbury of ecclesiastical pretensions on the part of the British Church at or about the period of Henry II. Above these as a substratum of solid fact--I refer to the fact of the inventions--there has been of late years superposed an alleged dream of a pan-Britannic Church, which belongs, however, more particularly to the romance of history. The chivalrous romances themselves have so overlaid the Graal object with decorations and wonder-elements that the object itself has been obscured and its nature can, in some cases, be extricated scarcely. Eucharistic archæology remains as a source of information on which it is possible to rely implicitly, but while this can satisfy us as to the variations in the form and matter of the Sacred Vessel used in the Sacrifice of the Mass, it does not offer us, except indirectly, much or perhaps any assistance to determine the relic of legend.

The Evangelium Nicodemi, Acta [vel Gesta] Pilati, and some other oriental apocryphal documents are the authorities for the imprisonment of Joseph by the Jews because he had laid the body of Christ in the sepulchre. William of Malmesbury, John of Glastonbury and similar makers of chronicles are responsible for referring the first evangelisation of Britain to Joseph of Arimathæa. From these, however, we must except Geoffrey of Monmouth, and William of Malmesbury has nothing p. 92 to tell us of the Graal, though he has the story of two phials containing the Precious Blood. The reference to relics of any kind is also late in the chronicles. An English metrical life of Joseph, belonging to the first years of the sixteenth century, but drawing from previous sources, shows how the precious blood was collected by that saint and received into two cruets, which we find figuring at a later period in the arms of Glastonbury Abbey. One of these sources, though perhaps at a far distance, may have been the lost book attributed to Melkin or Mewyn, which gives an account of these cruets. The tradition supposes (1) that they were buried at Glastonbury, (2) that they will be discovered concurrently with the coffin of Joseph, and (3) that thereafter there will be no more drought in Britain. John of Glastonbury is one of the authorities for the existence of a book of Melkin--sometimes identified with the Chronicle of Nennius. The more immediate antecedent of the metrical story is, however, the Nova Legenda Angliæ of Capgrave, and it represents Joseph as living with twelve hermits at Glastonbury, where he also died and was buried. The Oxford Vernon MS., written in verse about 1350, shows that there was a sacred vessel containing blood. The Chronicle of Helinandus describes the Graal as a wide and shallow vessel, wherein meats in their juice are served to wealthy persons. The Historia Aurea, written by John of Tynemouth, connects Joseph with the Holy Vessel, which it describes as that large dish or platter in which the Lord supped with His disciples, with which concurs one entire cycle of the legend. It may be added, for what it is worth, that the Armorican Gauls seem to have had a sacred vessel used in certain rites from a very early period. An object of this kind is thought to be depicted on Armorican coins, being semicircular in shape, held by means of thongs and devoid of stem or base. Under Roman domination the vessel was figured with a pedestal.

We come now to the putative historical romances and p. 93 the poems and tales of chivalry which contain the developed legend of the Graal. The Conte del Graal, which is the first text for our consideration, has many decorative descriptions of the Sacred Vessel, but they present certain difficulties, as will be exhibited by their simple recitation in summary. (1) It was covered with the most precious stones that are found in the world, and it gave forth so great a light that the candles at the table were eclipsed, even as are the stars of heaven in the glory of the sun and moon (Chrétien de Troyes). (2) It passed to and fro quickly amidst the lights, but no hand appeared to hold it (Gautier de Doulens, or, as he is now termed, Wauchier de Denain). (3) It was borne uplifted by a beautiful maiden, who was discounselled and weeping (Montpellier MS.). (4) It was carried to and fro before the table by a maiden more beautiful than flowers in April (second account of Gautier, with which compare the similar recital of Gerbert). (5) It was carried amidst a great light by an angel, to heal Perceval (Manessier). (6) It was carried in the pageant by a maiden through the castle chamber (ibid.). (7) It was carried openly at the coronation of Perceval, also by a maiden (ibid.). (8) It was, in fine, ravished with the soul of Perceval, and has never since been seen so openly:-- "Ne jà mais nus hommes qui soit nés" Nel vera si apiertement." [paragraph continues] What follows from these citations will have occurred to the reader--that in all these several sections of the Conte del Graal there is no intelligible description of the sacred object; that the writers knew of it at a far distance only; that some of their references seem to indicate a brilliant lamp rather than a chalice; and, when they allocated it to Christian symbolism, that they may have wavered in their meaning between the idea of the Paschal Dish and the Cup in which Christ consecrated the wine of the first Eucharist; but we cannot tell. I should p. 94 add that the prologue, which is certainly the work of a later or at least of another hand, and embodies some curious material, mentions, but very briefly, the pageant of the Graal procession, saying that the Vessel appears at the Castle without sergeant or seneschal, but again there is no description of the Vessel. In conclusion of this account, the alternative ending of Gerbert retells with variations part of the story of Joseph, and although there is once again no intimation as to the form of the Graal, an account of the service performed at an altar over "the holy, spiritual thing"--the Vessel more beautiful than eye of man has seen--is there recounted, while it leaves no doubt in the mind that this service was a Mass of the Graal. It is the only suggestion of the kind which is afforded by the vast poem, though the origin and early history of the sacred object is in accordance with the received tradition. The fuller memorials of this tradition are embodied, as we have seen, in two cycles of literature, but the text which is first in time and chief in importance is the metrical Romance of the Graal, or Joseph of Arimathæa, by Robert de Borron. A French and a German critic have said that this is the earliest text of the Graal literature proper, and an English writer has concluded, on the contrary, that it is not: mais que m’importe? I will not even ask for the benefit of the doubt, so far as enumeration is concerned. The metrical Joseph says that the Graal was a passing fair vessel, wherein did Christ make His sacrament. This is vague admittedly, and assuming a certain confusion in the mind of the writer, it might have been that Dish mentioned by John of Tynemouth in which the Paschal Lamb was eaten by Christ and His disciples. In place of the words mout gent, which are given by the original French editor of the only text, Paulin Paris, following I know not what authority, or imagining a variant reading, substituted the words mout grant, which might well apply to the Paschal Dish. But Robert de Borron certifies to his own meaning when he

p. 95 recites an utterance of Christ in His discourse to Joseph, for it is there said that the vessel which has served as the reliquary shall be called henceforth a chalice:--

"Cist vaisseau où men sanc méis,

Quant de men cors le requeillis,

Calices apelez sera."

[paragraph continues] It is impossible to read the later verses in which the Eucharistic chalice is compared with the sepulchre of Christ, the mass corporal with the grave-clothes, and the paten with the stone at the mouth of the tomb, without concluding that by the Graal was intended the first Eucharistic chalice, and the presence of this symbolism in the mind of Robert de Borron suggests a symbolical intention on his part in the whole legend which he presented. If it is said that his idea of a chalice does not correspond to a vessel the content of which is sacramental wine, it should be remembered that the ciborium which contains consecrated Hosts is still at this day replaced on occasion by a chalice of the ordinary form. The idea of the devotional poet, supposing it to have been as purely mystical as he was himself deeply religious, might have embodied an attempt to shadow forth in the perpetuation of the most precious of all reliquaries the sacramental mystery of the Real Presence. It seems certain, in any case, that when Robert de Borron speaks of the Graal as that vessel in which Christ made his sacrament, this must not be understood as referring to the Paschal Dish, though one probable derivation of the word Graal would support the latter view. In the dialect of Languedoc, Grazal signified a large vessel, usually of clay; in the dialect of Provence, Grasal was a bowl or platter; in Anglo-Norman, or its connections, Graal was a dish made of some costly material for the purpose of great feasts, which, as we have seen, is the description of Helinandus. With all this some of the later romancers were dissatisfied, and, following Robert de Borron, they exalted the vessel into a chalice, so p. 96 that they might bring it into line with the Eucharistic side of the legend, with which side a paschal dish--whether that of Christ or another--offered little analogy. The material of such a chalice would have been probably glass. It follows from Tertullian that in Rome at the beginning of the third century they used glass chalices; so did the Bishop of Toulouse at the end of the fourth century; and about A.D. 550 the same custom prevailed, as appears by the life of Cesarius, Bishop of Arles. A council of Rheims in the days of Charlemagne is said to have forbidden glass chalices because they were brittle. The Lesser Holy Graal does not depart from the rendering which I have here given in respect of the metrical romance, but it seems to make the assurance of the poet more certain by elucidating further the application of the secret words to the consecration and administering of the Eucharist. Where the poem says that there is a great book in which has been written the great secret called the Graal, the Lesser Holy Graal says: This is the secret uttered at the great sacrament performed over the Graal--that is to say, over the chalice. The vessel is otherwise described as the one in which Christ sacrificed, as if He actually celebrated the first Mass, and from the Eucharistic standpoint this seems much stronger than the corresponding feisoit son sacrement, which are the words of Robert de Borron. The repetition of the experience of the sacred table which is enjoined by Joseph in both texts is in both termed the service of the Graal, but in the prose version alone is it adjudged to the hour of tierce, as if the Mass of the day were celebrated, and as if certain persons, evidently in a state of grace, were sustained in the body by the sacramental nutriment of the soul. The Early Merlin and the Didot Perceval neither reduce nor increase the evidence; but it may be hazarded, for what it is worth, that the original disclosure of the secret words may have had some office in preserving the content of the great relic. In the Early Merlin there is no allusion to the office p. 97 of secret words, and no Graal Hallows are mentioned excepting the Cup, as it is obvious that we cannot include the sword of Merlin, through which Arthur was chosen to be king. It does not appear that this weapon had any antecedent history. In the Didot Perceval the rumour and the wonder of the Graal moves pageant-like through all the pages, but it is more shorn of descriptive allusions than anything that has preceded it in the quests. When the predestined Knight visits the castle, tower, or hold in which the Hallow has been preserved through so many centuries, he sees it plainly enough at the supper-table, along which it passes, carried with no ostentation by a mere page of the chamber; but he is said only to hold a vessel wherein the blood of our Saviour reposed. This is at the first visit, and at the second, when Perceval is initiated into the whole mystery and becomes the Lord of the Graal, the description is repeated merely, as if it were a counsel of perfection to maintain and even to increase in the third text of the trilogy whatsoever could be called vague and dubious in the first.

The Book of the Holy Graal, even when it reproduces with several variations the prose version of Robert de Borron's poem, gives, in some of its codices, an explanation of the Sacred Vessel which is the antithesis of his own. It is described as that Dish in which the Son of God partook of the Last Supper before He gave to the disciples His own flesh and blood. It was, therefore, the Paschal Dish. Certain manuscripts, however, differ so widely that it is difficult to determine the original state of the text. Another codex follows the account of the Lesser Holy Graal. According to a third codex, it was the content and not the Vessel which was called the Holy Graal; but, speaking generally, most versions concur in describing it as the Holy Dish. The connection with the Eucharist is, however, sufficiently close, for he who is elected to say the first Mass and to consecrate the unspotted elements is he also to whom by Divine instruction p. 98 [paragraph continues] Joseph surrenders the vessel. But the Blessed Reliquary would seem to have been rather the outward witness to the presence within those elements. For example, in the first unveiled vision of the Holy Graal which is granted to any one outside Joseph himself, we hear of an altar, on one side of which were the nails used for the Crucifixion, together with the hallowed Lance; on the other side was the Dish; and in the centre there was an exceeding rich vessel of gold in the semblance of a goblet--obviously the chalice of consecration: it had a lid after the manner of a ciborium. More astonishing still, the cup of the Eucharist is placed within the Graal during a ceremony which corresponds to the Mass. In a romance so overcharged with decoration and so lavish in episodes of wonder, we should expect, and shall not be disappointed, that many pageants and ornaments would collect about the Holy Vessel, and that it should work many marvels. The Sacrament consecrated within it reveals the mysteries of Christ openly to chosen eyes, but thereon can no man look until he is cleansed from sin. It gives also on occasion the vision of an Eternal Eucharist and a great company sitting at the high table in the Paradise which is above. So far as concerns the authority of the text itself, it would appear that the Mass of the Graal is not like that of the Church without--an office which recurs daily; it is rather an arch-natural sacrifice, at which the incarnate Christ figures as the sensible oblation and subsequently as the Melchisedech of the rite, communicating Himself to the witnesses, while a thousand voices about him give thanks to God amidst a great beating of birds' wings, and

"Young men whom no one knew went in and out

With a far look in their eternal eyes."

The texts of the later Merlin have several references to the Graal, and it is the chief purpose which moves through the dual romance, leading up, as it does obviously, to a Quest of the Sacred Vessel; but what is p. 99 understood thereby must be gathered chiefly from its reflections of the Joseph legend. We shall see that in certain codices the account differs from that of Robert de Borron. The Vulgate Merlin has one very remarkable passage, which tells how the tidings of the Holy Graal spread through the realm of King Arthur, and how the Graal was that Vessel in which Joseph of Arimathæa received the blood from the side of Jesus Christ when He hung upon the Cross. It represents, therefore, a tradition which is familiar enough not only in the literature of romance, but in that of religious legend, though it is the antithesis of the account given in the Lesser Chronicles, wherein we are told that the blood was drawn into the Vessel after Joseph and Nicodemus had taken down the Body of the Lord. Secondly, the Graal was that Holy Vessel which came from Heaven above into the city of Sarras. We have here a reflection only, and that at a far distance, of the Book of the Holy Graal in the form which is now extant. Thirdly, and to us most important, the Graal was that Vessel in which Christ first sacrificed His Blessed Body and His Flesh by the mediation of His bishop, the Second Joseph, whom He ordained with His own hands. According to the Huth Merlin the Graal was that Vessel in which Jesus and His Apostles ate the Last Supper. It was again, therefore, the Paschal Dish. The Longer Prose Perceval has many descriptions of the vessel, all of which are designed to connect it with the chalice, but they are highly mystical in their nature. As one of the most express attempts to relate the Graal with the Eucharist, it must be regarded as important for the subject of the Hallow-in-chief. This romance and the great Quest of Galahad are both texts of transubstantiation, and they must rank also among the latest documents of the literature. The Lesser Chronicles, even in the prose version of De Borron's poem, offer no suggestion concerning this doctrine, the Graal Vessel being simply a Hallow containing a precious relic. About p. 100 the period of the Quest and the High History, the tide of ecclesiastical feeling, which long previously had set towards the definition of the dogma, must have permeated the mind of the laity, prepared as it also was by the desire of things sensible and tangible in matters of religion. It was, this notwithstanding, still long to the establishment of the high, symbolical festival of Corpus Christi, which provided an external epilogue to the closed canon of the Graal, as if by a final substitution that which was taken away, or at least ex hypothesi, was to be in perpetuity memorialised about the precincts of the gate by the wardens thereof. In connection with transubstantiation, it may be remarked that the religious office of Knighthood was above all things to hear mass, and, next, to confess sins. There are few records in the Graal romances that the chivalry of Logres communicated, except in the Quest of Galahad, and then only in the case of the elect knights. All high festivals were observed, all penances fulfilled; but to participate in the Eucharistic mystery seemed apart from the life of the world and withdrawn into the sphere of sanctity. However this may be, the Longer Prose Perceval has two cryptic descriptions of the Graal Vessel, which, on account of their complexity, but for the moment only, I must present as they stand actually in the story. (1) It is said concerning Gawain, when he looked at the Graal in his wonder, that it seemed to him a chalice was therein, "albeit there was none at this time." It was, therefore, an ark or a tabernacle which was designed to contain a cup, but when the latter was removed it still held the shadow or semblance thereof. (2) In the course of the same episode a change was performed in the aspect of the external object, and it appeared to be "all in flesh," meaning that it was transformed into a vision of Christ crucified. Towards the close of the story, when a certain Queen Jandree relates her visions to Perceval, she sees, in one of these, an image of the crucifixion from which people collect the Blood into a most Holy Vessel, elevated p. 101 for that object by one of them. There are no names mentioned, but for purposes of simplicity we may assume that they were Joseph and Nicodemus. In the castle of King Fisherman the office of the Cup was to receive the Blood which fell from the point of the Sacred Lance. The priest who officiated at the Graal service is said to begin his sacrament, with which expression we may compare the words feisoit son sacrement, which are those of Robert de Borron. There is indubitably reference to the Eucharist in both cases, and perhaps the Graal Mass Book was a traditional version of the Mass, supposed, ex hypothesi, to follow the Last Supper. Speaking generally, the historical account of the Cup follows the Book of the Holy Graal rather than De Borron's poem, for the blood which flowed from the wounds of Christ when He was set upon the Cross is said to have been received into the Sacred Vessel. There is no ministry in respect of material sustenance attributed to the Graal in this spiritual romance. It is, therefore, in one sense the antithesis of the Quest of Galahad, which dwells with equal fulness on the food giving properties of the Vessel and on its connection with the mystery of such a mass and such an office of the Eucharist as never before or after was said in the wide world, apart from this sacred object. When the Holy Graal enters the court of King Arthur and into the banqueting-hall it is clothed in white samite, but neither the Vessel nor the bearer are visible to human eyes. On a later occasion it manifests as a Holy Vessel on a table of silver in an old chapel. Elsewhere it is observed that the Flesh and Blood of God are present in the Graal. When it appears to Lancelot in the Castle of Corbenic, it is still upon a table of silver, but this time the object is covered with red in place of white samite, and it is surrounded by angels. In the course of the ceremony Lancelot sees three men, who represent the Trinity, exalted above the head of the officiating priest. Two of them place the youngest between the hands of p. 102 the priest, who again exalts him. On another occasion a child enters visibly into the substance of the Mass-bread. A man is also elevated, bearing the signs of the Passion of Christ, and this Personage issues out of the Vessel, coming subsequently among the knights present, and causing them to communicate sacramentally. It is after this episode that the Graal is removed to the spiritual city of Sarras. There Christ appears to Galahad and his companions, and this is the last manifestation in connection with the Sacred Vessel. It is the viaticum of the haut prince, who thereafter exercises the high option which has been granted previously and demands that he should be taken away. As the chief Hallow in the Parsifal of Wolfram differs from all the other romances, it will be left for more full consideration in dealing with the German cycle; but seeing that in this cycle there are correspondences outside this great poem with the Northern French accounts, one of these may be placed here so as to illustrate the Germanic allusions to the Sacred Vessel in the general understanding thereof. Diu Crône, the poem of Heinrich, says that it was borne on a cloth of samite and had a base of red gold, on which a reliquary of gold and gems was superposed. It was carried by a crowned maiden. There is here, however, a fresh departure from the Graal in Christian symbolism, for as, on the one hand, it is the quest of a feigned and impossible hero, so, on the other, the content ascribed to the reliquary is not the true content. It holds the semblance of bread, as if that of the Divine Body, but the wine or royal blood, which corresponds to the second element of the Eucharist, is distilled from the Lance of the legend. We are now approaching the term of the inquiry allocated to this section, and it will be seen on reflection that we have three possible hypotheses regarding the precious vessel: (1) that it was a cruet or phial, wherein the blood of Christ was reserved permanently--in which case we can understand the legend on the score of comparative p. 103 possibility; (2) that it was an open platter or bowl, which, it is obvious, could have had no permanent content, much less the precious or indeed any other blood; (3) that it corresponded to the notion of a chalice, but probably with a cover, after the manner of a ciborium. It is in late texts that the vessel appears most indubitably in connection with the sacrifice of the Mass; it was and could be only that which was recognised by Diu Crône of Heinrich and by John of Tynemouth--namely, a reliquary; but the mystic side of the legend, reflecting in the minds of the romancers many conflicting issues, took it over to the Eucharist, influenced by the irresistible connection between the sacramental blood and the sang réal poured out at the Crucifixion. There is evidence that this view is almost coincident with the marriage of the legend to romance. The mind of romance connected the vessel and its office with secret words of consecration and a wonderful grade of priesthood, the root-matter of which must have been drawn from some source wherein relics could have counted for little in the presence of the higher secrets of sanctity. In conclusion as to this matter, the Holy Graal, according to the Greater Chronicles, was not the only Hallow which was brought into Britain by those whose mission was to preach first the gospel therein, but it was more especially the exotic of the legend, as this was developed in Northern France. In several cases the other Hallows, as we shall see, were either present in Britain or arrived some centuries later. As regards the Lesser Chronicles, it is warrantable to decide that, in the mind of Robert de Borron, the Sacred Vessel was a ciborium or covered chalice, and that in some manner which is not clearly declared it was connected with a sacramental service performed in great seclusion. As regards the Greater Chronicles, it was originally a Dish, and that Dish in which the Paschal Lamb was eaten at the Last Supper; but from the very beginning of this ascription the notion of a cup was essential to the Eucharistic office p. 104 which also resided in the Vessel; in the Book of the Holy Graal a cup is inserted therein, but in later texts of the cycle the Dish sometimes undergoes transmutation and reappears as a chalice.

Waite is best known as the co-creator of the Rider-Waite-Smith, Waite-Smith or Rider-Waite (en) tarot deck, widely used in the English-speaking world mainly for divinatory purposes, and as the author of the accompanying manual, Pictorial Key to the Tarot. To design the deck, he collaborated with symbolist artist Pamela Colman-Smith, also a member of Golden Dawn. The Waite-Smith is known as one of the first tarot decks to have all 78 cards fully illustrated, unlike almost all traditional decks1 where only the 22 major arcana are illustrated. The Rider-Waite tarot was first offered for sale in 1910. This Tarot is renowned for being one of the first to have all 78 cards fully illustrated, unlike almost all traditional decks where only the 22 major arcana are illustrated. It is certainly a Tarot that allows you to decode the divinatory meaning of the arcana with great acuity, especially the Minor Arcana. As far as the Minor Arcana are concerned, these are personalized interpretations, which do not necessarily translate the meaning found in the Marseilles Tarot. Waite has fixed the meaning of the arcana, and the illustrations with which he has endowed them, eloquent though they may be, leave little room for imagination, for pure inspiration... And... There's another snag... Waite has inverted the arcana "8" and "11", and in this Tarot we find JUSTICE to be arcana "11" and FORCE to be "8".

Golden Dawn Or Or aurore

Waite joined the Outer Order of the Hermetic Order of the Golden Dawn in January 1891 after being introduced by E.W. Berridge. In 1893, he withdrew from the Golden Dawn. In 1896, he rejoined the Outer Order of the Golden Dawn. In 1899, he joined the Second Order of the Golden Dawn. He became a Freemason in 1901,[6][2] and joined the Societas Rosicruciana in Anglia in 1902. In 1903, Waite founded the Independent Rectified Order R. R. and A. C. This order was dissolved in 1914. The Golden Dawn was torn apart by internal quarrels until Waite left in 1914; in July 1915, he formed the Fellowship of the Rosy Cross, not to be confused with the Societas Rosicruciana. By this time, there were half a dozen offshoots of the original Golden Dawn, which never re-established itself in its entirety self-destroyed.

en.wikipedia.org/wiki/A._E._Waite

Photograph of a print. Originally printed on Kodalith.

A half page illustration found on page 79 of Transcendental Magic depicting the esoteric pentagram. The text spells "tentragrammaton" in Greek meaning consisting of four letters, and used in the Hebrew Bible as one of the names of God. Throughout the pentagram are found the symbols of Jupiter, Mars, Venus, Saturn, the sun, and the moon. The Hebrew translates to Jehovah, Adam, awe, and expiation.

Transcendental Magic [1923]

Ferguson Collection (Ref: Ferguson Add. 130)

Translated to English by AE Waite from Éliphas Lévi's original French.

View the catalogue online: eleanor.lib.gla.ac.uk/record=b1258480

Ferrari 288 GTO paint correction detail by Esoteric Auto Detail. www.esotericdetail.com

Ferrari 288 GTO paint correction detail by Esoteric Auto Detail. www.esotericdetail.com

From a recent fashion test, Nikon D3s, 85mm f/1.4, available light.

Stylist / Hair / MUA: Sotiris Lovaris

Model: Sebastian @ Cosmic

www.marktaylorvisuals.com/blog

ift.tt/2yeR43r

McLaren 675LT in Napier Green. Detailed by Esoteric. www.esotericdetail.com

i've been fooling around with my cabbage codes lately and i've decided to abandon the 'Calibrated Gematria' Approach,

But It still has value; The Best Calibrated Gematria that i know of is Wm Jas' Gematria for the Numbers 0 through 29

This may sound Feeble, but it's not ( ! )

[wmjas.wikidot.com/calibrated-gematria]

The Rendering is an attempt to 'Structure' The Key so that it looks more Mystical or Esoteric ( ? )

Sinful Sundays every Sunday at 8am with Dj Luca!

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Esoteric

Visit this location at ~ ESOTERIC ~ in Second Life

Tesla Model S. Paint correction detail and 22PLE Glass Coating application by Esoteric Auto Detail. www.esotericdetail.com

I realized today that I have so many photos that I like that I never got around to editing/uploading. This is one of them, from a really fun day when we found shark teeth in the creek (I had a pretty hard time picking just one to upload from this batch because I like a lot of them).

I'm excited about photography things because I'm starting to make even more photo friends (in person and via the interwebs) and inspiration abounds.

P.S. My favorite author answered me and I totally freaked out. Stressing about that whole situation (about what I should do) because when I love something that much I get stressed out about it. What a design flaw.

P.P.S. I will do anything short of selling my soul (well, even that seems like a possible option at this point) if you can find a way to let me hop into books/pull characters out.

P.P.P.S. Apparently I get my fervent love of nature (except possibly without the freaking out about the inability to describe/capture/DEAL WITH just how amazing it is) from my paternal grandmother.

Philosophical question of the day: Is crushing on fictional characters or likely gay priests more hopeless? Get back to my sister and I on this one.

View On Black

so today was one of the nicest days of the month of august. it was really sunny and about 60 degrees and windy but still warm. to get this picture, i had to crawl up this mountain which happened to be the steepest part- but once i got there, it was great. you should thank my dog for this picture because she was the only reason i got it- i had to walk her and wouldn't have done this if Konah wasn't there.

it was funny actually- i kept on stopping and snapping a lot of pictures of our landscape and flowers and every now and then i would look up to see my dog and she would just be waiting on the next slope watching and waiting for me to hurry my ass up. haha. and once i would reach her she would start running around and sit on the next slope. she's actually a real loyal dog although i might underestimate her sometimes. she had a blast though! and so did i. :)

oh and this is just the valley part of our community- there is a bit more to the right of this picture.

sorry about the sunrays down the middle of the picture but i had to have them in there to get this picture.

well have a great almost wednesday and hope you like this dog-inspired photograph.

Esoteric - Sinful Sundays 8am

Visit this location at ~ ESOTERIC ~ Public Access Live Music Venue in Second Life