History Of The Rose-Croix Sedir - Ordo Svmmvm Bonvm

which Christ renamed can see it; it comes, in the cosmogonic development, of the kingdom
of Darkness. II has three kinds of darkness there: in the hell, in the external sky and on the
ground. The two first are deepest. Moreover, each creature contains darkness, of which the
degree constitutes its opacity or its own translucidity; the eye of the man himself is
enténébré, and the darkness which covers it dissipates only progressively moral
purification. It is necessary, moreover, to mention thaumaturgical darkness which occurs apart
from the ordinary course of the things and which are the signs of a particular will of God. It is
the same for the planet eclipses. Thus any thing has its darkness in the universe: and their
single mother is the ténèbre well of the Abyss, whose great Angel preserves the key until
the day of the judgement (1). The interior man is in the darkness; he passes in the light
when he achieves good deeds, and the radiation of these acts, when he is rather strong, is
enough to dissipate darkness of the body man. The stones and metals can also express
their light by the operation of art; it is what sign alchemy. It should not be believed that the
dark part of the universe is the direct creation of God. God never wanted the evil. But it is
the unwillingness of the devil which produced all that there is the obscure one and of
imperfect in the world. Thus the man is not the Master of Darkness and, if it does not
reappear of water and spirit, it cannot carry the Light there. The governor of Darkness is
Lucifer, the prince of this world helped by his innumerable legions of revolted angels. The
gasoline of Darkness is an untied, imperceptible and incorporeal thing, much more subtle
than the air and than water; their remedy is thus a thing of comparable nature, spiritual and
penetrating all; it is the radiation of holiness; it is the interior purification, by which the man
forms in itself an image more and more resembling of the source of any Light. Let us recall
that this Darkness can exist in the night, in the kingdom of deaths, external darkness.
Between the skies and the ground one counts seven things, which are contrary one with the
other and which coexist however: they are the space éthéré of firmament, the humid air and
the dry air, the light, heat, the cold and the ground; the eighth sphere is the ténèbre. The
beings of the three worlds taken as a whole form a philosophical, kabbalistic and magic
scale, the gold chain which retain the hermetic bird, the tree of the science of the good and
the evil, which develops according to laws' of numbers 4, 5 and 7. UNIVERSAL EVE It is
Maha-Mariah, fécon in Time, a visible, body and mortal man. Nature is a spirit created,
temporal, finished and body; an image, a shade of the Eternal. The eye of God sees,
creates and preserves any thing. The glance of this eye is the Light of the grace which is
Ergon, celestial Eve, the agent of regeneration. The circumference of this light is the celestial
dyeing, the sacrament par excellence, the Rosicrucian brotherhood. The eye of Nature
sees and governs all the ground. Its light saw, dies, operates, corrompt and reappears
again; it is Parergon, Eve terrestrial, the material birth. Its circumference is the physical
dyeing, the sweat of the sun, the milk of this virgin who has six children and who remains
however always virgin. It is here that must come the philosophers. But, to see all these
things, they should be contemplated by what John Dee calls the hieroglyphic monade
(59). It is the Sophia Virgin. Its face resplendit like the sun of justice; in its chest burns the
divine fire of the Trinity, which appear Urim and Thummim. By its line all the beings come
out of the unit according to the law of the Old Will; by its left the beings return in the unit
according to the law of the New Will. His/her son is the incarné Verb, microcosm, in the
center of which live simultaneously Time and Eternity; it is by him that one arrives at the
college of the Holy Spirit, where one attends the operation of the FIAT of Nature *** There
are in this FIAT four concentric spheres which rise one from the other. We will not expose
the general law of the quaternary one; we will specify that it expresses the double
opposite movement of Nature, which wants to say that the philosopher's stone mineral, the
magic philosopher's stone and the philosopher's stone spiritual are achieved by similar
processes. Signatura Rerum de Jacob Boehme is devoted entire to prove this thesis. This
general law of quaternary was primarily revealed in the four letters of the inscription nailed
with the top of the Cross. Here, according to the hermetic books, the significance of these
four letters I.N.R.I. I (Iod) symbolized the active creative principle and the manifestation of
the divine principle which fertilizes the substance. N (Naïn) symbolized the passive