History Of The Rose-Croix Sedir - Ordo Svmmvm Bonvm

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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
substance, moulds of all the forms. R (Rasit) symbolized the union of the two principles and the perpetual transformation of the things created. I (Iod) symbolized the divine creative principle again, to mean that the creative form which is emanated from it there goes up unceasingly to always flash back about it. (2) " the Rosicrucian, thus forming an invaluable jewel, was the attribute of the former magi, who carried it suspended to the neck by a gold chain. But, not to leave delivered to the laymen the word crowned I, N, R, I, they replaced these four letters by the four figures which are linked in the sphinx: the human head, the bull, the lion and the eagle " (3) Here four directions of these four letters: Feel material - Jesus Nazaraeus Rex Judaeorum (Jesus Nazaréen King of the Jews) major Direction - Igne Natura Renovatur Integra (purified Nature is renewed - regenerated - by fire). Feel higher - Inefflabile Nomen Rerum Initium (the unutterable Name is the beginning of the things). Ineffabile = 10, a number of the perfection of Sephiroth. Nomen = 5, Universe made up in its gasoline. Rerum = 5, Universe made up in its form. Initium = 7, double conscience that to be it takes form and substance. To also read, with the psychic direction: Intra Nobis Regnum Jehovah (With the inside of us (is) the reign of Jéhovah). (Jean Tabris) On a purely anecdotic basis we will mention some other explanations who were raised of these four letters: Igne Nitrium Roris Invenitur (By fire is discovered the Niter of the Dew) (hermetic). Jamaïm, NOR, Rouach, Jabashah (Water, Fire, Air, Ground) (Hebraic). Justum Necare Reges Impios (It is in conformity with justice to put dead to the kings impies)(jésuitique). Ignatii Nationum Regumque Inimici (disciples of Ignace (are) enemies of the nations and the kings) (antijesuitic). Indefesso Nisu Repellamus Ignorantiam (That by the untiring effort we push back ignorance). Infinitas Natura Ratioque Immortalitas (Nature (reveals) the vastness and reason immortality). Insignia Natures Illustrat Ratio (the reason reveals the wonders of nature) Justicia Nunc Reget Imperia (Maintaining justice will govern the empires). Finally that which we regard as most significant: From which do you come? From Judaea. By which city you did pass? By Nazareth. Who led you? Raphaël. Of which tribe are you? De Juda. (1) GUTMANN, delivers VIII. (2) CHRISTIAN: History of the Magic, the supernatural world and fate through times and the people. Paris (Furne Jouvet). (3) Review of the High Studies, 1887, N° 5, p. 150 CHAPTER XI SOCIOLOGY The small book called Tintinnabulum Sophorum (Grelot of Wise), by Carolus Lohrol de Henneberg, explicitly said that the Rosicrucian brotherhood seek to recognize the Son of God and nature, to regularize, improve sciences and arts, to envisage the directions of the future century and to make them agree with the past, finally to reform the social State. Michel Potter (43), after having recalled that God promised wisdom with all those which would require it of him, says: 1 ° the Brothers of the Rosicrucian brotherhood is orthodoxe religion. 2° They are useful of the same sacraments as Christ instituted (Baptism and Cène) with all the renovated rites of ]' primitive Église. 3° They recognize César and the head of Christendom in policy. Very hierarchical, they do not excite the people with the revolution. 4° They promise their assistance and that of God to people of goodwill. 5° They endeavour to help the next one. 6° They do not refer to some heresy, but to holy Ecritures. 7° By this teaching they push the men with the only piety. 8° They render service to those which suffer 9° They promise to purge the liberal arts of the forgery and to return their primitive splendour to them. 10° They detest of the reading false alchemists; they promise a catalogue of truths works of hermetism and divert those which do not have the knowledge of the nature of any study of this kind. 11 ° They return to God the glory which is due by recognizing for him that of him only they hold their treasures and their mysteries. Fama Remissa (60) of 1616, after having protested against the opinion of those which hold the Rosicrucian brotherhood for an invention of the Jesuits, explains lengthily that they propose to return the religion, the font, health, the company, nature, the language and the act harmonizes some with God, the Sky and the Earth. Die Löbliche Bruderschafft zum Lichtt Schiff, supposed translation of a Latin manuscript of 1489, described an ideal social state
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History Of The Rose-Croix Sedir - Ordo Svmmvm Bonvm

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