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Gareth Knight News & Ideas
Monday, December 30, 2013
THE ARCH OF HEAVEN
First bright spark in my new year comes in the form of a little
book by R J Stewart entitled
The Arch of Heaven. The subject of the book and its contents
will not be unfamiliar to
anyone who has worked with RJS over the years, who has read his
books The Underworld
Initiation or Living Magical Arts, where they are quoted, or
indeed has attended any of his
workshops, or worked with him in a magical capacity. It concerns
that most evocative of
openings to any transcendental work that begins:
In the Name of the Son of Light The Son of Maria Foster-son of
Brighd in Avalon
Keystone of the Arch of Heaven Who joins as One the Forks
upholding of the Sky.....
And concludes with:
.....Do you see us here Oh Son of Light? Says the Son of Light:
I See!
There are many of us who can vouch for the evocative power of
these lines to the point
that imitation being the sincerest form of flattery a number of
us have used them
within our own workings on various occasions. What this little
book does is to give a run
down on how these evocative lines came about, and to what use
this opening can be put in
the wider field of esoteric working.
As a prayer it provides a simple and effective means for
liberating those who are trapped
after physical death, and may be unable or unwilling to move on.
It also offers a method of
attuning a location, typically a room or a house (room by room).
It can be recited aloud
from the printed page, although is best learned by heart.
As a meditative practice, undertaken daily, it provides the
means of attuning to deep
spiritual forces and consciousness of liberation, redemption,
beauty and harmony. It
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gently brings us into balance not only in our consciousness but
simultaneously within our
bodies.
As a ceremony, it can enable a group or an individual to
consciously attune a dedicated or
chosen space to compassionate spiritual forces.
Many of us had assumed The Arch of Heaven to be of ancient
Celtic provenance, it certainly
has that feel to it, along with the unique ability to be at one
with those of a Christian or a
pagan religious persuasion, and it is thus usable in a variety
of circumstances and with
mixed groups. However, its origins are far from what anyone
might have expected, as is
revealed in the first part of the book, describing the origin of
the verses and their content.
Quite an instructive little ghost story in itself!
The second part of the book describes various ways of working
with it and, to my mind,
includes some very perceptive and relevant remarks and
guidelines on the dynamics of
inner plane contact and those assumed to be communicating from
there. A lot of this
ought to be compulsory reading for a whole host of those who
aspire to or who claim to be
working along these lines.
As R J Stewart says in his Introduction It has taken more than
thirty-five years to write
this book. Rather than being solely a development of text, it
has been a deep current
within my life, and in more recent years within the lives of
others trained to work with The
Arch of Heaven. As the main text affirms, you can use the verses
beneficially in many ways
without the special training that such deeper levels require.
Anyone can open The Arch of
Heaven when spiritual aid is truly necessary; please read on to
discover why and how, and
what happens when you do so.
Amen to that! This is certainly a little gem of a book indeed a
potential classic that
deserves a place on anybodys bookshelf of even handbag or back
pocket!
Published by R.J.Stewart Books, printed in USA and UK, contact
www.rjstewart.net
ISBN 978-0-9856006-1-7 $14.95 10.00
Tuesday, December 24, 2013
Christ and Qabalah
Links
View my
About Me
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BookReviewChrist&QabalahbyGarethKnightwithAnthonyDuncan
December23,2013byPeregrinWildoakonhisblogmagicoftheordinary.HappyChristmaseveryone!
Iwasluckyenoughtoreadthemainsubjectofthisbook,thelateRev.AnthonyDuncan,waybackintheday,whenIfirststartedoutonthisesotericcaperinfactbeforeIreadanyGarethKnight.ThiswasduetothelocalTheosophicalSocietyLibraryholdingacopyofhisTheChrist,PsychotherapyandMagic.EventhoughIwasimmersedinandespousingmynewlyadoptedPaganfaith,thebooktouchedmedeeplyandIdaresayheldmefastduringmanyyearsoftheologicalspeculationandconfusion.
FarfrombeinganordinaryvillageorcityAnglicanvicar,theRev.Duncanwasalsoamysticofgreatdepth,aloveroffaeries,apart-timeghost-buster,anaturalpsychicandawonderfulexponentoftheesoterictruthsbehindChristianity.TheChurchofEnglandoccasionallythrowsupsuchasoul,butrarelydotheyflourishwithinandoutsidetheboundsoftheChurchasRev.Duncandid.
OntheouterreachesoftheChurchoneonlyhastolookathisclassicTheElementsofCelticChristianitywhichhadwideappealbackinthe90s,eventoaPerthPaganaudience
Withinthechurchonecanlookathislongcareerasaparishpriest,therespecthegarneredandoneortwomoreouttheremoments.Takeforexample,hisauthorshipoftheclergy-onlydocumentThePsychicDisturbanceofPlacesdescribingarationaleforpsychicdisruptionsofplaces,ghostsandplacememoriesandhowapriestmayassistintheirresolution(whichsomehowmadeit
pastthechurchsDoctrineCommission).
Christ&Qabalah,bytherespectedelderofEnglishMagic,GarethKnight,tracesthemeetingandesotericinteractionofideasandworksbetweenhimselfandRevDuncan.Onecanimaginethattwoinnovatorswithintheirrespectivespiritualfieldswouldhavemuchtosaytooneanother,muchtosparkoffeachotherandmuchtogainfromeachothersdepth.Withoutbeingundulyintimate,GarethKnightssharingofcorrespondence,diaryentriesandpoemsallowsthereadertoenterawonderfulandintenselypersonalrelationship.Ashedescribes,eventhoughthetwolivedinthesametownforonlyashorttimeasyoungmen,afterwardstheywereseldomoutofeachothersheads.
Knightrecountstheirrelationshipinalargelychronologicalmanner,allowingthedevelopmentofideasandworks,therefinementofbeliefsandpracticesofeachothertobeclearlyshown.ThisbookisfarmorethanasimplesketchofthelifeofRev.Duncan;Knightdrawsout,placesincontextandshowshoweachinfluencedtheotherandtheramificationsoftheirworkforthegreateresotericandpost-Churchworlds.Hiswriting,asalways,isclear,engagingandattractive,herewiththeadditionofpersonalelementsandanecdotes,astheauthorisquitehappytopresentthedifferencesbetweenhimselfandRev.Duncanwhentheyarose.
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ThegreatstrengthofthebookisthesnapshotintothediversityanddepthoftheworkofRev.Duncan,andalso(whenheelaboratesonit)theworkofGarethKnight.Duncanisrevealedasamanofgreatdepthandmysticawareness,a(literally)inspiredwriterandproficientpoet.
Myself(ofwhichImakesogreat
afuss)isamere,brittlespike
ofconsciousnessonthecircumferenceofbeing;
atinyterminalofunplumbeddepth.(ME,p.7)
and
Ourbeingfallstowardsthispoint
Whereallthelinesconverge(NIRVANAPOINT,p.35)
Orinamoreelementalmood:
Spritsofwoodandwater,stoneandfield,
whommysophisticationdisallows,yetabide
andcreepbeneathmycarapace.Iknowyouwell;(DEVELOPMENT,p152)
TherearemanyaspectstoDuncansworkandideasthatcouldeasilybelabelledPagan,hisdeepfaerieandlandconnectionforinstance.AndtheinfluenceofGarethKnight,steeringhimtowardstheQabalah,producedmaterialwhichmayeasilybecalledmagicalbysomepeople.However,thebookshowsthatthroughoutitallDuncanwasclearandinsistentontheneedforaChristocentricviewoftheoccultandthehiddendimensions.Hewasdevoutinonlythewaythosewhohavegonetotheverydepthoftheirtraditions,seeingtheMysteryclearly,eyetoeye,canbe.ForDuncan,naturerevealedthegrandeurofGod(asKnightaptlysummeditupinthewordsofthepoet,GerardManleyHopkins)butwasnotGodintoto.Andasformagicandesoterictheories:
magic,theartofmakingconsciousnessinaccordancewiththewill,isalowerpyramidexerciseonly.ItsfulfilmentisinChristbutthenitisnolongermagic!(p.93)
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and
Christiansbelieve,notinavatarsorincarnations,butinTheIncarnation.TheWordbecamefleshanddweltamongusasaPersonofthatOneCreature,Mankind.TheintegrityoftheoneandthemanyandtheOneareallboundupinextricably.MankindisaLoveAffairWehavehardlybeguntothinkabouttheimplicationsofTheIncarnationforMankind.Itiseasiertowaffleonabouttheology,orincarnationsorvaguecosmicsofonesortoranother,whileGodheadlies,likeatime-bombinourmidst.(p.139)
ThebookrevealshoweverthatRevDuncanfullyandfirmlyacceptedtherealityoftheinnerworlds,thefaeries,reincarnation,psychicpowerandothermainstaysoftheoccult.HealsosimplyacceptedthecoreChristiandoctrinethatdespiteourbesteffortswesin(moveawayfromtheOne)andonlywiththegraceoftheOne(throughChrist)canwehopetobegintowanttowantGod.Ourownefforts,suchashisdefinitionofmagic,describedinquotationabove,areboundtofail.TheseandotheraspectsoftheChristiantradition,whichremainedcoretohisunderstandingoftheworld,aredescribedandexploredwellinthebook(andinsomeofGarethKnightsotherworks).Theyremainbothachallengeandanopportunityforallmodernstudentsofwesternmagic,andassuchthisbookisideallysuitedforanyoneinterestedinmagic,theoccultorthedeepersidesofChristianity.Itisasuniqueasthetwomen,thetwosoulfriends,whoproducedit.Highlyrecommended.
Christ&Qabalah:Or,theMindintheHeart.GarethKnightwithAnthonyDuncan.SkylightPress.
Tuesday, December 17, 2013
Three facets of the Faery Melusine
AtChristmastimethetraditionalroleforafaeryseemstobeperchedontopofaChristmastree,possibly,inasecularage,standinginforoneoftheangelswhoscaredthepantsofftheshepherdsastheywatchedtheirflocksbynight.AlthoughthefaeryMelusineofLusignan,whoknewallaboutmeetinghumansmorethanhalfway,insistedthatshewasagoodChristian,alongwiththebeliefthatabitofmagicneverdidanyoneanyharm.Notthatallendeduprosesforherbutthatwaslargelybecauseofherhusbandsfault.Trustahumantomuckthingsup!
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AnyhowherstorycomestomindformethisYuletidewiththereissue,bySkylightPress,ofmyfirstbookabouther:MelusineofLusignanandtheCultoftheFaeryWoman,anditmaybehelpfultodistinguishthisapproachtoMelusineascomparedtomyothertwobooksaboutherTheRomanceoftheFaeryMelusineandTheBookofMelusineofLusignaninHistory,LegendandRomance.Eachoneshowsadifferentfacetofthelady.
IwassostruckbythelegendofMelusinethatwhenIfirstcameuponitIwasmovedtowriteoutherstoryformyselfincludingthatofheramazingrelationsherfaerymotherPressine,whohailedfromScotland(asQueenofAlbany)andwasonclosetermswithMorganleFayandhermagicislandthatoneonlyfindsbychancehersistersMeliorandPalastine,respectiveguardiansofaninitiatorytestofthehawkeachmidsummersday,andofagreattreasurehiddeninamountainguardedbyagiant-andhertensons,mostofthemmarkedinsomewayasaconsequenceoftheirfaeryoriginonewithoneallseeingeye,anotherwiththree.FourofthemweregreatheroesandrescuedrichdamselsindistresstobecomekingsofSwitzerland,Bohemia,ArmeniaandCyprus.Theyhadayoungerbrother,GeoffreyGreat-tooth,whowasagiantkillerbutsubjecttoboarlikeragesandkilledhisbrotherFromondafterhehadbecomeamonkbyburningdowntheabbeyalongwiththerestofthecommunity.ThentherewastheaptlynamedHorrible,andthelesssaidabouthimthebetter.Evenhismothersuggestedhavinghimputdownininfancybeforehegrewuptobecompletelyuncontrollable.Therecanbequiteasavagesidetothoseofthefaerykingdomstheyarenotallsugarandspiceandflimsydraperies.TothesestoriesIaddedalittleofmyownexperienceofcontactswithfaeryandmodernfacetsofthetraditionwithachapteronMelusinetoday.AllthishasbeensupplementedintheneweditionofMelusineofLusignanandtheCultoftheFaeryWoman,withafabulousfrontcoverofthepictureofthefaeryflyingroundhercastlefromtheDukedeBerysBookofHourshebeingalordofLusignaninhisday.
ButforthosewhowanttobetransportedbythestoryofMelusinebyamasterstorytellercandonobetterthanimmersethemselvesinTheRomanceoftheFaeryMelusine,whichismytranslationofthestoryastoldbythebrilliantFrenchnovelistAndrLebeyandIcandonobetterthanquotefromareviewatthetimefromthelibrarianoftheSocietyoftheInnerLight:
Ilovedthisbook.Ireaditwiththemusic
ofFrenchfolkiesMalicorneplayinginthebackground,andIsavouredeveryword.
Yes,thedescriptionsaresoevocativethatonecanalmosttastethem!Lebey/Knight
haveachievedahyperrealismthroughanalmosthallucinatorypageantofminutiae
whichbuildandheightenthesenseoftimeandplace,ofmood,ofemotion,creating
fromthebarebonesoflegendaworldentire.Anditsactionpacked!Allhumanlifeis
there,loveandloss,bravery,betrayalThepeoplearereal,thoughdistantinspaceand
time;weareshown,asitwere,amyththroughaseriesofmasquesortapestriesthat
dazzleanddelightthesenses.Comparisonsareodious,butifyouarethinkingto
yourselfthereviewerlovesit,butwillI?thenifyoulikewhatEvangelineWaltondid
withCelticmyth,youprobablywill.ThereisinLebey/Knightsbookaparticularly
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Frenchsensibilitywhichmakesitunique,ofcourse.Hereisamasterofstoryweaving
hismagicandbringingthelovelyladyMelusinebacktousoncemore,impressingthe
legendfirmlyintoourmindseye.
SufficetosaythatitisoneofthebestsellingSkylightfictiontitlesandonethatIamveryproudof,totheextentofattemptinganothertranslationofaLebaytitleallaboutdruidsbutmoreofthatlater.
Finally,forthosewholiketobuttressthemselveswiththefactualisTheBookofMelusineofLusignaninHistory,LegendandRomanceasaconsequenceofmyownvisittoLusignanfromwhichIhaveculledthestoryofMelusineasrecountedbyalocalparishpriest;adefinitiveessayonMelusinebytheFrenchacademicLouisStouffwhoeditedtheoriginaltextofherromance;somephotographsanddescriptionsofthechurchandtownofLusignan,whichthefaerywasalsosaidtohavebuilt,alongwithacribofthefirstEnglishtranslationoftheMelusinestoryofc.1500-1520.AlltoppedoffwithacoupleofchaptersofmyownresearchesintoahistoricaloutlineoftheLordsofLusignan(acoupleofwhomwereKingsoftheCrusaderKingdomsofCyprusandJerusalem)andofFaeryTraditionandJerusalem.Asoneofmyreaders,theAvalonianIanRees,hasremarked:AssomeonewholivesinGlastonburyandwhoworksregularlyinJerusalemIseemuchpotentialinwhatisbeingofferedtousinwhatcanseemlikeaquaintstoryoffaeryancestry.ThejuxtapositionoftheapparentlyetherealworldoftheFaeriewiththebloodandgutsandancienthatredsandholinessofJerusalemmightseematrivialthingabitlikecallingonTinkerBelltosavetheworld,buttrustme,Faeriecanhandleit.TheencounterwiththeChristianmysterywithFaeryisattheheartoftheGrailandArthuriantraditionsandinthesebooksitseemstomeweareseeinganewunveilingofthemystery.
Formoreinformationonallthisandmore,takeatriptotheSkylightPresswebsite.
Saturday, November 23, 2013
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Testing the Limits!
Mylatestbook,CHRIST&QABALAH,thatappearsappropriatelyapproachingAdvent,stretchesthelimitsofbothmagicandmysticism.ItcomesasaconsequenceofafortyyearruninwithamostremarkablemanandpriesttheReverendCanonAnthonyDuncanfromourmeetingatTewkesburyAbbeybackin1964tohispassingonin2003.SomethingofthisstoryisrecordedinachapterofmyautobiographyICALLEDITMAGICaswellasoneortwolettersquotedinYOURSVERYTRULY,GARETHKNIGHT.However,thisisthefullMonty,therecordofafriendlyknockdowndragoutcontestbetweenanoccultistandachurchman,inwhichbothlearnedagreatdealabouteachotherandthemselvesandalsowhattheystoodfor.Muchtestingofthelimits,whetherasmysticormagician.
Afirstconsequencesofthisappearedinacoupleofbooksweproducedearlyoninthecontest.OnmypartEXPERIENCEOFTHEINNERWORLDSuponwhichItrainedallsubsequentstudentsinwhatisnowtheAvalonGroup,andonhispartbyTHECHRIST,PSYCHOTHERAPYANDMAGIC,hisfirstreactiontobeingintroducedtotheQabalah,whichwasgreetedinthenationalpresswiththecommentNowatleastoneclergymanhasgotthepointandinthisbookurgeshisfellowChristiansnottodismissoccultismeitherasacrankyfadorasablackart....awhollyfascinatingbookwhichshouldberequiredreadingforallchurchpeople.
AndafterarevelatoryweekendontheholyislandofIonathatopenedupTonyDuncanspsychicandmysticalfaculties,itwascloselyfollowedbyTHELORDOFTHEDANCEaninyourfacerevelationofcontemporarymysticismthatrockedmeonmyheelsandthenTHESWORDINTHESUNahighlypersonalconversationwithaHolyGuardianAngel,chattingaboutreincarnation,fairycontactsandothersundrymattersthatweretoohottopublishuntilColestonBrown,alivelytransatlanticmemberofmygroup,producedaneditiontwentyyearslaterwithhisSunChalicepressinCaliforniaalasnowdefunct.
Nothingloth,however,everamanofintegrity,AnthonyDuncanalsopushedhisideasintheologicaljournalsandelsewhere,asforexampleinNewFireThereappearstobe,intherisinggeneration,aconsiderableincreaseinwhatwemaydescribeaspsychicalawareness.Inaddition,thereisaveryrealandgrowingdesireforGod.Thereis,however,amassiveimpatiencewithinstitutionalism,andarealquestioningastotherelevanceoftheinstitutionalChurchtothingsofthespiritatall.Ourpublicpreoccupationwithrelevancehasnothelpedus,butfarworsehasbeenthelongtraditionofignoranceinmattersofaninteriornature,ourmistrustofmysticismandourrejectionwithoutverymuchattemptatcomprehensionofthepsychic...ThegreatChristianheritageofmysticismandcontemplationisgoingbydefaultthroughsheerignoranceofit.
Followingthroughfromallthis,aswediscovered,wastheneedtodifferentiatebetweenthemysticalandthemagical.Muchofmagicalpracticeisintermsofthepsychicandintuitive,whichmaynotnecessarilybeanapproachtoGod,butrathertoourowninteriorstates,thecollectiveunconscious,ortodenizensoftheinnerplanes.WeoftentendtothinkoftheTree
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ofLifeintwodimensionaltermsandheavingourselvesupthegradesuntil,eventually,asIpsissimi(shouldwelivesolong!),wecanbeonnoddingtermswithGod.ActuallyitisaloteasierthanthatifwerememberthedoctrineoftheFourWorldsoftheQabalists.Thatistosayinathreedimensionaldiagram,wherethewholeTreeisavailabletousasMaterialWorld,FormativeWorld,CreativeWorld,andSpiritualWorld.
WeallknowallabouttheMaterialWorld,wearewellmiredwithinit,andwecanasoccultistsoperatewithintheFormativeandCreativeworldsbyelementalorangeliccontacts.TheSpiritualworldistheonewhereGodImminentistobefoundandquiteaccessibletoo.AstheearlyQabalistIsaacLuriahtaught,weandthewholecreationare,literally,INGod.Andnotfornothingisthepresentbooksub-titledTHEMINDINTHEHEART,whichisamuchsuperiororganofperceptionthanisgenerallyrealised.
AndasTonyDuncan,whoputmuchofhisperceptionsintoverse,expresseditinBalaamsDog:
TheLord,whomadeanassarticulateinHolyWrithas,intheselatterdaysinspiredmydogwho,noticingmystateobserved:YouseekourLordinmanyways;youmeditateforhours,breatheYogabreath,contortyourselfinposturesandawakeyourinnerdepthstonightmareandnear-death,performtheDhikr,andcontemplate,andmakeaninnerTantricsound,andgotobedexhaustedandtormentedinthedark.YoumakeofLovesuchheavywork!shesaid.Withallthesearrows,doyouhitthemark?OurLordishere,shesaid.Canyounotsee?OurLordisLove,andloving,Justlikeme!
Notthathismessageisallsimpleevangelism.Itextendstothefriendshipoffaeryforexample.Andnotethetoneofrespect.
ShallIreturntofairylandwhosawthemdancingthere?ShallIreturnandparttheveilthathangsacrossthinair?ShallIintrudeupontheirpeacewhooncedidwelcomeme?OrmightourblessedfriendshipceaseshouldI,intruding,see?Truemagicisagiventhing,itsmysteriesarenotsought;itsunexpectedlightandlovenotstolenare,norbought.Anopenheart,atruerespectforbrethrenyetunseen,shallyieldwhatnomancanexpect,whocomeswhereLovehasbeen.
Whilsthisinsightsintohighmysticalstatescanbequitemindblowing.
HowmanyheavensdoesthisEarthcontain?Whatsubtletiesofwavelengthandwhatboundsareset?Whatfrequenciesaretuned,whatlivesareliveduponanotherplane?ForIhavefeltthempassingby,intentupontheirbusiness,andhaveseen,haveglimpsedtheirpresence,knownthemnear,befriendedinthecornerofaneye.Alllifeisone.Weriseorfall,eachpersonsofonecreature:Man.Ourmysteryproceedstoplan,oneInnerSpacecontainsusall.
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ThatInnerSpacebeingtheMindofGod,whichincludesawarenessofthewideruniversewhichthatDivineMindcreated.
Inhabitantsofotherspheresthanthisdrawnearthethresholdofmyconsciousmind.Astheyaresent,perhaps?OrIambidden?Somecometoseethepriest.Otherscollide,andweregardinmutualpuzzlementandgentlymoveourworldsoncemoreapart.Imustbevigilant.Four-squareImustabide;discernmentandcompassioninmyheart.
Ifoundevidenceofthiswhengoingthroughsomeofhisoldpapers.TheyincludedamanuscriptcalledTOTHINKWITHOUTFEARthattakesouterspaceintoaccount.Inthisextraordinarywork,shortlytobepublishedbySkylightPress,heincludeshisownexperiences,andfranklyexaminestheexperienceofpsychiccommunicationwith"extra-terrestrial"contactsandthetheologicalandotherimplications.
Fromthis,somemightconsiderhimtobeasnuttyasafruitcake.Letmeassurethemthathecertainlywasnot.AnthonyDuncanwasthemostdowntoearth,commonsensicalandpracticalofmen,assomeofhisdescriptionsofworkingasaparishpriest,movingly(andsometimesamusingly)revealwhichincludetakingtheblessedsacramentthroughthestreetstothedying,comfortingthesick,injuredordementedinhospitalwards,organisingavicaragegardenparty,anddevisingaBibleQuizfortheWomensFellowshipBeetle-Drive!WhileaspartofhislesserknownvocationasaDiocesanExorcist,producingonhisretirementaguidebookdealingwiththePsychicDisturbanceofPlacesabookletIwroteformysuccessorsasspooksministrymen.IthasthedistinctionofhavingpassedmusterwiththeChairmanoftheChurchofEnglandDoctrineCommission.Canoneflyhigher?Notthathewouldevertalkmuchaboutthiskindofwork,althoughaspectsofitfeatureinsomeofhispoems,andinhisnovelFAVERSHAMSDREAMandalsoinUNFINISHEDBUSINESS,whichhasyettocome.
However,forthemomentthereismorethanenoughtostimulate,educateandponderinourmutualeffortCHRIST&QABALAHSkylightPress.AndajollygoodChristmaspresenttoo!
Wednesday, October 30, 2013
Magical Novels and Magical Rites
WhatseemslikelytobethemostpopularesoterictitlesofarinthepublicationsofSkylightPressistherecentlypublishedDionFortunesRitesofIsisandofPancontainingscriptsoftheritesthatwerewrittenandperformedbyDionFortunebackinthe1930s.Theyhaveratherbeenkeptunderwrapseversince,
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buttherecomesatimeforeverything,onthisoccasionsparkedwhenWendyBerg,outoftheblue,askedmeifDionFortunehadeverwrittenaRiteofPan,andifso,wasitlikelytobehangingaroundanywhere?
IpassedontheenquirytotheWardenoftheSocietyoftheInnerLight,feelingpromptedatthesametimetosuggestthat,iftherewas,itmightbeagoodideatopublishitalongwiththeRiteofIsis.Tomydelightananswerquicklycameback,notonlyintheaffirmativebutwithagreatdealofenthusiasm,alongwithcopiesoftheoriginalscripts.
ItremainedonlyformetoaddsomeresearchofmyownshowinghowtheriteslinkedtohernovelsTheWingedBull,TheGoat-footGod,TheSeaPriestessandMoonMagic.AndinreadingthesethroughagainIlearnedquitealotastotheircloselinksandmutualimportance.
AlongwiththisIwasabletoaddacoupleofarticlesthatDionFortunewroteabouthernovelsinTheInnerLightMagazineatthetime.AlsoanhistoricallyimportantarticleshewroteforTheOccultReviewin1933,entitledCeremonialMagicUnveiled,whichhailedtwonewbooksbytheyoungIsraelRegardie,whomshetookunderherwingandsupportedhisinitiationintoaBristolbranchoftheGoldenDawn,(fromwhichmuchupturningofapplecartswouldlaterensue!)However,hisTreeofLifeandGardenofPomegranateseffectivelyendedthecultureofsecrecythathadhithertosurroundedtheGoldenDawntraditionofmagic,andDionFortune'sownwork,TheMysticalQabalah,wassoontofollow.
ShehadbeenworkingonTheMysticalQabalahsince1931anditspublicationledinturntoherwritingandpubliclyperformingherRiteofIsisandRiteofPan,andillustratingtheirprinciplesinhernovels.Sexualpolarityplayedalargepartintheirformatalthoughthetopic,intheformofethericmagnetismismuchbroaderthanthis,asshewentontodescribeinaseriesofarticlescalledTheCircuitofForcein1939-40sincepublishedbyThothPublicationswithacommentarybymethatwasmuchhelpedbymycomingacrossanoldtextonethericmagnetismonabookstallinParis.Nicepieceofsynchronicity!
Inhernovelsshegivessomepracticalexamplesofthis,notablyinTheWingedBullwhereUrsulaBrangwynchargesupTedMurchisonwhenheisinaparticularlydepletedstate,andinthenovelsthatfollowedshebecameincreasinglyopenaboutitsapplicationinaritualcontext.
TheRiteofPanisalludedtoinTheGoat-footGodbutwithoutverymuchdetail,butthescriptoftheRiteofIsisisquiteextensivelyquotedinTheSeaPriestessandinMoonMagic.Whatisperhapsmoreimportant,andwhichcantendtobeoverlooked,areherdescriptionsofwhatparticipationinamagicalritualmayfeellikegiventherightconditionsandattitudetowhatisgoingon.Overthe
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yearsshehadalsosetout,invariousarticlesinTheInnerLightMagazinevarioushintsaboutthetechniqueofritual,mostofwhichhavebeencollectedtogetherwithmatchingarticlesbyme,publishedbyThothPublicationsasAnIntroductiontoRitualMagicin1997.
Forexamplesheisatpainstopointout:
Ceremonial magic is not primarily designed to produce objective
phenomena, but to operate
in the invisible kingdoms. The immediate results are not
observed by the physical eye, but by
psychic vision, and the end results are diffused and indirect,
but nevertheless very definite. If
we approach ceremonial magic from this point of view, we can
learn a great deal, and we can
also do a great deal; but if we expect of it what it is not
designed to perform, we shall be
disappointed...It must be clearly realised that magic can only
be done effectually by a trained
person, and that results are not a foregone conclusion, but in
proportion to skill and
experience. Natural aptitude also plays a part. The first
requisite is the power to concentrate;
the second, the power to build up an image in the imagination
with the same clarity as a
novelist visualises his characters; the third is the power to
throw consciousness out of gear and
let the subconscious mind take over. ... The result of such an
operation, if successful, is to
produce a profound psychological effect on all concerned and an
extraordinary atmosphere in
the room where it is performed.
SuchistheaimoftheperformanceofscriptssuchastheRiteofIsisandtheRiteofPan.Butwhatisthepointofallthis?Shegoesontosay:
Now if temporary exaltation and nothing more were produced,
ceremonial magic would rank
with alcohol as an intoxicant with possible medicinal uses and a
definite entertainment value;
but such an exaltation extends consciousness, develops capacity,
and affects character to a
marked degree. It will not change a persons character, making
him something he is not, but it
will bring out anything of a corresponding nature that is latent
in just the same way that
hypnotism will, and for the same reason that it touches the
deepest levels of consciousness
and releases inhibitions. It is for this reason that ceremonial
will do in an hour what can only be
done by meditation in months or years.
Althoughalongwiththiscomesomecaveats:
The persons taking part must be carefully chosen, both for their
own sakes and for the sake of
the success of the operation; they must be properly trained and
know what they are about, and
they must gain experience with minor potencies and rites before
they attempt the high-
powered ones. Some exponent s of occultism decry all ritual as
dangerous, and no doubt it
would be so in their hands; but there is no reason why foxes who
have got tails should cut them
off!
Forthisreasontherewasnodoubtadiscreteselectionprocessinherperformingtheseritesinpublic,butitwashertheorythatbeneficialresultswithouttoo
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muchriskcouldbeachievedbyreadinghernovelsandidentifyingwiththecharacters.Notthatthiswasentirelyfoolproof,asshenotesin1936:
The Winged Bull was published last year with results that were
to be expected the reviewers
passed by on the other side; a fair number of folk wrote to
express unbridled admiration; and a
few let off screeches of agony and abuse which showed that their
complexes had been trodden
on. In fact our library is enriched by a copy which was
presented by a lady who was so horrified
at it that she not only would not keep it in the house, but
would not place it in the dustbin lest
it corrupt the scavengers.
Nonetheless,heresotericnovelshaveremainedinprint,offandon,foroverseventyyearswhichisonecelebrateddefinitionofliteraryimmortality.TheyarecurrentlypublishedbyWeiserBooksintheU.S.A.
Withthisnewbook,discerningreaderscannowreadtheminthelightoftheactualRitesofIsisandofPan,alongwithsomeofherowncommentsonherintentionsinacoupleofcontemporaryarticlesTheNovelsofDionFortune(1936)andTheWingedBull:AStudyinEsotericPsychology(1938),towhichIhaveaddedanextractfromhermagicaldiaryof1931onTheEstablishmentoftheSphereofYesodintheAura;somenotesonTheCircuitofForcethatwascirculatedtomembersofherSocietyin1939(somewereabitnervousaboutit!);andfinallyatranscriptofatranceaddresstoseniormembersoftheSocietyoftheInnerLightinDecember1940onthesubjectsofmagicalandmysticalpolarity.
Friday, October 18, 2013
Dion Fortune's "novel approach" to Magic
In each of the novels that Dion Fortune wrote to illustrate
principles
described in her textbook The Mystical Qabalah namely The
Winged
Bull (1935), The Goat-foot God (1936), The Sea Priestess (1938)
and its
sequel Moon Magic (1956), she described a magical working.
The
circumstances varied but in each case the format was a
three-handed
one, consisting of hero and heroine overseen by a senior third
party.
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In The Winged Bull Colonel Brangwyn, who is credited with
being
a senior adept, is trying to save his niece Ursula from the
clutches of
Frank Fouldes, who was formerly her fianc before he fell in with
Hugo
Astley, an unsavoury figure with a penchant for even more
unsavoury
rituals. The Colonel seeks to have Ursula form a more
wholesome
liaison with somebody new, namely Ted Murchisan, an old army
comrade down on his luck, and in the process teaching him a
species of
improvised ritual magic known as the Rite of the Winged Bull,
as
opposed to the ghastly Astleys Rite of the Bull which owed
something
to the legend of Pasiphae. If you dont know what that is dont
ask!
After a number of alarms and excursions all is successful and
ends with
the marriage of Ursula and Ted.
In The Goat-foot God, the leading figure is old Jelkes, who
makes no claims to being an adept but knows his way around,
having
been a Jesuit novitiate in his youth before becoming an
antiquarian
bookseller with a sideline in occult books. One of his customers
is Hugh
Paston, a wealthy socialite who is toying with the idea of
diverting
himself with a bit of black magic. Jelkes saves him from
this
insalubrious course by introducing him to ancient pagan beliefs.
This
leads to Hugh sorting out some of his hang-ups with the help of
the
artistic and esoterically sympathetic Mona Freeman with whom
he
performs a spontaneous Rite of Pan in a bosky grove on an
ancient site
having preserved their respectability by getting married earlier
in the
day.
In The Sea Priestess, the feisty adept Vivienne Le Fay
Morgan
entices Wilfred Maxwell, a provincial estate agent, into helping
her
locate and decorate a sea temple for her magical work, where
she
performs with him a Rite of Isis. Here the third and senior
party is an
inner plane being, a Merlin like figure who is referred to as
the Priest of
the Moon. In this case, although Vivienne plays fast and loose
with the
emotions of her occult apprentice there is no question of her
becoming
involved in any physical relationship with him let alone
marriage.
Apart from allegedly being 120 years old, she is totally
dedicated to the
life of a lone adept. Although before she leaves the scene she
instructs
a local girl, Molly Coke, in the functions of a moon priestess
which
Molly, again overseen by the Priest of the Moon, puts into
practice after
she and Wilfred have wed.
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Dion Fortune never completed Moon Magic, which features the
same sea priestess, now resident in London and going by the name
of
Lilith, so we do not know whether Dr Rupert Malcolm, her new
apprentice, might have gone on to find a suitable spouse or
priestess.
But at least he learned a lot about magic and, a changed man,
was in a
good position to get one.
So does all magical work of this nature end between the
sheets
we might ask, along with the prospect of wedding bells and
orange
blossom and holy matrimony? We might be led to think so, if we
did
not take into account the genre in which Dion Fortune was
writing.
That is to say, popular romantic fiction for the patrons of
1930s
circulating libraries a major institution in their day.
This novel approach (no pun intended!) to teaching occultism
to
the wider world was a somewhat risky experiment and, as Dion
Fortune
came to admit, did not come off quite as she had hoped. She
speculated on reasons why in a couple of articles in the Inner
Light
Magazine (The Novels of Dion Fortune and The Winged Bull a Study
in
Esoteric Psychology), both of which are included in a
forthcoming book
from Skylight Press, Dion Fortunes Rites of Isis and of Pan,
which gives
the rites in full, with cross references to the appropriate
novels.
Whatever the outcome to characters in the books, a real life
occult group should not be regarded as a dating agency or
marriage
bureau, let alone hive of debauchery. For as the sea priestess
was at
pains to point out, her magical aims transcended the physical
and
personal levels. Through the psychic tension of their magical
working
she and Wilfred Maxwell were committed to bringing through
the
godlike dynamics of a deep polar relationship, not just to
themselves
but to all men and women via the group soul, the collective
unconscious, the astral light, or whatever one likes to call it.
Thus in
magical work, if sex creeps into the door of the lodge then
magic tends
to fly out of the window. For the sexual canoodling serves only
to short
circuit the force, which runs to earth via the physical channels
at best
a lightning conductor for those unable to handle the psychic
pressure,
but with considerable risk of domestic collateral damage.
However, in real life Dion Fortunes Rites of Isis and Pan
were
enacted in very different circumstances from the novels, for
they took
place not in private but in public, before an invited audience.
In 1936,
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a new epoch had been announced in the growth and organisation
of
the Fraternity, one consequence of which was leasing an old
converted
church in Belgravia called The Belfry. And here, as well as in
lecture
demonstrations with lantern slides and chanting at her
Bayswater
headquarters, Dion Fortune and two or three of her senior
colleagues
were able to present the Rites. In this respect she was by no
means a
trailblazer, for a Rite of Isis had been performed in Paris by
the Golden
Dawn founders S.L. and Moina MacGregor Mathers in 1899 when
Violet
Mary Firth was still a schoolgirl back in Weston-super-Mare.
She seems to have been quite successful in her endeavours.
Bernard Bromage, a London University lecturer and researcher
on
oriental esoteric systems, who witnessed her Rite of Isis was
much
impressed. As he remarked in a retrospective article on Dion
Fortune in
Light, (journal of the College of Psychic Studies, Spring 1960)
it
remained in his memory one of the best attempts I have ever
witnessed to stimulate the subconscious by means of
pantomime
drawn from the more ancient records of the hierophants art.
The use of the word pantomime may perhaps seem a little odd
in the circumstances but the good academic is obviously using it
more
in the classical sense, rather than the modern, which was
originally a
form of performance by a single mute dancer playing all the
parts with
the help of masks backed up by a chorus of singers and
instruments,
where the dancer literally played (mimed) all the parts (panta).
This is
not quite the way Dion Fortune played it but a fair
approximation if one
does not want to use the dread word magic.
But what of the depiction of rites in her novels? Although,
to
conform to the conventions of popular fiction, the
circumstances
surrounding the set up of the magical workings could be
quite
unrealistic, there is considerable value in her description of
what it can
be like to experience different levels of consciousness when
participating in a ritual. And this is where the value of Dion
Fortunes
novels lies. She is describing from personal experience far
beyond the
capacities of any popular writer whose knowledge is only
theoretical or
at second or third hand and she also showed a gradually
mounting
confidence in presenting the details of the invocations of a
magical
working.
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Thus it is quite unreasonable to think that in The Winged Bull
a
beginner like Ted Murchison was capable of spontaneously
improvising
the role of Priest of the Sun to Ursulas Priestess of the Earth,
even to
the evocative violin playing of Colonel Brangwyn as High Priest.
Indeed
the action seems more in the nature of an exotic tea dance than
a
ritual working. But even if there was a formal Ritual of the
Winged Bull
(and there is no evidence that Dion Fortune ever wrote one) she
would
certainly not have published the script in the very secretive
esoteric
culture of 1935. After all, she felt she had taken something of
a risk by
publishing her innocuous textbook The Mystical Qabalah!
Nonetheless
the The Winged Bull gives a very accurate account of the
typical
feelings of a magical tyro about to be introduced to ritual
working, and
also of the possible heights of experience which can at times
be
reached.
In The Goat-foot God there is a similar unlikelihood of Hugh
Paston and Mona Freeman being able to perform a Rite of Pan
by
making it up as they go along, however atmospheric the time
and
place. And although there certainly was a written Rite of Pan
composed
by Dion Fortune at the time of writing the novel, she did not
feel it
appropriate to include any of it apart from a fragment disguised
as a
song sung by Mona as she goes about laying the breakfast
table.
Bowl of oak and earthen jar,
Honey of the honey-bee;
Milk of kine and Grecian wine,
Golden corn from neighbouring lea
These our offerings, Pan, to thee,
Goat-foot god of Arcady.
And so on for three verses. The performance of the rite itself
comes
only after the last paragraph of the novel and is left entirely
to the
readers imagination.
However, in The Sea Priestess Dion Fortune threw caution to
the winds and almost the whole of the Rite of Isis is to be
found
scattered throughout its pages, which could perhaps be one
reason why
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Posted by Gareth Knight at 9:23 am 1 comment:
Williams & Norgate declined to handle it. She was obliged to
publish it
herself, a year later, in 1938. It is generally accounted to be
her best
novel although of course the plot is a highly unlikely one, and
the sea
priestess herself a somewhat unlikely adept in real life.
Nonetheless,
the accounts of what successful magical working feels like from
the
inside are both accurate and revealing, as is also the case with
Moon
Magic.
And although the emphasis of the working of the Rites rests
upon the priest and priestess, the scripts are more in the
nature of a
four handed working, with High Priest and Lector taking up the
other
positions in the accustomed well balanced four handed
traditional
system. In a lodge the positions would logically be taken up by
priest
and priestess in south and north respectively, and High Priest
and
Lector in east and west, with any supernumerary members in a
circle
round about. The Belfry performances took place on a stage with
an
audience looking on.
Whatever the mode of working however, even reading the
rituals
today can be a powerful experience, bringing through a
considerable
surge of inspiration and energy and even healing. And this is
probably
their best use for the most part, without need for all the
ritual
trimmings. In other words, just as Dion Fortune hoped that
reading one
of the novels would stir the subconscious mind of her
readers,
particularly if they identified unconsciously with one of the
characters,
so an imaginative reading the rituals today in a meditative
state,
identifying with one of the officers, can be an invaluable
exercise for
those who do not have the facilities for actual well run group
working.
And this is all now quite possible through the publication,
with
permission of the Society of the Inner Light, of Dion Fortunes
Rites
of Isis and of Pan (Skylight Press), with links provided to the
relevant
novels, together with a series of appendices of contemporary
articles
by Dion Fortune from The Occult Review and the Inner Light
Magazine
between 1931 and 1938.
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Thursday, September 19, 2013
The Cosmic Doctrine - how it all began!
InGlastonburybackin30thJuly1923twofriends,VioletMaryFirthandCharlesThomasLoveday,wereabouttoembarkonapsychicexperimentthatsentreverberationsgoingintheesotericworldevendowntoourday.ItwasthefirstsessionofwhatcametobeknownasTheCosmicDoctrine.The33yearoldVioletFirthhadforsometimebeenintentonteachingherselftheartoftrancemediumshipthebasicsofwhichsheseemedtohavepickedupasacloseassociateofDrTheodoreMoriartywhomshehadmeteightyearsbeforeandwhohadmightilyimpressedher.Shebecameamemberofaco-masonicgroupthathefoundedin1919,attendedresidentialclassesgivenbyhim,inwhichhewas,byherownaccount(inhersemi-autobiographicalPsychicSelfDefence)adeptatthiskindofwork.
NotthatthiswastheonlystringtoVioletFirthsbowfor,apartfrombeingthedaughterofChristianScienceparents,shehadalsobecomeamemberoftheTheosophicalSociety,andofabranchoftheHermeticOrderoftheGoldenDawn.Allofwhich,forvariousreasons,shelatermovedonfrom,toformherownesotericgroup,theCommunity(laterFraternityandthenSociety)oftheInnerLight.
Shealsohadjournalisticambitionsandduring1922wrotesomeesotericstoriesfortheRoyalMagazine,laterpublishedinbookformasTheSecretsofDr.Taverner,thefirstofwhich,BloodLust,wascloselybasedonanincidentshehadobservedthatinvolvedMoriarty,andthathadsoimpressedherthatshegaveupherstudentshipasapsychologicalcounsellorwiththeMedico-PsychologicalClinictobecome,in1916,amemberoftheWomensLandArmy.Thiswasapatrioticgestureintimeofwarbutthemainreasonwasherconvictionthatpsycho-therapycouldnotmakemuchprogressifitdidnottakecognisanceoftheesotericfield.HerDrTavernerstorieswereaimedatbringingtopublicawarenessthepossibilitiesofpsychologicalproblemshavingtheirrootinpreternaturalcausesorlittleknownpowersofthehumanmindasshelikedtocallthem.ShewrotethesestoriesunderthepennameofDionFortune,bywhichhehassincebecomemoregenerallyknown.
ThefirstindicationwehaveofDionFortune(asweshallnowcallher)experimentingintrancetechniqueswasinJanuary1921withtheassistanceof
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herGoldenDawnmentorandfamilyfriendMaiyaCurtis-Webb(laterTranchell-Hayes).Thiswasobviouslyapprenticework,butbySeptember1921shehadbecomesufficientlycompetenttoundertakesomeworkfortheGlastonburypsychicalresearcherFrederickBlighBond,theresultbeingwhatbecameknownastheGlastonburyScripttoherlaterfollowers.
Withinsixmonths,throughachancemeetingatChaliceWell,shemadetheacquaintanceofCharlesThomasLoveday,anesotericallyinclinedChristianmysticsomefifteenyearshersenior,withwhomsheformedacloseesoteric(andcompletelyplatonic)associationthatwastolasttherestoftheirdays.Heencouragedhertrancework,akeypointofwhich,inAugust1922,wasamoresustainedfollowuptotheGlastonburyscriptviaaninnerplanecontactwithagroupknownastheCompanyofAvalon.
However,thisdidnotlast,astheywerepassedonfromthemysticallybasedCompanyofAvalon,withitsmissionofanationalspiritualinfluxintothe
church,towardsamoreHermeticallyorientedhierarchy.Thisbeganon28thSeptember1922fromwhichtheredevelopedasystematicseriesofteachingsaboutthesevenplanesoftheuniversewhich,inpersonalterms,weremoreattunedtoDionFortuneslongstandingpsychological/sexualconcernsthanThomasLovedaysmystical/ecclesiasticalones.
ThisverysoondevelopedintoacontactwithsomespecificinnerplanecommunicatorswithwhomDionFortunewascloselyconcernedfortherestofherlife.Thefirst,knownasDavidCarstairs,becameevidentinOctober1922,a
somewhatcheekyinformalcontact,apparentlykilledinactioninthe1stWorldWar,whoactedasakindofintroductortoothermoreheavyweightcontacts.
Thefirstofthesecamethroughon15thNovember,apparentlytheoncefamouslawyerandLordChancellorThomasErskine,(1750-1823),andcloselyfollowedonNovember30thbyonereferredtoastheGreekmaster,lateridentifiedwiththeancientphilosopherSocrates.
Somethingoftheatmosphereofthetimeiswellcaughtinatranscriptofthetime,inthewordsofCarstairs:
Well,howareyougettingonwiththenewteacher?Heisfinishedfortonight.Hedoesnotfinditeasytodoyet.Hehasbeenoveralongtime.Hewas
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aGreek.Yes,theonementionedbefore.Heisworkingfromaprettyhighplane,andtheresultisthatthevibrationsgetabitfaint.Notlikeme;justnextdoor.Hemaybeabitscrappy.Itwillwantsortingout.Heisfondofaphorisms.
LordErskinewasunusuallygood.Hewasusedtopublicspeaking.Thismanismoreusedtodealingwithpupilsbyquestionandanswer,astheydidinGreece.Hewouldgetonthestepofsomepublicbuilding,andyoungmenwouldcomeandaskhowmanyeggsmadefive,andhewouldtellthem.HewaslaterthanPythagoras.Hegotputtodeath,wasabittoomuchforthem.
MostoftheteachingreceivedatthistimewaswrittenupandsubsequentlypublishedasTheEsotericPhilosophyofLoveandMarriage,inmanywaysatransitionalbookthathasnotstooduptoowelltothepassageoftime.Itcombinedelementaryesoterictheory,withastrongemphasisonthetheoryofplanesasfeaturedinTheosophicalSocietyliterature,combinedwithsocialandsexualproblemsthathadconcernedVioletFirthinhertimeattheMedico-Psychologicalclinic.
Sothingscontinuedwithweeklymeetingsalongtheselinesuntilon28thMarch1923theywerewarnedbyadifferentcommunicator(simplyreferredtoasanAgentoftheLordsofKarma)that:ThisEasterwillproveaturningpointinmorewaysthanone.Youwillseeanewlifeopeningupbeforeyou,andnewwork.Yourfirstdutywillbetoequipyourselfforthenewworkthatwillopenupaheadofyou.Youmustbeequippedupontheouterandtheinnerplanes,bothworkingtogetherConditionsarebeingputinorderfortheworktogoforward.Tiesarebeingadjusted,andthefinancialpositionisbeingmadesecure.Allthingsarebeingharmoniouslyworkedout.Thereismuchworkahead,agreatworktobedoneforwhichconditionsarebeingmade.Youwillalwaysworkinobscurity,butyourinfluencewillbefeltfurtherthanyouyetdream.MeansarebeingprovidedtothisendYouwillfollowthestudymarkedoutforyou.Youwillbeinthehandsofcertainteachers.Trustthem,buttrustnoonewithconfidences.
OnthemundanesideofthingsthiscametopassthefollowingyearintheacquisitionofphysicalpremisesinwhichtoworkinbothGlastonburyandLondonandthefoundationoftheprototypeoftheSocietyoftheInnerLight.On
theinnersideofthingsitwaskickedoffbythearrivaloftheGreekon30thJuly1923tobeginaseriesofteachingsthatbecameknownasTheCosmicDoctrine.
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Thefirstsixsessions,whichlastedoverthecourseofacalendarmonth
(30thJulyto30thAugust1923),soughtnothinglessthantodescribethegenesisoftheUniverseataspirituallevel.
Whoevertheinnerplanecommunicatorswere,anditappearstherewasagroupofthem,theyseemphilosophicallytobeNeoplatonists.Thatistosaytheirteachingalthoughtheyneversaidsoinsomanywordsfollowsclosely
thatofthe3rdcenturyphilosopherPlotinus(c.205-270A.D.)whowasinturnafollowerofPlato(429-347B.C.),astudentofthehistoricalSocrates.(469-399B.C.)
ItwouldseemthatDionFortuneandThomasLovedaywerequiteunacquaintedwiththetermsofNeoplatonicphilosophy(theOne,theDemiurge,theWorldSoul)sothetermsusedinTheCosmicDoctrinewerewhateverhappenedtobewithinthemediumssubconsciousmind.Thesewere
mostlybaseduponearly20thcenturypopularTheosophicalteachingtingedwithsomeoftheideasofTheodoreMoriarty.Itwas,therefore,aformidablechallengeforthecommunicatorstogettheirmessageacrosswithoutthebenefitofaclassicalphilosophicalvocabulary.HencemanyofthetermsinTheCosmicDoctrinehadtobemadeuporborrowedfromothersystemsofideas.
Neoplatonismisessentiallyareligiousphilosophy.AccordingtoNeoplatonicteachingstheprimeSourceofallBeingiscalledtheONEortheINFINITE.InCosmicDoctrinetermsitisthesourceofAll.InJudeo-ChristiantermsitcouldbeequatedwithGodTranscendent,theCreator,theElohim,theDoveoftheHolySpiritmovinguponthefaceofthePrimalWaters.InQabalisticphilosophyitcorrespondstotheAinSophAurtheLimitlessLightoftheThreeVeilsofNegativeExistence.InTheCosmicDoctrineitisthecreatorofthespiritualCosmos,fromwhichspringsalltherestinwhichweliveandmoveandhaveourbeing.
Theprocessofcreationissomewhatingeniouslydescribedintermsofamathematicaldiagram,startingfromaonedimensionalpointthatmovestoformaline,thatcurvestocreateatwodimensionalfigure,acircle,whichthenbeginstoturnuponitselfinathirddimensiontoformasphere.Fromthencethespheredevelopsaninternalorganisationorpatternofforcesintermsof7internalspheres(knownasPlanes)and12ovoidradialfigures(knownasRays).Thesein
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turnproducewithintheirconvergingforcestangentialmovementsoreddieseachofwhichhasthepotentialtobecomeaspiritualbeinginitsownright.TheseinTheCosmicDoctrineare(somewhatconfusingly)calledAtomsalthoughtheyhavenothingwhatevertodowiththeatomswelearnaboutatschoolinchemistryclasses.Theyaretherootofallformsofspiritualbeingincludingourselves!
TherearehoweverdifferentdegreesofcomplexityintheseCosmicAtoms.Ifwejustfollowthedevelopmentofoneofthemorecomplexones,byreasonofitsgreaterspiritualweight(webeginheretomovefrompurelymathematicalanalogytooneakintophysicalmechanics)itbecomesaTravellingAtomwhichundertakesacompletetourofallaspectsoftheOne,throughalltheRaysandPlanestoendupattractedtotheverycentreofthings,calledinTheCosmicDoctrinetheCentralStillnesswhichmorepoeticallymightbecalledtheBosomofGod.
Then,afterassimilatingtheexperienceofGodheaditisshotforthdowntheCosmicPlanestotheperipheryoftheCosmoswiththeabilitytoprojectalessersystemofitsown.
AssuchitisknownasaGreatEntityorGreatOrganismor,asitisultimatelyinitsfullphysicalexpression,aStar,aSolarLogoscapableofproducingaSolarsystem.InclassicalNeoplatonismthiswouldhavebeenknownastheDEMIURGEortheNOUS,capableinitsturnofprojectingtheWORLDSOULwhichformstheessenceofthecorporealworldweknowwhereinwefindourselvesinphysicalbodiesonasolidplanetwiththeSolarLogosmanifestingphysicallyasaflamingnuclearfurnaceandimmediatesourceoflightandlifetoourplanet.
WhereTheCosmicDoctrinemakesanadvanceonclassicalNeoplatonismisthatitregardsallthestarsweseeintheskyinthesameterms,eachaDemiurgeforitsownparticularsystem.However,themainthrustofitsteachingisconfinedtoourownEarth,ourownSunandthesevenplanes(fromphysicaltospiritual)ofwhichtheyarecomprised.
TheCosmicDoctrinewasreckonedbyDionFortune,byherinnercontactsandbyherFraternitytobeoneofthemostimportantworksofmediationthatsheeverdid.Afteritsinitialreceptionin1923itbecamea
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confidentialstudytextforseniormembersoftheFraternity.Despitefurtherpressurefromtheinnerplanesin1930todosomethingaboutgettingitpublished,owingtoitsabstrusecontentthiswaseasiersaidthandone,anditwasnotuntil1949thatiteventuallypubliclyappearedviaAquarianPress,editedbytheWardenofthetime,ArthurChichester.In1966thiswassucceededbyaslightlyrevisedandenlargededition,containingadditionalmaterialreceivedprincipallybyMargaretLumleyBrown,whohadlargelytakenoverDionFortune`smediumisticfunctionintheFraternityafter1946.DespiteaninterimreprintbyHeliosBookswhenAquarianPresslostinterestinthetitle,iteventuallywentoutofprint,until,in1995theSocietypublishedacompletelynewedition.
Thiswasparticularlyinterestingbecauseitrevertedtotheoriginaluneditedtextof1923,togetherwithexplanatorydiagramsdrawnupbyDionFortune`scolleagueC.T.Lovedaywhentheworkhadfirstbeenproduced.ThiseditionwastakenoverandrepublishedbytheAmericanpublisherSamuelWeiserin2000,althoughunfortunatelywithoutcorrectingsomeoftheidiosyncraticuseofapostrophesthathadbeensprinkledinbythelargelyamateureditingoftheSILedition.Howevertheseremainaminor,ifirritating,blemish.
Whatfollowsistheresultofmuchpersonalstudyofthetextoverthepastsixtyyears,takingaccountofvariationsintheeditions,forsomeofArthurChichester`srevisionsweretheresultofaremarkablegraspoftheprinciplesinvolved,anditwouldbealosscompletelytodiscardthem.Hehadaparticularlyprecisemindthatenabledhimtorefinesomeoftheoriginalterminologymoreaccurately,suchassubstitutingPlanetaryBeingforPlanetarySpiritandRayExemplarforStarLogos.Healsoomitted,forreasonsthatremainobscure,sectionsontheLawsofImpactationandPolaritythathoweverwererestoredinthelatereditions.
Moreunderstandably,heregrettedallowingthecontinueduseofthetermNegativeEvil,asitcouldbegreatlymisunderstood.Theproblemwas,andstillis,tofindanalternativetermatthislevelthatmeansoppositiontoGoodwithoutpejorativeconnotations.HeratherinclinedtothetermNegativeGood.
ThereisindeedmuchintheterminologyofTheCosmicDoctrinethatcanmislead,particularlyintheuseofthewordatoms,whensomethingverydifferentfromthecurrentscientificuseofthetermisintended.Againothertermswereborrowedfromvariousesotericsources,viaMoriarty,butusedwithanentirelydifferentmeaningfromtheoriginal.
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However,suchproblemsweretobeexpectedgiventheinitialtaskofbringingthroughgroundbreakingmetaphysicalteachingofthisnature.Weatleasthavetheadvantageofbeingabletoreflectupontheworkatleisure,fillinginthegapsandponderingthedifficulties,andthereissufficientvaluewithintheworkforittoformthebasisformakinganintuitiveconnectiontothesourcefromwhencetheseteachingsissued.Orindeedrespectfullytotakeuptheroleofadevilsadvocate!
ThetermDevilsAdvocatereferredoriginallytoacanonlawyerintheRomanCatholicchurchwhosedutywastoargueagainstthecanonisationorbeatificationofapersonnominatedtobeasaint.Incommonparlanceitissomeonewhotakesapositionagainstanargumentinordertotestitsqualityandidentifyweaknessesinitsstructure,eithertoimprove,tocorrectoreventodisprovepartsofitifnecessary.
InthecaseoftheCosmicDoctrine,becauseofitsabstrusenessandthelessthanidealcircumstancesofitsreception,itseemstobeanecessarydiscipline,particularlyastherehasbeenatendencytoregarditalmostasinfallibleholywrit.DionFortunecanhardlybeblamedforsuchanattitudeassheplainlystatesatthebeginningofherintroductiontothework:
Ihopemyreaderswillbelievethatthesepagesaretheresultofhonestexperimentationandacquitmeofcharlatanryorattempteddeception.Ivouchforneitherthecompletenessoraccuracyofthecommunicationshererecorded;inmyopinion,noextraweightshouldbeattachedtoanyideasorteachingsbecauseanunusualoriginisclaimedforthem;anyvaluewhichtheypossessasacontributiontospeculativethoughtorscientificknowledgemustdependontheirintrinsicworth,notontheirsphereoforigin.Themanneroftheirobtainingisapsychologicalquestionandhasnobearingontheproblemoftheirtruth.
Withthisinmind,weshould,asamatterofduty,seektotestanystatementsthataremadewithintheteachingsandfaceuptothemandanypossibleerrors,misconceptionsormisuseoftermsthatwemayfind.Someoftheserelatetoquestionableterminology.Sometoerrorsofscientificfact.Yetotherstointernalcontradictionswithinthescript.Hencetherubricthatthecontentsareintendedtotrainthemindasmuchastoinformit.Thisincludesintelligentcriticalanalysis.ItisnotamatterofcryingthattheEmperorhasnoclothes!buttakingaccountofthefactthathemight,hereandthere,notbequiteproperlydressed!
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