|10-12-08 - DREAM I was taking care of a
young blonde infant, whom they called Bomi. His mother was a blonde
with fly-away hair.
I found out then, when
his other female relatives came to visit that their name was really Boehme
and they all had the fly-away blonde hair - even through several
generations of women.
Symbol by early 17th-century Christian mystic Jakob
including a tetractys of flaming Hebrew letters of the Tetragrammaton
Jakob Boehme - (1575-1624), German Lutheran
Boehme, the German mystic, was born in the East German town
of Goerlitz in 1575. He had little in the way of an education
and made his living as a shoemaker; he married and had four
One day in his
master’s shoe shop, a mysterious stranger entered who, while he
seemed to possess but little of this world’s goods, appeared to
be most wise and noble in spiritual attainment. The stranger
asked the price of a pair of shoes, but young Böhme did not dare
to name a figure, for fear that he would displease his master.
The stranger insisted and Böhme finally placed a valuation which
he felt was all that his master possibly could hope to secure
for the shoes. The stranger immediately bought them and
departed. A short distance down the street the mysterious
stranger stopped and cried out in a loud
voice, "Jakob, Jakob, come forth." In amazement and fright,
Boehme ran out of the house. The strange man fixed his eyes upon
the youth—great eyes which sparkled and seemed filled with
divine light. He took the boy’s right hand and addressed him as
follows: "Jakob, thou art little but shall be great, and become
another Man, such a one as at whom the World shall wonder.
Therefore be pious, fear God, and reverence His Word. Read
diligently the Holy Scriptures, wherein you have Comfort and
Instruction. For thou must endure much Misery and Poverty, and
suffer Persecution, but be courageous and persevere, for God
loves, and is gracious to thee." Deeply impressed by the
prediction, Boehme became ever more intense in his search for
truth. At last his labors were rewarded. For seven days he
remained in a mysterious condition during which time the
mysteries of the invisible world were revealed to him. It has
been said of Jakob Boehme that he revealed to all mankind the
deepest secrets of alchemy.
His thought drew on interests including Paracelsus,
the Kabbala, alchemy and the Hermetic tradition. His first
written work, Aurora, went unfinished, but drew to him a small
circle of followers. Like Eckhart and others, Boehme's thought
drew fire from the church authorities, who silenced Boehme for
five years before he continued writing in secrecy. He again
raised the cockles of church authorities, and he was banished
from his home. He died soon thereafter, in 1624, after returning
home from Dresden. His last words spoken, as he was surrounded
by his family, were reported to be, "Now I go hence into
Paradise." His thought has since influenced major figures in
philosophy, especially German Romantics such as Hegel, Baader,
and Schelling. Indirectly, his influence can be traced to the
work of Schopenhauer, Nietzsche, Hartmann, Bergson, and
Heidegger. Paul Tillich and Martin Buber drew heavily from his
work -- as did the psychologist, Carl Jung, who made numerous
references to Boehme in his writings.
Diagram by Boehme, incorporating the Kabbalistic
Tree of Life,
traditional Four Elements,
a Christian mandala, and other themes
From an early age he saw visions, and throughout his life he claimed
to be divinely inspired. In his manuscript The Morning Redness Arising,
written in 1612, he recorded his visions and expounded the attributes of
God. The work
was condemned as heretical by local ecclesiastical and civil authorities,
and Boehme was forced to flee to Dresden, Saxony. There he was cleared of
charges of heresy and allowed to return to Görlitz. His best-known
treatises include Of the Three Principles of the Nature of God,
(1619) and The Way to Christ, (1624), The Signature of all
Things, and Mysterium Magnum.
As well as alchemical themes his writings contain
concepts. Boehme describes the absolute nature of God as the abyss, the
nothing and the all, the primordial depths from which the creative will
struggles forth to find manifestation and self-consciousness. The Father,
who is groundless Will (c.f. Kabbalah -
first principle is identified with Will), issues forth the Son, who is
Boehme held that everything exists and is intelligible only through
its opposite. Thus, he believed, evil is a necessary element in goodness,
for without evil the will would become inert and progress would be
impossible. Evil is a result of the striving of single elements of Deity
to become the whole; conflict ensues as man and nature strive to achieve
God. God himself, according to Boehme, contains conflicting elements and
antithetical principles within His nature. (c.f.
Aurobindo - the
(Godhead Truth-Consciousness) which contains and reconciles all opposites
Although Boehme's style is very turgid and heavy, his works were
widely read and popular in Germany, the Netherlands, and Great Britain.
His English followers called themselves Behmenists. Many of them later
were absorbed into the Quaker movement. Boehme's writings have influenced
Western thought in both philosophy and theology. He exerted a
profound influence on the philosophies of Baader, Schelling,
and Schopenhauer. His ideas have also had a formative influence on
Boehme's Mysterium Magnum
Drawing on the left by Jacob
Boehme from his Theosophische Wercke, Amsterdam, 1682.
Note the Phoenix (soul) of
rebirth rising through the Alpha-Omega ‘gap’ in the cycle as
symbolised by the Ouroborus
(serpent-snake) and where it is swallowing its own tail.
"Aurora" and writings
Boehme had mystical experiences throughout his youth,
culminating in a
vision in 1600 that he received through observing the
exquisite beauty of a beam of sunlight reflected in a
pewter dish. He believed this vision revealed to him the
spiritual structure of the world, as well as the
relationship between God and man, and good and evil. At
the time he chose not to speak of this experience openly,
preferring instead to continue his work and raise a
Jacob Boehme’s persecutions and suffering
began with the publication of his first book, "Aurora," at
the age of thirty-five. then not withstanding five years
of enforced silence, banishment from his home town, and an
ecclesiastical trial for heresy, his "interior wisdom"
began to be recognized by the nobility of Germany; but at
this time, at the age of forty-nine, Boehme died, "happy,"
as he said, "in the midst of the heavenly music of the
paradise of God."
Then after another vision in 1610, he began writing his
first treatise, Aurora, or Die Morgenroete im Aufgang.
Aurora was circulated in manuscript form until a copy fell
into the hands of Gregorius Richter, the chief pastor of Görlitz,
who considered it
heretical and threatened Boehme with exile if he did not stop
writing. After years of silence, Boehme's friends and patrons
persuaded him to start again, and circulated his writings in
handwritten copies. His first printed book, Weg zu Christo
Way to Christ, 1623), caused another scandal; he spent the
last year of his life in exile in
Dresden, returning to Görlitz only to die. In this short
period, Boehme produced an enormous amount of writing, including
his major works De Signatura Rerum and Mysterium Magnum.
He also developed a following throughout Europe, where his
followers were known as
The son of Boehme's chief antagonist, the pastor primarius of
Gregorius Richter, edited a collection of extracts from his
writings, which were afterwards published complete at
Amsterdam with the help of
Coenraad van Beuningen in the year 1682. Boehme's full works
were first printed in 1730.
The chief concern of Boehme's writing was the nature of
redemption. Consistent with
Lutheran theology, Boehme preached that humanity had fallen
from a state of
divine grace to a state of sin and suffering, that the forces
of evil included fallen
who had rebelled against
and that God's goal was to restore the world to a state of grace.
Where Boehme appeared to depart from accepted
theology (though this was open to question due to his somewhat
obscure, oracular style) was in his description of
the Fall as a necessary stage in the evolution of the
A difficulty with his theology is the fact that he had a
mystical vision, which he reinterpreted and reformulated.
To Boehme, in order to reach
man has to go through
first. God exists without
space, he regenerates himself through
eternity, so Boehme, who restates the
trinity as truly existing but with a novel interpretation.
God, the Father is fire, who gives birth to his son, whom Boehme
calls light. The
Holy Spirit is the living principle, or the divine life.
cosmology, it was necessary for humanity to depart from God,
and for all original unities to undergo differentiation, desire,
and conflict -- as in the rebellion of
the separation of
Adam, and their acquisition of the knowledge of good and evil
-- in order for creation to evolve to a new state of redeemed
harmony that would be more perfect than the original state of
innocence, allowing God to achieve a new self-awareness by
interacting with a creation that was both part of, and distinct
Free will becomes the most important gift God gives to
humanity, allowing us to seek divine grace as a deliberate choice
while still allowing us to remain individuals.
Boehme saw the incarnation of
Christ not as a sacrificial offering to cancel out human sins,
but as an offering of love for humanity, showing God's willingness
to bear the suffering that had been a necessary aspect of
creation. He also believed the incarnation of Christ conveyed the
message that a new state of harmony is possible. This was somewhat
at odds with Lutheran
and his suggestion that God would have been somehow incomplete
without the Creation was even more controversial, as was his
emphasis on faith and self-awareness rather than strict adherence
to dogma or
Boehme believed that the
Son of God became human through the
Virgin Mary. Before the birth of Christ, God recognized
himself as a
virgin. This virgin is therefore a mirror of God's
Boehme follows Luther, in that he views Mary within the context of
Christ. Unlike Luther, he does not address himself to dogmatic
issues very much, but to the human side of Mary. Like all other
women, she was human and therefore subject to sin. Only after God
elected her with his grace to become the mother of his son, did
she inherit the status of sinlessness.
Mary did not move the Word, the Word moved Mary, so Boehme,
explaining that all her grace came from Christ. Mary is "blessed
among women" but not because of her qualifications, but because of
humility. Mary is an instrument of God, an example, what God
can do: It shall not be forgotten in all eternity, that God became
human in her.
Boehme, unlike Luther does not believe that Mary was the
Ever Virgin. Her virginity after the birth of Jesus is
unrealistic to Boehme. The true salvation is Christ not Mary. The
importance of Mary, a human like every one of us, is that she gave
birth to Jesus Christ as a human being. If Mary would not have
been human, to Boehme, Christ would be a stranger and not our
brother. Christ must grow in us as he did in Mary. She became
blessed by accepting Christ. In a reborn Christian, like in Mary,
all that is temporal disappears and only the heavenly part remains
for all eternity. Boehme's peculiar theological language, involving
spirit, which permeates his theology and Marian views, does
not distract much from the fact that his basic positions are
Lutheran, with the one exception of the virginity of Mary, where
he holds a more temporal view.
Boehme's writing shows the influence of
alchemical writers such as
Paracelsus, while remaining firmly within a Christian
tradition. He has in turn greatly influenced many
anti-authoritarian and mystical movements, such as the
Religious Society of Friends, the
Society of the Woman in the Wilderness, the
Ephrata Cloister, the
Harmony Society, the
theosophy. Boehme was also an important source of German
Romantic philosophy, influencing
Schelling in particular.
Richard Bucke's 1901 treatise Cosmic Consciousness,
special attention was given to the profundity of Böhme's spiritual
enlightenment, which seemed to reveal to Boehme an ultimate
nonduality, between human beings and God. Boehme is also an
important influence on the ideas of the English Romantic poet,
artist and mystic
In later works—The Way to Christ (1622),
The Mysterium Magnum (1623), and De
Signatura Rerum (1623)—he praised the spiritual life,
criticized the growing formalism of the Lutheran church, expressed
traditional German mystic teachings, discussed Paracelsan
speculative alchemy, and considered questions of freedom, good,
and evil. Alcott, who purchased the English translation (by John
Sparrow and John Elliston) in William Law’s four-volume edition in
1842, extolled Boehme as “the master mind of these last
"When thou art gone forth wholly from the creature [human],
and art become nothing to all that is nature and creature, then
thou art in that eternal one, which is God himself, and then thou
shalt perceive and feel the highest virtue of love. Also, that I
said whosoever findeth it findeth nothing and all things; that is
also true, for he findeth a supernatural, supersensual Abyss,
having no ground, where there is no place to dwell in; and he
findeth also nothing that is like it, and therefore it may be
compared to nothing, for it is deeper than anything, and is as
nothing to all things, for it is not comprehensible; and because
it is nothing, it is free from all things, and it is that only
Good, which a man cannot express or utter what it is. But that I
lastly said, he that findeth it, findeth all things, is also true;
it hath been the beginning of all things, and it ruleth all
things. If thou findest it, thou comest into that ground from
whence all things proceed, and wherein they subsist, and thou art
in it a king over all the works of God." [The Way to Christ,
Jacob Boehme was concerned about "the salvation of his
soul." Although daily occupied, first as a shepherd, and
afterward as a shoemaker, he was always an earnest student of
the Holy Scriptures; but he could not understand "the ways of
God," and he became "perplexed, even to melancholy, — pressed
out of measure." He said: "I knew the Bible from beginning to
end, but could find no consolation in Holy Writ; and my spirit,
as if moving in a great storm, arose in God, carrying with it my
whole heart, mind and will and wrestled with the love and mercy
of God, that his blessing might descend upon me, that my mind
might be illumined with his Holy Spirit, that I might understand
his will and get rid of my sorrow . . .
"I had always thought much of how I might inherit
the kingdom of heaven; but finding in myself a powerful
opposition, in the desires that belong to the flesh and
blood, I began a battle against my corrupted nature; and with
the aid of God, I made up my mind to overcome the inherited evil
will, . . . break it, and enter wholly into the love of God in
Christ Jesus . . . I sought the heart of Jesus Christ, the
center of all truth; and I resolved to regard myself as dead in
my inherited form, until the Spirit of God would take form in
me, so that in and through him, I might conduct my life.
"I stood in this resolution, fighting a battle with
myself, until the light of the Spirit, a light entirely foreign
to my unruly nature, began to break through the clouds. Then,
after some farther hard fights with the powers of darkness, my
spirit broke through the doors of hell, and penetrated even unto
the innermost essence of its newly born divinity where it was
received with great love, as a bridegroom welcomes his beloved
"No word can express the great joy and triumph I
experienced, as of a life out of death, as of a resurrection
from the dead! . . . While in this state, as I was walking
through a field of flowers, in fifteen minutes, I saw through
the mystery of creation, the original of this world and of all
creatures. . . . Then for seven days I was in a continual state
of ecstasy, surrounded by the light of the Spirit, which
immersed me in contemplation and happiness. I learned what God
is, and what is his will. . . . I knew not how this happened to
me, but my heart admired and praised the Lord for it!"
VICTORIA - O MAGNUM MYSTERIUM
MORTIN LAURIDSON - O MAGNUM MYSTERIUM
MAGNUM MYSTERIUM - MORTIN LAURIDSON LISTENING ON STAGE
BOEHME - MYSTERIUM
John Wesley, in his day, required all of his
preachers to study the writings of Jacob Boehme; and the
learned theologian, Willam Law, said of him: "Jacob
Boehme was not a messenger of anything new in religion,
but the mystery of all that was old and true in religion
and nature, was opened up to him," — "the depth of the
riches, both of the wisdom and knowledge of God."
- Aurora: Die Morgenröte im Aufgang (unfinished)
- The Three Principles of the Divine Essence (1612)
- The Threefold Life of Man (1620)
- Answers to Forty Questions Concerning the Soul
- The Treatise of the Incarnations: (1620)
- I. Of the Incarnation of Jesus Christ
- II. Of the Suffering, Dying, Death and Resurrection
- III. Of the Tree of Faith
- The Great Six Points (1620)
- Of the Earthly and of the Heavenly Mystery (1620)
- Of the Last Times (1620)
- De Signatura Rerum (1621)
- The Four Complexions (1621)
- Of True Repentance (1622)
- Of True Resignation (1622)
- Of Regeneration (1622)
- Of Predestination (1623)
- A Short Compendium of Repentance (1623)
- The Mysterium Magnum (1623)
- A Table of the Divine Manifestation, or an Exposition
of the Threefold World (1623)
- The Supersensual Life (1624)
- Of Divine Contemplation or Vision (unfinished)
- Of Christ's Testaments (1624)
- I. Baptism
- II. The Supper
- Of Illumination (1624)
- 177 Theosophic Questions, with Answers to Thirteen of
Them (unfinished) (1624)
- An Epitome of the Mysterium Magnum (1624)
- The Holy Week or a Prayer Book (unfinished) (1624)
- A Table of the Three Principles (1624)
- Of the Last Judgement (lost) (1624)
- The Clavis (1624)
Sixty-two Theosophic Epistles (1618-1624)
Books in Print
- The Way to Christ (inc. True Repentance, True
Resignation, Regeneration or the New Birth, The Supersensual
Life, Of Heaven & Hell, The Way from Darkness to True
Illumination) edited by
William Law, Diggory Press
. Some sources
e.g. this one say he was born "on or soon before" 24 April
- ^ F.von
Ingen, Jacob Böhme in Marienlexikon, Eos, St.Ottilien 1988, 517
- ^ See
On the Fourfold Root of the Principle of Sufficient Reason,
Ch II, 8
Wikisource has original works written by or about:
The Saints are listed in
Liber XV, also known as the Gnostic Mass, which is the
central rite of
Ordo Templi Orientis and its ecclesiastical arm,
Ecclesia Gnostica Catholica. They are found in the
Collect of Liber XV, titled "The Saints."
Catholic and Orthodox churches, a saint is a person
who has been canonised (officially recognized) after their
death. However, in the EGC, death is not necessarily a
prerequisite for sainthood, since
Aleister Crowley was certainly alive when he wrote
Liber XV (he included himself twice, in fact). The Gnostic
Saints are generally considered to those who have embodied
the essential principles of Thelema and formed a line of
adepts through the ages.
The only Gnostic Saint to have been officially added
to the original list is
William Blake, based on a discovered writing by
Aleister Crowley who described him as such. It is also
considered approprate to include the name of deceased
Grand Masters of O.T.O., such as
From Liber XV, the entire Collect is written below.
Those names in italics are commemorated in ordinary
masses, whereas the entire list is entoned for a
"celebratory mass," such as when it is performed in
conjunction with a
Collect V: The Saints
"LORD of Life and Joy, that art the might of man, that art
the essence of every true god that is upon the surface of the
Earth, continuing knowledge from generation unto generation, thou
adored of us upon heaths and in woods, on mountains and in caves,
openly in the marketplaces and secretly in the chambers of our
houses, in temples of gold and ivory and marble as in these other
temples of our bodies, we worthily commemorate them worthy that
did of old adore thee and manifest they glory unto men,
To Mega Therion,
William of Schyren,
Frederick of Hohenstaufen,
Jacobus Burgundus Molensis the Martyr,
Ulrich von Hutten,
Roderic Borgia Pope Alexander the Sixth,
Francis Bacon Lord Verulam,
Robertus de Fluctibus,
Sir Edward Kelly,
Wolfgang von Goethe,
Ludovicus Rex Bavariae,
Alphonse Louis Constant,
Sir Richard Payne Knight,
Sir Richard Francis Burton,
Doctor Gerard Encausse,
Doctor Theodor Reuss,
Sir Aleister Crowley
—Oh Sons of the Lion and the Snake! With all thy saints we
worthily commemorate them worthy that were and are and are to
Christianity as a mystery religion
The word used by
Early Christians to indicate the
Christian Mystery is μυστήριον (mysterion). The
Old Testament versions use the word mysterion as an equivalent
Hebrew sôd, "secret" (Proverbs
2 Maccabees 13:21). In the
New Testament the word mystery is applied ordinarily to the
sublime revelation of the
1 Timothy 3:9;
1 Corinthians 15:51), and to the
Incarnation and life of the
Saviour and His manifestation by the preaching of the
Ephesians 3:4; 6:19;
Colossians 1:26; 4:3). Theologians give the name mystery
to revealed truths that surpass the powers of natural
so, in a narrow sense, the Mystery is a truth that transcends the
created intellect. The impossibility of obtaining a rational
comprehension of the Mystery leads to an inner or hidden
way of comprehension of the Christian Mystery which is
indicated by the term esoteric in Esoteric Christianity.
Even though revealed and believed, the Mystery remains
nevertheless obscure and veiled during the mortal life, if the
deciphering of the mysteries, made possible by esotericism, does
esoteric knowledge would allow a deep comprehension of the
Christian mysteries which otherwise would remain obscure.
Some modern scholars believe that in the early stages of
Christianity a nucleus of oral teachings were inherited from
Judaism which formed the basis of a secret oral tradition,
which in the
4th century came to be called the
Important influences on Esoteric Christianity are the Christian
Clement of Alexandria and
Origen, the main figures of the
Catechetical School of Alexandria.
Origen was a most prolific writer - according to
Epiphanius, he wrote about 6,000 books
- making it a difficult task to define the central core of his
teachings. The original
Greek text of his main theological work De Principiis
only survives in fragments, while a
translation was cleared of controversial teachings by the
Rufinus, making it hard for modern scholars to rebuild
Origen's original thoughts. Thus, it is unclear whether
reincarnation and the
formed part of Origen's beliefs.
While hypothetically considering a complex multiple-world
transmigration scheme in De Principiis, Origen denies
reincarnation in unmistakable terms in his work,
Against Celsus and elsewhere.
Despite this apparent contradiction, most modern Esoteric
Christian movements refer to Origen's writings (along, with other
Church Fathers and
to validate these ideas as part of the Esoteric Christian
Early modern esotericism
In the later
Middle Ages forms of
Western esotericism, for example
astrology, were constructed on Christian foundations,
combining Christian theology and doctrines with esoteric concepts.
Giovanni Pico della Mirandola's Apologia ("Apologia J.
Pici Mirandolani, Concordiae comitis" published in 1489) states
that there are two types of "magic",
theurgy (divine magic), and
goetia (demonic magic). These disciplines were explained as
the "Operation of the Stars", just as
alchemy was the "Operation of the Sun", and
astrology the "Operation of the Moon."
Kabbalah was also an active discipline. Esoteric Christian
practitioners might practice these forms or traditions, which made
adepts, alchemists, astrologists, and
Hermetic Qabalists, while still being Esoteric Christian
practitioners of a passive discipline which helped them better use
the "mystery knowledge" they gained from the elite, or Higher
17th century this was followed up by the development of
Behmenist movements also developed around this time. In the
Freemasonry came about.
Modern forms of Esoteric
Many modern Esoteric Christian movements admit
reincarnation among their beliefs, as well as a complex
energetic structure for the human being (such as
mental body and
causal body). These movements point out the need of an inner
spiritual work which will lead to the renewal of the human person
according to the
Max Heindel and
Rudolf Steiner gave several spiritual exercises in their
writings to help the evolution of the follower. In the same
Tommaso Palamidessi's writings, which aim at developing
ascetic techniques and
meditations. According to all of these esoteric scholars, the
ensemble of these techniques (often related with Eastern
meditation practices such as
chakra meditation or
visualization) will lead to
salvation and to the total renewal of the human being. This
process usually implies the constitution of a spiritual body apt
to the experience of
resurrection (and therefore called, in Christian terms,
Western Esotericism and the Science of Religion: Selected
Papers Presented at the 17th Congress
Besant, Annie (2001). Esoteric Christianity or the Lesser
Mysteries. City: Adamant Media Corporation.
- ^ From
the Greek ἐσωτερικός (esôterikos, "inner"). The term
esotericism itself was coined in the 17th century. (Oxford
English Dictionary Compact Edition, Volume 1,Oxford University
Press, 1971, p. 894.)
Wouter J. Hanegraaff, Antoine Faivre, Roelof van den Broek,
Jean-Pierre Brach, Dictionary of Gnosis & Western Esotericism,
Merriam-Webster Online Dictionary: esotericism
Merriam-Webster Online Dictionary: esoteric
G.G. Stroumsa, Hidden Wisdom: Esoteric Traditions and the
Roots of Christian Mysticism, 2005.
- ^ The
Catholic Encyclopedia, Volume X. Published 1911
Besant, Annie (2001). Esoteric Christianity or the Lesser
Mysteries. City: Adamant Media Corporation.
Tommaso Palamidessi, Introduction to Major and Minor
Mysteries, ed. Archeosofica, 1971
Frommann, De Disciplina Arcani in vetere Ecclesia
christiana obticuisse fertur, Jena 1833.
- ^ E.
Hatch, The Influence of Greek Ideas and Usages upon the
Christian Church, London, 1890, Chapter 10.
Jean Danielou, Origen, translated by Walter Mitchell,
Quotes by Church Fathers Against Reincarnation, 2004.
John S. Uebersax,
Early Christianity and Reincarnation: Modern Misrepresentation
of Quotes by Origen, 2006.
Reincarnation and Christianity
Articles on Esoteric Christianity (classical authors)
Antoine Faivre, L'ésotérisme, Paris, PUF (« Que
Rosicrucianism and Christianity in
Rays from the Rose Cross, 1995
Rudolf Steiner, Christianity As Mystical Fact,
The Guardians of the Thresholds and the Evolutionary Way,
Max Heindel, The Mystical Interpretation of Easter,
Freemasonry and Catholicism,
From Wikipedia, the free encyclopediaChristian
mysticism is traditionally practised through the
In the tradition of
Biblical texts are typically interpreted
metaphorically, for example in
on the Mount" (Matthew
5–7) the text, in its totality, is held to contain the way for
direct union with
Also, in the
eremitic tradition of the
of the First Monks",
Kgs. 17:3-4 is the central Biblical text around which the work
Whereas Christian doctrine generally maintains that God
dwells in all Christians and that they can experience God directly
through belief in Jesus, Christian mysticism aspires to apprehend
spiritual truths inaccessible through intellectual means,
typically by learning how to think like Christ.
William Inge divides this scala perfectionis into three
stages: the "purgative" or
ascetic stage, the "illuminative" or contemplative stage, and
the "unitive" stage, in which God may be beheld "face to face."
The tradition of Christian Mysticism is as old as
Christianity itself. At least three texts from the
New Testament set up themes that recur throughout the recorded
thought of the Christian mystics. The first,
Galatians 2:20, says that:
crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me, and the life which I now live in the flesh
I live by the faith of the Son of God, who loved me, and gave
himself for me. (KJV)
The second important scriptural text for Christian mysticism
1 John 3:2:
Beloved, now we are the sons of God, and it doth not yet
appear what we shall be: but we know that, when he shall appear,
we shall be like him; for we shall see him as he is.
The third such text, especially important for
Eastern Christian mysticism, is found in
II Peter 1:4:
...[E]xceedingly great and precious promises [are given
unto us]; that by these ye might be partakers of the divine
nature, having escaped the corruption that is in the world
through lust. (emphasis added)
Two major themes of Christian mysticism are (1) a complete
identification with, or
imitation of Christ, to achieve a unity of the human
spirit with the spirit of God; and (2) the perfect vision of God,
in which the mystic seeks to experience God "as he is," and no
more "through a glass, darkly." (1
Other mystical experiences are described in other passages.
2 Corinthians 12:2–4, Paul sets forth an example of a possible
out-of-body experience by someone who was taken up to the
heaven", and taught unutterable mysteries:
I knew a man in Christ above fourteen years ago, (whether
in the body, I cannot tell; or whether out of the body, I cannot
tell: God knoweth;) such an one caught up to the third heaven.
And I knew such a man, (whether in the body, or out of the body,
I cannot tell: God knoweth;) how that he was caught up into
paradise, and heard unspeakable words, which it is not lawful
for a man to utter.
Perhaps a similar experience occurred at the
Transfiguration of Jesus, an incident confirmed in each of the
Synoptic Gospels. Here Jesus led three of his apostles,
James, to pray at the top of a mountain, where he became
transfigured. Jesus's face shone like the sun, and he was clad in
brilliant white clothes.
appeared with Jesus, and talked with him, and then a bright cloud
appeared overhead, and a voice from the cloud proclaimed, "This is
my beloved Son: hear him."
While such phenomena are associated with mysticism in
general, including the Christian variety, for Christians the major
emphasis concerns a spiritual transformation of the
egoic self, the following of a path designed to produce more
fully realized human persons, "created in the Image and Likeness
of God" and as such, living in harmonious communion with God, the
Church, the rest of
humanity, and all creation, including oneself. For Christians,
this human potential is realized most perfectly in Jesus and is
manifested in others through their association with Him, whether
conscious, as in the case of Christian mystics, or unconscious,
with regard to persons who follow other traditions, such as
Eastern Christian tradition speaks of this transformation in
theosis or divinization, perhaps best summed up by an ancient
aphorism usually attributed to
Athanasius of Alexandria: "God became human so that man might
Going back at least to
Evagrius Ponticus and
Pseudo-Dionysius, Christian mystics have pursued a threefold
path in their pursuit of holiness. While the three aspects have
different names in the different Christian traditions, they can be
characterized as purgative, illuminative, and unitive,
corresponding to body, soul (or mind), and spirit. The first, the
way of purification, is where aspiring Christian mystics start.
This aspect focuses on discipline, particularly in terms of the
human body; thus, it emphasizes prayer at certain times, either
alone or with others, and in certain postures, often standing or
kneeling. It also emphasizes the other disciplines of fasting and
alms-giving, the latter including those activities called "the
works of mercy," both spiritual and corporal, such as feeding the
hungry and sheltering the homeless.
Purification, which grounds Christian spirituality in
general, is primarily focused on efforts to, in the words of
St. Paul, "put to death the deeds of the flesh by the Holy
8:13). The "deeds of the flesh" here include not only external
behavior, but also those habits, attitudes, compulsions,
addictions, etc. (sometimes called
egoic passions) which oppose themselves to true being and
living as a Christian not only exteriorly, but interiorly as well.
Evelyn Underhill describes purification as an awareness of
one's own imperfections and finiteness, followed by
self-discipline and mortification. Because of its physical,
disciplinary aspect, this phase, as well as the entire Christian
spiritual path, is often referred to as "ascetic,"
a term which is derived from a Greek word which connotes athletic
training. Because of this, in ancient Christian literature,
prominent mystics are often called "spiritual athletes," an image
which is also used several times in the New Testament to describe
the Christian life. What is sought here is salvation in the
original sense of the word, referring not only to one's eternal
fate, but also to healing in all areas of life, including the
restoration of spiritual, psychological, and physical health.
It remains a paradox of the mystics that the passivity at
which they appear to aim is really a state of the most intense
activity: more, that where it is wholly absent no great creative
action can take place. In it, the superficial self compels
itself to be still, in order that it may liberate another more
deep-seated power which is, in the ecstasy of the contemplative
genius, raised to the highest pitch of efficiency. Mysticism:
A Study in Nature and Development of Spiritual Consciousness
by Evelyn Underhill (Public Domain)
The second phase, the path of illumination, has to do with
the activity of the Holy Spirit enlightening the mind, giving
insights into truths not only explicit in scripture and the rest
of the Christian tradition, but also those implicit in nature, not
in the scientific sense, but rather in terms of an illumination of
the "depth" aspects of reality and natural happenings, such that
the working of God is perceived in all that one experiences.
Underhill describes it as marked by a consciousness of a
transcendent order and a vision of a new heaven and a new earth.
The third phase, usually called contemplation in the Western
tradition, refers to the experience of oneself as in some way
united with God. The experience of union varies, but it is first
and foremost always associated with a reuniting with Divine
love, the underlying theme being that God, the perfect
is known or experienced at least as much by the heart as by the
intellect since, in the words
1 John 4:16: "God is love, and he who abides in love abides in
God and God in him." Some approaches to classical mysticism would
consider the first two phases as preparatory to the third,
explicitly mystical experience, but others state that these three
phases overlap and intertwine.
Author and mystic
Evelyn Underhill recognizes two additional phases to the
mystical path. First comes the awakening, the stage in which one
begins to have some consciousness of absolute or divine reality.
Purgation and illumination are followed by a fourth stage which
Underhill, borrowing the language of
St. John of the Cross, calls the
dark night of the soul. This stage, experienced by the few, is
one of final and complete purification and is marked by confusion,
helplessness, stagnation of the
will, and a sense of the withdrawal of God's presence. It is
the period of final "unselfing" and the surrender to the hidden
purposes of the divine will. Her fifth and final stage is union
with the object of love, the one Reality, God. Here the self has
been permanently established on a transcendental level and
liberated for a new purpose.
Another aspect of traditional Christian spirituality, or
mysticism, has to do with its communal basis. Even for hermits,
the Christian life is always lived in communion with the
Church, the community of believers. Thus, participation in
corporate worship, especially the
Eucharist, is an essential part of Christian mysticism.
Connected with this is the practice of having a
confessor, or "soul
friend" with which to discuss one's spiritual progress. This
person, who may be
acts as a spiritual mentor.
Some examples of
Notes and references
- Anderson, Robert A. : Church of God? or the Temples of
Satan (A Reference Book of Mysticism & Gnosis), TGS
- Bernard McGinn: The Foundations of Mysticism: Origins
to the Fifth Century, 1991, reprint 1994,
- Bernard McGinn: The Growth of Mysticism: Gregory the
Great through the 12th Century, 1994, paperback ed. 1996,
Evelyn Underhill: Mysticism: A Study in Nature and
Development of Spiritual Consciousness, 1911, reprint 1999,
- Tito Colliander: Way of the Ascetics, 1981,
- Thomas E. Powers: Invitation to a Great Experiment:
Exploring the Possibility that God can be Known, 1979,
- Richard Foster: Celebration of Discipline: The Path to
Spiritual Growth, 1978,
Hallucinations (VISIONS) in the sane
From Wikipedia, the free encyclopedia
hallucination (vision) may occur in a person in a state of good mental
and physical health, even in the apparent absence of a transient
trigger factor such as fatigue, intoxication, or
It is not yet widely recognised that hallucinatory
(visionary) experiences are not merely the prerogative of the insane, or
normal people in abnormal states, but that they occur
spontaneously in a significant proportion of the normal
population, when in good health and not undergoing particular
stress or other abnormal circumstance.
The evidence for this statement has been accumulating for
more than a century. Studies of hallucinatory (visionary) experience in the
sane go back to 1886 and the early work of the
Society for Psychical Research,
which suggested approximately 10% of the population had
experienced at least one hallucinatory (visionary) episode in the course of
their life. More recent studies have validated these findings; the
precise incidence found varies with the nature of the episode and
the criteria of ‘hallucination’ adopted, but the basic finding is
Editors note: It has been well
studied in recent years that people can be trained to have
visionary experiences, as well as channel spirits for their wisdom
Of particular interest, for reasons to be discussed below,
are those hallucinatory (visionary) experiences of the sane which are characterised by extreme perceptual realism, sometimes to the
extent that the subject does not at first achieve insight, indeed
may only achieve insight after the experience has ended.
Apparitional experiences (ghosts)
apparitional experience may be defined as one in which a
subject seems to perceive some person or thing that is not really
there. Self-selected samples tend to report a predominance of
human figures, but apparitions of animals,
and even objects
are also reported. It is interesting to note that the majority of
the human figures reported in such samples are not recognised by
the subject, and of those who are, not all are of deceased
persons, apparitions of living persons also being reported.
Out-of-body experiences (OBEs) have become to some extent
conflated in the public mind with the concept of the
near-death experience. However, the evidence suggests that the
majority of out-of-body experiences do not occur near death, but
in conditions of either very high or very low arousal.McCreery
has suggested that this
latter paradox may be explained by reference to the fact that
sleep may be approached, not only by the conventional route of low
arousal and deafferentation, but also by the less familiar route
of extreme stress and hyper-arousal.
On this model OBEs represent the intrusion of Stage 1 sleep
processes into waking consciousness.
OBEs are to be regarded as hallucinatory on the grounds that
they are perceptual or quasi-perceptual experiences in which by
definition the ostensible viewpoint is not coincident with the
physical body of the subject. Therefore the normal sensory input,
if any, that the subject is receiving during the experience cannot
correspond exactly to the perceptual representation of the world
in the subject’s consciousness.
As with hallucinatory experiences in general, attempts to
survey samples of the general population have suggested that such
experiences are relatively common, incidence figures of between 15
and 25 percent being commonly reported.
The variation is presumably to be accounted for by the different
types of populations sampled and the different criteria of
‘out-of-body experience’ used.
Dreams and lucid dreams
A dream has been defined by some (e.g. Encyclopaedia
Britannica) as a hallucinatory experience during sleep.
A lucid dream may be defined as one in which the dreamer is
aware that he or she is asleep and dreaming. The term ‘lucid
dream’ was first used by the Dutch physician Frederik van Eeden,
who studied his own dreams of this type. The word ‘lucid’ refers
to the fact that the subject has achieved insight into his or her
condition, rather than the perceptual quality of the experience.
Nevertheless, it is one of the features of lucid dreams that they
can have an extremely high quality of perceptual realism, to the
extent that the dreamer may spend time examining and admiring the
perceptual environment and the way it appears to imitate that of
Lucid dreams by definition occur during sleep, but they may
be regarded as hallucinatory experiences in the same way as
non-lucid dreams of a vivid perceptual nature may be regarded as
hallucinatory, that is they are examples of 'an experience having
the character of sense perception, but without relevant or
adequate sensory stimulation […]'
False awakenings in dreams
false awakening is one in which the subject seems to wake up,
whether from a lucid or a non-lucid dream, but is in fact still
Sometimes the experience is so realistic perceptually (the sleeper
seeming to wake in his or her own bedroom, for example) that
insight is not achieved at once, or even until the dreamer really
wakes up and realises that what has occurred was hallucinatory.
Such experiences seem particularly liable to occur to those who
deliberately cultivate lucid dreams. However, they may also occur
spontaneously and be associated with the experience of
Auditory hallucinations (CLAIRAUDIENCE)
Auditory hallucinations, (clairaudience) and in particular the hearing of a
voice, are thought of as particularly characteristic of people
schizophrenia. However, normal subjects also report auditory
hallucinations (clairaudience) to a surprising extent. For example, Bentall and
found that as many as 15.4% of a population of 150 male students
were prepared to endorse the statement ‘In the past I have had the
experience of hearing a person’s voice and then found that no one
was there’. They add: ‘[…]no less that 17.5% of the [subjects]
were prepared to score the item “I often hear a voice speaking my
thoughts aloud” as “Certainly Applies”. This latter item is
usually regarded as a first-rank symptom of schizophrenia[…]’
Editors note: That is the basic
problem with psychiatrists - they have no or little spiritual
training and don't understand that its normal for people to be
able to speak with spirits and deceased loved ones with a little
effort - and often when they are thinking of a particular spirit
being, particularly during meditation..
Green and McCreery
found that 14% of their 1800 self-selected subjects reported a
purely auditory hallucination, (clairaudience) and of these nearly half involved
the hearing of articulate or inarticulate human speech sounds. An
example of the former would be the case of an engineer facing a
difficult professional decision, who, while sitting in a cinema,
heard a voice saying, ‘loudly and distinctly’: ‘You can’t do it
you know’. He adds: 'It was so clear and resonant that I turned
and looked at my companion who was gazing placidly at the
screen[…] I was amazed and somewhat relieved when it became
apparent that I was the only person who had heard anything.'
This case would be an example of what Posey and Losch
call ‘hearing a comforting or advising voice that is not perceived
as being one’s own thoughts’. They estimated that approximately
10% of their population of 375 American college students had had
this type of experience.
The ‘Sense of Presence’
This is a paradoxical experience in which the person has a
strong feeling of the presence of another person, sometimes
recognised, sometimes unrecognised, but without any apparently
justifying sensory stimulus.
The nineteenth-century American psychologist and philosopher
William James described the experience thus: 'From the way in
which this experience is spoken of by those who have had it, it
would appear to be an extremely definite and positive state of
mind, coupled with a belief in the reality of its object quite as
strong as any direct sensation ever gives. And yet no sensation
seems to be connected with it at all... The phenomenon would seem
to be due to a pure conception becoming saturated with the sort of
stinging urgency which ordinarily only sensations bring.'
The following is an example of this type of experience: 'My
husband died in June 1945, and 26 years afterwards when I was at
Church, I felt him standing beside me during the singing of a
hymn. I felt I would see him if I turned my head. The feeling was
so strong I was reduced to tears. I had not been thinking of him
before I felt his presence. I had not had this feeling before that
day, neither has it happened since then.'
Experiences of this kind appear to meet all but one of the
normal criteria of hallucination (clairaudience) . For example, Slade and Bentall
proposed the following working definition of a hallucination:(clairaudience) 'Any
percept-like experience which (a) occurs in the absence of an
appropriate stimulus, (b) has the full force or impact of the
corresponding actual (real) perception, and (c) is not amenable to
direct and voluntary control by the experiencer.'
The experience quoted above certainly meets the second and third
of these three criteria. One might add that the 'presence' in such
a case is experienced as located in a definite position in
external physical space. In this respect it may be said to be more
hallucinatory than, for example, some
hypnagogic imagery, (visions) which may be experienced as external to
the subject but located in a mental ‘space’ of its own.
Hallucinations (VISIONS) in
conducted a study of 293 widowed people living in a particular
area of mid-Wales. He found that 14% of those interviewed reported
having had a visual hallucination of their deceased spouse, 13.3%
an auditory one and 2.7% a tactile one. These categories
overlapped to some extent as some people reported a hallucinatory
experience in more than one modality. Of interest in light of the
previous heading was the fact that 46.7% of the sample reported
experiencing the presence of the deceased spouse.
The main importance of hallucinations (visions or
clairaudience) in the sane to
theoretical psychology lies in their relevance to the debate
between the disease model versus the dimensional model of
psychosis. According to the disease model, psychotic states
such as those associated with
manic-depression, represent symptoms of an underlying disease
process, which is dichotomous in nature; i.e. a given subject
either does or does not have the disease, just as a person either
does or does not have a physical disease such as tuberculosis.
According to the dimensional model, by contrast, the population at
large is ranged along a normally distributed continuum or
dimension, which has been variously labelled as psychoticism (H.J.Eysenck),
Claridge) or psychosis-proneness.
EDITORS NOTE: I
totally disagree with the diagnosis of schzophrenia in that it is
a name given by psychiatrists to experiences they never had
themselves. They drug the hell out of the experiencer, which I do
and do not agree with depending on the severity of the disruption
or fear of the client. If a psychiatrist called in a priest,
minister, nun, or true experiencer for consultation, they might
find that what the client is experiencing is normal and just
doesn't have the awareness that such a thing exists.
Schizophernia truly is a word of the dark ages and should be
sorted out in spiritual terms before drugging such people.
The occurrence of spontaneous hallucinatory (visions or
clairaudience) experiences in
sane persons who are enjoying good physical health at the time,
and who are not drugged or in other unusual physical states of a
transient nature such as extreme fatigue, would appear to provide
support for the dimensional model. The alternative to this view
requires one to posit some hidden or latent disease process, of
which such experiences are a symptom or precursor, an explanation
which would appear to beg the question.
The following is clearly written by
someone who has absolutely no spiritual or metaphysical training
The argument from hallucination has traditionally
been one of those used by proponents of the philosophical theory
representationalism as against the theory of
direct realism. Representationalism holds that when perceiving
the world we are not in direct contact with it, as common sense
suggests, but only in direct contact with a representation of the
world in consciousness. That representation may be a more or less
accurate one depending on our circumstances, the state of our
health, and so on. Direct realism, on the other hand, holds that
the common sense or unthinking view of perception is correct, and
that when perceiving the world we should be regarded as in direct
contact with it, unmediated by any representation in
Clearly, during an apparitional experience, for example, the
correspondence between how the subject is perceiving the world and
how the world really is at that moment is distinctly imperfect. At
the same time the experience may present itself to the subject as
indistinguishable from normal perception. McCreery
has argued that such empirical phenomena strengthen the case for
representationalism as against direct realism.
Gurney, E., Myers, F.W.H. and Podmore, F. (1886). Phantasms
of the Living, Vols. I and II. London: Trubner and Co..
Sidgwick, Eleanor; Johnson, Alice; and others (1894). Report
on the Census of Hallucinations, London: Proceedings of the
Society for Psychical Research, Vol. X.
- ^ See
Slade, P.D. and Bentall, R.P. (1988). Sensory Deception: a
scientific analysis of hallucination. London: Croom Helm,
for a review.
See, for example, Green, C., and McCreery, C. (1975).
Apparitions. London: Hamish Hamilton, pp. 192-196.
Ibid., pp. 197-199.
Ibid., pp. 178-183.
Irwin, H.J. (1985). Flight of Mind: a psychological study
of the out-of-body experience. Metuchen, New Jersey: The
McCreery, C. (2008). Dreams and psychosis: a new look at an
old hypothesis. Psychological Paper No. 2008-1. Oxford:
Oswald, I. (1962). Sleeping and Waking: Physiology and
Psychology. Amsterdam: Elsevier.
- ^ See
Irwin, op.cit., for a review.
van Eeden, F. (1913). A study of dreams. Proceedings of the
Society for Psychical Research, 26, Part 47, pp. 431-461.
See Green, C. (1968). Lucid Dreams. London: Hamish
Hamilton, for examples.
Drever, (1952). A Dictionary of Psychology. London:
Cf. Green C. and McCreery C. (1994). Lucid Dreaming: the
Paradox of Consciousness During Sleep. London: Routledge.
Bentall R.P. and Slade P.D. (1985). Reliability of a scale
measuring disposition towards hallucination: a brief report.
Personality and Individual Differences, 6, 527 529.
Green and McCreery, Apparitions, op.cit. p.85.
Ibid., pp. 85-86.
Posey, T.B. and Losch, M.E. (1983). Auditory hallucinations of
hearing voices in 375 normal subjects. Imagination,
Cognition and Personality, 3, 99-113.
James, W. (1890; 1950). Principles of Psychology,
Volume II. New York, Dover Publications, pp. 322-3.
Green and McCreery, Apparitions, op.cit., p.118.
Slade and Bentall, op.cit., p.23.
Leaning, F.E. (1925). An introductory study of hypnagogic
phenomena. Proceedings of the Society for Psychical
Research, 35, 289-409.
Mavromatis, A. (1987). Hypnagogia: the Unique State of
Consciousness Between Wakefulness and Sleep. London:
Routledge and Kegan Paul.
Rees, W.D. (1971). The hallucinations of widowhood. British
Medical Journal, 4, 37-41.
For a discussion of the concept of schizotypy and its
variants, cf. McCreery, C. and Claridge, G. (2002). Healthy
schizotypy: the case of out-of-the-body experiences.
Personality and Individual Differences, 32, 141-154.
McCreery, C. (2006). "Perception and Hallucination: the Case
for Continuity." Philosophical Paper No. 2006-1.
Oxford: Oxford Forum.
From Wikipedia, the free encyclopedia
The Tetractys is a
triangular figure consisting of ten points arranged in four
rows: one, two, three, and four points in each row. As a
mystical symbol, it was very important to the followers of the
secret worship of the
- The Tetractys symbolized the
four elements —
- The first four numbers also symbolized the
harmony of the spheres and the
- The four rows added up to
ten, which was unity of a higher order (in
- The Tetractys represented the organization of
- the first row represented zero-dimensions
- the second row represented one-dimension (a
of two points)
- the third row represented
plane defined by a
triangle of three points)
- the fourth row represented
tetrahedron defined by four points)
prayer of the Pythagoreans shows the importance of the
Tetractys (sometimes called the "Mystic Tetrad"), as the prayer
was addressed to it.
- "Bless us, divine number, thou who generated gods and
men! O holy, holy Tetractys, thou that containest the root and
source of the eternally flowing creation! For the divine number
begins with the profound, pure unity until it comes to the holy
four; then it begets the mother of all, the all-comprising,
all-bounding, the first-born, the never-swerving, the
never-tiring holy ten, the keyholder of all".
As a portion of the secret religion, initiates were required
to swear a secret oath by the Tetractys. They then served as
novices for a period of silence lasting three years.
The Pythagorean oath also mentioned the Tetractys:
- "By that pure, holy, four lettered name on high,
- nature's eternal fountain and supply,
- the parent of all souls that living be,
- by him, with faith find oath, I swear to thee."
The Pythagorean SourceBook claimed that there were 2
quaternaries of numbers, one which is made by addition, the other
by multiplication; and these quaternaries encompass the
arithmetic ratios of which the harmony of the universe so
composed. The first quartenary is 1,2,3,4. There are 11 total
quartenaries. And the perfect world which results from these
quaternaries is geometrically, harmonically and arithmetically
It is said that the Pythagorean musical system was based on
the Tetractys as the rows can be read as the ratios of
2:1, forming the basic intervals of the Pythagorean scales.
Pythagorean scales are based on pure fifths (in a 3:2 relation),
and pure fourths (in a 4:3 relation) which form a stable optimally
blending intervals. The ratios of
and 2:1 generate stable purely blending intervals. Note that the
disdiapason, 4:1 and the diapason plus diapente, 3:1, are
consonant intervals according to the tetractys of the decad, but
that the diapason plus diatessaron or perfect 11th, 8:3, is not.
- "The Tetractys [also known as the decad] is an
equilateral triangle formed from the sequence of the first
ten numbers aligned in four rows. It is both a
mathematical idea and a
metaphysical symbol that embraces within itself — in
seedlike form — the principles of the natural world, the
harmony of the cosmos, the ascent to the divine, and the
mysteries of the divine realm. So revered was this ancient
symbol that it inspired ancient philosophers to swear by the
name of the one who brought this gift to humanity —
Symbol by early 17th-century Christian mystic
Jakob Böhme, including a tetractys of flaming Hebrew
letters of the Tetragrammaton.
There are some who believe that the tetractys and its
mysteries influenced the early
kabbalists. A Hebrew Tetractys in a similar way has the
letters of the
Tetragrammaton (the four lettered name of God in Hebrew
scripture) inscribed on the ten positions of the tetractys, from
right to left. It has been argued that the Kabbalistic
Tree of Life, with its ten spheres of emanation, is in some
way connected to the tetractys, but its form is not that of a
Tarot card reading arrangement
Tarot reading, the various positions of the tetractys provide
a representation for forecasting future events by signifying
according to various occult disciplines, such as Alchemy.
 Below is only a single variation for interpretation.
The first row of a single position represents the Premise of
the reading, forming a foundation for understanding all the other
The second row of two positions represents the cosmos and
the individual and their relationship.
- The Light Card to the right represents the influence of
the cosmos leading the individual to an action.
- The Dark Card to the left represents the reaction of the
cosmos to the actions of the individual.
The third row of three positions represents three kinds of
decisions an individual must make.
- The Creator Card is rightmost, representing new decisions
and directions that may be made.
- The Sustainer Card is in the middle, representing
decisions to keep balance, and things that should not change.
- The Destroyer Card is leftmost, representing old
decisions and directions that should not be continued.
The fourth row of four positions represents the four Greek
- The Fire card is rightmost, representing dynamic creative
force, ambitions, and personal
- The Air card is to the right middle, representing the
thoughts, and strategies toward goals.
- The Water card is to the left middle, representing the
emotions, feelings, and whims.
- The Earth card is leftmost, representing physical
realities of day to day living.
MOTHER MARY DATABASE
FREE WILL DATABASE
DREAMS OF THE GREAT
EARTHCHANGES - MAIN INDEX