Hyperspace

Do not read this blog post if you do not want your mind-blown outside the bounds of four-dimensional space-time. Kind of like what happens when the characters in The Great God Pan look upon the face of the supernatural unveiled. Or when the powder of Ibn Ghazi hits the spot in The Dunwich Horror. This  happened to me as a side-effect of undertaking my Abramelin operation this year (i.e. my mind being blown, not literally having an experience with the child of Yog Sothoth), so now I’m inflicting this upon the rest of humanity. Muah ha ha! Ia Shub Niggurath!

But I digress. We normally think of space-time as having four dimensions: height, width, depth, and time. But ask yourself this:

How big is a Thought?

How wide is a dream?

How deep is a Memory?

Thoughts, dreams and memories all exist, hence they must exist within spacetime, yet they can’t be measured in terms of the conventional four dimensions. Hence they are Dimension-less, no?

It occurred to me, whilst I was in some altered state of consciousness or other, that if a thing exists yet cannot be measured in terms height, width, depth or time, then the fact of its existence must constitute a separate Dimension in addition to the preceding four. Hence, we are actually living in five-dimensional space-time, to wit:

  1. Height
  2. Width
  3. Depth
  4. Time
  5. Existence (Karl Popper’s Third World, that of the Objective contents of Thoughts). 

Now, this is where things get complicated. Consider the following diagram:

Domain coloured representation of a complex function

Despite the lurid nature of the introductory paragraph, this is not meant to induce major SAN loss. Instead it’s essentially a colour-coded diagram.

Complex numbers are those which consist of a Real and Imaginary part, the latter being a multiple of i, the imaginary square root of -1. Such numbers cannot be represented on a number-line, but they can be represented on a graph – an “Argand Diagram” – where two number lines become the two axes.

However: what if one wanted to display the effects of a Function which involves Complex Numbers? If one were using only Real numbers, this would be easy – just plot a graph. However, this can’t be done with Complex Numbers, as the set of Complex Numbers on which the Function is already performed is already a graph – that is to say, a two-dimensional diagram. Hence the only way to plot a function with Complex Numbers is to somehow come up with a four dimensional diagram – two dimensions for the original Complex Number, and a further two to represent the results of the Function when applied to that number.

It is not literally possible to represent Four Dimensions in just two. Hence, some way must be found to approximate the results – one such way might be by “Domain Colouring,” producing a diagram like that above. In computing terms, every possible colour has an RGB value, or 24-bits. Hence a Complex Number may be represented by assigning 12 of those bits to the Real part, and 12 to the Imaginary part. The colour of the diagram thus becomes the two extra axes needed to complete the Four-Dimensional representation. We have in effect simulated the representation of four dimensions in two dimensions, by adding extra layers of Meaning to the two-dimensional plane.

What however would happen if one were to analyse the above picture from a Magical perspective? One might break it down as follows:

The Complex Plane No extra layers of Meaning The Two Dimensional Object
The colour of each point on the plane, which has been calculated mathematically. Two extra layers of Meaning (representation of) the Four Dimensional Object
Subjective perception that Red is associated with Mars, Orange with the Sun, Yellow with Mercury, etc etc etc Even more extra layers of Meaning (representation of) a Five- or more- Dimensional object, i.e. a Hyperdimensional Object.

Again, consider the following photograph:

Aleister Crowley in A.'.A.'. regalia making the sign "Vir."

Aleister Crowley

This might be analysed thus:

The two dimensional plane – i.e. your computer or phone screen No extra layers of Meaning The Two Dimensional Object
The particular gradation of light and shade to serve precisely defined purpose – i.e. to depict a person. In this instance, one extra layer of meaning (representation of) the Three Dimensional Object
Objective facts associated with this photograph, i.e. that it depicts Aleister Crowley Extra layer or layers of Meaning (representation of) the Four or more Dimensional Object
Subjective thoughts that one adds thereto, e.g. ones feelings about Crowley, his life and / or teachings, Thelema, etc Even more layers of Meaning (representation of) a Hyperdimensional Object with potentially unlimited number of dimensions (? 93?)

Or again, this Tarot card, from the BOTA deck:

Key 1, “The Magician,” from the BOTA tarot deck.

Without going into as much detail as previously, one may say that this can be analysed in terms of:

  • The two-dimensional plane;
  • The objective fact that it depicts a specific Tarot card;
  • The layer of meaning BOTA teaches in the Introduction to Tarot course;
  • The layer of meaning BOTA teaches in the Tarot Fundamentals course;
  • The layer of meaning BOTA teaches in the Developing Supersensory Powers course;
  • The layer of meaning etc etc etc you get the idea.

In other words – “Meaning” is our way of depicting Higher Dimensions within the confines of conventional Space-Time. Meaning is not those Higher Dimensions themselves, but a convenient representation thereof. Consequently, it is possible if not to conceive of Hyperspace, then to conceive of approximations thereof, hence:

  1. Height;
  2. Width;
  3. Depth;
  4. Time;
  5. Existence;
  6. Layers of Objective Meaning which one overlays the preceding five; and
  7. Layers of Subjective Meaning which one overlays any or all of the preceding;

The final two being virtual categories allowing for a potentially infinite number of actual dimensions. Conversely when, in Occultism, one studies a Symbol and one perceives that it has many layers to it (as all good symbols do), one may conceive of the Symbol as an object existing in Hyperspace, either metaphorically or even literally.

was going to answer a question on Quora.com, “What do I do if I just threw my tarot cards on the ground out of anger?”  A number of respondents answered along the lines of “Get rid of them, for they come from Satan!” Some more respondents answered “Get rid of them, they are a load of rubbish anyway.” A number just responded, “Just pick them up and clean them up, they’re just cards.”

“But,” I thought to myself, “they’re not just cards.” The simple answer to such a question would go like this:

Assume for one moment it is your unconscious mind which does the divination, and the tarot cards are just tools it employs for the purpose. Your Unconscious Mind will remember the day you treated its tools with disrespect, and will respond by showing you a similar lack of concern, by not providing you with an accurate tarot divination again.

However, a hyperspatial analysis might go like this: they are cards with pictures on them; pictures which have multiple layers of meaning both objective and subjective – and moreover, the connections which one builds with them in ones mind become reified as the psychic keys which unlock the intuition which in turn provides the real answer to the divination. A Tarot Card is thus a perfect example of a Hyperdimensional magical object – nay, a Hyperdimensional Entity – of which the Card laying on the ground where it has been carelessly thrown is but a five dimensional cross-section: which is a long way of saying that a Tarot card is far too important to ever be treated lightly.

I rather think that many of the concepts across which one comes in the Western Mystery Tradition, which at first sight are unexplainable to the rational mind, suddenly become explainable when one starts thinking in terms of the geometry of higher dimensions. For example: the Qabalistic Tree of Life. We all know that it has Ten Sephiroth and Twenty-Two paths, but some theories also say there are four Qabalistic Worlds, and moreover, each Sephirah has a Tree within it. Is there one Tree, four Trees, or forty? Are there Ten Sephiroth or four-hundred? Are (e.g.) Kether of Atziluth, Kether of Briah, Kether of Yetzirah, and Kether of Malkuth the same, different, related to one another, separated or conjoined and if so how? Is each one within the succeeding one like Russian dolls, and how can one conceive of any of them if they are or they are not?

One could try to resolve the incongruities by assuming that curious position of the meditative mind in which all dualities are resolved and the critical intellectual faculty is by-passed… if one wanted to limit oneself to thinking in three-dimensions. Alternatively, one could regard the Tree of Life as a Hyperspatial Object – that each Sephiroth is not a Sphere but a Hypersphere – in which case one can perfectly reasonably say that there is only one Tree of Life, one set of Sephiroth and Netivoth, and that a particular part – e.g. Malkuth of Malkuth of Assiah – is but a cross-section of the Hyper-Object (in this example, the Malkuth Hypersphere) that happens to be visible to us at one particular moment.

Ironically, though, Higher Dimensional Geometry also forces us to re-evaluate what we think we know about esotericism. For example: many of the theories which are candidates for a “theory of everything” in Physics posit the existence of multiple dimensions. If one were therefore to look at this from a Magical perspective, one would have to say that if the Universe is inherently Hyperspatial, then the Creator of the Universe must be a Hyperdimensional Deity. Hence, when we try to represent this Hyper-God using lower-dimensional symbols, we must accept the inevitability of failing to capture a fully accurate picture. The Sepher Yetzirah, for example, suggests that the Twenty Two letters of the Hebrew Alphabet can be arranged to form the Cube of Space. But what if the cosmos were more accurately represented not by a Cube but by a Tesseract? Or a Hypercube of five or more dimensions? If the former, then the Hebrew Alphabet would have to have forty-nine extra lettersHey! Perhaps that means the language spoken by God and His angels in Heaven is infinitely more complex than anything of which us lower-dimensional creatures can conceive? I have not calculated how many letters would be required to make a hypercube of any higher order, primarily for my own convenience, but also because I feel that without knowing just how many dimensions in total are involved, it would be idle speculation.

“If the Universe is inherently Hyperspatial, then the Creator of the Universe must be a Hyperdimensional Deity.”
Crucifixion (Corpus Hypercubus) – Salvador Dali, 1954.

 

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Abramelin Adventures: Alchemy

I P O M A N O
P A M E R A M
O N A L O M I
M E L A C A H
A R O R A M I
N A M A L O N
O M I H I N I

The third word square of Book IV, chapter 7 of the Book of Abramelin (Dehn), “To learn all sorts of alchemical arts from the spirits.”
Note that I have altered the sixth line from that given in Dehn, as explained below.

This post follows on thematically from Abramelin Musings: Square Dancing, which I wrote back in June, or as I call it, Day 53. In the previous post I suggested a method of how to verify the correct lettering of any given word-square, by skrying into it – an idea inspired by Aleister Crowley. I therefore decided to put my money where my mouth was, by actually trying this out myself, selecting the third square of chapter 7, book IV of the Book of Abramelin.

Chapter 7 is entitled “To have the spirits make alchemy work,” whilst the third word-square is described as “to learn all sorts of alchemical arts from the spirits.” The word-squares of this chapter are given by the Holy Guardian Angel and are under the presidency of Ashtoreth and Asmodi – it is also said that the works of this chapter can also be carried out by the serving spirits. I did not choose this word square arbitrarily or at random, neither did I do it out of curiosity. Instead I had an eye to my long-term magical career, thinking that improved knowledge of Alchemy could only be a good thing – it is the Great Work, after all!

Dehn gives this as IPOMANO, PAMERAM, ONALOMI, MELACAH, ARORAMI, NANAMON, OMIHINI.  Now it so happens that on the third day of Convoking the Dæmons – the day on which one conjures them specifically to empower the word-squares of “signs” as to which they are referred – it is implied that the signs may contain the name(s) of the spirits which rule them. “Aha!” I thought. “Surely if this square contains the name of a spirit, it would be one of those listed as being the servants of Ashtoreth and Asmodi?” However, consulting this list drew a blank – at least at first. However, I did notice that one of the spirits named was NAMALON – the upshot of my attempts at clairvoyance suggested that this should replace the sixth line of the word square (see the results at the top of this page).

Why however should the Royal Art be in the province of Demons at all? Why should such a noble science as Alchemy be associated with black magic? The answer, I believe, lies in achieving a full understanding of what’s going on with the Abramelin process. Attaining Knowledge & Conversation of the Holy Guardian Angel is all about sublimating supposedly evil forces to a good end. Thus the true Adept, having integrated the Demonic powers with his Holy Guardian Angel, sees Alchemy’s full spiritual potential as a means of attaining the loftiest goals of Hermeticism (and conversely: a true Alchemist who is firmly committed to the spiritual path is undoubtedly being led by angelic forces). The “puffer” however, meets the Demon of Alchemy without it being conjured to play nicely with one’s HGA, with the result that he misses its spiritual side and is seduced by the lure of materialism, seeking after ordinary gold instead of its Philosophical equivalent.

I hesitate to be dogmatic about my findings, and would encourage others not to take my word for it and investigate the word-squares to verify them for themselves. As to whether I myself have discovered all the secrets of Alchemy through this process – well I certainly can’t claim to have completed the great work by any means, although I do think the experience helped my understanding of internal alchemy, showing me how it fits in nicely with the writings of Sendivogius, Kirchweger, Paracelsus and, of course, the Emerald Tablet. Whether I am on the right track or not will be the subject of a future blog post, if I am still incarnated in a physical body by that time.


Thanks to my Holy Guardian Angel, my familiar spirits, Ashtoreth, Asmodeus and the spirit Namalon.

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How can you return black magic back upon the sender’s own head?

banishing earth pentagram

Banishing pentagram. Start from the lower left point and continue around, finishing where you started.

Those swines at Quora.com deleted one of my answers there on the grounds that it violated one of their policies. They didn’t say which policy, and on the basis that my answer did not – for once – contain any smut or bad language, I must assume it was because I included a link to Aaron Leitch’s website in it. (NB: I’m sure they had nothing personal against Aaron Leitch, it was just the fact that it was an external website).

Anywho, I was just answering a simple little question, to wit: “How can you return black magic back upon the sender’s own head?” My reply:

Witches Janet & Stewart Farrar wrote that all that is needed to send such magic back to its caster is a sufficiently powerful magical defence. With this in mind you cannot do better than the Lesser Banishing Ritual of the Pentagram, which is the classic basic protection ritual.

It occurred to me that I wrote this a few years ago, so would I have anything to add to that? If I had not been in a hurry I might have added that there are other ways apart from the LBRP, of course. For example: just by living a virtuous life. Porphyry told a story that a philosopher called Olympius once tried to curse the great Neo-Platonist Plotinus – only for the curse to bounce right off and affect the embittered upstart instead. Plotinus was by all accounts a highly spiritually advanced person, but he did not practice ritual magic as far as anyone knew, so his powers of magical protection must have arisen as a side-effect of his other spiritual practices.

There are probably many other miscellaneous techniques but the only other one of which I have direct experience is that if one actually knew what skulduggery any given sorcerer were up to, it would be possible to craft a magical defence specific to that situation. This is a rare occurrence, as usually if a sorcerer is powerful enough to cast effective magic, they will not be stupid enough to broadcast the fact they are doing so (fourth power of the Sphinx and all that), but it has happened.

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‘Satanist’ fears over development of former occultist’s Scots home grow despite ‘secular’ promises – Daily Record

Shock! Horror! The Boleskine House Foundation has the temerity to want to be on good terms with Thelemites! The outrage!

It’s a slow afternoon, and this story appeared in my Google News feed. You can take the measure of the standard of journalism on offer by the following quote:

Crowley – who died in 1947 – drank blood and staged huge orgies there fuelled by heroin and cocaine.

(They say this like it’s a bad thing?)


In an article uncovered by the Record, the foundation who manage the Loch Ness property say they plan to uphold the occult legacy of the house.

Source: ‘Satanist’ fears over development of former occultist’s Scots home grow despite ‘secular’ promises – Daily Record

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The occult’s return to art: ‘Before, you’d have been laughed out of the gallery’ | Art and design | The Guardian

Tantra, spirit mediums, Obeah – why have things become ‘a bit witchy’ in the art world of late? Our writer takes a trip into deep space to find out

Source: The occult’s return to art: ‘Before, you’d have been laughed out of the gallery’ | Art and design | The Guardian

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QOTD: Carl Jung on Active Imagination

Carl Jung: “If I look inside myself deeply enough, maybe I will find where I put my glasses.”

Sharing this now because it has proved a great help to me over the past few days. Jung is here talking about Active Imagination as a key to psychotherapy: but I believe that in his ideas of retaining his outer/circumferential consciousness at the same time as accessing the inner/central consciousness, he has actually hit on the method for becoming aware of the astral plane whilst retaining awareness of the physical counterpart at the same time. The concept of “laddering back” may also be likened to “rising on the planes.”

The reflecting on an idea, related ideas became visible, so to speak, in a long series apparently reaching back to their source, which to him was the divine spirit. By concentrating on this series, he tried to penetrate to their origin. He writes: I was absolutely without knowledge or expectation when I yielded to the impulse to make the attempt. I simply experimented on a faculty. . . being seated at my writing-table the while in order to record the results as they came, and resolved to retain my hold on my outer and circumferential consciousness, no matter how far towards my inner and central consciousness I might go. For I knew not whether I should be able to regain the former if I once quitted my hold of it, or to recollect the facts of the experience. At length I achieved my object, though only by a strong effort, the tension occasioned by the endeavour to keep both extremes of the consciousness in view at once being very great. Once well started on my quest, I found myself traversing a succession of spheres or belts . . . the impression produced being that of mounting a vast ladder stretching from the circumference towards the centre of a system, which was at once my own system, the solar system, the universal system, the three systems being at once diverse and identical.. . . . Presently, by a supreme, and what I felt must be a final effort . . . I succeeded in polarizing the whole of the convergent rays of my consciousness into the desired focus. And at the same instant, as if through the sudden ignition of the rays thus fused into a unity, I found myself confronted with a glory of unspeakable whiteness and brightness ,and of a lustre so intense as well-nigh to beat me back. . . . But though feeling that I had to explore further, I resolved to make assurance doubly sure by piercing if I could the almost blinding lustre, and seeing what it enshrined. With a great effort I succeeded, and the glance revealed to me that which I had felt must be there. . . . It was the dual form of the Son . . . the unmanifest made manifest, the unformulate formulate, the unindividuate individuate, God as the Lord, proving through His duality that God is Substance as well as Force, Love as well as Will, Feminine as well as Masculine, Mother as well as Father.

From: The Collected Works of C G Jung, volume 13: Alchemical Studies.

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October 29, 2020 · 5:49 pm

Alex Sumner’s answer to As a beginner in tarot reading, is it normal to be confused at the results and even feel like the answers don’t make sense? – Quora

The Universe

(a2a) Yes: you are not alone, I myself and I guess every tarot reader has been where you are when they began. There is no shame in feeling that way. As to what to do about it, I would give the following advice based on my own experience.

  • Treat Tarot Reading like an Art. A concert pianist does not worry about how much money he will make playing the piano, he concentrates on playing the best he possibly can – i.e. perfecting his Art. Conversely, if he did think about where his money his coming from, that would distract him from the pure art of playing. Similarly, if you really want to get good at Tarot reading, be like the Artist aiming to be the best Tarot reader you can possibly be – don’t go into tarot reading thinking about trying to please others or making money from fortune-telling.
  • Learn to get rid of the Little White Book as soon as possible. The LWB does not and cannot provide for every eventuality, so you should aim to get to a point where you don’t have to rely on it at all. This is another way of saying – learn to memorise the meanings of the individual cards – however! This does not have to be more difficult than need be. For example, picking one or two keywords for each card. I also found it helped to imagine that the Minors in the form of a grid of 4 columns (suits) and 14 rows (Ace to 10 and the Court Cards), realising that all columns have a similar meaning; all rows have a similar meaning; therefore a rough & ready way to remember a Minor is to mentally cross reference the two.

    I also found it helpful to compare each tarot card with its astrological associations, and to analyse and look for patterns.

  • Read widely. Especially the thoughts of other practicing tarot readers. Not just books, but blogs as well. There is always the possibility that someone with more experience has come up with an insight which helps you.
  • Practice, practice, practice. The Three Ps. You can and should practice on yourself to begin with, but eventually you can take the plunge and try to give readings for other people – I found doing so myself boosted my confidence.

But really the most important piece of advice I would have to offer is

  • EMBRACE THE CONFUSION. It’s actually the challenge of trying to figure out the meaning of a difficult or seemingly out-of-place card which makes you a better tarot reader. It’s that flying-by-the-seat-of-your-pants feeling which makes you realise the real secret of Tarot reading, which is that it’s not really about the cards, but about your own intuition. Ideally therefore, you shouldn’t be afraid of Confusion – you shouldn’t even resign yourself to accept it grudgingly – you should embrace it as an opportunity to grow and develop.

Source: Alex Sumner’s answer to As a beginner in tarot reading, is it normal to be confused at the results and even feel like the answers don’t make sense? – Quora

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Review: “Meditations for Every Week,” by Paul Sédir

Meditations for Every Week,” by Paul Sédir, translated by Sergio Prezioso.

At first reading, this appears to be a book of fifty-two meditations which follow a fairly conventional path of Christian devotion. On closer inspection, one notes some curious departures from orthodox Christianity. Why, for example, does the author talk about having past incarnations (Chapter LI, “Insubordination”)? Why does he attach so much importance to St John the Baptist (Chapter V, “The Precursor”)? Why, even do we get this curious comment:

“Esotericism studies, among other problems, the means of producing natural miracles. … We will only have the legitimate right to command Nature when she sees that we are masters of ourselves, when we have followed the school of the Gospel to the end… Before any action, ask the Father for His consent.”
Chapter XXIX, “The Miracles of Jesus.”

Thankfully, one can readily discern the answer in the biographical note, helpfully provided by the translator, Signor Prezioso. Paul Sédir (born Yvon Leloup, 1871) as a young man in his late teens / early twenties became an enthusiastic member of just about every occult society going in Paris in the fin-de-siècle period, falling in with the likes of Papus, Jules Doinel, etc. As such he would have been familiar with Martinism, Gnosticism, the Order Kabbalistique de la Rose Croix and various shades of Rosicrucianism, Egyptian Rite Masonry, etc, etc etc. However in 1897 he met Maitre Phillipe of Lyon, who appears to have had a sobering effect on young Sédir, as he resigned from every order of which he was a member, and devoted the rest of his life to Christian mysticism.

As an aside: Sédir would have been coming up to his first Saturn return when he took the decision to step back from the esoteric societies of which he had been a member, and as such he would naturally felt a desire to re-evaluate his life as he said goodbye to the follies of youth and entered adulthood-proper. Coincidentally, Maitre Phillipe seems to have had a similar effect on Papus himself when the latter first met him: Papus had taken umbrage at Phillipe for some reason, and was about to work some supposedly fearsome black magic on him, when the Maitre “pulled a Plotinus” on him, causing him to drop his magic sword – both literally and metaphorically. Assuming that Maitre Phillipe’s effect on him was similar to that on Sédir, it says a lot about Papus that Martinism was to his former sorcery what Christian Mysticism was to Sédir’s Martinism!

Anywho, the present book – “Meditations for Every Week” – may be summed up as mostly Christian in character, but displaying the vestiges of memories of esotericism – which sums up Sédir’s life-path. From the rather obvious pentacle on the front cover, it appears that the translator intends the book to be most useful to students of Martinism, even though Sédir had resigned from office in Papus’ order. Or in other words: “You can take the man out of Martinism, but you can’t take Martinism out of the man.”


“Meditations for Every Week,” by Paul Sédir, translated by Sergio Prezioso. ISBN-13 9798643208631. Available from Amazon.

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Alex Sumner’s answer to Is tarot reading magic? – Quora

The Hermit

(a2a) It can be magical, and in the tradition which I practice, it is magical. By “magic” I am here referring to what is sometimes referred to as “magick” or the art and science of causing in change in conformity with Will, or in other words, the occult.

Tarot is magical at many different levels. For example: the actual act of interpreting the symbols of the cards stimulates the intuition of the reader, in which case Tarot becomes a key to unlocking the reader’s psychic powers. More generally there is at least one tradition of ceremonial magic which integrates tarot reading into the actual magical ceremony, so that one realises that the same techniques of clairvoyance and magical invocation for use in an occult ritual generally can unlock the full potential of tarot as a divinatory tool specifically.

Ultimately, because having a Tarot reading can be viewed as a quest to go out of the Darkness of ignorance into the Light of knowledge, one can draw parallels between it and the quest for spiritual illumination which is at the heart of true occultism.

Source: Alex Sumner’s answer to Is tarot reading magic? – Quora

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Alex Sumner’s answer to Who are the secret chiefs of the Masons? – Quora

Most Worshipful Brother Francis Bacon

The Theosophist, Charles Leadbeater, alleged that the Secret Chief or “the Head of all true Freemasons” is Francis Bacon, 1st Viscount St Alban. (Note the use of the present tense despite the fact that Bacon is popularly believed to have died in 1626).

Some Memphis-Misraim rites believe that the Secret Chief of Freemasonry is a character named “Elias Artista,” whom Paracelsus first described as a sort of mythical patron saint of Alchemy. There are probably people who believe that Francis Bacon and Elias Artista are the same person.

Of course, whether you chose to believe this is another matter. Most Worshipful Brother Bacon has requested his name not be disclosed, so all true Freemasons will deny the existence of a Secret Chief of Freemasonry – as witness the other answers to this question.

Source: Alex Sumner’s answer to Who are the secret chiefs of the Masons? – Quora

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