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Oh God!

A magician without a religion is … just an evil paedophile who wears a dress to cover their crimes.

Nick Farrell

As anyone who has spent too much time in a pub on a Friday night will know, there is nothing more divisive a topic of conversation as Religion – except perhaps Politics. This must be the main reason why discussions on topics of Religion and Politics are banned in all Masonic lodges – because the lodge is meant to be a place of tolerance for people of all faiths and leanings.

Nevertheless, the topic of Religion has raised its ugly head in the Golden Dawn blogosphere this week – just in time for Ishtar, I might add – so I thought I would shove in my two pennyworth.

I am not going to criticise directly what other bloggers have written about the subject. Instead I shall just point out something that no-one has yet considered. The writers of the original GD rituals were Rosicrucians – more specifically, they were members of the SRIA. In one of the rituals of the SRIA, there is the following quote:

[Alchemists] used the language of their physical work to communicate spiritual teaching which at that time had to be kept secret to avoid persecution by the official Church. And many medieval Alchemists whose writings are still extant appear to have been mainly, if not entirely, concerned with this spiritual aspect of the work.

This higher Alchemy can thus be regarded as almost identical with Religion as distinct from Theology. The function of Religion, like the great work of the Alchemist, is the “separation of the subtle from the gross,” the redemption of the spirit, while still dwelling in matter, from the taint inevitable on the lowest planes of manifestation.

(Emphasis added)

Hence: when the Golden Dawn talks about “religion,” it is reasonable to suppose that what is meant is what Westcott, Mathers and Woodman – and their contemporaries -would have understood by the term, i.e. the pure concept of Religion liberated from dogmatic theology, or the true Internal Alchemy.

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The Rosicrucians and the Alchemists: by Florence Farr

Originally published in The Occult Review, 1908, v7 May p259.


Florence Farr

 

A LEGEND arose in the time of the Lutheran outburst of a mysterious master called Christian Rosenkreutz, who was buried for a period of all years in the central cavern of the earth. His shrine was seven-sided, and all the symbols of the universe were said to have been found disposed round him in this place. The Egyptian tradition of Seker, the god in the central cavern of the Duat, evidently found an echo in the heart of the inventor of this legendary father 01 mysteries, and it will be interesting to try and discern the meanings of the main symbols of the Rosenkreutz legends in Egypt and in Germany.

The Egyptian Duat, or Underworld, was represented by a five-foldstar, or star of five radiations, enlarging as they receded from the centre, and therefore not bearing the same symbolism as the pentagram. The Rose is fivefold in its structure and is a well-known symbol of silence. The stages of its existence pass from the bud, or potential state of pralaya, to the unfolding of its leaves as the pleroma, or fulness or manifestation of creative power. Consciousness, thought, reasoning, will, and the sense of individuality are five of its powers; the five senses are other manifestations of the same symbol. When the pollen of a flower is ripe the creative work begins, the petals fall and the fruit and seed are formed. The processes of life are a rhythmic coiling and uncoiling; a radiation and attraction, and an emanation or separation. The fruit coils round the seeds, the juices pass to and fro, and finally the busk of the fruit bursts and the seeds fall out separately as emanations, each complete in itself.

So in the degrees of human enlightenment the purest state is Being so unified and perfect that the kind of consciousness that depends upon comparison cannot exist. The second state is the sense of being without bounds, which is often called wisdom. The third state is discernment, or understanding, and may be attained by concentration of the subjective mind upon an object until full understanding is attained. And these states of the unmanifest consciousness arc called Sat-Chit-Ananda in the Vedantic philosophy and Ain-Soph-Aur in the Kabalistic philosophy; and Ptah-Seker-Osiris was the concrete image of these ideas ill Egypt.

Now the Rose of the Rosicrucians was a more complicated symbol than the Cup. As we have seen the Cup was a symbol of creation, and its form was connected with the symbol of a circle in contrast to the Cross. The symbol of the Rose contains five petals and five divisions of the calyx. It is evidently the symbol of creation in activity, not in potentiality only. Perhaps we may believe the Rose to be a symbol of the subtle body of man, which is one with nature, and the Cross the symbol of the body and the name of word of man. The union of the Rose and Cross would symbolize a man able to unite himself to the great powers of Nature, or tatwas, familiar to us under their Hindoo names Akasa, Vayu, Tejas, Apas and Prithivi, or the kingdoms of sound, sensation, perception. absorption and reproduction more commonly called hearing, touching, seeing, eating and generating.

Now the notion of obtaining the natural powers of an adept is most apparent in the traditions that come through Egypt and Chaldea, and the idea of the super-essential state in contrast to power is most apparent in the Oriental traditions. The high caste Oriental has the aristocratic spirit that conceives the height of life on this world to consist in the delicacy of perception associated with perfect self-satisfaction, while the democratic spirit of the West cannot conceive itself without desires, struggles and potencies for gratifying desires : democracy wishes to do and to have; aristocracy is sufficient unto itself.

Rosicrucianism and Alchemy are both allegories constructed by these working democratic minds, and in the alchemical symbolism we can trace the exact degrees of initiation through which the man, still under the great race delusion of progress, must pass before he realizes that his real self is the same yesterday, to-day and forever.

It is true in a sense that this treasure of all sages, this knowledge of Being which all mystics seek, forms itself vehicles in time and space in which it carries out the imaginations which spring from the relative side of absolute consciousness, and it is interesting to trace the different degrees of attainment.

Alchemical symbolism is mainly the symbolism of distillation.

To take a simple process, let us imagine that we desire to obtain the white and the red tinctures from honey. The alchemist would put the honey in the cucurbite of an alembic. Placing it over a gentle heat be would drive the essential part of the spirit into the bead or beak of the alembic, whence it would pass as steam into the neck of the receiver end become liquid once more as it cooled. This liquid was the white tincture, or spirit of honey mixed with water. This is the symbol of that concentration and meditation whereby the mind of man becomes subtilized and fit to perceive philosophical impressions. The white tincture is the symbol of light and wisdom.

But to obtain the red tincture of power a far more complicated process had to be performed. It consisted mainly of pouring back the distilled spirit upon the black dead-head that had been left as residue in the cucurbite and by the exercise of great care and the addition of certain matters acting upon the mixture in such a way that finally the whole of the original matter .was distilled and no black dead-bead remained and a wonderful red tincture was the result of the transmutation of the black nature.

This symbolical process involves the passing through definite stages of progress in the world of changing life. Let us imagine it carried out to its logical conclusion upon our own earth. We know that the mineral kingdom is the state in which form lasts for infinite ages and can stand great heat and cold without destruction. We know that the giants of the vegetable kingdom last many hundreds of years, but although the process of their growth and decay it prolonged they are not capable of resisting fire or of existing in the frozen zone. We know that certain animals, such as elephants, tortoises and parrots, live for very long periods of time. All these creatures have greater tenacity of existence in the forms or vehicles of life than the human creature.

It is also plain that as the earth becomes more and more subject to violent change, when the great floods and the ice and the burnings visit it, in its old age conscious life must exist in more enduring but 1ess complex, sensitive, visible forms than it does at present. Now consciousness of Being is the name we give to the white tincture which the adept distils from his human form in the alembic of the mind. It is brought about by the fire of imagined emotion and devotion under the stress of intense concentration. To focus thought has the same effect as to focus sunlight. It becomes & force analogous to heat. It is, in a word, emotion evoked by the skill of the sage. In this fire the Adept raises his consciousness until it is separate from the gross body, and no longer aware of the objective world. Passing through the gate of dreams it enters the subjective world and lives in its own brightness. Here it learns that it can create infinite visions and glories, and here the saints rejoice, each in his own heaven. Here finally the sage perceives his own divinity and is united to his God. This is the white initiation in the eyes of the Rosicrucian doctors, and according to the scriptures of the alchemists the sage has gained the white tincture. The objective world only remains in his consciousness as blackness and ignorance and death. In his divine nature he seeks to redeem the dark world, to draw it up into the divine nature and make it perfect. His vision can now show him a world in which man can no longer exist in material human form. His own desire for wisdom has drawn up the human element out of the visible or objective state. He is no longer merely a man in a human body because his subtle body has possessed itself of the characteristic human faculty of self-conscious comparison, the origin of wit, laughter and criticism.

The humanity that is beyond animal consciousness has the power of acting and knowing at the same moment; it can seem one thing and know at the same time that it is another. It is not a noble quality; it is nothing more than the power of laughing at ourselves: and yet it is the great redeeming quality, for it is the germ of all wisdom and enlightenment.

The ordinary dreamer lives in his subtle body as the fool of his own fancy, and the dream shows how little human wisdom his subtle body has obtained: but the subtle body of an adept can perceive the illusionary formulation of panoramas of light and form arising from the half-seized impression of light falling at a certain angle across the red edge of a blanket and the linen of a sheet just as he closes his eyes. The dream of the sage is a consciously guided dream. Like an author, he writes his own dramas and delights in the joys and tragedies of his creation, He no longer suffers from the attacks and sorrows that his own mind creates, but observes them with excitement and interest. He watches his own tears and cuts into the heart of his own emotions.

These are some of the experiences of the sage who has transferred the human principle from the body of matter to the subtle body.

The material body may in this stage of enlightenment be considered as a beautiful and healthy animal; it carries on the physical functions in temperate ways, unaccompanied by the fantastic imaginations of a human being. And there is little doubt that the bull of Apis was considered to take the place of the body of the adept Osiris in this way. The body of a sacred animal would answer every purpose for the divine man whose invisible body bad attained some degree of complex, conscious life. The nervous forces of the animal world act as the physical basis for the dream-powers of the subtilized or deified man.

In China the flying dragon, the mythical combination of all kinds of animal life, represents the body of the deified man that can command all the elemental states of matter that can exist in the air, the fire, the earth and the water. The dragon is the symbol of the material body of the being who has complete command of the elemental world and afterwards becomes the subtle body in the further stage of being of which we are told in Druid tradition.

When the earth grows older and complex animal forms such as flying-fish and sea-serpents and monstrous alligators, can no longer exist, another symbol must be taken from the writings of the Rosicrucian doctors and the alchemists, and we enter upon the study of the Tree of Life. He who eats of the fruit of the Tree of Life will become one with the Elohim, or creative gods, and will live for infinite ages.

Imagine the world enveloped in a great white cloud, moist and warm like a hot-house ; giant palms and ferns and mosses dripping with moisture: a climate like that of the Cocoa-palm Islands off the west coast of Africa, where animals and men can only live a little time. In this world the adept would use some marvelous tree as the physical basis of his life: and his subtle body would have drawn up into itself all the forces of motion that make a tree less powerful to our minds than an animal. The subtle body in this state would have become a veritable dragon of complex forces. It would have drawn into itself the mixed sphinx-natures of the birds and the fish, the creeping things and the four-footed creatures. The dryad of each tree would be a mighty Druid; the great Pendragon would have his oak as a physical form and would exercise his power in reality as we can imagine the ancient Druid sages exercised theirs in imagination.

This state of the subtle body may perhaps have been symbolized by the Green Dragon of the alchemists, but the Red Dragon arose after still further distillation.

Now we have to imagine a world all fire and molten glory of flame, in which. no tree or flower could exist: a world in which wonderful agate trees would circle the white crystals of their pith with bands of violet and hyacinth and blue melting into stretches of pale chalcedony and shrouded in dark crystal bark, their branches glimmering with emerald leaves: a world in which mineral life has learned at last to show itself in perfect form, where light and fire glowed alternately and played with elemental shapes and images of beauty. And so, at last, we come to the last symbol of the alchemists – the symbol of the final perfection, the Summum Bonum, the Philosopher’s Stone.

Let us imagine what that state would mean for the adept : his gross body a pure ruby, a perfect crystalline form with all the powers of growth, of nourishment, of reproduction drawn from the vegetable kingdom into his subtle body, carried on without disgust or satiety through the beautiful mediums of fiery blossoms and shining leaves ; his subtle body almost visible as a light shining in the fiery world; his children flowers of flame and his physical form an everlasting memory of beauty; his mind an all-pervading consciousness in which blossoming imaginations arose or subsided under the law of his will: a perception unified with a faculty that ordered joy to succeed sorrow and sorrow to succeed joy because he knew that one cannot manifest without the other. A supreme artist, he would rejoice in creation; a supreme critic, he would rejoice in contrast.

So the red tincture would be attained and the black, the white and the red worlds explored and analysed in the imagination of the Rosicrucians and alchemists of the Middle Ages.

We still see the same desire for progress among those who strive for the ancient stone here in this western democratic world of men who desire “to have” and “to do.” But these circles of everlasting recurrence so dear to Friedrich Nietzche are not what he called them. They are not aristocratic.

The aristocracy of mind is shown in the philosophy of Villiers de I’Isle Adam, who cried; “As for living, our servants can do that for us.” It is the feeling of the great Buddhist intellect who sees that in the words “I am not” there is a wonder and a vision and song far exceeding the mere ideas of limited ecstasy and knowledge concealed in the words “I am.”

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Creative Visualisation – Lessons from a Christian Mystic

Here are two methods creative visualisation which you can use to alter your life for the better. These are basic techniques which ideally should be carried out every day. You may notice a certain similarity to techniques recommended by certain occult or new-age / theosophical sources suggesting that they are far eastern in origin, but in fact they are nothing of the sort: they were actually first mentioned by the fifteenth century mystic Saint Thomas à Kempis. Not only is this Saint respected in exoteric Christian circles, he is also endorsed in Rosicrucian ones as well, e.g. Theophilus Schweighardt.

Thomas à Kempis wrote:

If you cannot recollect yourself continuously, do so once a day at least, in the morning or in the evening. In the morning make a resolution and in the evening examine yourself on what you have said this day, what you have done and thought, for in these things perhaps you have often offended God and those about you.

Imitation of Christ, book 1, chapter 19, “The Practices of a Good Religious.”

Kempis has an unfortunate pre-occupation with sin and offending God, and comes across as negative. He could of course have focussed on the positive instead – by recollecting oneself at the end of the day one might discern that you have pleased God and those about you – not for the sake of indulging in piety, but for that of rejoicing in the goodness of the Universe.

Yet in this short quote Kempis has hit upon the basis for a workable system of daily creative visualisation. I have therefore formulated the following practices of which anyone of any faith (or lack thereof) may make use.

Morning: “Prospective Visualisation”

First thing in the morning on waking up, visualise how your day is going to proceed whilst mentally repeating an appropriate affirmation or resolution. You should visualise yourself being successful at everything you know is going to happen, i.e. you see yourself being happy, being popular, achieving what you want to achieve, etc. You can even visualise things coming to you from sources outside your conscious control – i.e. because your mind is connected to the Universe in ways which you only unconsciously appreciate. Never assume that anything is completely impossible, even if it seems unreasonable, because you would then be creating limiting self-beliefs.

Evening: “Retrospective Visualisation”

This is almost identical to an exercise which I recommend in connection with Lucid Dreaming. In the evening, last thing before going to bed, meditate by visualising the events of the day, remembering them backwards. When you discern something going right for you, contemplate a feeling of gratitude to whoever caused it, and to the universe in general. If you realise something went wrong, you should also express gratitude for being able to discern your mistake, and resolve that you will learn from your experience and do better in the future.

Results

Getting into the habit of using creative visualisation regularly everyday increases the probability that one day you will be pleasantly surprised to find events happening as you had intended them that morning. This can include apparently remarkable occurrences like people getting in contact with you, offering you opportunities, which you did not cause to happen. In fact you did cause them, though not in a way that skeptics might appreciate.

Retrospective visualisation helps to improve the memory – some sources allege that it can ultimately help one recall ones past lives. I also find that by doing this immediately before going to sleep, ones dreams are less likely to be plagued by memories of the day just gone, and instead will be filled with images from the deeper levels of the unconscious.

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More on Vampires

Following on from my recent post on the subject, I thought I would present the following. I had previously speculated that the Supreme Banishing Hexagram of Binah Ritual ought to be good enough to get rid of any bloodsucking fiend. I have now come across an authentic Rosicrucian ritual for getting rid of Vampires and the Undead. This is taken from “The Sacramentary of the Rose+Croix” by Robert Ambelain – who implies that this is just the sort of theurgic ritual that would have been undertaken by the Elus Cohens (though I cannot attest to the veracity of this statement).


Exorcism against the dangerous Dead (vampires, ghosts, etc.)

The operator of the Exorcism comes next to the body of the presumed Vampire, sprinkles the tomb with Holy Water, or, if the body is outside the tomb, sprinkles the body itself. Put the blessed Crucifix on the dead’s chest or on the tomb and start the Exorcism.

Almighty God, Word of the Father, Jesus Christ, who gave to the Apostles the power to crush the Snakes and the Scorpions, and to annihilate all effort from the Enemy, You whose Power vanquished Satan and made him fall from the sky as fast as lightning, here I am, trembling and begging, I call Your Holy Name for You to forgive my sins, I, N……., Your servant, and for You to give me the necessary Faith and Power to attack this formidable demon sheltered in Your powerful arm, O You who reigns with God the Father in the unity of the Holy Spirit, now and forever. Amen. +

A Reading from the Holy Gospel according to Saint Matthew, Chapter VIII, 28ff – “When He arrived at the other side of the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were so savage that no one could pass that way. “What do You want with us, Son of God?” they shouted. “Have you come here to torture us before the appointed time?” Some distance from them a large herd of pigs was feeding. The demons begged Jesus, “If You drive us out, send us into the herd of pigs.” He said to them, “Go!” So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake, and died in the water.”

Psalm LIXii – “Lord, deliver me from my Enemies and protect me from those who rise up against me! Deliver me from evil-doers and save me from bloodthirsty men. See how they lie in wait for me! Fierce men conspire against me for no offense or sin of mine, O Eternal! I have done no wrong, yet they are ready to attack me… Arise to help me; look on my plight… You, Eternal, God of Armies, God of Israel, rouse Yourself to punish all the Nations, show no mercy to wicked traitors… They return at evening, snarling like dogs and prowl about the city… See what they spew from their mouths, they spew out swords from their lips, and they say, ‘Who can hear us?’ But You, Lord, You laugh at them; You scoff at all those Nations…O my Strength, I watch for You; You, O God, are my fortress, my loving God…God will go before me and will let me gloat over those who slander me.

But do not kill them, O Lord our shield, or my people will forget…In Your might make them wander about and bring them down. For the sins of their mouths, for the word of their lips, let them be caught in their pride…For the curses and lies they utter, consume them in wrath, consume them till they are no more…Then it will be known to the ends of the earth that God rules over Jacob…(Silence).”

“They return at evening, snarling like dogs, and prowl about the city…They wander about for food and howl if not satisfied…But I will sing of Your strength; in the morning I will sing of Your love; for You are my fortress, my refuge in times of trouble. O my strength. I sing praise to You; You, O God, are my fortress, my loving God.”

Psalm XCI – “He who dwells in the shelter of the Most High will rest in the shadows of the Almighty. I will say of the Lord: ‘He is my refuge and my fortress, my God in whom I trust.’ Surely He will save you from the fowler’s snare and from the deadly pestilence…He will cover you with feathers and under His wings you will find refuge; his faithfulness will be your shield and your rampart… You will not fear the terror of the night nor the arrow that flies by day nor the pestilence that stalks in the darkness, nor the plague that destroys at midday…A thousand may fall at your side, ten thousand at your right hand, but it will not come near you…You will only observe with your eyes and see the punishment of the wicked… If you make the Most High your dwelling – even the Lord who is my refuge – then no harm will befall you, no disaster will come near your tent…

“For He will command His Angels concerning you to guard you in all your ways; they will lift you up in their hands so that you will not strike your foot against a stone…You will tread upon the lion and the cobra; you will trample the great lion and the serpent…’Because he loves me,’ says the Lord, ‘I will rescue him; I will protect him, for he acknowledges My Name. He will call upon me and I will answer him; I will be with him in trouble; I will deliver him and honour him…With long life will I satisfy him and show him my salvation.”

The Exorcist takes the Sword in his left hand and the Sacramentary in his right.

Exorcism

I beseech you, ancient Serpent, Evil Spirit, Power of Darkness, by the Supreme Judge of the Living and the Dead, by the Creator of the World who has the power to push you to Hell, go away this instant from this human body. He orders you, cursed demon. He is the one who, from the Heavens, pushed you into the abyss of the earth, He commands you! He is the one who has the power to make you fall back. Listen, O Satan, and tremble so that silence accumulates on your head on the great Day of Anger… Get out this instant, vanquished, crawling and adjured in the Name of Our Lord Jesus Christ, who will judge the living and the dead, and who will purify the world with the Fire. Amen. +

The Exorcist “pose l’Epee”, and sprinkles again the new Body, or if it has been exhumed, on the Tomb.

Then you begin the “Our Father”

“Our Father, Who art in Heaven, hallowed be Thy Name, Thy Kingdom come, Thy Will be done on Earth as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us, and lead us not into Temptation, but deliver us from Evil. For Thine is the Kingdom, the Power and the Glory forever and ever. Amen.”

Psalm CXXX – “Out of the depths I cry to You, O Lord. Lord, hear my voice! Let Your ears be attentive to my cry for mercy. If You, O Lord, kept a record of sins, O Lord who could stand? But with You there is forgiveness; therefore You are feared. I wait for the Lord, my soul waits, and in His Word I put hope. My soul waits for the Lord more than watchmen wait for the morning. O Israel, put your hope in the Lord, for with the Lord is unfailing love and with Him is full redemption. He himself will redeem Israel from all their sins.”

The Exorcist again takes the Sword in his left hand and the Sacramentary in his right.

Exorcism

“I beseech you again, o you vile Spirit, deceitful Ghost, diabolical Invader, I beseech you + in the Name of Jesus of Nazareth, who, after the baptism of John, was led into the desert where he triumphed over you in your own territory. I beseech you to stop fighting against the one who God has created from the mud of the earth for the honor of His Glory! Make way for + Jesus Christ, who, for this man, spilled his Precious Blood. Make way for + the Holy Spirit, who, through the blessed Apostle Peter + made you fall with Simon the magician, who condemned you in Annanie and Saphire, who beat you through Herod, refusing to honor God, who, through his apostle Paul, plunged you into the darkness of blindness along with the magus Elymas, and who, by the same Apostle, made you go away from Pytonisse + with just one word.

Get out now and + go away, vile impostor. Your journey is the desert and your home is the snake. Here comes the Lord, your ruler, an ardent fire walks before him and his igneous sword springs out of the mouth of the One who must come one day to judge the living and the dead and purify the world with fire. Amen. +

God, who possesses mercy and forgiveness, we beg You for the soul of Your servant, N……. (or Your female servant N…….). Do not give him to the hands of the Enemy nor forget about him but order Your Angels to receive him and lead him to Heaven, his country. May he, after believing in you, not suffer the sorrow of hell but possess eternal joys. Through Jesus Christ Our Lord and Master and through Saint John His servant. Amen. +

God, whose mercy procures rest for the souls of the faithful, deign to bless + this tomb and give Your Holy Angel Doumiel the guard. Freed of all ties with sin, may the souls of all those whose bodies lie here be forever rejoicing with You and Your Saints. Through Jesus Christ Our Lord and Master and through Saint John His servant. Amen. +

The Exorcist puts down the Sword and prepares the Incense which he then blesses. The Exorcist goes around the tomb and the Body by incensing them both. He then says:

Lord, may You visit, we beg of You, this tomb and this human body and chase away all obstacles from the Enemy. May Your Holy Angels guard it, keeping the Peace Your Servants, and may Your Holy Blessing + be always on us and on them. Through Jesus Christ, Our Lord and Master, and through Saint John His servant. +

Lord God Almighty, whose Army of Angels surround with trembling, whose spiritual and ardent service we all know, Lord, may You look and + bless this tomb and this human body so that all evil passion, satanic possession, all murderous and bloody madness disappear and dissipate at the smell of this Incense, and may it have no more hold on Your Creature from now on, sheltered from the bites of the Ancient Snake and redeemed by the Precious Blood of Your Son who lives and reigns with You, God the Father, in the Unity of the Holy Spirit, now and forever. Amen. +

If the Body was in a leaden, wooden, or marble tomb, you then take it from it and the body is put on the soil of the tomb. You remove the wood or the metal which will be afterwards put into the fire.

The Exorcist then blesses a great quantity of salt which is sprinkled on the body.

Blessing of the Salt

I exorcise you, Creature of Salt, + by the Living God + by the True God + by the Holy God + by the God who wanted you to be thrown in the water by the prophet Elisha to heal the sterility of the water so that you become exorcised Salt for the rest and salvation of Believers. From all places where you will be sprinkled may all ghosts, prodigies, evil illusions, tricks, and
all wickedness of Evil Spirits to go away and disappear like all Vile Spirits, conjured in the Name of the One who will come to judge the living and the dead, and purify the world by Fire. Amen.+

Almighty and Eternal God, we humbly implore Your leniency and Your Mercy to bless + and to sanctify + this Creature of Salt which You created for man’s use so that those who will use it obtain the Salvation of the Soul and all which will be touched or impregnated by it be from now on purified of all impurities and of all invasion of the Evil Spirit! Through Jesus Christ Our Lord and Master and through Saint John His servant. Amen. +

The Exorcist sprinkles abundantly the tomb (or the body laying on the ground) and says:

“May this Soul and those of all defunct faithful rest in peace through the Mercy of God. Amen. +

“Lord, grant to them eternal rest…”

“And may the light which is never extinguished shine on them. Amen. +

If the acts of Vampirism were to continue and need to be burned as was done before in Central Europe, here is the blessing of the Fire of the stake:

Blessing of the Fire of Cremation

“Lord God Almighty, whose multitude of adoring and trembling Armies of Angels surround You and obey You spiritually with the ardor of the Fire, Lord, may You look + bless and sanctify this Creature of Fire so that it can devour all evil signs and all material support of the wickedness of the Enemy. May by this Fire all supernatural illnesses and disabilities, all magic, spells, charms, and evil be forever destroyed and disappear, forever removed from Your creatures redeemed by Your Precious Blood, O You, He who lives and reigns with God the Father in the Unity of the Holy Spirit, now and forever. Amen. +

“I thus bless you, Creature of Fire, and I sanctify you in the Name of He who created you and appeared to His servant Moses as a scorching bush. I bless you + I exorcise you + and I conjure + you, O Creature of fire, in the Name of He who made the Earth shake and has the power over all things so that you help me against the dark Spirits who, lifted from the dead to torment the Living, want to destroy in them the Image of He who vanquished and chased them into the Abyss. I thus order you, O Creature of Fire, in the Name of Our Lord Jesus Christ, in the Name of the four Archangels, Michael, Raphael, Gabriel, and Uriel, chase them away and punish them by burning them in the Fire of Hell, a Fire more scorching than sulphur.”

“Lord, may You bless and sanctify this Creature of Fire which is Yours, so that it becomes a Fire devouring the Demons with all their works and evil doings whatever they are, the ones already done or those to be done, may they be consumed, destroyed, and annihilated through these Holy Flames. All those works, all those things, all those spells, and all the power of the demons, in Your name, Lord, I destroy and annihilate them forever. It is why, Lord, we humbly beg Your Almighty Mercy and Your Infinite Kindness to give to this Creature of Fire such a power that not only this Fire bring to the Infernal Spirits the bitter souvenir of their terrible punishment but also because of their persistent stubbornness against You and Your Ministers, he torments them, he exterminates them, and chases them away. I thus bless + and sanctify + this Creature of Fire, in the Name + of the Father and of + the Son and of + the Holy Spirit. Amen. +

You then throw into the Fire the blessed Salt, in four throws, in the shape of a Cross.

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Rosicrucian Treasures

Here are some pictures of valuable Rosicrucian documents from the archives of the Societas Rosicruciana In Anglia. Many of these documents are first editions from the 17th Century, which means they are most likely priceless. In total there were articles by Robert Fludd, Elias Ashmole, Michael Sendivogius, William Lilly, Basil Valentine and more. What most interested me though was a handwritten copy of Sigismund Bacstrom’s initiation into Rosicrucianism, which A F A Woodford has passed to Wynn Westcott.

Sigismund Bacstrom's Initiation

Robert Fludd - handwritten

Supreme Magus Wand

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