[ Pobierz całość w formacie PDF ]
three was extracted from a knowledge of the evolutionary process so too was point four. Above all Qabala is a
philosophy. A presentation or discourse on certain mystical contemplation's concerning the beginning, growth
and aim or outcome of our existence.
At this point let us recapitulate. First Qabala presents us with knowledge of the act of creation. From this
knowledge was developed an understanding of the evolution of systems. From the former knowledge
Qabalists learned how to control effects by manipulating causes. Through the latter knowledge, that is
understanding evolution, Qabalists learned the motive for existence and the methods by which they could aid
in abetting that motive.
The method particularly, but also the motive, are both referred to by occultists as the Great Work. The 'Lesser
Work' involves the instruction the novice receives in the knowledge accumulated within the mystery tradition
which will prepare him to both understand and to take his own place in the Great Work.
Taking all of this into consideration, then, we can safely say that Qabala is the foundation of the mystery
tradition. It is the blue print from which each occult teacher works in the task of training his students. From the
same blueprint every occult school knows how to construct its administorial processes, training and
government. The dark mage studies Qabala in order to abuse it. The mage who works in the Light studies
Qabala in order to align himself with the will of his Creator.
Qabala, in its essence, is an unalterable Truth allowing the student the possibility to glimpse the amazing
secret laws of Nature. But, in its outer form, it is also a living evolving being which is finding new forms of
expression, even today. The once very religious and orthodox Qabala, through the western mystery tradition,
is once again rediscovering its ancient roots. It is developing, once again, into a non-sectarian system that will
allow the sons of understanding to see the pure universality of their science. The modern Qabalist is
experiencing a marriage of the knowledge inherited through traditional channels with that gained through both
modern physics and psychology. This process is launching Qabala into a new phase of expression, whereby
the more classic terminology and thought forms of orthodox Qabala are being transformed into the language
and global cultural view of 21st century man.
Alchemists
who and what are they?
There is an overtone of increasing necessity within much of the magickal branch of the western mystery
tradition to integrate an understanding of the alchemical stream of that same tradition into their philosophy and
teachings. It seems that it is instinctively recognised by the former school that the latter holds some important
key to the understanding of the true nature of our reality. Or perhaps the desire to re-integrate alchemy into the
structure of magick, today, comes from some deeply held respect for the fact that in the distant past esoteric
philosophers had a greater grasp of the relationship and workings of both systems and held alchemy in great
esteem. Or is it simply the attractiveness of a mystery and its ability to fascinate the ignorant that has produced
an interest in our art?
Somewhere along the path of the development of the magickal tradition, after the end of the renaissance, there
formed a quite definite breech in the relationship between magick and alchemy. Alchemical practice went
underground or became more and more difficult to trace. Magick, on the other hand enjoyed an increasingly
exposed existence. It was not unusual to find alchemists who had knowledge and experience in the realm of
magick and ceremonial. But to find accurate knowledge and active practice of alchemy amidst mainstream
organised magick was increasingly rare. This situation came to a head at the birth of the Hermetic Order of the
Golden Dawn. This institution was to affect the western mystery traditions idea of what a magickal, and
specifically Rosicrucian, fraternity was supposed to be. It became a measuring stick for the further
development of societies and Orders who were developing along the Hermetic-Rosicrucian line of thought.
The problem was that classic Rosicrucianism was quite definitely on very intimate terms with the knowledge
and practice of practical-laboratory alchemy. The writings of the 15th and 16th century Rosicrucians were
literally saturated with references to and detailed descriptions of alchemical philosophy. But the Golden Dawn,
so it was discovered by the occult world at the revelation of its previously secret teachings to the occult world,
had next to no mention of the subject within its complex study course. Therefore it could be suggested that no
matter how 'Rosicrucian' the G:.D:. may have in reality been, it only inherited one of the two most important
branches of the western esoteric tradition.
This situation would not be rectified until a rise into the public sphere of the alchemical tradition, which first
happened, (in a major way), through the work of the famous alchemist Frater Albertus Spagyricus (Albert
Riedel). Frater Albertus had studied and taught laboratory alchemy under the banner of the Ancient and
Mystical Order Rosae Crucis (AMORC) towards the end of the 1940s. He had become dissatisfied with their
methods (it is believed), and left to found his own Paracelsus Research Society. The PRS developed into an
open college running courses in laboratory alchemy, qabala and basic astrology, making the art accessible to
the public arena for the first time in modern history. During his lifetime Albertus published a small number of
books and was, through the PRS, responsible for the publication of numerous pamphlets, newsletters and
discourses on every aspect of alchemy, but none was so important as the little volume published under his
name titled 'The Alchemists Handbook'. In this simple publication the occult world has for the first time in
history a clear full instruction in the fundamentals of alchemical practice and philosophy.
Apart from the dozens of individuals who personally benefited from a one-to-one instruction with the man
who might easily be called the Father of modern alchemy, a whole new tradition has arisen from the ashes of
the underground current of alchemical practice that preceded the PRS. This new state-of-the-arte was reared
and nurtured by Albertus' most enthusiastic students. Through this new expression of openness occult
fraternities, like the G:.D:. and its descendants, have once again integrated the royal art into their training
structure and become, at least in potential, through this act, the Orders they were born to be.
There are, it might be argued, modern alchemists who are the focus of more attention than Frater Albertus,
who had greater skill, success and mystique than him, indeed. But none has exposed the art and made it so
accessible as the founder of the now defunct PRS. Fulcanelli, probably the most famous and mysterious
modern alchemist published too, but not openly, the secrets of the work. He did no more or less than the
classic authors of his tradition. He was, in flavour and manner a member of the old school. Eugene Canseliet,
allegedly one of Fulcanelli's students, was a well-known figure too, but he kept the method and much of his
life to himself.
[ Pobierz całość w formacie PDF ]