The Golden Dawn
An Account of the Teachings, Rites and Ceremonies of the Order of the Golden Dawn
El compilador declara su completitud: «All the important formulae are given in their entirety, and nothing withheld that is of the least value» «Regardie — The Golden Dawn (1937), ed. inglés 1937 · p. 81». La leyenda fundacional va consignada como se declara: «The ceremonies we have were elaborated from cipher manuscripts» «Regardie — The Golden Dawn (1937), ed. inglés 1937 · p. 17» — los manuscritos cifrados conteniendo la dirección de Anna Sprengel, descifrados por Mathers, cuya correspondencia legitimó la fundación «Regardie — The Golden Dawn (1937), ed. inglés 1937 · pp. 15, 14».
El primer templo, Isis-Urania, se funda en 1887 «Regardie — The Golden Dawn (1937), ed. inglés 1937 · p. 12», con los cuatro fundadores y sus lemas — Woodman, Westcott (Sapere Aude), Mathers (Deo Duce Comite Ferro) y Sprengel (Sapiens Dominabitur Astris) «Regardie — The Golden Dawn (1937), ed. inglés 1937 · pp. 13, 14» — y el precedente masónico de la Societas Rosicruciana in Anglia de 1865 «Regardie — The Golden Dawn (1937), ed. inglés 1937 · pp. 14, 15».
803 afirmaciones · 1 fuente · 1 atribución
Atribución
se consigna, jamás se afirma«Regardie — The Golden Dawn (1937), ed. inglés 1937 · pp. 81, 82»
Cadena de la obra
el testimonio procesado, en esmeraldaAfirmaciones
803 entradas — la voz de la obra, con su pasaje«And since all the important formulae are given in their entirety, and nothing withheld that is of the least value, there should be no excuse for anybody harming himself» — [REGARDIE 1937] la declaración de completitud, que en el original es la subordinada de una cláusula de exculpación.
«Some portions of the manuscripts have required editing, principally from the literary point of view. Whole paragraphs have had to be deleted, others shortened, sentences made more clear, the redundant use of many words eliminated, and a general coordination of the manuscripts undertaken. Certain other sections—those dealing at length with Talismans, Sigils, Clairvoyance, Geomancy and the Enochian Tablets—have been completely rewritten to render them more coherent. But nothing that is essential or vital to the magical tenor or understanding of any document will be omitted, changed or altered. This I avow and publicly swear» — [REGARDIE 1937] y su declaración de intervención editorial íntegra, que es lo que sostiene la atribución del frontmatter.
«While in my small work My Rosicrucian Adventure the events that occurred to the Golden Dawn, culminating in this present publication of its teaching and rituals, are delineated at some length» — [REGARDIE 1937] la crónica remitida a otra obra suya.
«It came about then that Temples arose in London, Bradford, Weston-super-Mare, and Edinburgh. The ceremonies we have were elaborated from cipher manuscripts, and all went well for a time» — [FELKIN, citado por Regardie] la leyenda fundacional NO es voz de Regardie: cae dentro de las comillas de Felkin, abiertas en la plana anterior.
«There is a somewhat different version as to its origin, having behind it the authority of Frater F. R., the late Dr. Felkin, who was the Chief of the Stella Matutina as well as a member of the Societas Rosicruciana» — [REGARDIE 1937] y así lo presenta.
«According to his account, and the following words are substantially his own, prior to 1880 members of the Rosicrucian Order on the Continent selected with great care their own candidates whom they thought suitable for personal instruction» — [REGARDIE 1937] declarando que lo que sigue son sustancialmente palabras de Felkin.
«One legend has it that one day Westcott discovered in his library a series of cipher manuscripts, and in order to decipher them he enlisted the aid of MacGregor Math» — [REGARDIE 1937] la primera de las tres leyendas sobre los manuscritos cifrados.
«Yet other accounts have it that Westcott or a clerical friend found the manuscripts on a bookstall in Farringdon Street» — la segunda.
«Further apocryphal legends claim that they were found in the library of books and manuscripts inherited from the mystic and clairvoyant, Frederick Hockley who died in 1885» — y la tercera.
«Whatever the real origin of these mysterious cipher manuscripts, when eventually deciphered with the aid of MacGregor Mathers, they were alleged to have contained the address of a Fraulein Anna Sprengel who purported to be a Rosi» — [REGARDIE 1937] y la reserva con que él mismo las enmarca.
«Its direct result was a lengthy correspondence with Fraulein Sprengel, culminating in the transmission of authority to Woodman, Westcott and Mathers, to formulate in England a semi-public occult organisation which was to employ an elaborate magical ceremonial, Qabalistic teaching, and a comprehensive scheme of spiritual training» — [REGARDIE 1937] la transmisión de autoridad a Woodman, Westcott y Mathers.
«M.E.V. was the motto chosen by Dr. William Robert Woodman, an eminent Freemason of the last century. Sapere Aude and Non Omnis Moriar were the two mottos used by Dr. Westcott, an antiquarian, scholar, and coroner by profession» — [REGARDIE 1937] Woodman y Westcott con sus lemas.
«R. M. D. or S. Rhiogail Ma Dhream was the motto of S. L. MacGregor Mathers, the translator of The Greater Key of King Solomon, the Book of the Sacred Magic of Abramelin the Mage, and The Kabbalah Unveiled» — [REGARDIE 1937] Mathers, con las traducciones que se le adjudican; la grafía del lema es la que imprime la capa de texto.
«S. D. A. was the abbreviation of the motto Sapiens Dominabitur Astris chosen by a Fraulein Anna Sprengel of Nuremburg, Germany» — [REGARDIE 1937] y Sprengel.
«these are the four outstanding figures publicly involved in the English foundation of what came to be known as The Hermetic Order of the Golden Dawn» — [REGARDIE 1937] y el marco: los llama «publicly involved», no fundadores.
«In 1887 by permission of S.D.A. a continental Rosicrucian Adept, the IsisUrania Temple of Hermetic Students of the G.D. was formed to give instruction in the mediaeval Occult sciences. Fratres M.E.V. with S.A. and S.R.M.D. became the chiefs, and the latter wrote the rituals in modern English from old Rosicrucian mss. (the property of S.A.) supplemented by his own literary researches» — [DOCUMENTO — Westcott, Data of the History of the Rosicrucians, 1916] la fundación en 1887.
«Thus, in 1887, the Hermetic Order of the Golden Dawn was established. Its first English Temple, Isis-Urania, was opened in the following year» — [REGARDIE 1937] y la contradicción INTERNA del propio volumen: en su voz, Isis-Urania se abre «al año siguiente». La discrepancia 1887/1888 no necesita contraste externo para consignarse.
«This was an organisation formulated in 1865 by eminent Freemasons, some of them claiming authentic Rosicrucian initation from continental authorities» — [REGARDIE 1937] la Societas Rosicruciana in Anglia; «initation» es lo que imprime la capa de texto.
«The first Chief of this Society, its Supreme Magus so-called, was one Robert Wentworth Little who is said to have rescued some old rituals from a certain Masonic storeroom, and it was from certain of those papers that the Society’s rituals were elaborated» — [REGARDIE 1937] y Robert Wentworth Little.
«The Order of the Golden Dawn,” narrates the history lecture of that Order, “is an Hermetic Society whose members are taught the principles of Occult Science and the Magic of Hermes» — [DOCUMENTO — la History Lecture de la orden] cómo se define a sí misma.
«Prominent among the Adepti of our Order and of public renown were Eliphas Levi the greatest of modern French magi; Ragon, the author of several books of occult lore; Kenneth M. Mackenzie, author of the famous and learned Masonic Encyclopaedia; and Frederick Hockley possessed of the power of vision in the crystal, and whose manuscripts are highly esteemed» — [DOCUMENTO — la History Lecture] la genealogía retrospectiva de adeptos: es cita de un documento, no afirmación de Regardie.
«Its history lecture, however, volunteered very few verifiable details as to the historical facts which, from the scholarly point of view, we should be acquainted with—the details for example of the line of descent from, say, 1614 to 1865» — [REGARDIE 1937] y lo que Regardie mismo objeta a ese documento: no da detalles verificables de la línea de descendencia.
«we may turn to the claims of the Order within the more historical times of the late 19th century, though unfortunately, these claims are no more verifiable and certainly no clearer than those which characterised its beginning» — [REGARDIE 1937] su juicio sobre las reclamaciones del siglo XIX.
«How the actual instigation of the Order came to pass is not really known. Or rather, because of so many conflicting stories and legends the truth is impossible to discover» — [REGARDIE 1937] y su abstención sobre el origen.
«it is common knowledge that W. B. Yeats, Arthur Machen and, if rumour may be trusted, the late Arnold Bennett were at one time among its members, together with a good many other writers and artists» — [REGARDIE 1937] los miembros conocidos, con el hedge impreso sobre el tercero.
«Kether.The Crown. Spirit. Ipsissimus o=H) 2. Chokmah. Wisdom. Magus @®=2) 3. Binah, Understanding. Magister Templi ©=E] 4. Chesed. Mercy. Adeptus Exemptus @=) 5. Geburah. Might. Adeptus Major ©=[5] 6. Tiphareth. Harmony. Adeptus Minor @©=[4) 7. Netzach. Victory. Fire. Philosophus @ 8. Hod. Splendour. Water. Practicus ©=8) 9. Yesod. Foundation. Air. Theoricus ®=B8) 10. Malkuth. Kingdom. Earth. Zelator» — [REGARDIE 1937] la escalera de grados completa, sefirá por sefirá.
«In the consideration of the grades, I shall not discuss any others than those existing between Zelator and Adeptus Minor» — [REGARDIE 1937] y el alcance que declara para el volumen.
«it is impossible for the ordinary individual to understand those above the grade of Adeptus Minor, and individuals who lay claim openly to such exalted grades, by that very act place a gigantic question mark against the validity of their attainment» — [REGARDIE 1937] con su motivo.
«Learn first, O Practicus of our Ancient Order, that true Equilibrium is the basis of the Soul» — [DOCUMENTO] la máxima del equilibrio, en su lugar original y en voz del documento de grado.
«The Pentagram Ritual was taught to the Neophyte immediately after his initiation in order that he might “form some idea of how to attract and come into communication with spiritual and invisible things» — [REGARDIE 1937] el Ritual Menor del Pentagrama.
«form of prayer the invoking ritual should be used in the morning—the banishing in the evening» — [DOCUMENTO] y su régimen horario.
«The Elemental weapons of the Wand, Cup, Dagger, and Pentacle are symbolical representations of the forces employed for the manifestation of the inner self, the elements required for the incarnation of the divine. They are attributed to the four letters of Tetragrammaton» — [REGARDIE 1937] las cuatro armas elementales, con la oración que sostiene su correspondencia con el Tetragrámaton.
«Take a deep breath and raise your consciousness to your KETHER above your head and vibrate the Name EHEIEH—which means 1 AM. Imagine the Light flowing down through paatu (at the nape of your neck) to TIPHARETH. 4, In the same manner, establish yEsop in the name SHADDAI EL CHAI, and MALKUTH in the Name ADoNaI HA-ARETZ» — [DOCUMENTO] la Fórmula Vibratoria del Pilar del Medio; «1 AM», «paatu» y «yEsop» son lo que imprime la capa de texto, y las lecturas restituidas —I AM, Daath, Yesod— NO están cotejadas contra el facsímil.
«The sole omissions are the documents lettered H. J., L. and part of M» — [REGARDIE 1937] los documentos que la edición OMITE.
«Clavicula Tabularum Enochi, is a more or less lengthy manuscript, turgid and archaic, for the most part repeating, though not as clearly, the contents of “S, The Book of the Concourse of the Forces.” Incidentally, this document is practically a verbatim duplicate of part of a lengthy manuscript to be found in the Manuscript Library of the British Museum, Sloane 307» — [REGARDIE 1937] y la Clavicula es UNO DE ELLOS: el Sloane 307 aparece como credencial de un manuscrito descartado, no como ancla del corpus enoquiano.
«It is an inferior piece of work—as also is the document “L”, and so I have decided to omit both» — [REGARDIE 1937] con su juicio.
«In full Temple, the English version is not used, but it is vibrated in the original Enochian or Angelic tongue — a language which is at once sonorous, vibrant and dramatically impressive» — [REGARDIE 1937] la invocación del Portal, vibrada en la lengua enoquiana o angélica.
«NOTES ON THE TAROT by Frater S.R.M.D» — [DOCUMENTO] el encabezado que atribuye las notas del Tarot; la identificación S.R.M.D.=Mathers es de la fuente, no inferencia nuestra.
«In the Tarot, the ten small cards of each suit refer to the Sephiroth. The four suits refer to the Letters of Tetragrammation thus:— Sceptres or Wands to—Yod Cups —————————Heh Swords ————————Vau Pentacles» — [DOCUMENTO] los palos y el Tetragrammaton; «Tetragrammation», «Arziluth» y «Brriah» son lo que imprime la capa de texto, y en la p. 147 el mismo libro los escribe bien.
«These Letters are also referred to the Four Worlds and the Four Suits of the Tarot thus: — YOD ATZILUTH WANDS HEH BRIAH CUPS VAU YETZIRAH SWORDS HEH (f) ASSIAH PENTACLES» — [DOCUMENTO] y la misma tabla en limpio cuatro planas después.
«The symbols depicted while traversing the Path of Peh, which joins the spheres of Fire and Water, indicate the results as it were of the first stages of the Path, for the Tarot card shown demonstrates the destruction of a Tower by lightning» — [REGARDIE 1937] el sendero de Peh: aquí la fuente nombra ELEMENTOS, no sefirot.
«It shows in a glyph the teaching proper to a Philosophus on entering the Sephirah NETZACH which he has reached by the Three Paths of QOPH, TZADDI, AND PEH from the SEPHIROTH—MALKUTH, YESOD and HOD respectively» — [DOCUMENTO] y Netzach y Hod los nombra el documento de grado.
«The vault itself is a small seven-sided chamber, each side representing one of the seven planets, with their host of magical correspondences» — [REGARDIE 1937] la bóveda de siete caras.
«We opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight foot» — [DOCUMENTO — la Fama, en traducción de Waite dentro del ritual] y su descripción.
«Placed in the centre of the Vault was the Pastos of Rosenkreutz — though the Pastos is also referred to as the Tomb of Osiris the Justified One» — [REGARDIE 1937] el Pastos.
«I further solemnly promise and swear that, with the Divine permission, I will from this day forward apply myself unto the Great Work, which is so to purify and exalt my spiritual nature that with Divine aid I may at length attain to be more than human and thus gradually raise and unite myself to my higher and divine Genius, and that in this event, I will not abuse the great power entrusted to me» — [DOCUMENTO — la Obligación] el juramento.
«In it is exemplified the technical “Dying God” formula about which in The Golden Bough Frazer has written so eloquently» — [REGARDIE 1937] la fórmula del Dios que muere.
«Jane E. Harrison, Sir F. G. Frazer and a host of other excellent scholars have provided us with a wealth of anthropological data» — [REGARDIE 1937] y el marco antropológico; «Sir F. G.» es lo que imprime la capa de texto.
«The motives which have confirmed me in this decision to act contrary to the obligation of secrecy are there presented and discussed» — [REGARDIE 1937] el juramento roto SÍ está atestiguado: lo que NO está en este tomo es el desarrollo de los motivos, que él remite a My Rosicrucian Adventure.
«Clearly from these disclosures there may be drastic results. But the good, I trust, will immeasurably and ultimately outweigh whatever evil may come» — [REGARDIE 1937] y su esbozo de justificación.
«the sole depository of magical knowledge, the only Occult Order of any real worth that the West in our time has known» — [REGARDIE 1937] el juicio sobre el valor de la orden.
«being trained by them in the theoretical traditional knowledge now used in the Outer Order. After some three or more years of intensive private study these pupils were presented to the Chiefs of the Order, and if approved and passed by examination, they then received their initiation into the Order of the Roseae Rubeae et Aureae Crucis» — [FELKIN, citado] y la distinción que el digest había fundido: el Outer Order es la formación PREVIA; el RR et AC es lo que se recibe después.
«That in every diagram and picture, the right hand side of the observer is next the Pillar of Mercy—Chokmah, Chesed, and Netzach» — [DOCUMENTO] la convención de los pilares en los diagramas.
«Yet when you apply the Tree of Life to yourself, your right side, arm, and leg represent the side of Strength and Severity, Binah, Geburah and Hod, and your left side refers to the Pillar of Mercy» — [DOCUMENTO] y su inversión al aplicarla al cuerpo, que la fuente TEMATIZA: no es contradicción.
«The Grade of the Portal, which conferred upon the Candidate the title of Lord of the Paths of the Portal of the Vault of the Adepti, is not referred to a Sephirah as such. It may, however, be considered as an outer court to Tiphareth, exactly as the Adeptus Minor ceremony may be considered Tiphareth within» — [REGARDIE 1937] el Portal, que no corresponde a sefirá.
«This is sometimes rendered Cholem Yesodoth, and translated “The Breaker of Foundations.” I am pretty certain that this is a mistake no doubt due to a printer’s error in reproducing» — [REGARDIE 1937] una nota editorial suya sobre una lectura disputada: no es ruido de OCR, es una enmienda razonada.
«First, that none of them should profess any other thing than to cure the sick, and that gratis. Second, None of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. Third, that every year, upon the day C. they should meet together at the house Sanctus Spiritus, or write the cause of his absence. Fourth, Every Brother should look about for a worthy person who, after his decease, might succeed him. Fifth, The word R. C. should be their seal, mark, and character. Sixth, The Fraternity should remain secret one hundred years» — [DOCUMENTO — la Fama] los seis artículos del pacto rosacruz.
«The flaming red triangular capitals which crown the summit of the Pillars represent the Triune manifestation of the Spirit of Life, the Three Mothers of the Sepher Yetsirah, the Three Alchemical Principles of Nature, the Sulphur, the Mercury and the Salt» — [DOCUMENTO] los pilares y los tres principios alquímicos.
«Alone of the Shells is the Serpent Nogah found in Holiness» — [DOCUMENTO] una sentencia del Zohar citada en el material de grado.
«And Chanokh made himself to walk with God, and he was not, for God took him» — [DOCUMENTO] Enoc, y solo como patriarca bíblico: el corpus enoquiano de este tomo no lleva ninguna narrativa de procedencia.
«It shows in a glyph the teaching proper to a Philosophus on entering the Sephirah NETZACH which he has reached by the Three Paths of QOPH, TZADDI, AND PEH from the SEPHIROTH—MALKUTH, YESOD and HOD respectively» — [DOCUMENTO] los tres senderos por los que el Philosophus llega a Netzach.
«was in the year 1890 that Dr. Franz Hartmann, in an endeavour to provide a simple outline of the vicissitudes of what came to be known as the Rosicrucian Order, wrote a book entitled In the Pronaos of the Temple» — [REGARDIE 1937] el intento de Hartmann de trazar la historia rosacruz, con su año.
«Between the grade of Philosophus and the Portal, an interval of seven months was prescribed, the regimen of the planets» — [REGARDIE 1937] el tercer intervalo prescrito, además de los de tres y nueve meses.
«Thou must prepare thyself” councils Vaughan “till thou art conformable to Him Whom thou wouldst entertain» — [REGARDIE 1937 citando] el consejo que adjudica a Vaughan.
«The flaming red triangular capitals which crown the summit of the Pillars represent the Triune manifestation of the Spirit of Life, the Three Mothers of the Sepher Yetsirah, the Three Alchemical Principles of Nature, the Sulphur, the Mercury and the Salt» — [DOCUMENTO] los capiteles de los pilares y las Tres Madres del Sepher Yetsirah.
«Howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the Sun there should appear and break forth Aurora, or some clearness, or divine light in the sky. And so, in the meantime; some few, which shall give their names, may join together, thereby to increase the number and respect of our Fraternity, and make a happy and wished for beginning of our Philosophical Canons, prescribed to us by our Brother R. C., and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world’s labours, and not walk so blindly in the knowledge of the wonderful works of God.» — [DOCUMENTO — la Fama Fraternitatis de 1614, epígrafe del volumen] el anuncio de una reforma general de lo divino y lo humano, precedida por una aurora, y la invitación a que unos pocos den su nombre y compartan los tesoros de la fraternidad; Regardie lo pone como pórtico del libro y lo atribuye al pie.
«It is said that he was a German nobleman who had been educated in a convent, and that long before the time of the Reformation he had made a pilgrimage to the Holy Land in company with another brother of this convent, and that while at Damascus they had been initiated by some learned Arabs into the mysteries of the secret science.» — [CITA que Regardie abre nombrando la Fama, con el relato tomado del libro de Hartmann] el origen alemán y conventual de Fr. R. C., su peregrinación a Tierra Santa antes de la Reforma y la iniciación en Damasco por árabes eruditos.
«After remaining three years at Damascus, they went to Fez, in Africa, and there they obtained still more knowledge of magic, and of the relations existing between the macrocosm and microcosm. After having also travelled in Spain, he returned to Germany, where he founded a kind of convent called Sanctus Spiritus, and remained there writing his secret science and continuing his studies.» — [CITA en boca de Regardie, la misma que abre en la plana anterior] la escala en Fez, donde el relato sitúa el saber sobre la relación entre macrocosmos y microcosmos, y la fundación en Alemania del convento Sanctus Spiritus.
«He then accepted as his assistants, at first, three, and afterwards, four more monks from the same convent» — [CITA en boca de Regardie] los primeros asistentes, tres y luego cuatro monjes más del mismo convento; la oración sigue en la plana siguiente, donde se dice que así se fundó la primera sociedad de rosacruces.
«They then laid down the results of their science in books, which are said to be still in existence, and in the hands of some Rosicrucians.» — [CITA en boca de Regardie] los libros en que aquella primera sociedad depositó su ciencia, que el relato dice aún existentes y en manos de algunos rosacruces.
«It is then said that 120 years after his death, the entrance to his tomb was discovered. A stair-case led into a subterranean vault, at the door of which was written, Post annos CX X patebo. There was a light burning in the vault, which, however, became extinct as soon as it was approached.» — [CITA en boca de Regardie] el hallazgo de la tumba ciento veinte años después de la muerte, la escalera al sótano, la inscripción de la puerta y la luz que se apaga al acercarse.
«The vault had seven sides and seven angles, each side being five feet wide and eight feet high. The upper part represented the firmament, the floor, the earth, and they were laid out in triangles, while each side was divided into ten squares.» — [CITA en boca de Regardie] la bóveda de siete lados y siete ángulos con sus medidas, el firmamento arriba y la tierra abajo, y cada lado partido en diez cuadros; el mismo volumen vuelve a describirla en la p. 64 con otra traducción y otras palabras.
«In the middle was an altar, bearing a brass plate, upon which were engraved the letters, A.C. R.C., and the words Hoc Universi Compendium vivus mihi Sepulchrum feci. In the midst were four figures surrounded by the words, Nequaquam Vacuum. Legis Jugum. Libertas Evangelii. Dei Gloria Intacta.» — [CITA en boca de Regardie] el altar central con la placa de bronce, las letras A. C. R. C. y las cuatro divisas latinas que rodean las figuras.
«Below the altar was found the body of Rosenkreutz, intact, and without any signs of putrefaction. In his hand was a book of parchment, with golden letters marked on the cover with a T, and at the end was written, Ex Deo nascimur. In Jesus morimur. Per Spiritum Sanctum reviviscimus.» — [CITA en boca de Regardie] el cuerpo de Rosenkreutz hallado intacto y sin señales de putrefacción, y el libro de pergamino con la fórmula de nacer en Dios, morir en Jesús y revivir por el Espíritu Santo.
«Instead, there was an oral continuation of teaching from isolated initiates here, there and everywhere, until more recent times when religious and political conditions did not militate against the advisability of formulating a group.» — [REGARDIE 1937, refiriendo la creencia corriente en la orden de su tiempo] la continuidad de la enseñanza no como cuerpo organizado sino oral, de iniciados aislados, hasta que las condiciones religiosas y políticas dejaron de estorbar.
«With the institution of a definite body, the original system of grades was re-established, and the systems of Alchemy, the Qabalah and Magic once more were taught to zealous, aspiring Neophytes.» — [REGARDIE 1937] lo que se restablece al instituirse un cuerpo definido: el sistema de grados, y con él la enseñanza de alquimia, Qabalah y magia a los neófitos.
«During the early part of the second half of last century, several eminent Adepti and Chiefs of the Order in France and England died, and their death caused a temporary dormant condition of Temple work.» — [DOCUMENTO — la History Lecture de la orden] la muerte de varios adeptos y jefes en Francia e Inglaterra como causa del letargo temporal del trabajo de templo.
«They received indeed and have handed down to us their doctrine and system of Theosophy and Hermetic Science and the higher Alchemy from a long series of practised investigators whose origin is traced to the Fratres Roseae Crucis of Germany, which association was founded by one Christian Rosenkreutz about the year 1398 A. D.» — [DOCUMENTO — la History Lecture] la línea de transmisión que el documento se adjudica: teosofía, ciencia hermética y alquimia superior venidas de los Fratres Roseae Crucis de Alemania, asociación que funda Christian Rosenkreutz hacia 1398.
«The Rosicrucian revival of Mysticism was but a new development of the vastly older wisdom of the Qabalistic Rabbis and of that very ancient secret knowledge, the Magic of the Egyptians, in which the Hebrew Pentateuch tells you that Moses the founder of the Jewish system was ‘learned’, that is, in which he had been initiated.» — [DOCUMENTO — la History Lecture] el rosacrucismo presentado no como origen sino como desarrollo nuevo de una sabiduría más vieja, la de los rabinos cabalistas y la magia de los egipcios en que el documento dice iniciado a Moisés.
«At any rate, so far as England is concerned, without a doubt we must seek for its origin in the Societas Rosicruciana in Anglia.» — [REGARDIE 1937] dónde sitúa el origen inglés de la orden una vez que declara indescifrable la instigación: en la Societas Rosicruciana in Anglia.
«Amongst those who claimed such initation was one Kenneth H. Mackenzie, a Masonic scholar and encyclopaedist, who had received his at the hands of a Count Apponyi in Austria.» — [REGARDIE 1937] la iniciación rosacruz que Kenneth H. Mackenzie decía haber recibido de un conde Apponyi en Austria; aquí lo escribe con H, mientras que la History Lecture de la p. 11 lo llama Kenneth M. Mackenzie.
«to afford mutual aid and encouragement in working out the great problems of Life, and in discovering the secrets of nature; to facilitate the study of the systems of philosophy founded upon the Kaballah and the doctrines of Hermes Trismegistus.» — [DOCUMENTO — los objetos declarados de la Societas Rosicruciana in Anglia, citados por Regardie] ayuda mutua ante los grandes problemas de la vida y los secretos de la naturaleza, y el estudio de las filosofías fundadas en la Cábala y en las doctrinas de Hermes Trismegisto.
«It is said that this library was that of the Societas Rosicruciana in Anglia, and it is likewise asserted that those cipher manuscripts were among the rituals and documents originally rescued by Robert Little from Freemason’s Hall.» — [REGARDIE 1937] la variante de la leyenda que hace de los manuscritos cifrados parte de los papeles que Little rescató del Freemason’s Hall, dicha con los verbos de rumor que él mismo emplea.
«Its foundation was designed to include both men and women on a basis of perfect equality in contradistinction to the policy of the Societas Rosicruciana in Anglia which was comprised wholly of Freemasons.» — [REGARDIE 1937] la igualdad de hombres y mujeres como rasgo fundacional que declara, y que contrasta con la política solo masónica de la Societas Rosicruciana.
«The political state of Europe in the nineteenth century was such that the strictest secrecy as to the activities of these people was very necessary. England, however, where many Masonic bodies and semi-private organisations were flourishing without interference, was recognised as having far greater freedom and liberty than the countries in which the continental Adepts were domiciled.» — [REGARDIE 1937, refiriendo el relato de Felkin] por qué el secreto era necesario en el continente y por qué Inglaterra, con sus cuerpos masónicos sin estorbo, pasaba por más libre.
«And Dr. Felkin here adds, though without the least word of explanation as to what machinery was set in motion towards the attainment of that end,» — [REGARDIE 1937] la reserva con que enmarca a su informante: Felkin añade lo que sigue sin una palabra de explicación sobre qué maquinaria se puso en marcha.
«Before one can grasp the nature of ceremonial initiation, which was the assumed function of the Golden Dawn, a few fundamental notions of the philosophy underlying its practice must be grasped. The basic theory of the Order system was such as to identify certain of the grades with various spiritual principles existing in the universe. Hence a philosophy which describes, classifies, and purports to understand the nature of the universe must be studied before the significance of the grades can be appreciated.» — [REGARDIE 1937] la premisa doctrinal del sistema: los grados se identifican con principios espirituales del universo, así que primero hay que estudiar una filosofía que clasifique el universo.
«Since it is primarily a mystical method, the Qabalah has innumerable points of identity with the more ancient systems elaborated by other peoples in other parts of the world.» — [REGARDIE 1937] la Qabalah como método místico, con puntos de identidad innumerables con sistemas más antiguos de otros pueblos.
«Its most important root concept is that the ultimate root from which this universe, with all things therein, has evolved is Ain Soph Aour, Infinite or Limitless Light.» — [REGARDIE 1937] el concepto raíz del sistema: Ain Soph Aour, luz infinita o ilimitada, como raíz última de la que evolucionó el universo.
«this is to be understood as an infinite ocean of brilliance wherein all things are held as within a matrix, from which all things were evolved, and it is that divine goal to which all life and all beings eventually must return.» — [REGARDIE 1937] y cómo pide entenderlo dentro del límite que él mismo pone —hasta donde la mente puede concebir tales abstracciones—: un océano infinito de brillo, matriz de todo y meta divina del retorno.
«The first of these numerations is called Kether, the Crown, and is the first manifestation from the Unknown, a concentration of its Infinite Light. As the radiant apex of this heavenly tree, it is the deepest sense of selfhood and the ultimate root of substance. It constitutes the divine centre of human consciousness, all the other principles which comprise what we call man being rather like so many layers of an onion around a central core.» — [REGARDIE 1937] Kether como primera manifestación de lo Desconocido y centro divino de la consciencia humana, con los demás principios del hombre en capas de cebolla alrededor.
«From this metaphysical and universal centre duality issues, two distinct principles of activity, the one named Chokmah Wisdom, and the other Binah, Understanding. Here we have the roots of polarity, male and female, positive and negative, fire and water, mind and matter, and these two ideas are the noumena of all the various opposites in life of which we have cognisance.» — [REGARDIE 1937] Chokmah y Binah como los dos principios de actividad, raíces de la polaridad —masculino y femenino, positivo y negativo, fuego y agua, mente y materia— y nóumenos de todos los opuestos.
«These three emanations are unique in a special way, and they especially symbolise that “Light which shineth in darkness,” the Light of the spiritual Self. As Light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of the Supernals, as these three Sephiroth are called, overflow from their exuberant being without thereby diminishing in any degree the reality or infinite vitality of their source.» — [REGARDIE 1937] los tres Supernos y la imagen con que explica su emanación: como la luz que alumbra la oscuridad sin menguar, desbordan sin disminuir su fuente.
«The Supernals are often portrayed diagrammatically and symbolically as a woman clothed with the Sun, stars above her head and the moon at her feet — the typical anima figure of modern psychology.» — [REGARDIE 1937] la lectura psicológica que superpone al diagrama: la mujer vestida de sol, con estrellas sobre la cabeza y la luna a los pies, leída como la figura del ánima.
«She represents thus that First Matter of the Alchemists, the description of which given by Thomas Vaughan» — [REGARDIE 1937] y la misma figura leída además como la primera materia de los alquimistas, cuya descripción remite a Thomas Vaughan; la oración sigue en la plana siguiente.
«are concerned in the study and administration of medicines, and in their manufacture upon old lines; they also teach» — [DOCUMENTO — Westcott, citado por Regardie] a qué se dedican en su presente los Fratres de la Societas Rosicruciana: al estudio y administración de medicinas y a fabricarlas por los métodos viejos; la oración sigue en la plana siguiente.
«and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clairaudience.» — [DOCUMENTO — Westcott, citado por Regardie] y el resto de esa misma enumeración: efectos curativos de la luz de colores y procesos mentales que se creen inductores de iluminación espiritual y de poderes extendidos de los sentidos, sobre todo clarividencia y clariaudiencia.
«He died in 1878, and in his stead was appointed Dr. William R. Woodman. Both Dr. Westcott and MacGregor Mathers were prominent and active members of this body. In fact, the former became Supreme Magus upon Woodman’s death» — [REGARDIE 1937] la cadena de mando de la Societas Rosicruciana: muerto Little en 1878 entra Woodman, y muerto Woodman queda Westcott de Supreme Magus, con Mathers de Junior Magus en la línea que sigue.
«Issuing from or within this Boundless Light, there manifests what is called the Tree of Life. Qabalists have produced a conventional glyph indicating thereupon ten numerations or Sephiroth which are the branches of that Tree growing or evolving within space» — [REGARDIE 1937] el Árbol de la Vida como lo que se manifiesta dentro de esa Luz sin límite, con los diez Sephiroth por ramas; el glifo lo llama convencional, hechura de los cabalistas.
«modes of the manifestation of its radiation — ten varying degrees of but one ubiquitous substance-principle.» — [REGARDIE 1937] y el remate de esa misma oración en la plana siguiente: los diez no son diez cosas sino diez grados variables de un solo principio-sustancia ubicuo.
«Yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary — even necessary — to open ourselves by invocation to its influence so that this divine power of the Supernal» — [REGARDIE 1937] el uso práctico de los Supernos pese a su lejanía filosófica: en el trabajo mágico dice costumbre, y aun necesidad, abrirse por invocación a su influencia; la oración sigue en la plana siguiente, donde esa luz desciende por la mente humana a cumplir el objeto de la ceremonia.
«A most pure sweet virgin, for nothing as yet hath been generated out of her . . . She yields to nothing but love, for her end is generation, and that was never yet performed by violence. He that knows how to wanton and toy with her, the same shall receive all her treasures. First, she sheds at her nipples a thick heavy water, but white as any snow; the philosophers call it Virgin’s Milk. Secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. Thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. This is she, and these are her favours.» — [VAUGHAN, citado por Regardie desde su Coelum Terrae] los tres dones de la virgen: la leche de virgen, la sangre del corazón que llama fuego celeste y que algunos llaman impropiamente su azufre, y el cristal secreto; Regardie lo trae para decir qué son los Supernos.
«From this first triad, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. They likewise reflect the negative and positive qualities of two of the Supernals with the addition of a third factor, a resultant which acts as a reconciling principle.» — [REGARDIE 1937] la segunda tríada como reflejo o proyección de la primera hacia una sustancia más burda, con las cualidades negativa y positiva de dos Supernos más un tercer factor reconciliador.
«In passing, I should add that planetary attributions are given to these Sephiroth as expressing the type of their operation. Kether is Spirit, Chokmah refers to the Zodiac, and Binah is attributed to Saturn.» — [REGARDIE 1937] las atribuciones planetarias de la primera tríada, dadas como expresión del tipo de operación de cada sefirá: Kether espíritu, Chokmah el zodiaco, Binah Saturno.
«The fourth Sephirah is Chesed, meaning Grace or Mercy; also Gedulah is its other name, meaning Greatness, and to it is referred the astrological quality called Jupiter. Its concept is one of construction, expansion and solidification.» — [REGARDIE 1937] Chesed o Gedulah, con Júpiter por cualidad astrológica y un concepto de construcción, expansión y solidificación.
«Geburah is the fifth enumeration, Power or Might, and it is a symbol of creative power and force. Its planetary attribution is Mars, its quality being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. It symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality.» — [REGARDIE 1937] Geburah y Marte, con la fuerza destructiva que demuele formas e ideas cuando su vida útil terminó, entendida como acto y tránsito de potencia a acto, no como estado fijo.
«Six is the harmonising and reconciling Sephirah, Tiphareth. The word itself means beauty and harmony. It is attributed to the Sun, the lord and centre of our solar system. Just as Kether referred to the most secret depths of the Unconscious, the core of man’s life, so Tiphareth is its reflection, the ego, the ordinary human consciousness. This Sephirah completes the second triad, which is a triad of consciousness, as the first triad of the Supernal Light may be considered the triad of that which is supremely divine, the Superconscious.» — [REGARDIE 1937] Tiphareth y el Sol, y la simetría psicológica que traza: si Kether es la hondura del inconsciente, Tiphareth es su reflejo, el ego, la consciencia humana ordinaria, y con él cierra la tríada de la consciencia frente a la del Superconsciente.
«Netsach, Victory, to which the planet Venus is referred, is the first Sephirah of the third reflected triad, and marks an entirely different order of things. Here we enter the elemental sphere, where Nature’s forces have their sway. It is also the region in the human sphere of what we may term the Unconscious. The magical tradition classifies this Unconsciousness into several strata, and to each of them is attributed some one of the four elements» — [REGARDIE 1937] Netzach con Venus abre la tercera tríada y con ella la esfera elemental y lo que en el hombre llama el Inconsciente, que la tradición mágica estratifica por elementos.
«Its opposite pole on the Tree of Life, is Hod, which means Splendour, which receives the attribution of the planet Mercury. Its element is Water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force — what the Hindu systems denominate as Prana.» — [REGARDIE 1937] Hod, polo opuesto de Netzach, con Mercurio y el agua, la mente fluida y lógica, y la fuerza mágica o nerviosa que equipara al prana de los sistemas hindúes.
«The third of that triad is Yesod, the Foundation, the ninth Sephirah, the operation of the Sphere of the Moon. This is the airy sphere of the fourth dimension, termed in occultism the Astral plane. Here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. Its elemental attribution is that of Air, ever flowing, shifting, and in a constant flux—yet because of that flux, in perpetual stability. Just as the tremendous speed of the particles insures the stability of the atom, so the fleeting forms and motion of Yesod in all its implications constitute the permanence and surety of the physical world.» — [REGARDIE 1937] Yesod con la Luna y el aire, el plano astral como cuarta dimensión y sustrato electromagnético sutil sobre el que se edifica el mundo físico, con el símil de la velocidad de las partículas que asegura la estabilidad del átomo.
«Pendant to these three triads in Malkuth, the Kingdom, referred to the element of Earth, the synthesis or vehicle of the other elements and planets. Malkuth is the physical world, and in man represents his physical body and brain, the Temple of the Holy Ghost — the actual tomb of the allegorical Christian Rosenkreutz.» — [REGARDIE 1937] Malkuth con la tierra por elemento, síntesis y vehículo de los demás, y en el hombre el cuerpo y el cerebro, que llama templo del Espíritu Santo y tumba del alegórico Christian Rosenkreutz.
«These Sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles» — [REGARDIE 1937] la advertencia contra la lectura espacial de los Sephiroth, con la reserva que él mismo agrega enseguida: que aun así han de tener correspondencias en distintas partes del espacio.
«They are, rather, serial concepts, each condition or state or serial concept enclosing the other. Each Sephirah, be it spiritual, ethereal, or physical, has its own laws, conditions, and “times,” if one may borrow terminology from Dunne’s Experiment with Time.» — [REGARDIE 1937] qué son entonces: conceptos seriales que se encierran unos a otros, cada uno con sus leyes y sus tiempos, con la terminología tomada de Dunne y declarada como préstamo.
«Thus Kether, the Crown, is in Malkuth, as one axiom puts it, by virtue of the fact that its substance is of an infinitely rare, attenuated, and ethereal nature, while Malkuth, the physical universe is enclosed within the all-pervading spirit which is Kether in precisely the same way that Dunne conceives Time No. 1, to be enclosed or contained, or moving as a field of experience, within Serial Time No. 2.» — [REGARDIE 1937] el axioma de que Kether está en Malkuth, explicado por interpenetración de densidades y calcado sobre el Tiempo 1 contenido en el Tiempo Serial 2 de Dunne.
«the Qabalah teaches us that they comprise an abstract impersonal principle. That is, it is explained as an exalted condition of consciousness rather than of substance; an essence or spirit which is everywhere and at all times expressed in terms of Light. In one sense, and from a comparative point of view, it may help our understanding if we imagine it to have certain similarities to what our leading Analytical Psychologists call the Collective Unconscious.» — [REGARDIE 1937] los Supernos como principio impersonal y abstracto, condición exaltada de consciencia más que de sustancia, y la comparación con el inconsciente colectivo ofrecida con su límite: solo como ayuda para entender.
«In man, this Light is represented by the very deepest levels of his Unconscious —a mighty activity within his soul, which one magical system calls the higher and Divine Genius.» — [REGARDIE 1937] dónde queda esa Luz en el hombre: en los niveles más hondos de su inconsciente, que un sistema mágico llama el Genio superior y divino.
«Though the Golden Dawn rituals persistently use phraseology which implies the belief in a personal God, that usage to my mind is a poetic or dramatic convention.» — [REGARDIE 1937] la separación de voces dicha por él mismo: los rituales hablan de un Dios personal, y él declara leer ese uso como convención poética o dramática.
«That is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is.» — [REGARDIE 1937] y qué son entonces los rituales bajo esa lectura: métodos técnicos para exaltar la consciencia individual hasta que reconozca su propia raíz divina.
«What exactly is Initiation? Those of us who have read some of the neo-occult and pseudo-Theosophical literature will also have heard the word initiation just too often to feel wholly at ease, Lesser Initiations and Greater Initiations have been written of at some length. But the entire subject was surrounded with that vague air of mystery, that halo of sanctity and ambiguity whose only excuse can be ignorance on the part of the writers thereof.» — [REGARDIE 1937] su objeción a la literatura neoocultista y seudoteosófica sobre la iniciación, cuyo aire de misterio y ambigüedad atribuye a la ignorancia de quienes escriben.
«Particularly, when we remember that they were issued to satisfy people spiritually hungry, and yearning with an indescribable hunger for but a few crumbs of the divine wisdom.» — [REGARDIE 1937] y por qué le irrita: porque esos textos se dirigían a gente espiritualmente hambrienta.
«Learned dissertations have been published describing in great detail the folk customs of Australian aborigines and Polynesian and other primitive peoples. All the strange habits and unfamiliar rites of these tribes are paraded before our gaze—from their hour of birth, through the vicissitudes of their emotional life, to the moment of death and interrment. We are asked to accept that these are initiations. The sole import attached to the word “initiation” in this connection is that of the formal acceptance of a boy at puberty, for example, into the communal life of his people.» — [REGARDIE 1937] su reparo al uso antropológico de la palabra iniciación, que en esa literatura no significa más que la aceptación formal del muchacho púber en la vida comunal.
«They also describe, though more haltingly and with rather less confidence, the circumstances surrounding the Ancient Mystery Cults. The symbolism of these mystery religions was, we see, in certain aspects uniform. All were dramas of redemption, plans of salvation, ways of purgation. Degrees of initiation, baptism by water, a mystical meal for the privileged, dramatic plays depicting the life and death of some god or other — these are the familiar incidents of the cults described by our scholars.» — [REGARDIE 1937] lo que sí concede a los eruditos sobre los cultos de misterio antiguos y el patrón uniforme que les reconoce: dramas de redención, planes de salvación, vías de purgación, con grados, bautismo por agua y comida mística.
«But the obvious question arises, what spiritual value have such things for us? Do they help our own interior development so that we may solve our personal problems and handle more satisfactorily the rather difÏcult process of living to-day? And is this sort of thing what the Adepts of old implied by initiation?» — [REGARDIE 1937] la pregunta con que arma su propio planteo: qué valor interior tienen esos datos y si es eso lo que los adeptos antiguos querían decir con iniciación.
«the classification of man’s principles, it represents his emotional life.» — [REGARDIE 1937] el remate, en la plana siguiente, de la atribución de Netzach al fuego: en la clasificación de los principios del hombre representa su vida emocional.
«what is commonly thought of as God. In the Tibetan Buddhist system, an analogous concept is Sunyata, the Void. And the realisation of the Void through Yoga processes and the technical meditations of the Sangha is, to quote Dr. Evan-Wentz’s book The Tibetan Book of the Dead, to attain “the unconditioned Dharmakaya, or the Divine Body of Truth, the primordial state of uncreatedness, of the Supramundane Bodhic, All-consciousness — Buddhahood.» — [REGARDIE 1937, citando a Evans-Wentz] el cierre de la oración que arranca en la plana anterior —los Supernos son a todos los efectos lo que se piensa comúnmente como Dios— y el paralelo tibetano de Sunyata, el Vacío, con el Dharmakaya como estado primordial de lo increado; la capa de texto imprime Evan-Wentz.
«Some other meaning must be latent herein; some other purpose to the rite must have been understood by their original observers whereby they were spiritually assisted and aided not only to deal adequately with life but to further the conquest and manifestation of their own latent spiritual nature.» — [REGARDIE 1937] lo que postula detrás de los ritos antiguos: un sentido latente que sus observadores originales sí entendían y que los asistía espiritualmente.
«Though the early writers felt no hesitancy in expounding certain principles of the philosophy of their Mysteries, none felt it incumbent upon himself to record in black and white the practical details of the magical technique.» — [REGARDIE 1937] su explicación del silencio de las fuentes: los escritores antiguos exponían los principios de sus misterios, pero ninguno se creyó obligado a poner por escrito los detalles prácticos de la técnica mágica.
«Hence it is, in the absence of a description of the practical elements of these rites, that our scholars, anthropologists and philosophers do not feel inclined to attach much significance to the ancient Mysteries other than an ordinary religious or philosophic one. That is, it is their belief that ordinary notions of an advanced theological or philosophical nature were promulgated therein.» — [REGARDIE 1937] y la consecuencia que le atribuye: eruditos, antropólogos y filósofos no dan a los misterios antiguos más significado que el religioso o filosófico ordinario.
«The root of the word itself means “to begin,” “to commence anew.” Initiation is thus the beginning of a new phase or attitude to life, the entry, moreover, into an entirely new type of existence. Its characteristic is the opening of the mind to an awareness of other levels of consciousness, both within and without. Initiation means above all spiritual growth — a definite mark in the span of human life.» — [REGARDIE 1937] su definición de iniciación desde la raíz de la palabra: comienzo de una fase nueva, entrada a otro tipo de existencia y apertura de la mente a otros niveles de consciencia, dentro y fuera.
«Now one of the best methods for bringing about this stimulus of the inner life, so that one does really begin or enter upon an entirely new existence characterised by an awareness of higher principles within, is the Ceremonial technique. By this we mean that a Ceremony is arranged in which certain ideas, teaching and admonitions are communicated to the candidate in dramatic form in a formally prepared Temple or Lodge room.» — [REGARDIE 1937] qué es la técnica ceremonial: ideas, enseñanza y amonestaciones comunicadas al candidato en forma dramática dentro de un templo preparado.
«For the utterance of an injunction does not necessarily imply that it can sink sufÏciently deeply into consciousness so as to arouse into renewed activity the dormant spiritual qualities. And we have already witnessed the invalidity and spiritual bankruptcy of innumerable organisations, religious, secular, and fraternal so-called, which have their own rituals and yet, taking them by and large, have produced very few initiates or spiritually-minded men and women, saints or adepts of any outstanding merit.» — [REGARDIE 1937] el límite que le pone enseguida: pronunciar una admonición no garantiza que cale, y de eso hace prueba la esterilidad de tantas organizaciones con ritual propio.
«But it is necessary to emphasise the fact that an anterior personal training and prolonged magical effort are the sole means by which one is enabled so to awaken the dormant spiritual life of another that he may well and truly be called» — [REGARDIE 1937] y el único medio que reconoce para despertar la vida espiritual dormida de otro: entrenamiento personal anterior y esfuerzo mágico prolongado.
«Now we know from an examination of the above mentioned documents and of ancient literature that the object of the Theurgic art, as the magical concept of initiation was then termed, was so to purify the personality that that which was there imprisoned could spring into open manifestation.» — [REGARDIE 1937] el objeto del arte teúrgico, que es como dice que se llamaba entonces el concepto mágico de iniciación: purificar la personalidad para que se manifieste lo que en ella estaba preso.
«Within the material extreme of this life, when it is purified, the Seed of the Spirit is at last found.» — [Un expositor alquímico anónimo, citado por Regardie] la fórmula que trae para decir lo mismo: hallar la semilla del espíritu en el extremo material de esta vida una vez purificado.
«The entire object of all magical and alchemical processes is the purification of the natural man, and by working upon his nature to extract the pure gold of spiritual attainment. This is initiation.» — [REGARDIE 1937] y su identificación de la iniciación con el objeto de todo proceso mágico y alquímico: purificar al hombre natural y extraer de su naturaleza el oro puro.
«If one idea more than any other is persistently stressed from the beginning that idea is in the word Light.» — [REGARDIE 1937] la palabra en que resume toda la enseñanza de los rituales: Luz.
«Child of Earth, long hast thou dwelt in darkness. Quit the night and seek the day,» — [DOCUMENTO — el Hierofante en la recepción del Neófito] la fórmula con que se recibe al candidato en la sala de los neófitos.
«For it is by that Light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth.» — [REGARDIE 1937] qué atribuye a esa Luz: la exaltación del estandarte de la vida interior, y en ella la sanación y el poder de crecimiento.
«By means of the Adeptus Minor ritual, which identifies him with the Chief OfÏcer, he is slain as though by the destructive force of his lower self. After being symbolically buried, triumphantly he rises from the tomb of Osiris in a glorious resurrection through the descent of the white Light of the Spirit.» — [REGARDIE 1937] la muerte y resurrección del Adeptus Minor: muerto como por la fuerza destructiva de su yo inferior, sepultado y levantado de la tumba de Osiris por el descenso de la Luz blanca.
«The intervening grades occupy themselves with the analysis of that Light as it vibrates between the light and the darkness, and with the establishment within the candidate’s personal sphere of the rays of the many-coloured rainbow of promise.» — [REGARDIE 1937] qué hacen los grados intermedios: analizar esa Luz vibrando entre la luz y la oscuridad y establecer en la esfera del candidato los rayos del arcoíris.
«Before all things,” commences a phrase in one ritual, “are the chaos, the darkness, and the Gates of the Land of Night.» — [DOCUMENTO — una frase de ritual, citada por Regardie] el caos, la oscuridad y las Puertas de la Tierra de la Noche como lo que está antes de todo.
«These gates of the far-flung empire of the night indeed refer eloquently to the material bondage which we ourselves have created — a bondage whereby we are tied to our circumstances, to our selves, to trial of every kind, bound to the very things we so despise and hate.» — [REGARDIE 1937] cómo lee esas puertas: como la servidumbre material que uno mismo se fabrica, atado a las circunstancias, a sí mismo y a lo que desprecia.
«As in the Buddhist scheme, where the first noble truth is sorrow, so not until we have been brought by experience to understand life as sorrow, can we hope for the cessation of its dread ravage.» — [REGARDIE 1937] el paralelo budista con que sostiene el paso: como la primera noble verdad es el sufrimiento, hasta no entender la vida como sufrimiento no cabe esperar que cese.
«One thing only, brother, do I proclaim,” said the Buddha, “now as before. Suffering and deliverance from suffering.» — [EL BUDA, citado por Regardie] la sentencia con que cierra ese paralelo.
«These restricting circumstances and bonds are only the gates of the wilderness. The use of the word “gate” implies a means both of egress and ingress. By these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning Sun, and perchance greet the rising of the spiritual splendour.» — [REGARDIE 1937] el giro que da a la imagen: la palabra puerta implica salida además de entrada, así que por las mismas puertas cabe salir.
«after the formless, the void, and the darkness, then cometh the knowledge of the Light.» — [DOCUMENTO — fórmula ritual citada por Regardie] el orden que fija: primero lo informe, el vacío y la oscuridad, y después el conocimiento de la Luz.
«one first must have realised that one’s soul is lost in darkness before a remedy can be sought to that irresponsible participation mystique, the unconscious projection outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one’s birth.» — [REGARDIE 1937] la condición previa que pone: reconocerse perdido en la oscuridad antes de buscar remedio a esa participación mística y proyección inconsciente de la confusión interior.
«It is the place of the Light itself — that Light “which no wind can extinguish, which burns without wicks or fuel.» — [REGARDIE 1937, con una fórmula citada] la tierra sin oscuridad ni caos, descrita como el lugar de la Luz que ningún viento apaga y que arde sin mecha ni combustible.
«For the Path is a journeying upwards on the ladder of existence to the crown of the Tree of Life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the Clear Light.» — [REGARDIE 1937] el Sendero como ascenso por la escalera de la existencia hasta la corona del Árbol de la Vida, con cada paso acercando a la Luz Clara.
«As we know, the experience of the rising of the Light in both vision and waking state is common to mystics of every age and of every people. It must be an experience of the greatest significance in the treading of the Path because its appearance seems always and everywhere an unconditional psychic thing.» — [REGARDIE 1937] el argumento comparativo: la experiencia del surgir de la Luz es común a los místicos de toda época y pueblo, y su aparición le parece siempre un hecho psíquico incondicional.
«It is an experience which defies definition, as well in its elementary flashes as in its most advanced transports. No code of thought, philosophy or religion, no logical process can bind it or limit it or express it.» — [REGARDIE 1937] y el límite que pone a su propia descripción: ningún código de pensamiento, filosofía o religión, ningún proceso lógico la ata ni la expresa.
«thereby frees the inner personality from emotional and imaginary entanglements, creating thus a unity of being which is universally felt as a release.» — [JUNG, citado por Regardie] la formulación psicológica que trae para decir en qué consiste esa liberación.
«It is the attainment of spiritual puberty, marking a significant stage in growth.» — [REGARDIE 1937] el nombre que da a ese estadio: pubertad espiritual.
«While man is assumed into god-head, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an internal spiritual light.» — [REGARDIE 1937] qué cambia con esa transformación: cielo y tierra nuevos, y los objetos familiares con una radiancia divina.
«this is what, in part at any rate, was meant by’ the old alchemists, for the finding of the Philosopher’s Stone converts all base metals into the purest gold.» — [REGARDIE 1937] y la lectura que hace de la piedra de los filósofos como figura de ese mismo cambio, dicha con su propia acotación de que solo en parte.
«ethnic and early Christian, which no exoteric record has divulged or common sense, so-called, succeeded wholly to explain away.» — [REGARDIE 1937] el secreto que atribuye a las celebraciones antiguas —la oración arranca en la plana anterior nombrándolas étnicas y cristianas tempranas—: ningún registro exotérico lo divulgó ni el sentido común llamado tal lo explicó del todo.
«What is it that bestows the power of successful initiation? This power comes from either having had it awakened interiorly at the hands of some other competent initiator, or that a very great deal of magical and meditation work has successfully been performed.» — [REGARDIE 1937] de dónde viene el poder de iniciar, que dice del iniciador casi en exclusiva: o le fue despertado por otro iniciador competente, o hizo mucho trabajo mágico y de meditación.
«Some vague intimation of the power and splendour of that glory is first given to the aspirant in the Neophyte Grade when, rising from his knees at the close of the invocation, the Light is formulated above his head in the symbol of the White Triangle by the union of the implements of the three chief» — [REGARDIE 1937] dónde se da el primer atisbo: en el grado de Neófito, con la Luz formulada sobre la cabeza del aspirante como Triángulo Blanco por la unión de los implementos de los tres oficiales principales.
«Being “brought to the Light” then is a very apposite description of the function of Initiation. It is the Great» — [REGARDIE 1937] la identificación explícita de la función de la iniciación con ser traído a la Luz; la oración cierra en la plana siguiente nombrándola el Gran Trabajo.
«There is no ambiguity in the conception of the Rituals, for it appears throughout the entire work from Neophyte to Adeptus Minor and perhaps beyond.» — [REGARDIE 1937] y el alcance que da a esa concepción dentro de los rituales, con el hedge impreso al final: de Neófito a Adeptus Minor y quizá más allá.
«The men! O what venerable and reverend creatures did the aged seem! Immortal Cherubim! And the young men glittering and sparkling angels, and maids, strange seraphic pieces of life and beauty. Boys and girls tumbling in the street, and playing, were moving jewels .. . I knew not that they were born or should die. But all things abided eternally as they were in their proper places. Eternity was manifest in the Light of the Day, and something infinite behind everything appeared» — [TRAHERNE, citado por Regardie] la visión con que ilustra el resultado de la iniciación: los ancianos como querubines inmortales, los jóvenes como ángeles, los niños jugando como joyas móviles, y la eternidad manifiesta en la luz del día.
«For let me add that Magic does not countenance a retreat from life, an escape from the turmoils of practical life. It seeks only to transmute what formerly was dross into gold.» — [REGARDIE 1937] el deslinde que hace de la magia frente al ascetismo de fuga: no propone retirarse de la vida ni escapar de sus afanes, sino transmutar en oro lo que era escoria.
«All appeared new and strange at first, inexpressibly rare and delightful and beautiful. I was a little stranger which at my entrance into the world was saluted and surrounded with innumerable joys. My knowledge was Divine; I knew by intuition those things which since my Apostacy I collected again by the highest reason. My very ignorance was advantageous. I seemed as one brought into the state of innocence. All things were spotless and pure and glorious; yea, and infinitely mine and joyful and precious. I knew not that there were any sins, or complaints or laws. I dreamed not of poverties, contentions, or vices. All tears and quarrels were hidden from my eyes. Everything was at rest, free and immortal. I knew nothing of sickness or death or exaction. In the absence of these I was entertained like an angel with the works of God in their splendour and glory; I saw all in the peace of Eden... All Time was Eternity, and a perpetual Sabbath» — [TRAHERNE, citado por Regardie] el segundo panegírico, con el estado de inocencia sin noticia de pecado, ley ni muerte, y el tiempo entero vuelto eternidad.
«Such is the stone of the Philosophers, the Quintessence, the Summum Bonum, true wisdom and perfect happiness.» — [REGARDIE 1937] la identificación que hace de ese estado con la piedra de los filósofos, la quintaesencia y el summum bonum, los mismos términos de su dedicatoria.
«to initiate or perfect the human soul by the powers of materials here on earth; for the supreme faculty of the soul cannot by its own guidance aspire to the sublimest intuition and to the comprehension of Divinity.» — [PSELLUS, citado por Regardie] la función que atribuye a la magia iniciática: perfeccionar el alma con los poderes de los materiales terrestres, porque la facultad suprema del alma no llega sola a la intuición sublime.
«It reminds us of the sentiment of the alchemists who expressed contempt of their first matter as it existed in its natural or impure state, in the condition where it normally is found. But this first matter, cleansed and purified by the psycho-chemical art of alchemy, that is to say by Initiation — is that which is transformed into the most precious thing in the whole world. But until cleansed and purified it is of little or no value.» — [REGARDIE 1937] el paralelo alquímico: la primera materia despreciada en su estado impuro y transformada en lo más precioso del mundo por el arte psicoquímico de la alquimia, que aquí identifica con la iniciación.
«Nature, however, aided where she had left off by wise and devout men, may surpass herself. And this is why Psellus claims that the soul of itself and by itself is not able to attain to divinity unless and until it is guided by Initiates and thus enfolded into another life.» — [REGARDIE 1937] el contrapeso del aforismo: la naturaleza ayudada por hombres sabios y devotos puede superarse, y de ahí lo que atribuye a Psellus sobre el alma que no llega sola a la divinidad.
«It is to effect this integration, to bring about this initiation, this exaltation of the consciousness above its natural state to the light divine, that the magical system of the Golden Dawn, or of any other legitimate initiating system, owes its existence.» — [REGARDIE 1937] a qué debe su existencia el sistema de la Golden Dawn, y con él cualquier otro sistema iniciático legítimo: a exaltar la consciencia sobre su estado natural.
«The function of every phase of its work, the avowed intention of its principal rituals, and the explicit statement of its teaching, is to assist the candidate by his own aspirations to find that unity of being which is the inner Self, the pure essence of mind, the Buddha-nature.» — [REGARDIE 1937] y la meta que le adjudica con términos budistas: que el candidato encuentre por su propia aspiración la unidad de ser que es el Yo interior.
«by the intervention of the symbol, ceremonial and sacrament, so to lead the soul that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence» — [DOCUMENTO — un ritual de la orden, citado por Regardie] el objeto entero de la iniciación dicho por el propio documento: retirar al alma de la atracción de la materia, donde camina sonámbula; la oración sigue en la plana siguiente.
«that he may well and worthily direct those who have been called from the tribulation of the darkness into the Light of this little kingdom of Thy love. And vouchsafe also, that going forward in love for Thee, through him and with him, they may pass from the Desire of Thy house into the Light of Thy presence.» — [DOCUMENTO — invocación del Chief Adept en el ritual del Equinoccio] la petición de guía para el Hierofante recién instalado y para los llamados de la tribulación de la oscuridad.
«The desire of Thy house hath eaten me up,” and “I desire to be dissolved and to be with Thee.» — [DOCUMENTO — las sentencias del Segundo y el Tercer Adepto en el mismo ritual] las dos frases que siguen a esa invocación.
«The holy place was made waste and the Sons of the house of Wisdom were taken away into the captivity of the senses. We have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived Light in place of the cohabiting Glory. And yet, amidst Signs and symbols the tokens of the Higher presence have never been wanting in our hearts. By the waters of Babylon we have sat down and wept, but we have ever remembered Zion; and that memorial is a witness testifying that we shall yet return with exultation into the house of our Father.» — [DOCUMENTO — el mismo ritual, refiriéndose a los Supernos y al Templo antiguo] la caída al cautiverio de los sentidos, el culto en casa hecha por manos con una luz derivada, y la memoria de Sión como testimonio del retorno.
«Thus and unmistakeably is the true object of the Great Work set before us, and we shall do well ever to keep eye and aspiration firmly fixed thereto.» — [REGARDIE 1937] y su lectura de esas tres citas: en ellas queda puesto el objeto verdadero del Gran Trabajo.
«Magical practices are,” he declares, “the projections of psychic events which, in cases like these, exert a counter influence on the soul, and act like a kind of enchantment of one’s own personality. That is to say, by means of these concrete performances, the attention or better said the interest, is brought back to an inner sacred domain which is the source and goal of the soul. This inner domain contains the unity of life and consciousness which, though once possessed, has been lost and must now be found again.» — [JUNG, citado por Regardie desde su comentario a la traducción de Wilhelm] las prácticas mágicas como proyecciones de sucesos psíquicos que devuelven el interés a un dominio interno sagrado, fuente y meta del alma.
«Through the admittedly artificial or conventional means of a dramatic projection of these personified principles in a well-ordered ceremony a reaction is induced in consciousness. This reaction is calculated to arouse from their dormant condition those hitherto latent faculties represented objectively in the Temple of Initiation by the of» — [REGARDIE 1937] cómo dice que opera el rito, con el adjetivo que él mismo le pone: por un medio admitidamente artificial o convencional, la proyección dramática de esos principios despierta facultades latentes.
«The aesthetic appeal to the imagination — quite apart from what could be called the intrinsic magical virtue with which the G. D. documents Z. 1. and Z. 3. deal at some length — stirs to renewed activity the life of the inner domain.» — [REGARDIE 1937] y el reparto que hace entre lo estético y lo mágico: el llamado a la imaginación remueve la vida del dominio interior aparte de la virtud mágica intrínseca que los documentos Z. 1 y Z. 3 tratan.
«we find that the Kerux is an ofÏcer who personifies the reasoning faculties. He represents that intelligent active part of the mind which functions ever in obedience to the Will — the Qabalistic Ruach, in a word.» — [REGARDIE 1937] el Kerux como personificación de las facultades razonadoras, la parte activa e inteligente de la mente que obedece a la Voluntad, que identifica con el Ruach.
«The higher part of that mind, the aspiring, sensitive, and the intuitive consciousness is represented by the Hegemon, who seeks» — [REGARDIE 1937] y el Hegemon como la parte alta de esa mente, la consciencia aspirante, sensible e intuitiva; la oración cierra en la plana siguiente diciendo que busca el surgir de la Luz.
«And the Hierophant, in this initial ceremony of Neophyte, acts on behalf of the higher spiritual soul of man himself, that divine self of which too rarely, if ever at all, we become aware.» — [REGARDIE 1937] el Hierofante actuando en la ceremonia de Neófito por el alma espiritual superior del hombre, ese yo divino del que dice que rara vez se tiene noticia.
«The essence of mind is intrinsically pure,” is a definition of the Bodhisattva Sila Sutra, and it is this essential state of enlightenment, this interior Self, Osiris glorified through trial and perfected by suffering, which is represented by the Hierophant on the dais.» — [REGARDIE 1937, citando el Bodhisattva Sila Sutra] la definición budista que superpone a la figura del Hierofante, identificada además con Osiris glorificado por la prueba.
«He is seated in the place of the rising Sun, on the throne of the East, and with but two or three exceptions never moves from that station in the Temple.» — [REGARDIE 1937] la posición fija del Hierofante en el trono del Este, el lugar del Sol naciente, con las dos o tres excepciones que la fuente reconoce.
«As the Qabalah teaches, the everlasting abode of the higher Self is in the Eden of Paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the Kerubim whirling every way on the borders of the abyss.» — [REGARDIE 1937] la morada del Yo superior en el Edén, guardada del caos por la espada flamígera de los Kerubim que gira en los bordes del abismo.
«From that aloof spiritual stronghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience — involved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby.» — [REGARDIE 1937] la relación entre ese Yo y el hombre inferior, evolucionado para darle experiencia, que declara a la vez ajeno a sus luchas y sufriente por ellas según desde dónde se mire.
«And seldom does that Genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration or self-sacrifice, which alone makes possible the descent of the Light within our hearts and minds.» — [REGARDIE 1937] cuándo baja el Genio de su palacio de las estrellas: solo cuando el yo inferior se abre por aspiración sincera o sacrificio de sí.
«Thus when the Hierophant leaves the Throne of the East, he represents that Higher Self in action, and as Osiris marks the active descent of the Supernal splendour.» — [REGARDIE 1937] y qué representa el Hierofante al dejar el trono: el Yo superior en acto, y como Osiris el descenso activo del esplendor supernal.
«object the commencement of a new life, to transform the base and low into the pure and unutterably splendid.» — [REGARDIE 1937] el objeto que adjudica a la iniciación, en la oración que arranca en la plana anterior: comenzar una vida nueva y transformar lo bajo y vil en lo puro e indeciblemente espléndido.
«It isa commonplace aphorism in Occultism that “Nature unaided fails.” That is to say that the natural life, if left to itself, and isolated from the impact of a higher type of life or consciousness,» — [REGARDIE 1937] el aforismo de que la naturaleza sin ayuda falla y su lectura: la vida natural dejada a sí misma y aislada del impacto de una vida o consciencia superior; la capa de texto pega el verbo al artículo y la oración cierra en la plana siguiente.
«road to the spiritual Zion demands great exertion, and because it is a way that at times proceeds by devious routes, there is great temptation to linger by the roadside, to stroll down pleasant side-lanes, or to play absentmindedly with toys or staves cut but to assist our forward march. But if we forget not to what noble city the winding path leads us, little danger can overtake any who pursue it steadfast to the end.» — [REGARDIE 1937] la advertencia sobre ese camino: rodeos, tentación de demorarse a la vera y de jugar distraído con juguetes o bastones cortados solo para ayudar la marcha; la oración arranca en la plana anterior.
«represent, even as figures in dreams do, different aspects of man himself — personifications of abstract psychological principles inhering within the human spirit.» — [REGARDIE 1937] la lectura que hace de los oficiales del ritual, presentados en la plana anterior como proyecciones psíquicas: personificaciones de principios psicológicos abstractos, como las figuras de los sueños.
«because it is not attributed to any of the enumerations or Sephiroth on the Tree of Life since it is a preliminary or probationary grade» — [REGARDIE 1937] por qué el grado de Neófito no lleva sefirá: por preliminar o de prueba no se atribuye a ninguna de las enumeraciones del Árbol.
«I come in the Light of Wisdom. I come in the Mercy of the Light. The Light hath healing in its wings.» — [DOCUMENTO — el Hierofante al dejar el trono] la fórmula con que se anuncia; la oración arranca en la plana anterior con la potencia de la Luz.
«he returns to his throne, as though that divine Genius of whom he is the symbol awaited the deliberate willing return of the aspirant himself to the everlasting abode of the Light.» — [REGARDIE 1937] cómo lee el regreso del Hierofante al trono: el Genio divino que simboliza espera el retorno deliberado y querido del aspirante.
«Even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the Light.» — [REGARDIE 1937] su juicio sobre los signos y apretones de manos, que llama la charlatanería usual de las sociedades secretas, y que aun así dice explicados solo por la búsqueda de la Luz.
«Thus, at the altar, the three principal ofÏcers form about the candidate a Triad, representing in symbolic formation again the Supernal clear Light of the Void, and this also is represented by the number of the circumambulations about the confines of the Temple. The white cord bound thrice about the waist has reference to the same set of ideas.» — [REGARDIE 1937] las tres figuras con que dice repetida la misma idea en el rito: la tríada de oficiales en torno al candidato, el número de circunvalaciones y el cordón blanco atado tres veces a la cintura.
«A red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle — the emblem of the Golden Dawn. They form the symbol of the Supernal Sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind.» — [REGARDIE 1937] el emblema de la Golden Dawn, cruz roja de seis cuadros sobre triángulo blanco, leído como los Sephiroth supernos y, en el hombre, como la tríada de facultades espirituales.
«And the place of the Cross above the Triangle suggests not the domination of the sacred spirit, but its equilibriation and harmony in the heart of man.» — [REGARDIE 1937] y qué lee en la posición de la cruz sobre el triángulo: no dominación del espíritu sagrado sino su equilibrio en el corazón del hombre.
«Despite the fact that the whole of this intricate symbolism can hardly be realised by the candidate at the time of his initiation, its intrinsic value is such that unconsciously as an organised body of sug» — [REGARDIE 1937] su defensa del símbolo que el candidato no entiende: aun sin realizarlo en el momento, obra como cuerpo organizado de sugestión; la oración cierra en la plana siguiente.
«We are taught by tradition that the entire object of the sacred rites was the purification of the soul so that its power could gradually dissolve the impediments of, and percolate through, the heavy body and opaque brain.» — [REGARDIE 1937] lo que atribuye a la tradición sobre el objeto de los ritos sagrados: purificar el alma hasta que su poder disuelva los impedimentos del cuerpo pesado y el cerebro opaco.
«Know” says Synesius, “that the Quintessence and hidden thing of our stone is nothing else than our viscous celestial and glorious soul drawn out of its minera by our magistery.» — [SINESIO, citado por Regardie] la quintaesencia y cosa oculta de la piedra identificada con el alma celeste y gloriosa extraída de su mena por el magisterio.
«Hence the entire trend of the preliminary Neophyte grade of the Golden Dawn is towards the purification of the personality. It fulfils the testimony of the Hermetic Art so that the Light within could be fermented and perfected by the ceremonial method of initiation.» — [REGARDIE 1937] a qué tiende el grado preliminar de Neófito: a purificar la personalidad para que la Luz interior fermente y se perfeccione por el método ceremonial.
«Unpurified and unconsecrated thou canst not enter our sacred Hall!» — [DOCUMENTO — la conminación del rito] el tema que Regardie dice insistente e intransigente en el oído del candidato.
«Fire and water assist in these several consecrations until, eventually, the candidate is placed in the position of balanced power, between the two Pillars, where the first link is effected with his higher and divine Genius.» — [REGARDIE 1937] dónde acaba esa serie de consagraciones: en la posición de poder equilibrado entre los dos Pilares, donde se hace el primer enlace con el Genio superior.
«The Neophyte Ritual really stands by itself. It is an introductory ceremony shadowing forth all the major formulae and techniques. With the Adeptus Minor ritual it is concerned almost entirely with the Light itself.» — [REGARDIE 1937] el lugar que da al ritual de Neófito: ceremonia introductoria que prefigura las fórmulas y técnicas mayores, y que junto con el Adeptus Minor se ocupa casi solo de la Luz.
«The five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher.» — [REGARDIE 1937] y el oficio de los cinco grados intermedios: despertar las bases elementales que han de volverse instrumento de lo superior.
«For, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished.» — [REGARDIE 1937] la razón que da para despertarlas primero, presentada por él mismo como perogrullada psicológica: sin realizar su presencia no hay transmutación.
«And as a steel placed in close proximity to a magnet receives some degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces power. Contact with the appropriate type of elemental force produces an identical type of reaction within the sphere of the Neophyte, and it is thus that growth and advancement proceeds.» — [REGARDIE 1937] el símil con que explica el efecto de la ceremonia elemental: como el acero junto al imán y como la inducción eléctrica, la presencia del poder induce poder.
«The speeches of the ofÏcers deal almost exclusively with the knowledge pertaining to that element and grade, and excerpts from fragmentary remains of the ancient Mysteries and from certain of the books of the Qabalah do much towards producing an impressive atmosphere.» — [REGARDIE 1937] de qué están hechos los discursos de los oficiales: del saber propio de ese elemento y grado, más extractos de restos de los misterios antiguos y de ciertos libros de la Qabalah.
«The element offered for the work of transmutation in the Grade of Zelator is the earthy part of the Candidate. The ritual symbolically admits him to the first rung of that mighty ladder whose heights are obscured in the Light above. This first rung is the lowest sphere of the conventional Tree of Life, Malkuth, the Sanctum Regnum. To it are ascribed the first grade of Zelator, and the element of Earth.» — [REGARDIE 1937] el grado de Zelator: la parte terrestre del candidato, admitido al peldaño más bajo del Árbol, Malkuth o Sanctum Regnum, con el elemento tierra.
«Some have criticised these elemental grades a little harshly and severely; others have rejected them entirely. In a letter sent to me from a former Praemonstrator of one G. D. Temple, these rituals too were condemned in that they were said to be simply a parade, redundant and verbose, of the occult knowledge that one of the Chiefs possessed at that time.» — [REGARDIE 1937] la objeción que recoge de una carta de un antiguo Praemonstrator de un templo de la orden: que estos rituales son un desfile redundante y verboso del saber oculto que uno de los jefes tenía entonces.
«In one sense, of course, what those critics claim is perfectly true. The principal formulae and teaching are concealed in the preliminary Neophyte Grade and that of Adeptus Minor. It is the development of the ideas in these ceremonies which constitutes the Great Work — the disclosure of the essence of mind, the invocation of the higher Genius.» — [REGARDIE 1937] lo que concede a esa crítica: que las fórmulas y la enseñanza principales están en los grados de Neófito y de Adeptus Minor, y que ahí está el Gran Trabajo.
«Meanwhile, in order to render that attainment possible in its fullest sense, several important matters require attention. The personality must be harmonised. Every element therein demands equilibriation in order that illumination ensuing from the magical work may not produce fanaticism and pathology instead of Adeptship and integrity.» — [REGARDIE 1937] y por qué defiende igual los grados elementales: sin equilibrar cada elemento de la personalidad, la iluminación del trabajo mágico produce fanatismo y patología.
«To compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. It is rather as if one said that milk is more virtuous than Friday — which, naturally, is absurd.» — [REGARDIE 1937] su reparo lógico a la comparación entre grados, con el símil que elige: sería como decir que la leche es más virtuosa que el viernes.
«What rightly could be asked is whether the Zelator and the other elemental grades accomplish what they purport to do. That is another matter. The concensus of experienced opinion is on the whole that they do, and I am content for the time being to accept that authority.» — [REGARDIE 1937] la pregunta que sí acepta —si esos grados hacen lo que dicen hacer— y la respuesta que da con su límite dentro: se apoya en el consenso de la opinión experimentada y dice acatarlo por ahora.
«The first three elemental grades could be taken just as quickly as the candidate, at the discretion of the Chiefs, desired. There were no requirements other than to indicate by examination that the appropriate meditations had been performed and certain items of Qabalistic knowledge necessary to the magical routine committed to memory.» — [REGARDIE 1937] el régimen de avance de los tres primeros grados elementales: a discreción de los jefes, sin más requisito que mostrar por examen las meditaciones hechas y el saber qabalístico memorizado.
«And Tetragrammaton placed Kerubim at the East of the Garden of Eden and a Flaming Sword which turned every way to keep the path of the Tree of Life, for He has created Nature that man being cast out of Eden may not fall into the Void. He has bound man with the stars as with a chain. He allures him with scattered fragments of the Divine Body in bird and beast and flower. And He laments over him in the Wind and in the Sea and in the Birds. And when the times are ended, He will call the Kerubim from the East of the Garden, and all shall be consumed and become infinite and holy.» — [DOCUMENTO — el pasaje en prosa del grado de Zelator] los Kerubim y la espada flamígera puestos para guardar el sendero, la naturaleza creada para que el hombre expulsado no caiga en el Vacío, y el fin de los tiempos en que todo será consumido e infinito.
«Each one of the elemental Initiation ceremonies closes with a long prayer or invocation which issues, as it were, from the heart of the elements themselves. These must be silently read, continuously meditated upon and frequently heard fully to be appreciated, when the reader will find his own personal reactions crystallising. Recited by the Hierophant at the end of the ceremony, these prayers voice the inherent aspiration of the elements towards the goal they are striving in their own way to reach, for here they are conceived as blind dumb forces both within and without the personal sphere of man. They are given assistance by the human beings who, having invoked them and used their power, strive to repay in some way the debt owed to these other struggling lives.» — [REGARDIE 1937] qué son las cuatro plegarias elementales: la aspiración de los propios elementos, concebidos como fuerzas ciegas y mudas dentro y fuera del hombre, a quienes el operador devuelve algo de la deuda contraída al usarlos.
«It is referred to the Ninth Sephirah on the Tree of Life, Yesod, the Foundation, and to it are attributed the sphere of the operation of Luna and the element Air.» — [REGARDIE 1937] el grado de Theoricus referido a Yesod, con la esfera de la Luna y el elemento aire.
«The Kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of Tetragrammaton operating in the Elements.» — [REGARDIE 1937, citando la definición del ritual] los Kerubim como presidentes de las fuerzas elementales y poderes vivificados de las letras del Tetragrámaton.
«It is always through the power and authority and symbol of the Kerub that the elemental spirits and their rulers are invoked.» — [REGARDIE 1937] la regla de invocación que declara constante: siempre por el poder, la autoridad y el símbolo del Kerub.
«In this ritual, as in all the others, important practical formulae of ceremonial magic are concealed.» — [REGARDIE 1937] y lo que sostiene de todos los rituales: llevan escondidas fórmulas prácticas de magia ceremonial.
«prompt and active as the Sylphs, but avoid frivolity and caprice. Be energetic and strong as the Salamanders but avoid irritability and ferocity. Be flexible and attentive to images, like the Undines, but avoid idleness and changeability. Be laborious and patient like the Gnomes, but avoid grossness and avarice.» — [DOCUMENTO — la exhortación del rito de Theoricus] las cuatro virtudes elementales con su vicio pareado: pronto como los silfos sin frivolidad, enérgico como las salamandras sin ferocidad, flexible como las ondinas sin pereza, laborioso como los gnomos sin avaricia; la misma exhortación se reimprime literal en la p. 141, dentro del material de grado.
«At each of these stations the Guardians reject him at the point of the sword, urging him in his unprepared state to return.» — [REGARDIE 1937] la mecánica del rito de Zelator: los guardianes lo rechazan a punta de espada en las dos primeras estaciones y lo instan a volverse por no estar preparado.
«forward places him in a balanced position, the path of equilibrium, the Middle Way, where he is received. And a way is cleared for him by the Hierophant, who again represents the celestial soul of things. During his journey along that path, the stability of earth is established within him, that eventually it may prove an enduring temple of the Holy Spirit.» — [REGARDIE 1937] y el tercer intento, que lo pone en la vía del equilibrio, donde el Hierofante le abre paso y se establece en él la estabilidad de la tierra; la oración arranca en la plana anterior.
«seeds of the microcosmic pentagram, and above them is placed, in the Portal ceremony, the Crown of the Spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition.» — [REGARDIE 1937] la arquitectura que traza: los cuatro grados elementales siembran el pentagrama microcósmico y el Portal le añade encima la Corona del Espíritu, la quintaesencia que templa la vehemencia elemental.
«In each of the grades, several drawings and diagrams are exhibited, each one conveying useful knowledge and information required in the upward quest. The Tarot Keys are also dealt with, as indicating pictorially the stages of that journey, and depicting the story of the soul.» — [REGARDIE 1937] qué papel dan los grados a las láminas y a las llaves del Tarot: figurar por imágenes las etapas del viaje y contar la historia del alma.
«The third grade is that of Practicus referred to the Sephirah Hod, the Splendour, the lowest of the Sephiroth on the left hand side of the Tree, the Pillar of Severity. Its attributions refer to the sphere of the operation of Mercury, but more especially to the element of Water which in this ceremony is invoked to power and presence.» — [REGARDIE 1937] el grado de Practicus en Hod, la más baja del lado izquierdo o Pilar de la Severidad, con Mercurio por esfera y sobre todo con el agua invocada en la ceremonia.
«Two Paths lead to the Sphere of Splendour, the Path of Fire from Malkuth, and the Path of the reflection of the sphere of the Sun from Yesod.» — [REGARDIE 1937] los dos senderos que llegan a Hod: el del fuego desde Malkuth y el del reflejo de la esfera del Sol desde Yesod.
«Water is germinative and maternal, whilst Fire is paternal and fructifying. It is from their interior stimulation and union, the alchemical trituration, that the higher life is born, even as has been said, “Except ye be baptised with water and the Spirit ye cannot enter the Kingdom of heaven.» — [REGARDIE 1937, cerrando con una fórmula citada] el reparto de agua materna y fuego paterno, y la trituración alquímica de su unión como nacimiento de la vida superior.
«Therefore in this grade, the Candidate is led to the sphere of stagnant water which by the presence of solar and fiery elements is vitalised and rendered a perfect creative base.» — [REGARDIE 1937] qué se hace en el rito de Practicus: llevar al candidato a la esfera del agua estancada, vitalizada por los elementos solar e ígneo hasta volverla base creativa.
«the cross above the Triangle represents the power of the Spirit rising above the triangle of the Waters.» — [DOCUMENTO — el emblema en el altar del grado de Practicus] la disposición que resume, según Regardie, todo el simbolismo del grado y señala la tarea inmediata del candidato.
«At this juncture, too, the diagrams displayed begin to take on especial significance, and though their theme apparently is biblical in nature, accompanied by explanations in a curious phraseology consonant therewith, they are nevertheless highly suggestive, as containing the elements of a profound psychology.» — [REGARDIE 1937] su lectura de las láminas del grado: de tema aparentemente bíblico y con explicaciones de fraseología curiosa, y aun así portadoras de una psicología profunda.
«After this grade follows an automatic wait of three months, referred to the regimen of the elements, a period as it were of silent incubation, during which time the rituals were given to the candidate that he may make copies for his own private use and study.» — [REGARDIE 1937] la espera de tres meses tras el Practicus, referida al régimen de los elementos, durante la cual se entregaban al candidato los rituales para que los copiara.
«The fourth grade of Philosophus carries the candidate one step further. The Sephirah involved is Netsach, Victory, to which is referred the operation of the planet Venus and the element of Fire, while the paths that connect to the lower rungs of the ladder are principally of a watery nature.» — [REGARDIE 1937] el grado de Philosophus en Netzach, con Venus y el fuego, y con senderos de conexión hacia abajo principalmente acuosos.
«Thus the elements encountered are of an identical nature with those of the preceding grade, but their order and power is quite reversed. Previously the water was predominant. Now the Fire rages and whirls in lurid storm, with water only as the complementary element whereon it may manifest, and in order that due equilibrium may be maintained, as it is written: — “The Ruach Elohim moved upon the face of the Waters.» — [REGARDIE 1937, cerrando con una fórmula citada] la inversión respecto del grado anterior: los mismos elementos con el orden y el poder trocados, ahora el fuego predominante y el agua solo como complemento donde manifestarse.
«The three holes blasted in the walls symbolise the Supernal Triad, the establishment of the divine through and following the destruction of the outer self.» — [REGARDIE 1937] cómo lee los tres boquetes de la torre del Tarot: la Tríada Suprema, es decir lo divino establecido a través de la destrucción del yo exterior.
«Though Fire and Water, warmth and moisture, are essentially creative, their stimulation within the being of the Neophyte draws his attention, perhaps for the first time, to the chaotic condition of his natural existence, and the complete psychic muddle into which his ignorance and spiritual impotence have stranded him. Evocative of the highest within his soul, these elements equally call forth that which is base and low.» — [REGARDIE 1937] el efecto que atribuye a estimular esos elementos: llamar la atención del neófito sobre el desorden de su existencia natural, evocando a la vez lo más alto y lo más bajo de su alma.
«The result of the first step is analytical, an unbalancing, the levelling down of all that man formerly held true and holy — the chaos, the darkness, and the Gates of the Land of Night. An unhappy state, but a very necessary one if progress is to be made and if the preliminary chaos is to be transcended, From these ruins may be erected the new temple of Light, for it is always from the rubbish heap that are selected the materials for the manifestation of god-head.» — [REGARDIE 1937] el primer paso descrito como análisis y desequilibrio, con el caos por estado necesario y el basurero por cantera de los materiales de lo divino.
«These symbols have a dual reference. Not only do they refer to the epochs of creative evolution whose memory has long since faded even from the visible memory of nature, but also to the recapitulations of these periods within personal progress on the Path.» — [REGARDIE 1937] la doble referencia que da a estos símbolos: las épocas de la evolución creadora y la recapitulación de esas mismas épocas en el progreso personal.
«finds himself assailed by the ‘complexes’ which have corrupted him, their externalisation excruciating him, and his agonised reluctance to their elimination plunging him into such ordeals that he seems (both to himself and to others) to have turned from a noble and upright man into an unutterable scoundrel.» — [CROWLEY, citado por Regardie, que lo adjudica en la misma línea] el aspirante en el umbral asaltado por sus complejos, cuya externalización lo vuelve a ojos propios y ajenos un canalla.
«In fact, it is my belief that the criterion or hall mark of successful initiation is the occurrence of these or similar experiences. The whole universe, under the stimulation of the magical elements and inward analysis, seems to tumble like a pack of cards crazily about one’s feet.» — [REGARDIE 1937] el criterio con que dice reconocer una iniciación exitosa, dado explícitamente como creencia suya: que ocurran esas experiencias, con el universo entero desmoronándose como castillo de naipes.
«This is the solve half of the alchemical solve et coagula formula. Analysis must precede synthesis.» — [REGARDIE 1937] la identificación de ese derrumbe con la mitad solve de la fórmula alquímica.
«Corruption is the primitive base from which the pure gold of the spirit is drawn. Moreover the alchemical treatises are eloquent in their description of the poisonous nature of this condition which, though extremely unpleasant, is a highly necessary one, and success in its production is at least one symptom of good working.» — [REGARDIE 1937] la corrupción como base primitiva del oro espiritual, y el éxito en producir ese estado venenoso como síntoma de buen trabajo.
«For the alchemist, so the tradition asserts, commences his work where Nature has left off. And were this solvé phenomenon to occur spontaneously in the course of nature, the result and the outcome — the coagulation of previously dissolved elements — would not be very dissimilar to that which previously existed. But with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white Light of the divine Spirit, a higher species of being, illumined and enlightened, may develop.» — [REGARDIE 1937] la diferencia que establece entre la disolución espontánea de la naturaleza, que devolvería lo mismo, y la técnica iniciática, que fermenta el caos para que salga una especie superior.
«In two Altar diagrams — one called the Garden of Eden, shown in the Practicus grade, and the other called The Fall shown in the Philosophus grade, all these ideas are expanded and synthesized. They should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the Path, and they resume the entire philosophy of Magic.» — [REGARDIE 1937] las dos láminas de altar, el Jardín del Edén del Practicus y la Caída del Philosophus, que dice compendio de toda la filosofía de la magia.
«Many hints, moreover, which may be found useful as assisting meditation are contained in The ‘Curse’ from a Philosophical Point of View in the second volume of Blavatsky’s Secret Doctrine in connection with the Prometheus myth and the awakening of Manas, mind.» — [REGARDIE 1937] adónde manda para meditar esas láminas: al capítulo sobre la maldición del segundo volumen de Blavatsky, por el mito de Prometeo y el despertar de Manas.
«The first depicts a personified representation of the three fundamental principles in Man. Each of these is apparently separate, functioning independently on its own plane» — [REGARDIE 1937] qué muestra la primera lámina: los tres principios fundamentales del hombre personificados, cada uno operando aparte en su propio plano.
«Principally, it represents man in the now departed morning of the race, in the primal rounds of evolutionary effort when self-consciousness had not yet been won by self-induced and self-devised efforts, and when peace and harmony prevailed both within and without by right of heritage rather than through personal labour.» — [REGARDIE 1937] y a qué momento lo refiere: el hombre de las rondas primeras, cuando la autoconsciencia aún no se había ganado por esfuerzo propio y la armonía venía por herencia.
«At the summit of the diagram stands the Apocalyptic woman clothed with the Sun of glory, crowned with the twelve stars, and the moon lying at her feet. Her symbolism pertains to the supernal essence of mind, representing thus the type and symbol of the glittering Augoeides, the Neschamah.» — [REGARDIE 1937] la mujer apocalíptica vestida de sol, coronada de doce estrellas y con la luna a los pies, referida a la esencia suprema de la mente, el Augoeides y la Neschamah.
«a line or principle of life that strives after superhuman, shining heights.» — [JUNG, citado por Regardie desde su comentario a El secreto de la flor de oro] la fórmula psicológica que superpone a esa figura.
«At the base of the tree stands Eve, the Nephesch or unconscious who, in opposition to this divine Genius, stands for the dark “earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity.» — [REGARDIE 1937, citando a Jung en la segunda mitad] Eva como el Nephesch o inconsciente, principio femenino nacido de la tierra con su emotividad e instintividad.
«Between the two stands Adam, supported by the fundamental strength of Eve, the Ruach or Ego not yet awakened to a realisation of its innate power and possibility. From the larger point of view he represents the race as a whole and “is the personified symbol of the collective Logos, the ‘Host’, and of the Lords of Wisdom or the Heavenly Man, who incarnated in humanity.» — [REGARDIE 1937, citando en la segunda mitad] Adán como el Ruach o ego aún no despierto a su propio poder, y en la escala mayor como símbolo del Logos colectivo y de los Señores de la Sabiduría.
«Beneath these three figures sleeps a coiled dragon, silent, unawakened. None it would seem is aware of that latent power, titanic and promethean, coiled beneath — the active magical power centered in man, his libido, neutral, of vast potentialities but neither good nor evil in itself.» — [REGARDIE 1937] el dragón enroscado bajo las tres figuras, identificado con el poder mágico activo del hombre y con la libido, y declarado neutro, ni bueno ni malo.
«As the divine peace of the garden of Eden was manifested during the Water grade, so in this Grade of Philosophus, the power of Fire is shown to have called forth catastrophe.» — [REGARDIE 1937] el contraste entre las dos láminas: la paz del Edén en el grado del agua y la catástrofe llamada por el fuego en el del Philosophus.
«Most of the speeches in this ritual are depicted as issuing from the Samothracian Kabiri, the deluge Gods, though the main body of the ritual consists of the sonorous and resonant versicles of the Chaldaean Oracles, the translation, I believe, of Dr. Westcott, with a few» — [REGARDIE 1937] de dónde vienen los textos del rito de Practicus: la mayoría puestos en boca de los Kabiri samotracios, dioses del diluvio, y el cuerpo principal en los versículos de los Oráculos caldeos, cuya traducción atribuye a Westcott con el hedge impreso; la oración cierra en la plana siguiente con unas modificaciones autorizadas por Mathers.
«These two are the primary terrestrial elements which, intelligently controlled and creatively employed may» — [REGARDIE 1937] fuego y agua como los dos elementos terrestres primarios, cuyo control inteligente y empleo creador abre, dice, la restauración de la Edad de Oro nombrada en la plana siguiente.
«lead eventually to the restoration of the Golden Age. By their transmutation a new paradise may be re-created from the darkness and chaos into which formerly it had fallen.» — [REGARDIE 1937] y el remate de esa oración: por transmutación de esos elementos puede recrearse un paraíso nuevo desde la oscuridad y el caos en que había caído.
«For the Light may not legitimately be called forth upon man, nor dwell within him, until chaos has been turned into equilibrium of complete realisation and enlightenment. Not until order has been restored to the lower elements of his earthy kingdom, neither peace nor inner security may be his rightful lot.» — [REGARDIE 1937] la condición que pone: sin caos vuelto equilibrio y sin orden restaurado en el reino terrestre del hombre, ni la Luz mora en él ni le tocan paz ni seguridad interior.
«sleeping dogs” within his being, to use Blavatsky’s apt expression.» — [REGARDIE 1937] la otra lectura de Adán, el candidato antes de que despierten los perros dormidos de su ser, expresión que adjudica a Blavatsky; la oración arranca en la plana anterior.
«Lured downwards by the tree of knowledge — and remembering in what sense the Bible speaks of the verb “to know,” we gather that the root of the trouble was an imperfect apprehension of creative power — towards the “darkly splendid world wherein continually lieth a faithless depth,” Eve, the lower self, ceases to give support to Adam.» — [REGARDIE 1937] la raíz que atribuye a la caída: una aprehensión imperfecta del poder creador, leyendo en qué sentido usa la Biblia el verbo conocer, y Eva que deja de sostener a Adán.
«She has yielded to the awful fascination of the awakening psyche. Far easier is it to fall than to climb to the distant heights. Yet only from one viewpoint is the Fall catastrophic. The awareness of the rise of the Dragon endows man also with consciousness of power — and power is life and progress. The Dragon stands as the symbol of the great enemy to be overcomé, and, as the task of equilibration proceeds, the great prize awaiting success.» — [REGARDIE 1937] la doble cara que da al Dragón: enemigo que hay que vencer y premio que espera, porque la conciencia de su poder es vida y progreso, y solo desde un punto de vista la caída es catástrofe.
«A thousand and one seductions will tend to lure the candidate from the contemplation of the magical goal, and there will be presented to him a thousand and one means of breaking in spirit his vow “to persevere in the divine science” without breaking it in letter. And it will appear that the mind itself will run riot and become unstable, warning the candidate that it were better for him to enjoy a lull in his magical operations.» — [REGARDIE 1937] las formas que toma esa noche: mil seducciones y mil maneras de romper en espíritu el voto de perseverar en la ciencia divina sin romperlo en la letra.
«This state is allegorically referred to by the alchemists in their descriptions of the poisonous Dragon which follows upon the corruption of their First Matter. Vaughan calls it: “a horrible devouring Dragon—creeping and weltering in the bottom of her cave, without wings. Touch her not by any means, not so much as with thy hands, for there is not upon earth such a violent, transcendent poison.» — [VAUGHAN, citado por Regardie] el dragón venenoso que sigue a la corrupción de la primera materia, arrastrándose sin alas en el fondo de su cueva y que se manda no tocar.
«But as the mystics teach, if this condition be patiently endured, it passes, a higher spiritual consciousness gradually dawning in the heart and mind. So also in the alchemical writings, we find that Vaughan observes: “As thou hast begun so proceed, and this Dragon will turn to a Swan, but more white than the hovering virgin snow when it is not yet sullied with the earth.» — [REGARDIE 1937, cerrando con Vaughan] el desenlace que promete si se soporta el estado: el dragón vuelto cisne más blanco que la nieve.
«But fundamentally it is the ascent of the Dragon or, if you wish, an upwelling of the Unconscious archetypes —a highly dangerous and unbalancing ascent, until they are assimilated to consciousness—which first renders Daath a possibility.» — [REGARDIE 1937] y qué hace posible a Daath: el ascenso del Dragón o, en la equivalencia que él ofrece como alternativa, la irrupción de los arquetipos inconscientes, peligrosa hasta que se asimilan.
«In the evolutionary scheme, the Fall occurs through a higher type of intelligence coming into close contact with nascent humanity, thus stimulating the psyche of the race—or so the magical tradition has it.» — [REGARDIE 1937] la versión evolutiva de la caída, con la atribución que él mismo le pone al final: una inteligencia superior que entra en contacto con la humanidad naciente.
«The recapitulation of this process within the individual sphere of consciousness proceeds through the technique of initiation whereby the Red Dragon is stirred into activity through contact with the fructifying powers of the elements, invoked through the skill and power of a trained initiator.» — [REGARDIE 1937] cómo se repite eso en el individuo: el Dragón Rojo movido a actividad por los poderes fructificadores de los elementos, invocados por un iniciador entrenado.
«The use of the divine prerogative, brought about by the magic of every-day experience, the awakening of Daath, brings disaster at first because the awakened psyche is imperfectly understood and so abused for personal ends. But that very disaster ana and that abuse confers the consciousness of self, and is instrumental, at least in part of breaking up the primitive participation mystique.» — [REGARDIE 1937] el desastre que dice inevitable al despertar Daath, porque la psique despierta se entiende mal y se abusa de ella, y el mismo desastre que confiere la consciencia de sí.
«Continually will the Red Dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourselves to the deepest levels of our unconsciousness, reconciling and uniting them with our conscious outlook, thus conquering the foe by driving it back to its proper realm.» — [REGARDIE 1937] el Dragón Rojo como poder invertido del eros, vencido no por represión sino abriéndose a los niveles hondos del inconsciente y reconciliándolos con la mirada consciente.
«For the Adept to be cut off from his roots, from contact with the vitalising and necessary basis of his Unconsciousness, will never do. He must unite and integrate the various levels of his entire Tree. His task must be to train and develop the titanic forces of his own underworld, so that they may become as a powerful but docile beast whereon he may ride.» — [REGARDIE 1937] la tarea que fija al adepto: integrar los niveles del Árbol y adiestrar las fuerzas titánicas de su propio inframundo hasta volverlas bestia poderosa y dócil.
«Escorted into the Vault, the Aspirant is shown the lid of the Tomb of Osiris, the Pastos, wherein is buried our Father, Christian Rosenkreutz, and on that lid is a painting which brings fulfilment as it were to the narrative of the preceding diagrams.» — [REGARDIE 1937] qué se muestra al aspirante en la bóveda: la tapa del Pastos, tumba de Osiris donde está sepultado Christian Rosenkreutz, con una pintura que completa el relato de las láminas anteriores.
«The lower half of the painting depicts a figure of Adam, similar to his presentation in the Practicus grade diagram, though here the heads of the Dragon are falling back from the Tree, showing the Justified One, the illuminated adept, by his immolation and self-sacrifice rescuing the fallen kingdom of his natural self from the clutches of an outraged eros.» — [REGARDIE 1937] la mitad baja de esa pintura: el mismo Adán del Practicus, con las cabezas del Dragón cayendo del Árbol y el Justificado rescatando por inmolación su reino caído.
«It is to effect this redemption of the personality, to regenerate the power of the dragon, and attempt to bring the individual to some realisation of his potential godhead, that is the object of the Adeptus Minor Ceremony.» — [REGARDIE 1937] el objeto que declara para la ceremonia de Adeptus Minor: redimir la personalidad y regenerar el poder del dragón.
«It is for this reason that I hold that the Golden Dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. In it the work of academic psychology may find a logical conclusion and fruition, so that it may develop further its own particular contribution to modern life and culture. For this psycho-magical technique of ceremonial initiation indicates the psychological solution of the anima problem.» — [REGARDIE 1937] la tesis que sostiene en primera persona: la técnica iniciática de la orden importa a la humanidad entera porque en ella la psicología académica hallaría conclusión, y porque indica la solución psicológica del problema del ánima.
«Arise! Shine! For thy light is come!» — [REGARDIE 1937, con una fórmula citada] el remate con que cierra ese argumento.
«These ceremonies have brought thee into contact with certain forces which thou hast now to learn to awaken in thyself, and to this end, read, study and re-read that which thou hast already received. Be not sure even after the lapse of much time that thou hast fully discovered all that is to be learned from these. And to be of use unto thee, this must be the work of thine own inner self, thine own and not the work of another for thee so that thou mayest gradually attain to the knowledge of the Divine Ones.» — [DOCUMENTO — el mismo jefe de la orden] y el encargo de despertar en uno mismo esas fuerzas releyendo lo recibido, con la advertencia de que ha de ser obra del propio yo interior y no de otro.
«Its technical attribution is the element of Akasa, Spirit or Ether which is magically invoked by the usual procedure of invoking pentagrams and the vibration of divine names following upon the conjuration of the powers of the four subsidiary elements.» — [REGARDIE 1937] la atribución técnica del grado del Portal: Akasa, espíritu o éter, invocado con pentagramas y vibración de nombres divinos tras conjurar los cuatro elementos subsidiarios.
«To this grade, there is attached no elemental prayer as in the former grades, but there is one remarkable invocation employed which bears quoting here.» — [REGARDIE 1937] lo que el Portal no lleva, a diferencia de los grados anteriores: plegaria elemental propia.
«that condition described by various mystics as the dark Night of the Soul. It is accompanied by a sense of intolerable dryness, a dreaded awareness of the fact that all the powers of the soul seem dead, and the mind’s vision closed in dumb protest, as it were, against the harsh disciple of the Work itself.» — [REGARDIE 1937] la caída equiparada a la noche oscura del alma de los místicos, con sequedad intolerable y las potencias del alma como muertas; la capa de texto imprime disciple donde se esperaría disciplina, y la oración arranca en la plana anterior.
«The Qabalistic Sephirah of Daath is the conjunction of Chokmah and Binah on the Tree of Life, the child of Wisdom and Understanding—knowledge. It refers to the symbolic sphere formed within or above the Ruach» — [REGARDIE 1937] Daath como conjunción de Chokmah y Binah, hijo de sabiduría y entendimiento, y como esfera simbólica formada dentro o sobre el Ruach.
«by means of experience obtained, and this assimilated becomes transmuted into intuition and faculty of mind.» — [REGARDIE 1937] y el remate de esa definición en la plana siguiente: la experiencia asimilada se transmuta en intuición y facultad de la mente.
«It is the Fall which is responsible for the acquisition of self-knowledge. “Thus it stands proven” claims Blavatsky, “that Satan, or the red Fiery Dragon, the ‘Lord of Phosphorus’ and Lucifer, or ‘Light-bearer,’ is in us; it is our Mind—our temptor and Redeemer, our intelligent liberator and saviour from pure animalism.» — [REGARDIE 1937, cerrando con Blavatsky] la caída como responsable de la adquisición del autoconocimiento, y el dragón rojo identificado con la mente, tentador y redentor a la vez.
«Consequently, the realisation of sorrow as it impinges on the ego, or at least the sense of personal mental and emotional discomfort, and» — [REGARDIE 1937] el punto de arranque que fija: la realización del dolor al chocar con el ego, o al menos el malestar mental y emocional propio.
«an understanding of its causes, invariably constitute the first impetus to perform the Great Work, even as it comprises the motive first to seek the services and aid of the analytical psychologist.» — [REGARDIE 1937] y el paralelo que traza al cerrar la oración: el mismo impulso que mueve al Gran Trabajo mueve a buscar al psicólogo analítico.
«Consciousness thus torn from its roots and no longer able to appeal to the authority of the primordial images, possesses a Promethean freedom, it is true, but it also partakes of the nature of a godless hybris. It soars above the earth, even above mankind,» — [JUNG, citado por Regardie para la caída] la consciencia arrancada de sus raíces, con una libertad prometeica que participa de la desmesura sin dioses.
«but the danger of capsizing is there, not for every individual to be sure, but collectively for the weak members of such a society, who again Promethean-like, are bound by the unconscious to the Caucasus.» — [JUNG, citado por Regardie] y el peligro que la cita nombra en la plana siguiente: la zozobra, no de cada individuo pero sí colectiva para los miembros débiles.
«midst of the Light-bearers, one like unto the Ben Adam, clothed with a garment down to the feet, and girt with a golden girdle. His head and his hair were white as snow, and his eyes as flaming fire; his feet like unto fine brass as if they burned in a furnace. And his voice as the sound of many waters. And he had in his right hand seven stars and out of his mouth went the Sword of Flame, and his countenance was as the Sun in his strength.» — [DOCUMENTO — el ritual de Adeptus Minor] el semejante al Ben Adam, con la cabeza y el cabello blancos como nieve, siete estrellas en la diestra y la espada de llama saliendo de su boca.
«Remember that there is hardly a circumstance in the rituals even of the First Order which has not its special meaning and application» — [DOCUMENTO — uno de los jefes de la orden, citado por Regardie] la instrucción para el intervalo entre Philosophus y Portal: casi nada en los rituales del Primer Orden carece de sentido y aplicación propios.
«And being turned I saw seven golden Light-bearers, and in the» — [DOCUMENTO — el ritual de Adeptus Minor] la apertura de la visión, que la plana siguiente continúa con el semejante al Ben Adam.
«Its signification is a higher type of consciousness, the beginning of a spiritual rebirth. It acts as a self-evolved link between the higher Genius, on the one hand, at peace in its Supernal abode, and, on the other hand, the human soul bound by its Fall to the world of illusion and sense and matter.» — [REGARDIE 1937] Daath como enlace autoevolucionado entre el Genio superior en su morada supernal y el alma humana atada por la caída al mundo de la ilusión, el sentido y la materia.
«Move therefore and show yourselves. Open the mysteries of your creation. Be friendly unto me, for I am the servant of the same your God, a true worshipper of the Highest.» — [DOCUMENTO — la invocación del Portal, versión inglesa] el cierre del texto que en el templo se vibra en enoquiano: la orden de moverse y mostrarse y la declaración del operador como siervo del mismo Dios.
«This grade, referred to the veil Paroketh, which separates the First and Second Orders, is intermediate between the purely elemental grades and the spiritual grade of Adeptus Minor.» — [REGARDIE 1937] el velo Paroketh como lo que separa el Primer del Segundo Orden, con el Portal por grado intermedio entre los elementales y el Adeptus Minor.
«A crown to the four lower element, this Rite formulates above Earth, Air, Water and Fire, the uppermost point of the Pentagram, revealing the administration of the Light over and through the kingdom of the natural world.» — [REGARDIE 1937] qué formula ese rito sobre los cuatro elementos: la punta superior del Pentagrama, es decir la administración de la Luz sobre el reino natural.
«It concerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mystical altar, is offered to the service of the higher Genius.» — [REGARDIE 1937] el oficio del Portal: recapitular los grados anteriores y equilibrar el yo elemental, sacrificado simbólicamente en el altar y ofrecido al Genio superior.
«In that grade, too, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. It is the way to realisation.» — [REGARDIE 1937] la facultad que ese grado subraya: la aspiración a lo divino como aquello con lo que se rasga el velo del santuario interior.
«The five Paths leading from the grades of the First to the Second Orders are symbolically traversed, and their symbols impressed within the sphere of sensation.» — [REGARDIE 1937] los cinco senderos entre el Primer y el Segundo Orden, recorridos simbólicamente y con sus símbolos impresos en la esfera de sensación.
«Buried with that Light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our Master, o brother of the Cross of the Rose. Like him, o Adepts of all ages, have ye toiled. Like him have ye suffered tribulation. Poverty, torture and death have ye passed through; they have been but the purification of the gold. In the alembic of thine heart through the athanor of afÒiction, seek thou the true stone of the wise.» — [DOCUMENTO — un discurso del ritual de Adeptus Minor] la muerte y resurrección místicas, con la pobreza, la tortura y la muerte leídas como purificación del oro y con la piedra buscada en el alambique del corazón; la capa de texto imprime afÒiction.
«First of all, the candidate is led in, arrayed with insignia and badges and calling himself by his various titles and mottos. But he is warned that not in any vainglorious spirit are the mysteries to be approached, but in simplicity alone. This is the signal for him to be divested of all his ornaments and insignia, and by the Temple entrance, just prior to being bound upon a large upstanding cross of wood, he stands alone, clad in a simple unornamented black gown.» — [REGARDIE 1937] la forma del rito de Adeptus Minor: el candidato entra con insignias y títulos, se le advierte que a los misterios no se llega con vanagloria, y queda despojado y con túnica negra sin adorno antes de ser atado a la cruz.
«For we are clearly taught by precept and by example that we are, in essence, gods of great power and spirituality who died to the land of our birth in the Garden of Hesperides, and mystically dying descended into hell.» — [REGARDIE 1937] lo que dice enseñado por precepto y ejemplo en esa ceremonia: que somos en esencia dioses que murieron a la tierra de su nacimiento en el Jardín de las Hespérides.
«And moreover the ritual demonstrates that like Osiris, Christ, and Mithra, and many another type of god-man, we too may rise from the tomb and become aware of our true divine natures.» — [REGARDIE 1937] y el paralelo que el rito establece con Osiris, Cristo y Mitra: también nosotros podemos levantarnos de la tumba.
«In the divine name IAO, I invoke Thee thou great avenging Angel HUA, that thou mayest invisibly place thy hand upon the head of this Aspirant in attestation of his obligation» — [DOCUMENTO — la invocación previa a la Obligación] el ángel vengador HUA invocado en el nombre divino IAO para que ponga invisiblemente la mano sobre la cabeza del aspirante.
«is especially intended to effect the change of the consciousness into the Neschamah, and there are three places where this can take place. The first is when the aspiration is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the Union with the higher.» — [DOCUMENTO — uno de los jefes de la orden, en un documento sobre los efectos de esa iniciación] el objeto de la ceremonia dicho como cambio de la consciencia a la Neschamah, con tres lugares donde puede ocurrir y el primero en la cruz.
«The Obligation assumed, the candidate is now removed from the cross, and the OfÏcers then narrate to him the principal facts in the history of the founder of the Order—Christian Rosenkreutz.» — [REGARDIE 1937] lo que sigue a la Obligación: bajado de la cruz, los oficiales le narran la historia del fundador de la orden.
«When the History lecture mentions the discovery of the Vault wherein the Tomb and body of the illustrious Father were discovered, one of the initiating adepts draws aside a curtain, admitting the candidate to a chamber erected in the midst of the Temple similar to that described in the lecture.» — [REGARDIE 1937] el momento de la puesta en escena en que se descorre la cortina y se admite al candidato a una cámara levantada en medio del templo.
«As a climax to the very simple Temple furniture of the Outer grades, it comes as a psychological spasm and asa highly significant symbol.» — [REGARDIE 1937] el efecto que le atribuye tras el mobiliario simple de los grados exteriores: un espasmo psicológico y un símbolo cargado de sentido.
«The mediaeval Rosicrucian manifesto the Fama Fraternitatis, translated in Arthur Edward Waite’s Real History of the Rosicrucians, describes it at great length» — [REGARDIE 1937] de dónde saca la descripción de la bóveda: la Fama Fraternitatis en la traducción de la Real History of the Rosicrucians de Waite.
«Around this fundamental symbolism, the Golden Dawn adepts, displaying a genius of extraordinary insight and synthesis, had built a most awe-inspiring superstructure. The usual Order symbolism of the Light was represented by a white triangle centred by the Rose —this placed upon the ceiling. The floor design was so painted as to represent the Red Dragon and the forces of the primitive archetypes upon which the candidate trod as emblematic of his conquest.» — [REGARDIE 1937] la superestructura que atribuye a los adeptos de la orden sobre ese símbolo: triángulo blanco con la Rosa en el techo y en el suelo el Dragón Rojo y los arquetipos primitivos que el candidato pisa.
«Both of these beings may be considered as the type and symbol of the higher and divine Genius. Immediately above this cofÏn rested the circular altar mentioned in the Fama. It bore paintings of the Kerubic emblems, and upon these were placed the four elemental weapons and a cross, the symbol of resurrection.» — [REGARDIE 1937] Rosenkreutz y Osiris como tipo del Genio superior, y el altar circular sobre el ataúd con los emblemas querúbicos, las cuatro armas elementales y la cruz de resurrección.
«At one point in the ceremony, the acting Hierophant, or Chief Adept as he is now called, is interred in the Pastos as though to represent the aspirant’s higher Self which is hidden and confined within the personality, itself wandering blindly, lost in the dark wilderness.» — [REGARDIE 1937] el Chief Adept sepultado en el Pastos como figura del Yo superior del aspirante, escondido y confinado dentro de la personalidad.
«In the symbol of the Vault, the psychologist no doubt will see a highly interesting and complex array of Mother symbols, traces of which, used in very much the same way, may be found in the literary fragments we inherit from the mystery cults of antiquity. It would be possible, and quite legitimate so to interpret the Vault.» — [REGARDIE 1937] la lectura psicológica que declara legítima para la bóveda: un conjunto de símbolos maternos con huellas en los fragmentos de los cultos de misterio antiguos.
«For even the Order interpretation refers the Vault in its entirety to the Isis of Nature, the great and powerful mother of mankind and all that is. And an analysis of the separate parts of the Vault—the Venus door, the Pastos, the two Pillars—would subscribe to that view.» — [REGARDIE 1937] y el apoyo que trae desde dentro: la propia interpretación de la orden refiere la bóveda entera a la Isis de la Naturaleza, y el análisis de sus partes lo confirma.
«For regeneration and the second birth have always as creative psychological states been associated with the Mother. And it may be recalled that the Neschamah or that principle in man which constantly strives for the superhuman shining heights, is always portrayed as a feminine principle, passive, intuitive and alluring.» — [REGARDIE 1937] por qué asocia el segundo nacimiento a lo materno, y la Neschamah descrita siempre como principio femenino, pasivo, intuitivo y atractivo.
«Whilst the universal counterpart of this human principle, represented on the Tree of Life by the Supernals, is always described by the mediaeval alchemists as a virginal figure, from whose life and substance all things have issued, and through whose agency man is brought to the second birth.» — [REGARDIE 1937] y la contraparte universal en los Supernos, que los alquimistas medievales describen como figura virginal de cuya vida y sustancia salió todo.
«The apparent complexity of the above delineated scheme may be thought by some individuals to be entirely too complicated for modern man and not sufÏciently simple in nature. While one can deeply sympathise with the ideas of the extreme simplicity cult in Mysticism, nevertheless it is evident that the complex and arduous nature of the routine is no fault of Magic. Man himself is responsible for this awkward situation.» — [REGARDIE 1937] la objeción de complejidad que recoge y su respuesta: lo arduo de la rutina no es culpa de la magia sino del hombre mismo.
«To be purified was considered by the alchemists and the Theurgists of a bygone day as not nearly enough. That purification and consecration was required to be repeated and repeated, again and again.» — [REGARDIE 1937] lo que atribuye a alquimistas y teúrgos sobre la purificación: no bastaba con purificarse, había que repetirla.
«Because of countless centuries of evolution and material development—sometimes in quite false directions—man has spiritually repressed himself, and thus gradually forgotten his true divine nature.» — [REGARDIE 1937] su explicación de esa complejidad: siglos de evolución material, a veces en direcciones falsas, con el hombre reprimiéndose espiritualmente hasta olvidar su naturaleza divina.
«Meanwhile, as a sort of compensation for this loss, he has developed a complexity of physical and psychic constitution for dealing adequately with the physical world.» — [REGARDIE 1937] y la compensación que le atribuye: una constitución física y psíquica compleja para habérselas con el mundo físico.
«A gestation period of at least nine months had to elapse» — [REGARDIE 1937] el intervalo antes del Adeptus Minor, que llama de gestación: nueve meses cuando menos, según cierra la oración en la plana siguiente.
«shined in this vault, nevertheless it was enlightened with another Sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. In the midst, instead of a tomb-stone, was a round altar... Now, as we had not yet seen the dead body of our careful and wise Father, we therefore removed the altar aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed» — [DOCUMENTO — la Fama en traducción de Waite] la bóveda alumbrada por otro sol situado en el centro del techo, el altar redondo en lugar de lápida y el cuerpo hallado entero y sin consumir bajo una plancha de bronce; la oración arranca en la plana anterior.
«The whole concatenation of symbols is an elaborate and dramatic portrayal of the central theme of the Great Work. In a word, it depicts the spirit» — [REGARDIE 1937] qué dice que retrata el conjunto de símbolos de la bóveda: el tema central del Gran Trabajo, y en una palabra el renacimiento espiritual del candidato, que la oración nombra en la plana siguiente.
«reason that man is not a simple being. Fundamentally and at root he may be simple; but in actuality he is not. Having strayed from his roots, and lost his spiritual birthright in a jungle of delusion, it is not always easy to re-discover those roots or to find the way out from the Gates of the Land of Night.» — [REGARDIE 1937] su premisa antropológica contra los métodos que la niegan: el hombre puede ser simple en su raíz y no lo es de hecho, extraviado en una selva de ilusión.
«In contradistinction to the above mentioned type of amorphous mystical doctrine, Magic does recognise the many-faceted nature of man. If that intricate structure so painfully constructed be considered an evil, as some seem to think, it is a necessary evil. It is one to be faced and used. Therefore Magic connives by its technique to use, develop, and improve each of these several principles to its highest degree of perfection.» — [REGARDIE 1937] el deslinde frente a la doctrina mística amorfa: la magia reconoce la naturaleza multifacética del hombre y trabaja cada uno de esos principios, aunque la estructura sea, dice, un mal necesario.
«Fit thy roof to thy God in what thou canst, and in what thou canst not He will help thee. When thou hast thus set thy house in order, do not think thy Guest will come without invitation. Thou must tire Him out with pious importunities.» — [VAUGHAN, citado por Regardie] la continuación del consejo: poner la casa en orden y no esperar que el Huésped venga sin invitación, sino cansarlo con importunidades piadosas.
«Perpetual knockings at His door, Tears sullying his transparent rooms, Sighs upon sighs; weep more and more» — [VAUGHAN, citado por Regardie] los versos con que la misma cita insiste en la importunidad.
«This is the way thou must walk in, which if thou dost thou shall perceive a sudden illustration, and there shall then abide in thee fire with light, wind with fire, power with wind, knowledge with power, and with knowledge an integrity of sober mind!» — [VAUGHAN, citado por Regardie] la promesa que cierra el consejo: una ilustración súbita y la cadena de fuego con luz, viento con fuego, poder con viento, conocimiento con poder.
«Not enough is it to be illuminated. The problem is not quite as simple as that. It is in vain that the wine of the Gods is poured into broken bottles. Each part of the soul, each elemental aspect of the entire man must be strengthened and transmuted and brought into equilibrium and harmony with the others.» — [REGARDIE 1937] por qué no basta con ser iluminado, dicho con su propia figura: en vano se vierte el vino de los dioses en botellas rotas.
«The basic ideas of the Qabalah were imparted by means of so-called knowledge lectures, together with certain important symbols and significant names in Hebrew were required to be memorised.» — [REGARDIE 1937] en qué consistía el trabajo personal de los grados exteriores: las knowledge lectures con las ideas básicas de la Qabalah, más símbolos y nombres hebreos que había que memorizar.
«The lamens—insignia worn over the heart—of the various OfÏcers were referred in divers ways to the Tree of Life, thus explaining after a fashion the function of that particular ofÏce in the Temple of Initiation.» — [REGARDIE 1937] los lámenes llevados sobre el corazón, referidos al Árbol de la Vida de modo que expliquen la función de cada oficio.
«Each path traversed, and every grade entered, had a so-called Admission Badge. This usually consisted of one of the many forms of the Cross, and of symbols of the type of the Swastika, truncated Pyramid, and so forth. To these astrological and elemental attributions were referred.» — [REGARDIE 1937] las insignias de admisión de cada sendero y grado: formas de la cruz, la esvástica, la pirámide truncada, con atribuciones astrológicas y elementales.
«Most of these symbols possess great value, and since they repeatedly recur under different guises through the stages of personal magical work undertaken after the Adeptus Minor grade, they should receive the benefit of prolonged brooding and meditation.» — [REGARDIE 1937] por qué pide meditarlos largamente: porque reaparecen con otras formas en el trabajo posterior al Adeptus Minor.
«Just as the Neophyte Ceremony of admission contains the essential symbolism of the Great Work, shadowing forth symbolically the commencement of certain formulae of the Magic of Light, so potential within the Pentagram Ritual and the Qabalistic Cross are the epitomes of the whole of that work.» — [REGARDIE 1937] el lugar que da al Ritual del Pentagrama y a la Cruz Cabalística: contienen en potencia el epítome de todo el Gran Trabajo, como la ceremonia de Neófito lo prefigura.
«In all magical procedure it is fundamental, for it is a gesture of upraising the human consciousness to its own root of perfection and enlightenment by which the sphere of sensation and every act performed under its surveillance are sanctified. Thus it should precede every phase of magical work, elementary as well as advanced.» — [REGARDIE 1937] por qué lo pone antes de toda operación: es el gesto que levanta la consciencia a su raíz y santifica la esfera de sensación.
«The prime factor towards success in that exercise is to imagine that the astral form is capable of expansion, that it grows tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. When this imaginative expansion of consciousness produces the sense that the height is enormous, with the Earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant Light.» — [REGARDIE 1937] la instrucción oral que añade al rubro escrito: imaginar la forma astral creciendo hasta figura angélica cuya cabeza toca las estrellas, con la Tierra por globo diminuto bajo los pies.
«The act of marking the shoulders right and left whilst vibrating the Sephirotic names, traces the horizontal shaft of the cross, equilibriating the Light within the sphere of sensation.» — [REGARDIE 1937] el trazo horizontal de la cruz de Luz al marcar los hombros vibrando los nombres sefiróticos.
«The Pentagrams trace a cleansing and protecting circle of force invoked by the four Names of four letters each about the limits of the personal sphere, and the Archangels are called, by vibration, to act as great stabilising influences.» — [REGARDIE 1937] qué hacen los pentagramas en ese rito: un círculo de fuerza invocado por los cuatro Nombres de cuatro letras, con los arcángeles llamados por vibración como estabilizadores.
«Divination usually is said to refer exclusively to the low occult arts, to fortune-telling, and the prognostication of the future. Actually, however, so far as the Order is concerned, the principal object for these practical methods is that they stimulate, as few exercises can, the faculties of clairvoyance, imagination, and intuition.» — [REGARDIE 1937] por qué una orden de desarrollo espiritual enseña adivinación: no por la fortuna sino porque esos métodos estimulan la clarividencia, la imaginación y la intuición.
«These interpretations are usual to the beginner in the art, for he requires a foundation of the principal definitions employed upon which his own meditations can build» — [REGARDIE 1937] el papel que da a las lecturas de manual: cimiento de definiciones sobre el que el principiante construye sus propias meditaciones.
«In short, the effort to divine by these methods calls into operation the intuitive and imaginative faculties to a very large extent. Everyone without exception has this faculty of divining in some degree, varying only in his ability to make it manifest. In most people it is wholly dormant.» — [REGARDIE 1937] y su tesis sobre la facultad: todos la tienen en algún grado, con diferencias solo en poder manifestarla, y en la mayoría duerme del todo.
«Again, while divination as an artificial process may be wholly unnecessary and a hindrance to the refined perceptions of a fully developed Adept, who requires no such convention to ascertain whence a thing comes and whither it is going, yet these aids and stimuli have their proper place for the Neophyte. For those in training they are not only legitimate but useful and necessary.» — [REGARDIE 1937] el límite que pone: para el adepto plenamente desarrollado la adivinación puede sobrar y hasta estorbar, y para quien se entrena es útil y necesaria.
«Like all magical techniques, divination is open to abuse. The fact, however, that abuse is possible does not, as again and again must be reiterated, fully condemn the abused technique. The application of common sense to the magical art is as necessary as it is to all else.» — [REGARDIE 1937] su regla ante el abuso, que dice tener que repetir: que una técnica pueda abusarse no la condena.
«All that the Order demands of the Adeptus Minor is that he should be able to draw up a map showing the position of Planets and Signs, preparatory to certain operations requiring the invocation of zodiacal forces.» — [REGARDIE 1937] lo mínimo que la orden exige en astrología: levantar un mapa con planetas y signos para las operaciones que invocan fuerzas zodiacales.
«It may be interesting for the psychological critic to reflect upon the fact that it was this technique to which most members of the Order devoted the greatest attention—the only technique in which, more than any other single branch of the work, there is greater opportunity for deception and self-deception.» — [REGARDIE 1937] la observación que ofrece al crítico psicológico: la técnica a la que más se dedicaron los miembros es también la que más se presta al engaño y al autoengaño.
«For they teach the necessity of an imaginative formation of an intellectual or astral form, the Body of Light, for the purpose of exploring the different regions of the Tree of Life or the several strata of one’s own psychic make-up.» — [REGARDIE 1937] qué tienen en común los dos métodos de visión: formar imaginativamente un cuerpo de Luz para explorar las regiones del Árbol o los estratos de la propia psique.
«The simpler aspects of this investigation are taught just after the grade of Philosophus, though naturally the full possibilities of this method and the complete details on the technical side do not reveal themselves until the teaching of the Second Order has been received.» — [REGARDIE 1937] cuándo se enseña esa investigación y hasta dónde: lo simple tras el Philosophus, y lo completo solo con la enseñanza del Segundo Orden.
«In addition to these technical methods there were meditations on the symbols and ideas of the whole system, and it was quite frequently suggested that the student go through the ceremonies, after having taken the grades, and build them up in his imagination so that he re-lives them as vividly as when he was in the Temple.» — [REGARDIE 1937] el ejercicio complementario que se sugería: recorrer de nuevo las ceremonias ya tomadas construyéndolas en la imaginación hasta revivirlas.
«In such a vehicle made consecrate and truly holy by this equilibriation, the higher Genius may find a worthy and fit dwelling. This and this alone, may ever constitute the true nature of initiation.» — [REGARDIE 1937] la condición que pone tras oponer integración a patología: solo en un vehículo consagrado por ese equilibrio halla morada el Genio superior, y solo eso constituye iniciación.
«Three of the most important items of personal study to be accomplished while in the First or Outer Order, apart from the memorisation of the rudiments of the Qabalah were: (a) The practice of the Pentagram Ritual with the Qabalistic Cross, (b) Tatwa Vision, and» — [REGARDIE 1937] los estudios personales del Primer Orden aparte de los rudimentos qabalísticos: el Ritual del Pentagrama con la Cruz Cabalística y la visión Tatwa; la enumeración cierra en la plana siguiente.
«Divination by Geomancy and the simple Tarot method described by Waite in his Key to the Tarot.» — [REGARDIE 1937] y el tercero de esos estudios: la adivinación por geomancia y por el método simple de Tarot que atribuye al Key to the Tarot de Waite.
«The practical exercise that accompanied the Portal grade was one in which the aspirant built up, again in the imagination, a symbolic form of the Qabalistic Tree of Life, paying at first particular attention to the formulation of the Middle Pillar in the sphere of sensation or aura. This latter was conceived to be an ovoid shape of subtle matter» — [REGARDIE 1937] el ejercicio práctico del Portal: construir en la imaginación el Árbol de la Vida atendiendo primero al Pilar del Medio dentro del aura, concebida como huevo de materia sutil.
«This technique, with the so-called Vibratory Formula of the Middle Pillar which is a development therefrom, I consider to be one of the most important practical systems employed in the Order.» — [REGARDIE 1937] el juicio que emite en primera persona: la Fórmula Vibratoria del Pilar del Medio es de los sistemas prácticos más importantes de la orden.
«The graduated training of the entire Outer was intended as a preparation for the practical work to be performed in the Inner or Second Order of the Roseae Rubeae et Aureae Crucis. The assignation of personal magical work seems deliberately to have been postponed until after the Vault reception.» — [REGARDIE 1937] la función del Primer Orden como preparación del Segundo, con la asignación de trabajo mágico personal pospuesta, dice que deliberadamente, hasta después de la recepción en la bóveda.
«It was held that the Ceremony formulated a link between the Aspirant and his Augoeides, that connection serving therefore as a guide and a powerful protection which is clearly required in the works of Ceremonial Magic. Since at the commencement of each serious operation the Initiate must needs exalt himself towards his higher and divine Genius that through him may flow the divine power which alone is capable of producing a pure magical work, the initial forging of that link is a matter of supreme importance.» — [REGARDIE 1937] la razón que da para esa postergación: la ceremonia forja el enlace entre el aspirante y su Augoeides, que en la magia ceremonial sirve de guía y de protección.
«Part One. A. Preliminary. Receive and copy: Notes on the Obligation. The Ritual of the ©=[5] Grade. The manuscript, Sigils from the Rose. The Minutum Mundum. Having made your copies of these and returned the originals you should study them in order to prepare to sit for the written examination. You must also arrange with the Adept in whose charge you are, about your examination in the Temple on the practical work.» — [DOCUMENTO — el syllabus A, General Orders, en circulación] la primera parte del currículo del Adeptus Minor: copiar las notas sobre la Obligación, el ritual del grado, los Sigils from the Rose y el Minutum Mundum, devolver los originales y examinarse.
«Receive the Rituals of the Pentagram and Hexagram. Copy and learn them. You can now sit for the written examination in these subjects and complete ‘A’ by arranging to be tested in your practical knowledge in the Temple.» — [DOCUMENTO — el mismo syllabus] la segunda parte: recibir, copiar y aprender los rituales del Pentagrama y del Hexagrama, con examen escrito y prueba práctica en el templo.
«Part One. B. Implements. Receive the Rituals of the Lotus Wand, Rose-Cross, Sword, and the Elemental Weapons. Copy and return them. There is a written examination on the above subjects—that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations.» — [DOCUMENTO — el mismo syllabus] la sección de implementos: bastón de loto, rosa-cruz, espada y armas elementales, con examen sobre su construcción, simbolismo y uso y sobre la forma de una consagración.
«Part Two. This consists in the making of the Implements which must be passed as suitable before the consecration is arranged for, in the presence of a Chief or other qualified Adept. The making and consecration are done in the order given above unless it is preferred to do all the practical work first, and make arrangements for consecration as convenient.» — [DOCUMENTO — el mismo syllabus] y su parte práctica: fabricar los implementos, que han de aprobarse antes de consagrarlos ante un jefe u otro adepto calificado.
«Part One. G. Neophyte Formulae. Receive and copy Z. 1. on the symbols and formulae of the Neophyte Ritual. Z. 3, the symbolism of the Neophyte in this Ceremony. Copy the God-form designs of the Neophyte Ritual. The written examination on the Z. manuscripts may now be taken.» — [DOCUMENTO — el mismo syllabus] la sección de fórmulas del Neófito: copiar los documentos Z. 1 y Z. 3 y los diseños de las formas divinas del ritual.
«To describe to the Chief or other suitable Adept in the Temple the arrangement of the Astral Temple and the relative position of the Forms in it. To build up any God-form required, using the correct Coptic Name.» — [DOCUMENTO — el mismo syllabus] y su prueba práctica: describir la disposición del Templo Astral y construir cualquier forma divina con el nombre copto correcto.
«The above three sections, A. B. G., completed the course prescribed for the Zelator Adeptus Minor, the first sub-grade. The passing of these examinations, conferred the qualification for holding the ofÏce of Hierophant, that is the initiator, in the Outer Order of the» — [REGARDIE 1937] a qué daban derecho esas tres secciones: al subgrado de Zelator Adeptus Minor y a la calificación para oficiar de Hierofante, es decir de iniciador, en el Primer Orden.
«Part One. C. Psychic. This consists in a written examination in the Tatwa system. Its method of use, and an account of any one vision you have had from any card. “Part Two. This consists in making a set of Tatwa cards, if you have not already done so, and sending them to be passed by the Chief or other Adept appointed. To take the examiner on a Tatwic journey, instructing him as if he were a student and vibrating the proper names for a selected symbol.» — [DOCUMENTO — el mismo syllabus] la sección psíquica: examen escrito sobre el sistema Tatwa y el relato de una visión, más fabricar un juego de tarjetas y llevar al examinador en un viaje tátwico.
«Part One F. Angelic Tablets. Receive and make copies of the Enochian Tablets, the Ritual of the Concourse of the Forces, and the Ritual of the making of the Pyramid, Sphinx, and God-form for any square. A written examination on these subjects may now be taken. “Part Two. Make and colour a pyramid for a selected square, and to make the God-form and Sphinx suitable to it, and to have this passed by an Adept. To prepare a Ritual for practical use with this square, and in the presence of a Chief or other Adept appointed to build it up astrally and describe the vision produced. To study and play Enochian chess, and to make one of the Chess boards and a set of Chessmen.» — [DOCUMENTO — el mismo syllabus] la sección de tablas angélicas: copiar las tablas enoquianas y los rituales del Concurso de las Fuerzas y de la pirámide, la esfinge y la forma divina de cada casilla, y además estudiar y jugar el ajedrez enoquiano.
«Part One. E. Talismans. Receive a manuscript on the making and consecrating of Talismans. Gather Names, Sigils, etc., for a Talisman for a special purpose. Make a design for both designs of it and send it in for a Chief to pass. Make up a special ritual for consecrating to the purpose you have in mind and arrange a time with the Chief for the Ceremony of Consecration.» — [DOCUMENTO — el mismo syllabus] la sección de talismanes: reunir nombres y sigilos para un fin determinado, someter el diseño a un jefe y componer un ritual propio de consagración.
«Consecration and Evocation. Subject: A ceremony on the formulae of Ritual Z. 2. Must be prepared before Examiner and must meet with his approval as to method, execution and effect.» — [DOCUMENTO — el mismo syllabus] la última sección, sobre las fórmulas del ritual Z. 2, que ha de prepararse ante el examinador y contar con su aprobación.
«A. General Orders. The Curriculum of Work prescribed. B. The Lesser and Supreme Rituals of the Pentagram. C. The Rituals of the Hexagram. D. Description of Lotus Wand, and Ritual of Consecration. E. Description of Rose Cross and the Ritual of Consecration, F. Sigils from the Rose. G. Sword and Four Implements, with Consecration Ritual. H. Clavicula Tabularum Enochi. J. Notes on the Obligation of the Adeptus Minor. K. Consecration Ceremony of the Vault. L. History Lecture. M. Hermes Vision, and Lineal Figures of the Sephiroth. N. 0. P.Q. R. Complete Treatise on the Tarot, with Star Maps. S. The Attributions of the Enochian Tablets. The Book of The Angelical Keys or Calls. Lecture on Man, the Microcosm. Hodos Chamelionis, the Minutum Mundum. The Egyptian God-forms as applied to the Enochian Squares. Enochian Chess. Symbolism of the Temple, Candidate, and Ritual of the Neophyte grade.» — [DOCUMENTO — el catálogo de manuscritos de los primeros templos] la lista alfabética de documentos que circulaban entre los Zelatores Adepti Minores, de las Órdenes Generales a las atribuciones de las tablas enoquianas y el simbolismo del grado de Neófito; se consigna solo la serie, sin repartir por columna, porque el escaneo entrevera las líneas.
«J” consists simply of an elaborated commentary upon the Adeptus Minor Obligation, written in a florid ponderous style reminiscent of Eliphas Levi-cum-Arthur Edward Waite.» — [REGARDIE 1937] su juicio sobre el documento J, comentario a la Obligación del Adeptus Minor, cuyo estilo florido y pesado compara con Lévi y con Waite.
«A good deal of the advice given is typically mediaeval, and definitely unsound from a spiritual viewpoint, and is certainly not in accord with the general lofty tenor of the remaining Order teaching. It explains how to find precious metals and hidden treasure, and how to drive away the elemental guardians thereof.» — [REGARDIE 1937] por qué descarta la Clavicula Tabularum Enochi: consejo medieval que juzga espiritualmente insano y ajeno al tono del resto, sobre hallar metales preciosos y tesoros y ahuyentar a sus guardianes elementales.
«M” has two sections, the Hermes Vision which I do propose to give, and the Lineal Figures of the Sephiroth. Because of the extreme complexity of the latter, and because it will be impossible to reproduce the several geometrical drawings in colour which accompany that manuscript, the writer has deemed it sufÏcient to restate it in a general manner as a note to the instruction on Telesmatic Images.» — [REGARDIE 1937] el reparto que hace del documento M: publica la Visión de Hermes y resume las Figuras Lineales de las Sefirot por no poder reproducir en color sus dibujos geométricos.
«That some careless people will hurt themselves and burn their fingers experimenting with matters not wholly understood seems almost inevitable. Theirs, however, will be the fault. For the formulae of Magic require intensive study prior to experimental work.» — [REGARDIE 1937] la advertencia con que acompaña la publicación: que alguien se queme experimentando le parece casi inevitable, y adjudica la falta a quien lo haga porque las fórmulas piden estudio antes que experimento.
«You are being given a complete system of attainment. This you must study and develop at your own leisure, applying it in your own particular way. The system is complete and effectual, as well as noble.» — [REGARDIE 1937] lo que declara estar entregando al lector: un sistema completo y eficaz que hay que estudiar y aplicar a la manera de cada quien.
«The grade rituals as I shall reproduce them have been tampered with, in some cases unintelligently. Their efÏcacy, however, is not impaired, for the principal portion of those grade rituals, which teaches the art of invocation, is in» — [REGARDIE 1937] lo que reconoce de los rituales que publica: fueron manipulados, en algún caso sin inteligencia, y sostiene que su eficacia no se dañó porque la parte que enseña el arte de la invocación quedó intacta.
«all that has been removed are a few items, more or less important, of Qabalistic knowledge. If the reader feels that these might be value to him, and for the sake of tolerable completeness would like to have them, by studying such Qabalistic texts as the Zohar and the Sepher Y etzirah both of which are now in English translation, or some such work as Waite’s Holy Kaballah, he will be in possession of the fundamental facts.» — [REGARDIE 1937] qué se quitó y con qué se repone: unos puntos de saber qabalístico que el lector puede recuperar en el Zohar, el Sepher Yetzirah y la Holy Kaballah de Waite.
«various Sephiroth therein whilst vibrating the appropriate Divine Names went far towards opening, in a safe and balanced way, the psycho-spiritual centres of which the Sephiroth were but symbols.» — [REGARDIE 1937] y qué hace ese ejercicio según él: abrir de modo seguro y equilibrado los centros psicoespirituales de los que las sefirot son solo símbolos, vibrando los nombres divinos; la oración arranca en la plana anterior.
«Part One. D. Divination. Receive and study the Tarot system, making notes of the principal attributions of the Inner method.» — [DOCUMENTO — el mismo syllabus] la sección de adivinación: recibir y estudiar el sistema del Tarot anotando las atribuciones principales del método interno.
«Ona selected question, either your own, or the examiner’s, to work out a Divination first by Geomancy, then by Horary Astrology, then by the complete inner Tarot system, and send in a correlated account of the result.» — [DOCUMENTO — el mismo syllabus] y su parte práctica: sobre una misma pregunta, resolverla por geomancia, luego por astrología horaria y luego por el sistema interno completo del Tarot, y correlacionar los resultados.
«Then it will be an easy matter to devise a simple form of self-initiation. It will be simple to adapt the text to solo performance.» — [REGARDIE 1937] lo que declara posible una vez estudiado el esquema del templo: idear una forma simple de autoiniciación adaptando el texto a la ejecución en solitario.
«But a careful scrutiny and examination of the entire system should long precede any effort to do practical work, if serious harm and danger is to be avoided. The language needs first of all to be mastered, and the symbolic ideas of the whole system assimilated and incorporated into the very fibre of one’s being.» — [REGARDIE 1937] la condición que antepone al trabajo práctico si se quiere evitar daño serio: dominar antes el lenguaje y asimilar las ideas simbólicas del sistema.
«Intellectual acquaintance with every aspect of the subject is just as necessary as personal integrity and selfless devotion to an ideal. Sincerity is indeed the most trustworthy shield and buckler that any student may possess, but if he neglects the intellectual mastery of the subject, he will soon discover where his heel of Achilles is located.» — [REGARDIE 1937] los dos requisitos que empareja: sinceridad como escudo y dominio intelectual del asunto, sin el cual dice que el estudiante descubrirá dónde tiene el talón.
«No matter how brilliant his intellectual capacity, no matter how ardent his sincerity or potent his dormant magical power, always must he remember that they matter absolutely in no way unless applied to the Great Work—the knowledge and conversation of the Higher and Divine Genius.» — [REGARDIE 1937] la condición que subordina todo lo anterior: capacidad, sinceridad y poder mágico no valen nada si no se aplican al Gran Trabajo, que define como conocimiento y conversación del Genio superior.
«Power without wisdom,” said a poet, “is the name of Death.» — [REGARDIE 1937, citando a un poeta que no nombra] la sentencia con que remata esa subordinación.
«Know thou that this is not to be done lightly for thine amusement or experiment, seeing that the forces of Nature were not created to be thy plaything or toy. Unless thou doest thy practical magical works with solemnity, ceremony and reverence, thou shalt be like an infant playing with fire, and thou shalt bring destruction upon thyself.» — [FRATER D. D. C. F., citado por Regardie] la advertencia que adjudica a ese frater: las fuerzas de la naturaleza no se crearon para juguete, y sin solemnidad y reverencia el operador es un niño jugando con fuego.
«One of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. And I cannot insist too strongly that this is fundamental.» — [REGARDIE 1937] lo que pone por esencial del trabajo preliminar y dice no poder insistir bastante: memorizar las correspondencias y atribuciones importantes.
«The student must make himself familiar first of all with the Hebrew Alphabet, and learn how to write the names of the Sephiroth and Deity Names in that tongue—he will realise their value when he approaches the practical work of invocation.» — [REGARDIE 1937] y por dónde empezar esa memoria: el alfabeto hebreo y la escritura de los nombres de las sefirot y de la deidad en esa lengua, cuyo valor dice que se ve al llegar a la invocación.
«Much time should be spent studying and meditating upon the glyph of the Tree of Life and memorising all the important attributions—divine Names, names of Archangels, Angels and Spheres and elements.» — [REGARDIE 1937] qué más manda memorizar sobre el glifo del Árbol: nombres divinos, de arcángeles, de ángeles, esferas y elementos.
«Above all, a great deal of time and attention should be paid to the Middle Pillar technique and the Vibratory Formulae of divine names.» — [REGARDIE 1937] y a qué da la prioridad dentro de ese estudio: la técnica del Pilar del Medio y las fórmulas vibratorias de los nombres divinos.
«The student can easily adapt any fair-sized room to the exigencies of a Temple. The writer has worked in one hardly larger than a long cupboard, about ten feet long by six or seven wide.» — [REGARDIE 1937] la escala real que da al templo, con su propio caso: un cuarto poco mayor que un armario largo.
«A small table covered with a black cloth will sufÏce for the Altar, and the two Pillars may be dispensed with but formulated in the imagination as present.» — [REGARDIE 1937] el mínimo material del templo improvisado: una mesa con paño negro por altar, y los dos Pilares suplidos por la imaginación.
«He may find it very useful to paint flashing Angelic Tablets according to the instructions found elsewhere, as well as the Banners of the East and West, placing these in the appropriate cardinal quarters of his improvised Temple. If he is able to obtain small plaster-casts of the heads of the Kerubim—the lion, the eagle, bull and man—and place these in the proper stations, they will be found together with the Tablets to impart a considerable amount of magical vitality and atmosphere to the Temple.» — [REGARDIE 1937] lo que recomienda añadir: tablas angélicas flamígeras, los estandartes del Este y el Oeste, y vaciados de las cabezas querúbicas —león, águila, toro y hombre— en sus estaciones.
«They are not absolute essentials, however, and may be dispensed with. But since Magic works by the intervention of symbol and emblem, the surrounding of the student’s sphere with the correct forms of magical symbolism, assists in the impressing of those symbols within the aura or sphere of sensation, the true magical Temple.» — [REGARDIE 1937] el límite que pone a ese aparato y la razón de usarlo igual: rodearse de los símbolos correctos ayuda a imprimirlos en el aura, que es para él el verdadero templo mágico.
«And I impress upon the serious student, even implore him, to betake upon himself the trouble of making these instruments himself. They are very simple to fashion. And the results obtained, to say little of the knowledge acquired or the intuitive processes that somehow are stimulated by that effort, are well worth even a great deal of bother.» — [REGARDIE 1937] lo que ruega al estudiante: fabricar él mismo los instrumentos, por el saber adquirido y por los procesos intuitivos que el esfuerzo estimula.
«To adopt temporarily part of the terminology now current among analytical psychologists, and identify the latent spiritual self of man with what is known as the Unconscious, then be it remembered that this vast subterranean stream of vitality and memory and inspiration can only be reached by means of a symbol. For the latter, states Jung, “is the primitive expression of the Unconscious, while on the other hand it is an idea corresponding to the highest intuition produced by consciousness.» — [REGARDIE 1937, cerrando con Jung y con la reserva impresa de que adopta el término solo temporalmente] el yo espiritual latente identificado con el inconsciente, alcanzable solo por símbolo.
«Thus these weapons and magical instruments are symbolic representations of psychic events, of forces inhering within the potentiality of the inner man.» — [REGARDIE 1937] qué son entonces las armas mágicas bajo esa lectura: representaciones simbólicas de sucesos psíquicos y de fuerzas latentes en el hombre interior.
«With the exception that the ordinary magical student is not neurotic or psychopathic, the techniques are rather similar.» — [REGARDIE 1937] la equiparación que hace de las dos técnicas, con la salvedad que él mismo introduce: que el estudiante de magia no es neurótico ni psicopático.
«He was required to fashion the implements himself, and the more laborious he found that task, with the greater difÏculties thrown before him, by so much more were those efforts of spiritual value.» — [REGARDIE 1937] la regla de la tradición mágica sobre los implementos: cuanto más trabajosa la hechura y más los estorbos, mayor el valor espiritual del esfuerzo.
«For not only are these instruments symbols or expressions of inner realities, but what is infinitely more of practical worth, their actual projection in this way from within outwards, the physical fashioning and painting of these instruments, also works an effect. They bring to life the man that was asleep. They react upon their maker. They become powerful magical agents, true talismans of power.» — [REGARDIE 1937] y el efecto que atribuye a fabricarlos: la proyección de dentro afuera obra sobre su hacedor y los vuelve talismanes de poder.
«Thus, the Lotus Wand is declared in the Ritual to have the colours of the twelve signs of the Zodiac painted on its stem, and it is surmounted by the Lotus flower of Isis. It symbolises the development of creation.» — [REGARDIE 1937, citando el ritual] el bastón de loto con los colores de los doce signos del zodiaco en el fuste y la flor de loto de Isis coronándolo.
«The Wand has ever been a symbol of the magical Will, the power of the spirit in action. And its description in the instruction on the Lotus Wand is such that it is seen to embrace the whole of nature—the Sephiroth, the spiritual aspects of the elements, and the action of the Sun» — [REGARDIE 1937] el bastón como símbolo de la voluntad mágica, con una descripción que dice abarcar la naturaleza entera: sefirot, aspectos espirituales de los elementos y acción del sol.
«The Lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the Sun. So is the true magical or spiritual will secreted within the hidden depths of the soul of man. Unseen, sometimes unknown and unsuspected, it lies latent through the whole of the life. By these rites of Magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of the restricting shell, until it bursts into full bloom—the flower of the human spirit, the Lotus of the higher Soul.» — [REGARDIE 1937] la figura con que explica la voluntad espiritual: el loto que sube desde el fondo oscuro por las aguas hasta abrirse al sol, latente en el alma y asistido por los ritos.
«Look for the flower to bloom in the silence . . . . It shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts . . . . It is the flower of the soul that has opened.» — [Una cita que Regardie no adjudica] la flor que ha de crecer en el silencio y echar ramas mientras dura la tormenta y la batalla.
«The plant is frequently a structure in brilliant fiery colours and is shown growing out of a bed of darkness and carrying the blossom of light at the top, a symbol similar to the Christmas tree.» — [JUNG, citado por Regardie] el diseño de un paciente que él empareja con el bastón de loto: planta de colores de fuego que sale de un lecho de oscuridad y lleva arriba la flor de luz.
«This is highly suggestive, and students both of Yoga and Magic will find in this curious indications of the universality of cogent symbols. Magical processes and symbols are, in short, receiving confirmation at the hands of experimental psychology. It remains for the reader to benefit thereby.» — [REGARDIE 1937] la conclusión que saca de ese paralelo: que los símbolos son universales y que los procesos mágicos reciben confirmación de la psicología experimental.
«It seems that the effort to paint these designs had the effect of straightening out stresses and knots in the unconscious, thus accomplishing the therapeutic object of the analysis. And not only were they thus means of self-expression but these designs produced a counter-effect of fascinating, healing and stimulating to renewed activity the hitherto unmanifested psyche.» — [REGARDIE 1937] y el efecto doble que atribuye a esos diseños: desatan nudos del inconsciente y a la vez fascinan, sanan y remueven la psique no manifestada.
«It is an interesting fact that in his practice, Jung encouraged his patients to paint symbolic designs which sometimes» — [REGARDIE 1937] el paralelo clínico que trae: Jung animaba a sus pacientes a pintar diseños simbólicos que la plana siguiente compara con los mandalas orientales.
«vast concourse of ideas, representing in a single emblem the Great Work itself—the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood.» — [REGARDIE 1937] la rosa-cruz como lamen que sintetiza un vasto concurso de ideas: en un solo emblema el Gran Trabajo mismo, con la reconciliación de conceptos contradictorios y la de lo divino con lo humano; la oración arranca en la plana anterior.
«is a highly important symbol to be worn over the heart during every important operation. It is a glyph, in one sense, of the higher Genius to whose knowledge and conversation the student is eternally aspiring. In the Rituals it is described as the Key of Sigils and Rituals.» — [REGARDIE 1937] la rosa-cruz llevada sobre el corazón en toda operación importante, glifo del Genio superior y, en los rituales, llave de sigilos y rituales.
«The Sword is a weapon symbolising the critical dispersive faculty of the mind. It is used where force and strength are required, more particularly for banishing than for invoking—as though conscious intellection were allied to the power of Will. When employed in certain magical ceremonies with the point upwards, its nature is transformed into an instrument similar to the Wand.» — [REGARDIE 1937] la espada como facultad crítica y dispersiva de la mente, más para desterrar que para invocar, y transformada en instrumento afín al bastón cuando se usa con la punta hacia arriba.
«All of these are worth making, and by creating them and continually employing them intelligently in the ways shown by the various rituals, the student will find a new power developing within him, a new centre of life building itself up from within.» — [REGARDIE 1937] lo que promete al que fabrique y use esos implementos: un poder nuevo y un centro de vida levantándose desde dentro.
«One last word of caution. Let me warn the student against attempting difÏcult and complex ceremonies before he has mastered the more simple ones. The syllabus provided on a former page for the use of the Minor Adept grades the work rather well.» — [REGARDIE 1937] su última advertencia: no intentar las ceremonias complejas antes de dominar las simples, con el syllabus como escalonamiento ya bien hecho.
«This of course, applies only to that phase of his studies when the preliminary correspondences and attributions have been thoroughly memorised and what is more, understood, and when the meditations have been performed. This likewise is another matter upon which too much emphasis cannot be laid.» — [REGARDIE 1937] la condición que pone a componer operaciones propias: solo después de memorizar y entender las correspondencias y de haber hecho las meditaciones.
«Above all, the Pentagram and Hexagram rituals should be committed to memory so that no effort is required to recall at a moment’s notice the points or angles of these figures from which the invocation of a certain force commences. Short ceremonies should be devised having as their object the frequent use of these lineal figures so that they become a part of the very manner in which the mind works during ceremonial.» — [REGARDIE 1937] lo que manda memorizar antes que nada: los rituales del Pentagrama y del Hexagrama, hasta que las figuras lineales sean parte del modo en que la mente opera en ceremonia.
«let him turn to the complex ceremonies whose formulae are summarised in the manuscripts Z. 2. These require much preparation, intensive study, and a great deal of rehearsal and experience. Moreover, he must not be disappointed if, at first, the results fall short of his anticipations.» — [REGARDIE 1937] cuándo pasar a las ceremonias complejas del Z. 2 y con qué advertencia: piden preparación, ensayo y experiencia, y al principio los resultados quedan cortos.
«And let him beware of the booby trap which was set up in the Order—of doing but one of these ceremonies, or superficially employing any phase of the system as though to pass an examination, and considering in consequence that he is the master of the technique.» — [REGARDIE 1937] la trampa que dice montada dentro de la propia orden: hacer una sola ceremonia o pasar por el sistema como quien aprueba un examen y creerse dueño de la técnica.
«Let us work, therefore, my brethren and effect righteousness, because the Night cometh when no man shall labour... May the Light which is behind the veil shine through you from your throne in the East on the Fratres and Sorores of the Order and lead them to the perfect day, when the glory of this world passes and a great light shines over the splendid sea.» — [DOCUMENTO — la fórmula con que Regardie cierra su introducción] trabajar mientras es de día, y la Luz de tras el velo alumbrando a los fratres y sorores hasta el día perfecto.
«of the Ancients are duplicated conditions of: Heat and Dryness Fire A Heat and Moisture Ar eX Cold and Dryness Earta VY Cold and Moisture Water» — [DOCUMENTO — la Primera Knowledge Lecture] los cuatro elementos definidos como condiciones dobles: calor y sequedad, calor y humedad, frío y sequedad, frío y humedad; se consigna solo la serie, porque el escaneo entrevera la columna de los signos.
«These Twelve Signs are distributed among the Four Triplicities, or sets of three Signs, each being attributed to one of the Four Elements, and they represent the operation of the elements in the Zodiac.» — [DOCUMENTO — la Primera Knowledge Lecture] los doce signos repartidos en cuatro triplicidades, cada una atribuida a un elemento, como operación de los elementos en el zodiaco.
«six Planets were known, besides THE SUN, which they classed with the Planets. They also assigned certain planetary values to the North and South NODES of the MOON — that is, the points where her orbit touches that of the Ecliptic.» — [DOCUMENTO — la Primera Knowledge Lecture] los seis planetas de los antiguos con el Sol contado entre ellos, y los valores planetarios dados a los nodos lunares.
«These they named Caput Draconis Q Head of the Dragon and Caupa Draconis 8 Tail of the Dragon» — [DOCUMENTO — la Primera Knowledge Lecture] los nombres de esos nodos: Caput Draconis y Cauda Draconis.
«Since the discovery of two more distant Planets Neptune and Uranus or Herschel, these two terms have been partially replaced by them.» — [DOCUMENTO — la Primera Knowledge Lecture] la actualización que el documento registra: los dos términos reemplazados en parte por Neptuno y Urano, con el efecto de cada nodo declarado semejante al de uno de ellos.
«Each letter represents a number and has also a meaning. Five Letrers have a different shape when written at the end of a word and also a different number.» — [DOCUMENTO — la Primera Knowledge Lecture] la doble carga de cada letra hebrea, número y significado, y las cinco que cambian de forma y de número al final de palabra.
«Hebrew and Chaldee letters are written from right to left.» — [DOCUMENTO — la Primera Knowledge Lecture] la dirección de la escritura hebrea y caldea.
«referred the highest and most abstract ideas to the Emanations of Deity or Sephiroth. They made them ten in number. Each one is a Sephira, and when arranged in a certain manner they form The Tree of Life.» — [DOCUMENTO — la Primera Knowledge Lecture] los cabalistas hebreos refiriendo las ideas más altas y abstractas a diez emanaciones de la deidad que, dispuestas de cierto modo, forman el Árbol de la Vida.
«Hebrew letters are holy symbols. They should be carefully drawn and square.» — [DOCUMENTO — la Primera Knowledge Lecture] la prescripción de trazo para las letras, tratadas como símbolos sagrados.
«The Dagesh or pointing which represents the vowel sounds in modern Hebrew script is not given. It was a later invention to standardise pronounciation and is described in Hebrew grammars.» — [DOCUMENTO — la Primera Knowledge Lecture] lo que la lección omite y por qué: la puntuación vocálica, tenida por invención posterior para estandarizar la pronunciación.
«consider a point as defined in mathematics—having position, but no magnitude—and let him note the ideas to which this gives rise. Concentrating his faculties on this, as a focus, let him endeavour to realise the Immanance of the Divine throughout Nature, in all her aspects.» — [DOCUMENTO — la Primera Meditación] el objeto de la primera meditación del neófito: el punto con posición y sin magnitud, para realizar la inmanencia de lo divino en la naturaleza.
«Begin by finding a position, balanced, but sufÏciently comfortable. Breathe rhythmically until the body is still and the mind quiet. Keep this state for a few minutes at first—and for longer as you get more used to preventing the mind from wandering. Think now of the subject for meditation in a general way—then choose out one thought or image and follow that to its conclusion.» — [DOCUMENTO — la Primera Meditación] el método: postura equilibrada, respiración rítmica hasta aquietar el cuerpo, y de un tema general elegir un solo pensamiento y seguirlo hasta el final.
«The simplest rhythm for the beginner is the Fourfold Breath. 1. Empty the lungs and remain thus while counting 4. 2. Inhale, counting 4 so that you feel filled with breath to the throat. 3. Hold this breath while counting 4. 4, Exhale, counting 4 till the lungs are empty.» — [DOCUMENTO — la Primera Meditación] la respiración cuádruple en sus cuatro tiempos de cuatro cuentas: vacío, inhalación, retención y exhalación.
«Take a steel dagger in the right hand. Face East. Invoking Touch thy forehead \ and say ATEH (thou art) , ouch thy breast and say MALKUTH (the Kingdom) Touch thy right shoulder # 4 and say VE-GEBURAH (and the Power) Touch thy left shoulder and say vE-GEDULAH (and the Glory) Clasp thy hands before thee and say LE-OLAM (for ever) Dagger between fingers, point up and say AMEN.» — [DOCUMENTO — el Ritual Menor del Pentagrama] la Cruz Cabalística con la que abre, tocando frente, pecho y hombros y juntando las manos mientras se dicen las palabras hebreas con su traducción.
«Make in the Air toward the East the invoking penta-GRAM as shown and, bringing the point of the dagger to the centre of the Pentagram, vibrate the perry NAME— YOD HE VAU HE—imagining that your voice carries forward to the East of the Universe. Holding the dagger out before you, go to the South, make the Pentagram and vibrate similarly the deity name—Aponal. Go to the West, make the Pentagram and vibrate EnEreH. Go to the North, make the Pentagram and vibrate» — [DOCUMENTO — el Ritual Menor del Pentagrama] el recorrido de los cuatro cuartos trazando el pentagrama y vibrando en cada uno un nombre divino distinto, imaginando que la voz llega al extremo del universo.
«Return to the East and complete your circle by bringing the dagger point to the centre of the first Pentagram. Stand with arms outstretched in the form of a cross and say:— BEFORE ME RAPHAEL BEHIND ME GasriEL AT MY RIGHT HAND Micuart AT MY LEFT HAND» — [DOCUMENTO — el Ritual Menor del Pentagrama] el cierre del círculo en el Este y la posición en cruz desde la que se nombran los cuatro arcángeles por su lugar respecto del operador.
«for the magical implements are, of their kind, excellent examples of ceremonial work. Classical in nature, they are simple in structure and operation, and provide a harmonious and easily flowing ritual.» — [REGARDIE 1937] su juicio sobre las ceremonias de consagración de implementos: ejemplos excelentes y clásicos, simples en estructura y operación y de flujo fácil.
«penetrate into the reasons for the apparent worthlessness or puerility of the aims of these formulae, such as transformation, evocation, invisibility, by reflection on the spiritual forces which must flow through him in order to effect such ends» — [REGARDIE 1937] cómo pide leer los fines que parecen pueriles —transformación, evocación, invisibilidad—: por las fuerzas espirituales que han de fluir por el operador para obrar esos fines.
«For Banishing use the same Ritual, but reversing the direction of the lines of the Pentagram.» — [DOCUMENTO — el Ritual Menor del Pentagrama] la única diferencia que el documento marca entre invocar y desterrar: invertir la dirección de las líneas del pentagrama.
«The names should be pronounced inwardly in the breath vibrating it as much as possible and feeling that the whole body throbs with the sound and sends out a wave of vibration directed to the ends of the quarter.» — [DOCUMENTO — los usos del Ritual del Pentagrama] la técnica de vibración: pronunciar los nombres hacia dentro del aliento hasta sentir que el cuerpo entero palpita y manda una onda al confín del cuarto.
«Asa protection against impure magnetism. The Banishing Ritual can be used to get rid of obsessing or disturbing thoughts. Give a mental image to your obsession and imagine it formulated before you. Project it out of your aura with the Saluting Sign of a Neophyte, and when it is away about three feet, prevent its return with the Sign of Silence.» — [DOCUMENTO — los usos del Ritual del Pentagrama] el segundo uso, contra pensamientos obsesivos: darles imagen mental, formularlos delante, proyectarlos fuera del aura con el signo del neófito y cerrar con el signo del silencio.
«Now imagine the form in the East before you and do the Banishing Ritual of the Pentagram to disintegrate it, seeing it, in your mind’s eye, dissolving on the further side of your ring of flame.» — [DOCUMENTO — los usos del Ritual del Pentagrama] y el remate de ese uso: ver la forma disolverse del otro lado del anillo de llama.
«It can be used as an exercise in concentration. Seated in meditation or lying down, formulate yourself standing up in robes and holding a dagger.» — [DOCUMENTO — los usos del Ritual del Pentagrama] el tercer uso, de concentración: formularse a uno mismo de pie, con túnica y daga, mientras el cuerpo está sentado o tendido.
«sciousness in this form and go to the East. Make yourself ‘feel’ there by touching the wall, opening your eyes, stamping on the floor, etc. Begin the Ritual and go round the room mentally vibrating the words and trying to feel them as coming from the form. Finish in the East and try to see your results in the Astral Light, then walk back and stand behind the head of your body and let yourself be re-absorbed.» — [DOCUMENTO — los usos del Ritual del Pentagrama] la mecánica de esa proyección: poner la consciencia en la forma, hacerse sentir ahí tocando la pared o pisando el suelo, recorrer el cuarto vibrando, y volver detrás de la cabeza del cuerpo para reabsorberse.
«When tracing the Pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. The impression should be of a fire ring studded in four places with stars of flame.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] lo que añade a la instrucción: ver los pentagramas como estrellas llameantes y el conjunto como anillo de fuego con cuatro estrellas.
«Likewise, when vibrating the angelic names, the student should endeavour to imagine four vast towering figures about him.» — [REGARDIE 1937, en la misma nota] y la segunda añadidura: imaginar cuatro figuras enormes alrededor al vibrar los nombres angélicos.
«In the explanation of the Symbols of the Grade of Neophyte, your attention has been directed to the general mystical meaning of the Two Pillars called in the Ritual the “Pillars of Hermes” of “Seth” and of “Solomon.” In the 9th chapter of the Ritual of the Dead they are referred to as the “Pillars of Shu,” the “Pillars of the Gods of the Dawning Light,” and also as “the North and Southern Columns of the Gate of the Hall of Truth.» — [DOCUMENTO — la lección sobre los Pilares] los nombres que el ritual y el Libro de los Muertos dan a los dos pilares: de Hermes, de Set y de Salomón, y en el capítulo noveno pilares de Shu, de los dioses de la luz naciente y columnas norte y sur de la puerta de la Sala de la Verdad.
«In the 125th Chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession.» — [DOCUMENTO — la lección sobre los Pilares] el otro lugar de los pilares: la puerta sagrada a la que se lleva al aspirante una vez hecha la confesión negativa.
«The archaic pictures on the one Pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature.» — [DOCUMENTO — la lección sobre los Pilares] la inversión de colores entre los dos pilares y lo que expresa: el intercambio y la reconciliación de fuerzas opuestas y el equilibrio eterno de luz y oscuridad.
«The black cubical bases represent darkness and matter wherein the Spirit, the Ruach Elohim, began to formulate the Ineffable NAME, that Name which the ancient Rabbis have said “rushes through the universe,” that Name before which the Darkness rolls back at the birth of time.» — [DOCUMENTO — la lección sobre los Pilares] las bases cúbicas negras como oscuridad y materia donde el Ruach Elohim empieza a formular el Nombre Inefable, del que los rabinos dijeron que corre por el universo.
«Each Pillar is surmounted by its own light-bearer veiled from the material world.» — [DOCUMENTO — la lección sobre los Pilares] el portador de luz que corona cada pilar, velado al mundo material.
«The archaic illustrations are taken from vignettes of the 17th and 125th chapter of the Ritual of the Dead, the Egyptian Book of the “Per-em-Hru” or the “Book of Coming Forth into the Day,” the oldest book in the world as yet discovered.» — [DOCUMENTO — la lección sobre los Pilares] de dónde salen las ilustraciones y qué se afirma de su fuente: el Per-em-Hru o Libro de la salida al día, tenido por el libro más antiguo descubierto hasta entonces.
«The Recension of the Priests of ON is to be found in the walls of the Pyramids of the Kings of the 5th and 6th Dynasties at Sakarah, the recension of the 11th and 12th Dynasties on the sarcophagi of that period, and the Theban recension of the 18th Dynasty and onward is found on papyri, both plain and illuminated.» — [DOCUMENTO — la lección sobre los Pilares] las tres recensiones del libro egipcio y sus soportes: pirámides de Sakarah, sarcófagos de las dinastías once y doce, y papiros desde la dieciocho.
«The Ritual of the Dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial Rituals to enable the man to unit himself with Osiris the Redeemer. After this union he is no longer called the man, but Osiris, with whom he is now symbolically identified.» — [DOCUMENTO — la lección sobre los Pilares] qué es para el documento el Ritual de los Muertos: himnos y plegarias en forma de rituales para unir al hombre con Osiris, tras lo cual ya no se lo llama el hombre sino Osiris.
«That they also may be One of us,” said the Christ of the New Testament. “I am Osiris” said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to Osiris, and thereby justified, and the son of God; purified by suffering, strengthened by opposition, regenerate through self-sacrifice. Such is the subject of the great Egyptian Ritual.» — [DOCUMENTO — la lección sobre los Pilares] el paralelo con el Nuevo Testamento y la fórmula del hombre justificado que se dice Osiris, purificado por el sufrimiento y regenerado por el sacrificio de sí.
«The 17th Chapter of the Theban recension consists of a very ancient text with several commentaries, also extremely old, and some prayers, none of which come into the scheme of the original text.» — [DOCUMENTO — la lección sobre los Pilares] la composición del capítulo diecisiete: un texto muy antiguo con comentarios también antiquísimos y unas plegarias ajenas al texto original.
«pose of this lecture by the V. H. Frater M. W. T., and the V. H. Soror S. S. D. D. has made many valuable suggestions with regard to the interpretation.» — [DOCUMENTO — la lección sobre los Pilares] la adjudicación de la traducción hecha para la lección, con las iniciales tal como las imprime la fuente y sin cotejo de identidad.
«Concerning the exaltation of the Glorified Ones, of Coming and Going forth in the Divine Domain, of the Genies of the Beautiful land of Amentet. Of Coming forth in the light of Day in any form desired, of Hearing the Forces of Nature by being enshrined as a living Bai.» — [DOCUMENTO — título y prefacio del capítulo diecisiete] la salida a la luz del día en la forma que se desee y el oír las fuerzas de la naturaleza estando entronizado como un Bai vivo.
«The united with Osiris shall recite it when he has entered the Harbour. May glorious things be done thereby upon earth. May all the words of the Adept be fulfilled.» — [DOCUMENTO — la rúbrica del capítulo diecisiete] cuándo se recita y qué se pide con ello.
«Owing to the complex use of symbols, the ritual translation of the Chapter can only be understood by perpetual reference to the ancient Egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old Egyptians in this glorious triumphal song of the Soul of Man made one with Osiris, the Redeemer.» — [DOCUMENTO — la lección sobre los Pilares] por qué se ofrece una paráfrasis y no la traducción ritual: el uso complejo de símbolos obliga a la referencia continua a los comentarios egipcios.
«am Yesterday and know Tomorrow. I can never more be overcome. I know the secret of Osiris, whose being is perpetually revered of RA. I have finished the work which was planned at the Beginning, I am the Spirit made manifest, and armed with two vast eagle’s plumes. Isis and Nephthys are their names, made One with Osiris.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] el iniciado como ayer y mañana, invencible, sabedor del secreto de Osiris, con las dos plumas de águila llamadas Isis y Neftis.
«claim my inheritance. My sins have been uprooted and my passions overcome. I am Pure White. I dwell in Time. I live through Eternity, when Initiates make offering to the Everlasting Gods. I have passed along the Pathway. I know the Northern and the Southern Pillars, the two Columns at the Gateway of the Hall of Truth.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] la reclamación de la herencia tras vencer las pasiones, con el reconocimiento de los pilares norte y sur de la puerta de la Sala de la Verdad.
«Stretch unto me your hands, O ye Dwellers in the centre. For I am transformed to a God in your midst. Made One with Osiris, I have filled the eye socket in the day of the morning when Good and Evil fought together.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] la transformación en dios entre los moradores del centro y la cuenca del ojo llenada en el día de la batalla.
«Between the Two Pillars of Flame. I am RA when he fought beneath the Ashad Tree, destroying the enemies of the Ancient of Days. I am the Dweller in the Egg. I am he who turns in the Disc. I shine forth from the Horizon, as the gold from the mine. I float through the Pillars of SHU in the ether. Without a peer among the Gods.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] la serie de identificaciones solares: RA bajo el árbol Ashad, el morador del huevo, el que gira en el disco, el que flota por los pilares de Shu.
«I brood as the Divine Spirit. I move in the firmness of my Strength. I undulate as the Waves that vibrate through Eternity. Osiris has been claimed with acclamation, and ordained to rule among the Gods. Enthroned in the Domain of Horus where the Spirit and the Body are united in the presence of the Ancient of Days. Blotted out are the sins of his body in passion. He has passed the Eternal Gate, and has received the New Year Feast with Incense, at the marriage of Earth with Heaven.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] la entronización de Osiris entre los dioses, con los pecados del cuerpo borrados y el paso de la puerta eterna hacia las bodas de la tierra con el cielo.
«TUM has built his Bridal Chamber. RURURET has founded his shrine. The Procession’s completed. HORUS has purified, SET has consecrated, SHU made one with OSIRIS, has entered his heritage.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] el reparto de oficios en la procesión: Horus purifica, Set consagra y Shu, hecho uno con Osiris, entra en su heredad.
«As TUM he has entered the Kingdom to complete union with the Invisible. Thy Bride, O Osiris, is Isis, who mourned Thee when she found Thee slain. In Isis, thou art born again. From Nephthys is thy nourishment. They cleansed thee in thy Heavenly Birth. Youth waits upon thee, ardour is ready at thy hand. And their arms shall uphold thee for millions of years. Initiates surround Thee and Thine enemies are cast down. The Powers of Darkness are destroyed. The Companions of Thy Joys are with Thee. Thy Victories in the Battle await their reward in the Pillar. The Forces of Nature obey Thee. Thy Power is exceeding great. The Gods curse him that curseth Thee. Thine Aspirations are fulfilled. Thou art the Mistress of Splendour. They are destroyed who barred Thy way.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] el cierre del himno: Isis como esposa que lo llora y en quien vuelve a nacer, Neftis como alimento, los enemigos derribados y las potencias de la oscuridad destruidas.
«have come from afar to look upon thy beauties. My hands salute Thy Name of Justice. I have come from afar, where the Acacia Tree grew not. Where the tree thick with leaves is not born. Where there come not beams from herb or grass. I have entered the Place of Mystery. I have communed with Set. Sleep came upon me, I was wrapped therein, bowing down before the hid» — [DOCUMENTO — traducción literal de las primeras líneas del capítulo ciento veinticinco] la llegada desde lejos, de donde no crece la acacia ni el árbol frondoso, y la entrada al Lugar del Misterio tras comunicar con Set.
«At the base of both Pillars rise the Lotus flowers» — [DOCUMENTO — la lección sobre los Pilares] los lotos al pie de ambos pilares, que la plana siguiente declara símbolos de regeneración y metempsicosis.
«No satisfactory translation of these books is available, none having been yet attempted by a scholar having the qualifications of mystic as well as Egyptologist.» — [DOCUMENTO — la lección sobre los Pilares] la queja sobre el estado de las traducciones, con el requisito que el documento exige del traductor: ser místico además de egiptólogo.
«have become NU. I am RA in his rising ruling by right of his Power. I am the Great God self-begotten, even NU, who pronounced His Names, and thus the Circle of the Gods was created.» — [DOCUMENTO — la paráfrasis del capítulo diecisiete] la identificación del iniciado con NU y con RA que se engendra a sí mismo y crea el círculo de los dioses al pronunciar sus nombres; la capa de texto rompe la I inicial de varios versículos.
«The 125th Chapter is concerned with the entry of an Initiate into the Hall of the Two Columns of Justice, and» — [DOCUMENTO — la lección sobre los Pilares] el asunto del capítulo ciento veinticinco: la entrada del iniciado a la Sala de las Dos Columnas de la Justicia.
«commenced with a most beautiful and symbolic description of Death, as a journey from the barren wilderness of Earth, to the Glorious Land which lies beyond.» — [DOCUMENTO — la lección sobre los Pilares] y cómo abre ese capítulo: con la muerte descrita como viaje desde el yermo de la tierra a la tierra gloriosa de más allá.
«The illustrations in this chapter represent the Hall of Truth as seen through the open leaves of its door. The Hall is presided over by a God who holds his right hand over the cage of a hawk, and his left over the food of eternity. On each side of the God is a cornice crowned by a row of alternate feathers and Uraei symbolising justice and fiery power. The door leaf which completes the right hand of a stall is called “Possessor of Truth controlling the Feet,” while that on the left is “Possessor of strength, binding the male and female animals.» — [DOCUMENTO — la lección sobre los Pilares] la Sala de la Verdad vista por las hojas abiertas de su puerta, con el dios que tiene la mano sobre la jaula del halcón y la otra sobre el alimento de eternidad, y los nombres de las dos hojas.
«The 42 Judges of the Dead are represented as seated in a long row, and each of them has to be named, and the Sin over which he presided has been denied.» — [DOCUMENTO — la lección sobre los Pilares] los cuarenta y dos jueces en fila, cada uno nombrado y con su pecado negado.
«This chapter describes the introduction of the initiate into the Hall of Truth by ANUBIS, who, having questioned the aspirant, receives from him an account of his Initiation, and is satisfied by his right to enter.» — [DOCUMENTO — la lección sobre los Pilares] Anubis interrogando al aspirante en la puerta y dándose por satisfecho con el relato de su iniciación.
«He is then asked for the Pass-words and demands that his Soul should be weighed in the Great Balance of the Hall of Truth, whereupon ANUBIS again interrogates him concerning the symbolism of the door of the Hall, and his answers being found correct, ANUBIS says: “Pass on, thou knowest it.» — [DOCUMENTO — la lección sobre los Pilares] el pesaje del alma que él mismo pide en la Gran Balanza y el segundo interrogatorio de Anubis sobre el simbolismo de la puerta.
«Among other things the Initiate states that he has been purified four times, the same number of times that the Neophyte is purified and consecrated in the ceremony of the Neophyte.» — [DOCUMENTO — la lección sobre los Pilares] el paralelo que el documento traza entre las cuatro purificaciones del texto egipcio y las del neófito en la ceremonia de la orden.
«He then makes the long Negative Confession, stating to each Judge in turn that he is innocent of that form of Sin over which he judges. Then he invokes the Judges to do him justice, and afterwards describes how he had washed in the washing place of the South, and rested in the North, in the place called “Son of the Deliverers” and he becomes the Dweller under the Olive Tree of Peace, and how he was given a tall flame of fire and a sceptre of cloud which he preserved in the salting tank in which mummies were swathed. And he found there another sceptre called “Giver of Breath” and with that he extinguished the flame and shattered the sceptre of cloud, and made a lake of it.» — [DOCUMENTO — la lección sobre los Pilares] la confesión negativa ante cada juez y la serie de objetos recibidos: la llama alta, el cetro de nube guardado en la tina de salazón y el cetro llamado Dador de Aliento con el que apaga la llama.
«And it is immediately proclaimed: “Thy meat shall be from the Infinite, and thy drink from the Infinite. Thou art able to go forth to the sepulchral feasts on earth, for thou hast overcome.» — [DOCUMENTO — la lección sobre los Pilares] la proclamación que sigue: comida y bebida del Infinito y acceso a los banquetes sepulcrales de la tierra.
«Thus, these two chapters, which are represented by their illustrations upon the Pillars, represent the advance and purification of the Soul and its union with Osiris, the Redeemer, in the Golden Dawn of the Infinite Light, in which the Soul is transfigured, knows all, and can do all, for it is made One with the Eternal God.» — [DOCUMENTO — la lección sobre los Pilares] la lectura con que el documento cierra: los dos capítulos, pintados en los pilares, figuran el avance y la purificación del alma y su unión con Osiris en la Aurora Dorada de la Luz Infinita.
«The Names and Alchemical Symbols of the TureE PRincipLes oF NATURE are:— SULPHUR 4 MERCURY» — [DOCUMENTO — la Segunda Knowledge Lecture] los tres principios de la naturaleza en su forma alquímica; se consigna solo la serie, porque el escaneo entrevera la columna de los signos.
«The following terms are used in books about Alchemy. They have the meanings given below. Sot PuHiLosopHoRUM The Pure Living Alchemical Spirit of Gold—the Refined Essence of Heat and Fire. Luna PHILosopHORUM The Pure Living Alchemical Spirit of Silver—the Refined Essence of Heat and Moisture.» — [DOCUMENTO — la Segunda Knowledge Lecture] las dos primeras definiciones del glosario alquímico: el sol de los filósofos como esencia refinada de calor y fuego y la luna como esencia de calor y humedad.
«The Stem and Root of the Radical Essence of Metals. Tue Brack Dracon Death—Putrefaction—Decay. Tue Kine Red—The Qabalistic Microprosopus. Tiphareth—analogous to Gold and the Sun. Tue QuEEN White—The Qabalistic Bride of Microprosopus, Malkah—analogous to Silver and the Moon.» — [DOCUMENTO — la Segunda Knowledge Lecture] el resto del glosario: el león verde como raíz de la esencia radical de los metales, el dragón negro como muerte y putrefacción, y el Rey y la Reina emparejados con Microprosopus y su novia.
«These are the Essential Spiritual Beings called upon to praise God in the ‘“Benedicite Omnia Opera» — [DOCUMENTO — la Segunda Knowledge Lecture] qué son los cuatro órdenes de elementales para el documento: los seres espirituales llamados a alabar a Dios en el Benedicite.
«The Kerubimare the Living Powers of Tetragrammation on the Material Plane and the Presidents of the Four Elements.» — [DOCUMENTO — la Segunda Knowledge Lecture] los Kerubim como poderes vivos del Tetragrámaton en el plano material; la capa de texto imprime Tetragrammation.
«The Laver of Water of Purification refers to the Waters of Binah, the Female Power reflected in the Waters of Creation.» — [DOCUMENTO — la Segunda Knowledge Lecture] la pila del agua de purificación referida a las aguas de Binah, el poder femenino reflejado en las aguas de la creación.
«The Altar of Burnt Offering for the sacrifice of animals symbolises the Qlippoth or Evil Demons of the plane contiguous to and below the Material Universe. It points out that our passions should be sacrificed.» — [DOCUMENTO — la Segunda Knowledge Lecture] el altar del holocausto referido a las Qliphoth del plano contiguo e inferior al universo material, con la moraleja de sacrificar las pasiones.
«The Qlippoth are the Evil Demons of Matter and the Shells of the Dead.» — [DOCUMENTO — la Segunda Knowledge Lecture] la definición de las Qliphoth.
«The Altar of Incense in the Tabernacle was overlaid with gold. Ours is Black to symbolise our work which is to separate the Philosophic Gold from the Black Dragon of Matter.» — [DOCUMENTO — la Segunda Knowledge Lecture] por qué el altar del incienso de la orden es negro y no dorado como el del Tabernáculo: para simbolizar el trabajo de separar el oro filosófico del dragón negro de la materia.
«This altar diagram shows the Ten Sephiroth with all the connecting Paths numbered and lettered, and the Serpent winding over each Path. Around each Sephirah are written the Names of the Deity, Archangel and Angelic Host attributed to it. The Twenty Two Paths are bound together by the Serpent of Wisdom. It unites the Paths but does not touch any of the Sephiroth, which are linked by the Flaming Sword.» — [DOCUMENTO — la Segunda Knowledge Lecture] el diagrama del altar: los veintidós senderos atados por la Serpiente de la Sabiduría, que los une sin tocar ninguna sefirá, y las sefirot enlazadas por la Espada Flamígera.
«The Flaming Sword is formed by the natural order of the Tree of Life. It resembles a flash of Lightning.» — [DOCUMENTO — la Segunda Knowledge Lecture] la Espada Flamígera como el orden natural del Árbol, con figura de relámpago.
«Together the Sephiroth and the Twenty Two Paths form the 32 Paths of the Sepher Yetzirah or Book of Formation.» — [DOCUMENTO — la Segunda Knowledge Lecture] la suma de diez sefirot y veintidós senderos como los treinta y dos senderos del Sepher Yetzirah.
«The Two pillars either side of the Altar represent: Active: The White Pillar on the South Side. Male. Adam. Pillar of Light and Fire. Right Kerub. Metatron. Passive: The Black Pillar on the North Side. Female. Eve. Pillar of Cloud. Left Kerub. Sandalphon.» — [DOCUMENTO — la Segunda Knowledge Lecture] el reparto completo de los dos pilares del altar, activo y pasivo, con su lado, género, figura bíblica, kerub y arcángel.
«LET THE ZELATOR meditate on a straight line. Let him take a ruler or a pencil and by moving it a distance equal to its length, outline a square. Having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavor to discover the significance of this figure and its correspondences.» — [DOCUMENTO — la Segunda Meditación] el ejercicio del Zelator: de la línea recta al cuadrado por desplazamiento y de ahí al cubo formulado mentalmente.
«Let him meditate upon minerals and crystals, choosing especially a crystal of SALT, and entering into it, actually feel himself of crystalline formation. Looking out on the Universe from this standpoint, let him identify himself with the EARTH SPIRITS in love and sympathy, recalling as far as he can their prayer as said in the closing of the Zelator Grade.» — [DOCUMENTO — la Segunda Meditación] el paso siguiente: entrar en un cristal de sal hasta sentirse de formación cristalina, y desde ahí identificarse con los espíritus de la tierra.
«Let him meditate upon the EARTH TRIPLICITY, visualising the symbols of a BULL—a VIRGIN— a GOAT which stand for KERUBIC EARTH— MUTABLE EARTH—CARDINAL EARTH.» — [DOCUMENTO — la Segunda Meditación] la triplicidad de tierra con sus tres figuras y sus tres modos.
«The Four Worlds of the Qabalah are: ATZILUTH, Archetypal—Pure Deity. MOSS BRIAH, Creative—Archangelic. mya YETZIRAH, Formative—Angelic. mys) ASSIAH, Action—Matter, Man, Shells, Demons.» — [DOCUMENTO — la Segunda Knowledge Lecture] los cuatro mundos con su rango: arquetípico, creativo, formativo y de acción.
«The Ten Houses, or Heavens, of Assian, the Material World are: 1, Primum Mobile, Rashith ha Gilgalim, 9973235 Mw 2. Sphere of the Zodiac, Mazloth. mien 3. Sphere of Saturn, Shabbathai. ona 4. Sphere of Jupiter, Tzedek. py 5. Sphere of Mars, Madim. oD 6. Sphere of the Sol, Shemesh. wow 7. Sphere of Venus, Nogah. nas 8. Sphere of Mercury, Kokab. 3319 9. Sphere of Luna, Levanah. 33? 10. Sphere of the Elements, Olam Yesodoth.» — [DOCUMENTO — la Segunda Knowledge Lecture] las diez casas del mundo material, del Primum Mobile a la esfera de los elementos; se consigna solo la serie, porque la columna hebrea sale rota del escaneo.
«The traditional Tarot consists of a pack of 78 cards made up of Four Suits of 14 cards each, together with 22 Trumps, or Major Arcana, which tell the story of the Soul.» — [DOCUMENTO — la Segunda Knowledge Lecture] la baraja de setenta y ocho cartas: cuatro palos de catorce más veintidós triunfos que cuentan la historia del alma.
«Each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: King or Knight, Queen, Prince or Emperor, Princess or Knave.» — [DOCUMENTO — la Segunda Knowledge Lecture] la diferencia con la baraja moderna: cuatro figuras en lugar de tres.
«THE SOUL is divided by the Qabalists into three Principal Parts: — 1. NESCHAMAH The Highest Part, answering to the Three Supernals. 2. RUACH The Middle Part, answering to the six Sephiroth from CHESED to YESOD, inclusive. 3. NEPHESCH The lowest, answering to MALKUTH. NESCHAMAH answers to the higher aspirations of the Soul. RUACH answers to the mind and reasoning powers. NEPHESCH answers to the animal instincts.» — [DOCUMENTO — la Tercera Knowledge Lecture] la división tripartita del alma con su correspondencia sefirótica y su función: aspiraciones altas, mente y razón, instintos animales.
«CHIAH answers to CHOKMAH, YECHIDAH TO KETHER, while NESCHAMAH itself is referred to BINAH.» — [DOCUMENTO — la Tercera Knowledge Lecture] las dos partes más altas del alma y el lugar de la Neschamah en Binah.
«The Sepher Yetzirah divides the Hebrew Letters into three Classes of Three, Seven, and Twelve.» — [DOCUMENTO — la Tercera Knowledge Lecture] la partición de las letras hebreas en madres, dobles y simples.
«The Holy Place embraces the symbolism of the 22 Letters. The Table of Shew-Bread, the Single Letters.» — [DOCUMENTO — la Tercera Knowledge Lecture] el Lugar Santo referido a las veintidós letras y la mesa de los panes a las simples.
«Temple and there stripped and blind-folded, he had to grope for the entrance of the Hall, and having found it, he was reclothed and annointed in the presence of the Initiated.» — [DOCUMENTO — la lección sobre los Pilares] lo que el iniciado declara de su propia iniciación: desnudado y con los ojos vendados, tanteando la entrada de la sala y, hallada, revestido y ungido ante los iniciados; la oración arranca en la plana anterior.
«The initiate is then brought to the actual Pillars, and has to name them and their parts under the symbol of the Scales of a Balance. He also has to name the Guardian of the Gateway, who prevents his passage, and when all these are propitiated, the plea of the Hall itself cries out against his steps, saying “Because I am silent, because I am pure,” and it must know that his aspirations are pure enough and high» — [DOCUMENTO — la lección sobre los Pilares] la prueba de nombrar los pilares y sus partes bajo el símbolo de la balanza y al guardián de la puerta, y el suelo de la sala que clama contra sus pasos hasta saber que sus aspiraciones son bastante puras.
«He is then allowed to announce to Thoth that he is clean from all evil, and has overcome the influence of the planets, and THOTH says to him: “Who is He whose Pylons are of Flame, whose walls of Living Uraei, and the flames of whose House are streams of Water?” And the Initiate replies “Osiris!» — [DOCUMENTO — la lección sobre los Pilares] la pregunta de Thoth sobre quién tiene pilonos de llama y muros de ureos vivos, y la respuesta del iniciado.
«Tetragrammaton means Four-Lettered Name and refers to the Unpronounceable Name of God symbolised by» — [DOCUMENTO — la Segunda Knowledge Lecture] la definición del Tetragrámaton como nombre impronunciable de Dios, con la grafía del nombre rota por el escaneo.
«Astral Spirits are those belonging to the Astral Plane. Such are false and illusionary forms, shells of the dead, and Ghosts and Phantoms.» — [DOCUMENTO — la Tercera Knowledge Lecture] la definición de espíritus astrales como formas falsas e ilusorias, cáscaras de los muertos, fantasmas y aparecidos.
«Elemental Spirits are those belonging to the nature of the Elements; some are good and some are evil.» — [DOCUMENTO — la Tercera Knowledge Lecture] los espíritus elementales, de los que el documento no afirma bondad uniforme.
«The Four Suits also refer to the Four Worlds of the Qabalists thus: — Sceptres to. —————Arziluth Cups ————————Brriah ‘ Swords ———————Yetzirah Pentacles ———————Assiah» — [DOCUMENTO — la Tercera Knowledge Lecture] la segunda serie de atribuciones de los palos, esta a los cuatro mundos; la capa de texto imprime Arziluth y Brriah.
«The Honours of the Tarot Pack are, as it were, the Vice-gerants of the Great Name, in the Qabalistic World to which each suit is referred. They also symbolise Father, Mother, Son, Daughter; Birth, Life, Death, Resurrection.» — [DOCUMENTO — la Tercera Knowledge Lecture] las figuras del Tarot como vicegerentes del Gran Nombre en el mundo de su palo, y como padre, madre, hijo e hija y como nacimiento, vida, muerte y resurrección.
«The 17 Squares out of a square of lesser squares, refer to the Sun in the twelve Signs of the Zodiac and the Four Elements» — [DOCUMENTO — la Tercera Knowledge Lecture] la cruz fylfot y sus diecisiete casillas referidas al Sol en los doce signos y en los cuatro elementos.
«This form of the Caduceus of Hermes is that of the Three Mother Letters placed on one another» — [DOCUMENTO — la Tercera Knowledge Lecture] esa misma figura leída como el caduceo de Hermes hecho con las tres letras madres superpuestas.
«The Caduceus has another meaning on the Tree of Life. The upper part wings touch Chokmah and Binah: These are the Three Supernals. The Seven lower Sephiroth are embraced by the twin Serpents whose heads rest upon Chesed and Geburah.» — [DOCUMENTO — la Tercera Knowledge Lecture] el caduceo sobre el Árbol: las alas tocando Chokmah y Binah, que con la parte alta son los tres Supernos, y las serpientes gemelas abrazando las siete sefirot bajas.
«The meaning of Luna on the Tree of Life is thus: In its increase it embraces the side of Mercy; in its decrease the side of Severity, and at the full, it reflects the Sun of Tiphareth.» — [DOCUMENTO — la Tercera Knowledge Lecture] la luna sobre el Árbol: creciente abraza el lado de la Misericordia, menguante el de la Severidad y llena refleja el Sol de Tiphareth.
«Let the Theoricus practise the Moon Breath, while saying mentally the word AUM: (Moon breath is through the left nostril only.» — [DOCUMENTO — la meditación del Theoricus] la respiración lunar, por la fosa izquierda y con la palabra AUM dicha mentalmente.
«Let him now call before his mind the Signs of the Airy Triplicity % = < and enclosed in these, let him meditate upon the numbers nine and five and therewith the forms of the Pentagram and Pentangle.» — [DOCUMENTO — la meditación del Theoricus] los signos de la triplicidad aérea, y dentro de ellos los números nueve y cinco con las formas del pentagrama y el pentángulo.
«Let him now rise in imagination above the mineral world into the world of trees and flowers and identify himself in love and sympathy with the Powers of the Elements behind these.» — [DOCUMENTO — la meditación del Theoricus] el ascenso del mundo mineral al de árboles y flores, para identificarse con los poderes elementales que están detrás.
«Let him realise the mental world where mind rules over matter, and let him meditate upon the ideas of appearance and reality.» — [DOCUMENTO — la meditación del Theoricus] el remate: el mundo mental donde la mente rige a la materia, y la meditación sobre apariencia y realidad.
«The numbers and lineal figures appropriate to the planets are:— Saturn 3 Triangle Jupiter + Square Mars 5 Pentagram Sun 6 Hexagram Venus 7-Heptagram Mercury ————_—_8—___—Octagram Moon 9. Enneagram» — [DOCUMENTO — la Cuarta Knowledge Lecture] los números y figuras lineales de los planetas, de Saturno con tres y el triángulo a la Luna con nueve y el eneagrama.
«are formed of the squares of the number of the planet, arranged so as to yield the same number each way. The number of the sum of each column of figures ‘and the number of the total of all the numbers of the square, are also numbers especially attached to the Planet. Thus the number of the Planet SATURN is 3, square 9, sum of all columns vertical, horizontal and diagonal 15; total sum of all numbers, 45.» — [DOCUMENTO — la Cuarta Knowledge Lecture] cómo se forman los cuadrados mágicos planetarios y qué números quedan adheridos al planeta, con Saturno por ejemplo.
«These numbers are then formed into Divine and Spirit Names, as is demonstrated in that section of this book: dealing with sigils.» — [DOCUMENTO — la Cuarta Knowledge Lecture] para qué sirven esos números: para formar nombres divinos y de espíritus, según la sección del libro dedicada a los sigilos.
«the Admission Badge for the Path of TAu, is composed of 22 squares, answering to the 22 letters of the Hebrew Alphabet.» — [DOCUMENTO — la Cuarta Knowledge Lecture] la cruz cúbica griega sólida, insignia del sendero de Tau, con veintidós casillas por las veintidós letras hebreas.
«or Pyramid of Fire, the Admission Badge for the Path of sun, represents the Simple Fire of Nature and the Latent or Hidden Fire. The three upper triangles refer to ri1rE—Solar, Volcanic and Astral, while the lowest or basal triangle represents the latent heat.» — [DOCUMENTO — la Cuarta Knowledge Lecture] el tetraedro o pirámide de fuego, con los tres triángulos altos por fuego solar, volcánico y astral y el basal por el calor latente; la capa de texto imprime en minúsculas el nombre del sendero.
«of 13 Squares, the Admission Badge for the Path of RESH, is referred to the sun in the Twelve Signs of the Zodiac, and also in the midst of the Four Elements.» — [DOCUMENTO — la Cuarta Knowledge Lecture] la cruz griega de trece casillas, insignia del sendero de Resh, referida al Sol en los doce signos y en medio de los cuatro elementos.
«the Admission Badge to the Grade of © = [3], is thus referred to the Tree of Life. It embraces nine of the Sephiroth, exclusive of Kether. Yesod and Malkuth are referred to the triangle below, the former to the apex, the latter to the base.» — [DOCUMENTO — la Cuarta Knowledge Lecture] la copa de los Stolistes sobre el Árbol: abraza nueve sefirot menos Kether, con Yesod en el vértice del triángulo y Malkuth en la base.
«Like the Caduceus, it further represents the Three Elements: Water, Fire and Air. The Crescent refers to the Waters Above the Firmament, the sphere to the Firmament, and the basal triangle to the consuming Fire, which is opposed to the Fire symbolised by the upper part of the Caduceus.» — [DOCUMENTO — la Cuarta Knowledge Lecture] la misma copa leída por elementos: el creciente por las aguas de encima del firmamento, la esfera por el firmamento y el triángulo basal por el fuego consumidor.
«on the Tree of Life Embraces all but Kether. The horns spring from Daath (Knowledge) which is not, properly speaking, a Sephira, but rather a conjunction of Chokmah and Binah.» — [DOCUMENTO — la Cuarta Knowledge Lecture] el símbolo de Mercurio sobre el Árbol, con los cuernos saliendo de Daath, que el documento declara no sefirá propiamente sino conjunción de Chokmah y Binah.
«Let the Practicus meditate upon the Symbols of the Rhomboid and the Vesica. Let him seek out their meanings and correspondences. Let him contemplate the Symbol Mercury and the Number 8.» — [DOCUMENTO — la meditación del Practicus] los objetos del ejercicio: el rombo y la vesica con sus correspondencias, y el símbolo de Mercurio con el número ocho.
«Let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the Divine Nature truly and without distortion.» — [DOCUMENTO — la meditación del Practicus] la disciplina emocional que ese grado exige, con la figura del pantano palúdico vuelto lago limpio que refleja sin distorsión.
«In the Tree of Life in the Tarot, each path forms the connecting link between two of the Sephiroth. The King and the Queen are the correlations of the Abba and the Aima in that suit; the Knight or Prince answers to Microprosopus, and the Knave or Princess which was anciently a female figure, is referred to the Bride, Kallah or Malkah.» — [DOCUMENTO — las notas del Tarot firmadas por Frater S.R.M.D.] el reparto de las figuras: Rey y Reina como Abba y Aima del palo, Caballero o Príncipe como Microprosopus y la Princesa, antes figura femenina, como la Novia.
«Fool=The Crown of Wisdom, the Primum Mobile, acting through the Air on the Zodiac.» — [DOCUMENTO — las notas del Tarot de Frater S.R.M.D.] la fórmula con que deriva cada triunfo de las dos sefirot que une su sendero, aquí para el Loco.
«This diagram is described in the Practicus Ritual. It shows in a glyph the teaching proper to the Practicus on entering the Sephirah HOD which he has reached by the Paths of SHIN and RESH from MALKUTH and YESOD respectively.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la enseñanza del Practicus al entrar en Hod por los senderos de Shin y Resh; el mismo texto reaparece en la p. 142 con Netzach y otros tres senderos, para el Philosophus.
«At the summit are the THREE SUPERNAL SEPHI-ROTH summed up into ONE—AIMA ELOHIM, the Mother Supernal—The Woman of the Apocalypse (Chap. 12) clothed with the SUN, the MOON under her feet, and on her head the Crown of Twelve Stars.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] los tres Supernos resumidos en Aima Elohim, la Madre Suprema, identificada con la mujer del Apocalipsis.
«So the Name JEHOVAH is joined to the Name ELOHIM, for JEHOVAH planted a Garden Eastward in Eden.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la fórmula escrituraria con que la lámina une los dos nombres divinos.
«Below the TREE, proceeding from MALKUTH is THE TREE OF KNOWL-EDGE of GOOD AND of EVIL which is between the Tree of Life and the World or Assiah or Shells, represented by the Coiled Up DRAGON with Seven Heads and Ten Horns—being the Seven Infernal Palaces and the Ten Averse Sephiroth.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] el Árbol del Conocimiento entre el Árbol de la Vida y el mundo de las cáscaras, con el dragón de siete cabezas y diez cuernos leído como los siete palacios infernales y las diez sefirot adversas.
«These are described in the text of the Rituals but are not read to the Candidate at his Grade. When studying this diagram, these descriptions should be looked up, but they are not required for the exam.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la nota que declara qué del ritual no se lee al candidato en su grado y qué no entra en el examen.
«The River NAHER flows forth from the Supernal Eden and in DAATH it is divided into Four Heads» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] el río Naher saliendo del Edén supremo y partiéndose en Daath en cuatro cabezas.
«PISON: Fire—flowing to GEBURAH where there is Gold. GIHON: Water—the Waters of Mercy, flowing into CHESED. HIDDIKEL: Air—flowing into TIPHARETH. PHRATH (Euphrates): Earth — flowing into MALKUTH.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] los cuatro ríos con su elemento y su destino sefirótico.
«In DAATH the Depths are broken up and the Clouds drop down dew.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la sentencia sobre Daath que acompaña ese reparto.
«The word Naher has the meaning ‘perennial stream’ —“never failing waters’ as opposed to other words meaning Torrent or Brook.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la precisión léxica sobre el nombre del río: corriente perenne, no torrente ni arroyo.
«The River going out of Eden is the River of the Apocalypse, the Waters of Life, clear as crystal proceeding from the Throne, on either side of the Tree of Life, bearing all manner of Fruit.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la identificación de ese río con el del Apocalipsis, las aguas de vida claras como cristal que salen del trono.
«An Angel is a pure and high Spirit of unmixed good» — [DOCUMENTO — la Tercera Knowledge Lecture] la definición de ángel, por contraste con la de los espíritus astrales y elementales; la oración cierra en la línea siguiente añadiendo que lo es en oficio y en operación, con la capa de texto rompiendo la palabra.
«the SON who is to rule the Nations, was extended from TIPHARETH and his arms stretch out to GEBURAH AND GEDULAH, and in MALKUTH is EVE, supporting with her hands the TWO PILLARS.» — [DOCUMENTO — la lámina del Jardín del Edén antes de la caída] la disposición de las dos figuras: Adán extendido desde Tiphareth con los brazos hacia Geburah y Gedulah, y Eva en Malkuth sosteniendo los dos pilares.
«If thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of Nature?» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la pregunta con que sostiene la máxima del equilibrio: sin fundamento propio no hay desde dónde dirigir las fuerzas de la naturaleza.
«Know then that as Man is born into this world amidst the darkness of Nature and the strife of contending forces, so must his first endeavour be to seek the Light through their reconciliation. Thus, thou who hast trial and trouble of this life, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that Light Divine.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el hombre nacido entre la oscuridad y las fuerzas en pugna, con la reconciliación por primer esfuerzo y las pruebas de la vida por camino a la Luz.
«How should it be otherwise, O man, whose life is but a day in Eternity a drop in the Ocean of Time? How, if thy trials were not many, couldst thou purge thy soul from the dross of Earth?» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la escala en que pone al hombre —un día en la eternidad, una gota en el océano del tiempo— para justificar las pruebas.
«Is it but now that the higher life is beset with dangers and difÏculties; hath it not been ever thus with the Sages and Hierophants of the Past? They have been persecuted and reviled, they have been tormented of men, yet through this has their glory increased. Rejoice, therefore, O Initiate, for the greater thy trial, the brighter thy triumph.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el argumento por precedente: sabios y hierofantes del pasado también fueron perseguidos y su gloria creció por eso.
«Yet, O Practicus, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. He who knows little, thinketh he knows much; but he who knoweth much hath learned his own ignorance. Seest thou a Man wise in his own conceit? There is more hope of a fool than of him.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la advertencia contra la vanidad, con la fórmula de que quien poco sabe se cree sabio y quien mucho sabe aprendió su propia ignorancia.
«Be not hasty to condemn other’s sin. How knowest thou that in their place thou couldst have resisted the temptation? And even were it so, why shouldst thou despise one who is weaker than thyself? Be thou well sure of this, that in slander and self-righteousness is sin. Pardon therefore the sinner, but encourage not the sin. The Master condemned not the adulterous woman, but neither did he encourage her to commit the sin.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la regla sobre el pecado ajeno: perdonar al pecador sin alentar el pecado, con la calumnia y la santurronería declaradas pecado también.
«Thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast, for it is by flattering thy weakness that the Evil One will gain power over thee. Humble thyself before thy God, yet fear neither man nor spirit. Fear is failure and the forerunner of failure; and courage is the beginning of virtue.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el modo en que dice que el Maligno gana poder, halagando la debilidad, y la sentencia de que el miedo es fracaso y anuncio de fracaso.
«Therefore fear not the Spirits, but be firm and courteous with them, for thou hast no right either to despise or to revile them, and this too may lead thee into sin. Command and banish the Evil ones. Curse them by the Great Names of God, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el trato debido a los espíritus: firmeza y cortesía, mandar y desterrar a los malos por los Grandes Nombres, sin burla ni insulto.
«A man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind. His actions affect not himself only, but also those with whom he is brought into contact, either for good or for evil.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el límite que pone a la autoformación: el destino heredado, y el alcance de los actos sobre los demás.
«Neither worship nor neglect the physical body, which is thy temporary connection with the outer and material world. Therefore let thy mental equilibrium be above disturbances by material events. Restrain the animal passions and nourish the higher aspirations; the emotions are purified by suffering.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la doble negativa sobre el cuerpo, ni culto ni desprecio, y el equilibrio mental por encima de los sucesos materiales.
«True prayer is as much action as Word; it is Will. The Gods will not do for man what his Higher Powers can do for himself, if he cultivate Will and Wisdom.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la oración definida como acto y voluntad, con la reserva de que los dioses no harán por el hombre lo que sus propias potencias pueden.
«Nevertheless, have the greatest self-respect, and to that end sin not against thyself. The sin which is unpardonable is knowingly and wilfully to reject spiritual truth, but every sin and act leaveth its effect.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el único pecado que declara imperdonable: rechazar a sabiendas y con voluntad la verdad espiritual.
«To obtain magical Power, learn to control thought. Admit only true ideas which are in harmony with the end desired, and not every stray and contradictory idea that presents itself. Fixed thought is a means to an end; therefore pay attention to the power of silent thought and meditation. The material act is but the outward expression of the thought, and therefore it hath been said that “the thought of foolishness is sin.” Thought therefore is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do?» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] el control del pensamiento como vía al poder mágico, con el acto material entendido como expresión externa del pensamiento.
«Therefore, as has been already said, establish thyself firmly in the Equilibrium of Forces, in the centre of the cross of the elements, that Cross from whose centre the creative word issued in the birth of the dawning universe.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] dónde manda plantarse: en el equilibrio de fuerzas, centro de la cruz de los elementos de donde salió la palabra creadora.
«So shalt thou gradually develop the powers of thy Soul and fit thyself to command the spirits of the elements.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] lo que promete la exhortación elemental reprisada del grado de Theoricus: desarrollar los poderes del alma y quedar apto para mandar a los espíritus.
«For wert thou to summon the Gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. Wouldst thou abuse the pure creatures of God’s creation to fill thy coffers and to satisfy thy lust for Gold? Wouldst thou defile the Spirits of driving Fire to serve thy wrath and hatred? Wouldst thou violate the purity of the Souls of the Water to pander to thy lust and debauchery? Wouldst thou force the Spirits of the evening breeze to minister to thy folly and caprice? Know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la inversión del mando cuando se abusa de los elementales: los gnomos convocados por avaricia, el fuego por ira, el agua por lujuria y el aire por capricho terminan mandando.
«In true religion there is no sect. Therefore take heed that thou blaspheme not the name by which another knoweth his God for if thou doest this thing in Jupiter, thou wilt blaspheme YHVH; and in Osiris YEHESHUAH.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la prohibición de blasfemar el nombre con que otro conoce a su dios, argumentada porque blasfemar en Júpiter es blasfemar en YHVH.
«Ask of God and ye shall have, Seek and ye shall find. Knock, and it shall be opened unto you.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la fórmula evangélica con que cierra.
«The Great Goddess EVE, being tempted by the fruits of the TREE OF KNOWLEDGE whose branches tend upwards to the seven lower Sephiroth, but also downward to the Kingdom of Shells, reached down to them and the two pillars were left unsupported.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] la tentación de Eva por los frutos del Árbol del Conocimiento, cuyas ramas suben a las siete sefirot bajas y bajan al reino de las cáscaras.
«Then the Sephirotic Tree was shattered. She fell and with her fell the Great ADAM. And the Great Red Dragon arose with his seven heads and ten horns, and EDEN was desolated—and the folds of the Dragon enclosed MALKUTH and linked it to the Kingdom of the Shells. And the heads of the Dragon rose into the seven lower Sephiroth, even up to DAATH at the feet of Aima Elohim.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] el Árbol quebrado y el Gran Dragón Rojo con sus siete cabezas y diez cuernos, cuyos pliegues encierran a Malkuth y la enlazan al reino de las cáscaras.
«Thus were the four Rivers of EDEN desecrated and the Dragon Mouth gave forth the Infernal Waters in DAATH—and this is LEVIATHAN, The Piercing and Crooked Serpent.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] los cuatro ríos profanados y las aguas infernales saliendo por la boca del dragón en Daath, que la lámina identifica con Leviatán.
«But TETRAGRAMMATON ELOHIM placed the Four Letters YHVH of the NAME and the Flaming Sword of the Ten Sephiroth between the devastated Garden and the Supernal Eden, that this should not be involved in the Fall of ADAM.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] la barrera puesta entre el jardín devastado y el Edén supremo: las cuatro letras del Nombre y la Espada Flamígera.
«And it became necessary that a Second Adam should arise to restore the System, and thus, as ADAM had been spread on the Cross of the Four Rivers, so the Second ADAM should be crucified on the Infernal Rivers of the four armed Cross of DEATH—yet to do this He must descend into the lowest, even MALKUTH the Earth, and be born of her. (Psalm 74. “Thou breakest the Heads of Leviathan in pieces.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] la necesidad de un Segundo Adán crucificado en los ríos infernales, que para ello ha de descender a Malkuth y nacer de ella.
«And on the Dragon Heads were the names of the eight Kings of EDOM and on his horns the names of the Eleven Dukes of EDOM, for DAATH having developed in the Dragon a new Head, the Seven Headed Dragon with Ten Horns became Eight Headed and Eleven Horned.» — [DOCUMENTO — la lámina del Jardín del Edén después de la caída] los reyes y duques de Edom en cabezas y cuernos, y el cambio de cuenta porque Daath desarrolló en el dragón una cabeza nueva.
«NOTE: The Edomites were the descendants of Esau who sold his birthright. Their Kings came to symbolise unlawful and chaotic forces.» — [DOCUMENTO — nota de la misma lámina] por qué los reyes de Edom simbolizan fuerzas ilícitas y caóticas: descienden de Esaú, que vendió su primogenitura.
«AZOTH is a word formed from the initial and final letters of the Greek, Latin and Hebrew Alphabets thus:—A and Z, Aleph and Tau, Alpha and Omega. It is used with various meanings by different writers but generally signifies Essence.» — [DOCUMENTO — la Quinta Knowledge Lecture] la etimología de Azoth por las letras inicial y final de los tres alfabetos, con el uso variable entre autores que el propio documento reconoce.
«AIN—the Negative rs (Nothing—Not) AIN SOPH MD PS (Limitless) AIN SOPH AUR) 8S 1D PS (The Limitless Light) These are the Veils of the Negative Existence depending from Kether.» — [DOCUMENTO — la Quinta Knowledge Lecture] los tres velos de la existencia negativa que penden de Kether; se consigna solo la serie, porque las grafías hebreas salen rotas del escaneo.
«MACROPROSOPUS or The Vast Countenance is a title of Kether, and another of its titles is the Ancient of Days, AATIK YOMIN rey pny Kether or the Vast Countenance emanates first as ABBA, the Supernal Father, and AIMA the Supernal Mother.» — [DOCUMENTO — la Quinta Knowledge Lecture] Arik Anpin o Vasta Faz como título de Kether, junto con el de Anciano de los Días, y su primera emanación en Abba y Aima.
«The Supernal Father is referred to YOD of Tetragrammaton, and AIMA 8®°S The Supernal Mother is referred to HEH. ELOHIM 2°78 is a name given to these two Persons united.» — [DOCUMENTO — la Quinta Knowledge Lecture] Abba referido a Yod y Aima a Heh, con Elohim por nombre de los dos unidos.
«As Elohim they become the parents of THE SON ZAUIR ANPIN P28 W8t, also called MICROPRO-SOPUS or the LESSER COUNTENANCE.» — [DOCUMENTO — la Quinta Knowledge Lecture] Zauir Anpin o Menor Faz como hijo de esa pareja.
«ABBA is referred to YOD and the Sephira CHOK-MAH. AIMA is referred to HEH and the Sephirah BINAH. ZAUIR ANPIN is referred to the six Sephiroth—Chesed, Geburah, Tiphareth, Netsach, Hod, and Yesod, and of these especially to TIPHARETH.» — [DOCUMENTO — la Quinta Knowledge Lecture] el reparto sefirótico de esas tres personas, con Zauir Anpin en las seis sefirot centrales y sobre todo en Tiphareth.
«The Queen, and KALAH 47> The Bride are titles of MALKUTH considered as the Spouse of Zauir Anpin, the Microprosopus.» — [DOCUMENTO — la Quinta Knowledge Lecture] Malkah y Kalah como títulos de Malkuth en tanto esposa del Microprosopus.
«The Letters of the Name YHVH contain these meanings, thus: — YOD is referred to ABBA. HEH to AIMA. VAU to ZAUIR ANPIN. HEH (final) to MALKAH.» — [DOCUMENTO — la Quinta Knowledge Lecture] las cuatro letras del Nombre repartidas entre las cuatro personas.
«In EACH OF THE Four Wor ps are the Ten Sephiroth of that World, and each Sephirah has its own ten Sephiroth, making 400 Sephiroth in all — the number of the letter TAU, The Cross, The Universe, the Completion of all things.» — [DOCUMENTO — la Quinta Knowledge Lecture] la cuenta de cuatrocientas sefirot que sale de diez por diez en cada mundo, igualada al valor de la letra Tau.
«Aces are placed on the Throne of Kether— the remaining small cards of the suit desired on the respective Sephiroth, 2 on Chokmah, 3 on Binah, etc. The 22 Trumps are then arranged on the Paths between them, according to the Letters to which they correspond.» — [DOCUMENTO — la Quinta Knowledge Lecture] cómo se tiende el Tarot sobre el Árbol: los cuatro ases en el trono de Kether, las cartas numeradas en su sefirá y los veintidós triunfos en los senderos según su letra.
«Remember that unbalanced force is evil, that unbalanced severity is but cruelty and oppression, but that also unbalanced Mercy is but weakness which would allow and abet evil.» — [DOCUMENTO — la instrucción sobre la guía y purificación del alma] la fórmula sobre la fuerza desequilibrada, que hace de la severidad crueldad y opresión y de la misericordia debilidad que consiente el mal.
«Trumps thus receive the equilibrium of the Sephiroth they connect.» — [DOCUMENTO — la Quinta Knowledge Lecture] la regla que da sentido a la tabla de triunfos: cada uno recibe el equilibrio de las dos sefirot que su sendero une.
«of TwELveE Squares, admitting to the Path of Qoph, the 29th Path, refers to the Zodiac and to the Eternal River of Eden divided into Four Heads» — [DOCUMENTO — las insignias del grado de Philosophus] la cruz calvaria de doce casillas, del sendero veintinueve de Qoph, referida al zodiaco y al río eterno del Edén; la capa de texto imprime el nombre en versalitas rotas.
«ELEMENTS admits to the Path of Tzaddi, the 28th Path. On the sides are the Hebrew Names of the Elements. On the apex is the word Eth — Essence, and on the base the word Olam meaning World.» — [DOCUMENTO — las insignias del grado de Philosophus] la pirámide de los cuatro elementos, del sendero veintiocho de Tzaddi, con los nombres hebreos en los lados, Eth en el vértice y Olam en la base.
«on the Tree of Life embraces the whole Ten Sephiroth. It is a fitting emblem of the Isis of Nature. As it contains all the Sephiroth its circle should be made larger than that of Mercury.» — [DOCUMENTO — las insignias del grado de Philosophus] el símbolo de Venus abrazando las diez sefirot, emblema de la Isis de la Naturaleza, y por eso con círculo mayor que el de Mercurio.
«Let the PHILOSOPHUS meditate upon the symbol of the Fire Triangle in all its aspects. Let him contemplate the symbol of the Planet VENUS until he realises the Universal Love which would express itself in perfect service to all man-kind and which embraces Nature both visible and invisible.» — [DOCUMENTO — la meditación del Philosophus] el triángulo de fuego y el símbolo de Venus contemplado hasta realizar el amor universal que se expresa en servicio a la humanidad.
«Let him identify himself with the powers of FIRE, consecrating himself wholly until the Burnt Sacrifice is consummated and the Christ is conceived by the Spirit.» — [DOCUMENTO — la meditación del Philosophus] la identificación con el fuego hasta consumar el holocausto, dicha con lenguaje cristiano.
«As confusion is found to exist with regard to the Right and Left Pillars of the Sephiroth on the Tree of Life in relation to the right and left sides of a man, and as to the phases of the Moon—you must note:» — [DOCUMENTO — la nota sobre los diagramas] por qué el documento tematiza la inversión de los pilares: por la confusión que reconoce entre el diagrama, el cuerpo del hombre y las fases lunares.
«So that when you look at a diagram, you are looking, as it were, at a man facing you, that your right side faces his left. His Merciful side forms the right hand Pillar in front of you, so that it is as if you looked at yourself in a mirror.» — [DOCUMENTO — la nota sobre los diagramas] la regla que resuelve esa inversión: el diagrama es un hombre de frente, y mirarlo es como mirarse al espejo.
«Just as the man looks at you, so does the Moon look at you and so you say that the Moon in her increase is on the side of Mercy, the right hand pillar of the Sephiroth; and in her decrease, the crescent is on the left hand Pillar of Severity.» — [DOCUMENTO — la nota sobre los diagramas] la misma regla aplicada a la luna: creciente del lado de la Misericordia y menguante del de la Severidad.
«That is, the white Mercy or Jachin Pillar is on your right hand as you approach the Altar from the West and from the Hiereus. (See Chronicles II. iii, 17.) “And call » — the Name on the right hand (of him who enters) Jachin, and the Name of that on the left, Boaz.» — [DOCUMENTO — la nota sobre los diagramas] la posición del pilar blanco al acercarse al altar desde el oeste, sostenida con la cita de Crónicas.
«So in making the Qabalistic Cross on your breast it is correct to touch the Forehead and say Ateh—Thou art; the Heart—Malkuth; Right Shoulder, ve-Geburah; left shoulder ve-Gedulah, and with the fingers clasped on the breast say, Le, olahm, amen!» — [DOCUMENTO — la nota sobre los diagramas] la consecuencia práctica de esa convención sobre el trazo de la Cruz Cabalística en el pecho.
«These are derived from the three primary forms of the Cross, the Crescent and the Circle, either singly or in combination.» — [DOCUMENTO — la nota sobre los símbolos planetarios] las tres formas primarias de las que se derivan: cruz, creciente y círculo.
«The Circle denotes Sun and Gold; the Crescent the Moon and Silver, respectively analogous to the Red and White Alchemical natures.» — [DOCUMENTO — la nota sobre los símbolos planetarios] el círculo por sol y oro y el creciente por luna y plata, análogos a las naturalezas roja y blanca de la alquimia.
«The Cross is the symbol of corrosion. The corrosion of metals is usually of the complementary colour to that to which they naturally approximate. Thus Copper, which is reddish, becomes green in its corrosion of verdigris» — [DOCUMENTO — la nota sobre los símbolos planetarios] la cruz como corrosión, con la regla de que la corrosión de un metal tira al color complementario y el cobre por ejemplo.
«Mercury is the only planet which unites these three primary forms in one symbol. Saturn is composed of the cross and the crescent showing that Lead is corrosive internally and Luna externally. Jupiter is the reverse. Mars is Solar externally but corrosive externally. Venus is opposite. Copper is externally of the nature of Gold, but internally corrosive.» — [DOCUMENTO — la nota sobre los símbolos planetarios] cómo se leen los símbolos por composición: Mercurio une las tres formas, Saturno es corrosivo por dentro y lunar por fuera, Júpiter al revés, y el cobre es de naturaleza áurea por fuera.
«Hence the name of the Sphere of Venus is Nogah—denoting External Splendour but internal corruption.» — [DOCUMENTO — la nota sobre los símbolos planetarios] de dónde sale el nombre de la esfera de Venus: esplendor externo con corrupción interna.
«The Serpent Nehushtan, which Moses made when the Children of Israel were bitten by Serpents of Fire in the Wilderness, is the Serpent of the Paths of the Tree. And he set it on a pole—that is, twined it round the middle Pillar of the Sephiroth.» — [DOCUMENTO — la nota sobre la serpiente] la serpiente de bronce de Moisés identificada con la serpiente de los senderos, y el asta con el Pilar del Medio.
«and hence it is said in the New Testament that it is a type of Christ, the Reconciler. And the Serpent is of Brass, the Metal of Venus, whose Sphere is called Nogah, or External Splendour, as shewn further by the Alchemical Symbol of Venus, wherein the Circle of the Sun is exalted above the Cross of Corrosion.» — [DOCUMENTO — la nota sobre la serpiente] la serpiente leída como tipo de Cristo reconciliador y hecha de bronce, metal de Venus, cuya esfera se llama esplendor externo.
«Why, then, is he called the External or False Splendour? Because he indeed uniteth the Paths, but comprehendeth not the Sephiroth. Nevertheless, he is also the Celestial Serpent of Wisdom.» — [DOCUMENTO — la nota sobre la serpiente] la razón que da para el nombre de esplendor falso: une los senderos pero no comprende las sefirot; y aun así la llama serpiente celeste de la sabiduría.
«But the Serpent of the Temptation is the Serpent of the Tree of Knowledge of Good and of Evil, and not that of the Tree of Life.» — [DOCUMENTO — la nota sobre la serpiente] el deslinde con que cierra: la serpiente de la tentación es la del Árbol del Conocimiento, no la del Árbol de la Vida.
«Here is a method of writing Hebrew words by the Yetsiratic attribution of the Alphabet, whence results some curious hieroglyphic symbolism. Thus Tetragrammaton will be written by Virgo, Aries, Taurus, Aries. Eheieh, by Air, Aries, Virgo, Aries.» — [DOCUMENTO — la nota sobre la escritura yetsirática] el método de escribir palabras hebreas por la atribución del alfabeto, con el Tetragrámaton y Eheieh por ejemplos.
«From Yeheshua, the Qabalistic mode of spelling Jesus, which is simply the Tetragrammaton with the letter Shin placed therein, we obtain a very peculiar combination—Virgo, Aries, Fire, Taurus, Aries. Virgo born of a Virgin, Aries the Sacrificial Lamb, Fire the Fire of the Holy Spirit, Taurus the Ox of the Earth in whose Manger He was laid, and lastly Aries the flocks of sheep whose Herdsmen came to worship Him.» — [DOCUMENTO — la nota sobre la escritura yetsirática] la lectura cristológica que saca de ese método aplicado a Yeheshua: virgen, cordero, fuego del Espíritu, buey del pesebre y rebaños de los pastores.
«Elohim yields Air, Libra, Aries, Virgo, Water—the Firmament, the Balanced Forces, the Fire of the Spirit (For Aries is a fiery Sign) , operating in the Zodiac, the Fire Goddess, and the Waters of Creation.» — [DOCUMENTO — la nota sobre la escritura yetsirática] la misma operación con Elohim, con la acotación entre paréntesis de que Aries es signo ígneo.
«The terms Raven or Crow, Lion and Eagle have various Alchemical significations. Generally Raven—Initiation through blackness Lion—Heat and sulphurous action Eagle—Sublimation» — [DOCUMENTO — el glosario alquímico] las tres figuras y su operación: iniciación por la negrura, calor y acción sulfúrea, sublimación.
«One great difference between Chemical and Alchemical processes is that Alchemy only employs a gradual heat continually but carefully increased, and does not commence with violent heat.» — [DOCUMENTO — el glosario alquímico] la diferencia que fija entre química y alquimia: calor gradual y cuidadosamente creciente, nunca violento de entrada.
«The Cucurbite is a glass boiler attached to the lower part of the Alembic. It consists of a tube, a head, and a receiver added thereto for purposes of distillation. The Athanor or Philosophical Furnace is to produce a graduated heat. The Balneum Mariae is the modern water bath—a vessel of hot water in which was placed the vessel to be heated. The Balneum Arenae or sand bath is a vessel of sand in which is placed the vessel to receive a dry heat. The Philosophic Egg is an oval glass vessel in which is placed the water or liquid to be acted upon, and which may be hermetically sealed.» — [DOCUMENTO — el glosario alquímico] los cinco instrumentos definidos: cucúrbita, atanor u horno filosófico, baño maría, baño de arena y huevo filosófico.
«The Hexagram of Tiphareth is formed from the Pillars on each side. In Chesed is the Water triangle, in Geburah the Fire triangle. And Tiphareth unites and reconciles them so as to form a reconciliation between them in the form of the hexagram.» — [DOCUMENTO — las láminas del apéndice] el hexagrama de Tiphareth formado por el triángulo de agua en Chesed y el de fuego en Geburah, reconciliados en el centro.
«The Symbol of Salt on the Tree of Life embraces all the Sephiroth but Malkuth, and is as it were, the Reconciler between the Sulphur and Mercury. The horizontal dividing line implies the precept of Hermes “as above so below.» — [DOCUMENTO — las láminas del apéndice] el símbolo de la sal abrazando todas las sefirot menos Malkuth, como reconciliador entre azufre y mercurio, con la línea divisoria leída como el precepto de Hermes.
«The drawing represents the Trinity operating through the Sephiroth and reflected downwards in the four triangles of the Elements. Air is reflected from Kether through Tiphareth to Yesod. Water is reflected from Binah through Chesed to Hod; Fire is reflected from Chokmah through Geburah to Netzach; while Earth is Malkuth, the receptacle of the other Three.» — [DOCUMENTO — las láminas del apéndice] los cuatro triángulos elementales como reflejo de la Trinidad por las sefirot, con Malkuth por receptáculo de los otros tres.
«of Philosophus. This cross le) embraces Tiphareth, Netsach, Hod and Yesod, and rests upon ©) O Malkuth. The Calvary Cross O of Six Squares also refers to the O six Sephiroth of Microprosopus and is the opened out form of the cube.» — [DOCUMENTO — las insignias del grado de Philosophus] la cruz de la insignia del Hegemon, que abraza Tiphareth, Netzach, Hod y Yesod y descansa en Malkuth, y la cruz calvaria de seis casillas referida a las seis sefirot del Microprosopus.
«The Temple Pillars are similar: Black Pillar Severity Left North White Pillar Mercy Right South Black Pillar Boaz Stolistes White Pillar Jachin Dadouchos» — [DOCUMENTO — la nota sobre los diagramas] el reparto completo de los pilares del templo: negro, severidad, izquierda, norte, Boaz y Stolistes frente a blanco, misericordia, derecha, sur, Jachin y Dadouchos.
«And the word used in the passage in Numbers 21 for Fiery Serpents is the same as the Name of the Angels of Geburah, the same spelling, the same pointing, Seraphim. Round the Middle Pillar of the Sephiroth, because that is the Reconciler between» — [DOCUMENTO — la nota sobre la serpiente] el argumento filológico que sostiene la identificación: las serpientes de fuego de Números llevan la misma palabra que los ángeles de Geburah, con la misma grafía y los mismos puntos, y por eso la serpiente se enrosca al Pilar del Medio.
«This represents the Alchemical Symbol of Sulphur on the Tree of Life. It does not touch the four lower Sephiroth. The Cross terminates in Tiphareth, whereby, as it CeO were, the Supernal Triangle is to AF be grasped, and Tiphareth is the» — [DOCUMENTO — las láminas del apéndice] el símbolo alquímico del azufre sobre el Árbol, que no toca las cuatro sefirot bajas y termina su cruz en Tiphareth, donde se aferra el triángulo supremo; la plana lo cierra llamando a Tiphareth el hombre purificado.
«Peh, Mars — the 27th Path. z The Ten Squares are referred tn to the Ten Sephiroth in balanc5 ed disposition. It is also the To opened out form of the double» — [DOCUMENTO — las insignias del grado de Philosophus] la cruz calvaria de diez casillas, del sendero veintisiete de Peh y de Marte, con las casillas referidas a las diez sefirot en disposición equilibrada y la figura leída como el cubo doble del altar del incienso desplegado; el escaneo entrevera aquí letras sueltas de la columna vecina.
«This document deals principally with the traditional modes of forming Angelic Names. It describes how various verses are taken from the book of Exodus, and by methods of permutation, are formed into seventy two names of three letters each. To each of these names is added the sufÏx Yah or El, thus yielding angelic names and formulae.» — [REGARDIE 1937, resumiendo el manuscrito de Philosophus] el modo tradicional de formar nombres angélicos: versos del Éxodo permutados en setenta y dos nombres de tres letras, con el sufijo Yah o El.
«These seventy two Angels are allotted to each quinary, or division of 5°, in the celestial heavens, so that with the other names a very complete hierarchy is given. Thus every Sign of the Zodiac has an Archangel, Angel, Angel of its corresponding house, and a vast subhierarchy.» — [REGARDIE 1937, resumiendo el mismo manuscrito] el reparto de esos setenta y dos ángeles por quinarios de cinco grados, con lo que cada signo queda con arcángel, ángel, ángel de su casa y subjerarquía.
«The work comes under six headings as follows: 1. A Thesis on the Rituals. 2. A meditation on the crosses which have been used as admission badges in the Grades. This is a preparation for the meditation which precedes the Grade and should be applied for when you have been a Portal Member for seven months. 3. Acomplete diagram of The Tree of Life. 4. The practice of control of the Aura. 5. The placing of The Tree of Life in the Aura. 6. Tattwas—Astrology—Divination.» — [DOCUMENTO — el programa de trabajo del Portal] los seis encabezados: tesis sobre los rituales, meditación sobre las cruces de admisión, diagrama del Árbol, control del aura, colocación del Árbol en el aura, y tátwas con astrología y adivinación.
«Read the rituals, Build them up in imagination. Compare the Opening and Closing in the various Grades. Note the general underlying scheme for each Elemental Grade—and note where the differences occur. Follow the careers of the various OfÏcers. Note at what Grade an Of» — [DOCUMENTO — el programa de trabajo del Portal] cómo se prepara la tesis: leer y construir los rituales en imaginación, comparar aperturas y cierres, ver el esquema común de los grados elementales y seguir la carrera de cada oficial.
«what mathematical shapes they make among themselves from time to time as they take up their places in the Temple. It may be a triangle, a cross, a pentagram» — [DOCUMENTO — el programa de trabajo del Portal] lo que hay que observar en las posiciones de los oficiales: las figuras geométricas que forman entre sí al tomar sus puestos.
«Read the speeches carefully, and read them sometimes aloud so that you get familiar with the sound of your own voice in saying the words. Note that some speeches are designed to create atmosphere by their archaic form and should be read rhythmically and sonorously, while others are informative and should be read in such a way as to make their points clear.» — [DOCUMENTO — el programa de trabajo del Portal] la distinción entre discursos: los de forma arcaica crean atmósfera y se leen rítmicos, los informativos se leen para que se entiendan.
«Thou canst not pass the Gate of the Western Heaven unless thou canst tell me my Name.» — [DOCUMENTO — un desafío divino citado como ejemplo de discurso arcaico] la fórmula que el programa del Portal manda memorizar por su forma.
«Note the technique for traversing the various Paths— the words, and the badges with which the Path is entered, the length of the circumambulation and the special symbolism described therein.» — [DOCUMENTO — el programa de trabajo del Portal] qué anotar de cada sendero: las palabras, la insignia con que se entra, la longitud de la circunvalación y su simbolismo propio.
«This should be done fairly large in order that the writing and symbols should be clear. It is essential to show the Deity Names, Names of Archangels and Angels in Hebrew in the Sephiroth, and to number the Paths and give their attributions. Apart from this, the Tree should be your personal synthesis of the Order symbolism as it applies to the Tree of Life. Colours may be used.» — [DOCUMENTO — el programa de trabajo del Portal] cómo ha de ser el diagrama del Árbol: con nombres divinos, arcángeles y ángeles en hebreo, senderos numerados con su atribución, y como síntesis personal del simbolismo de la orden.
«If you are not already familiar with the parts of your own body such as nervous system, respiratory system, digestive system, get some simple text-book such as is used in ambulance work, or attend a course of first-aid lectures so that, before starting to work on your subtle body, you may know something about your physical body.» — [DOCUMENTO — el programa de trabajo del Portal] el requisito previo al trabajo sobre el cuerpo sutil: saber anatomía elemental, aunque sea de un manual de primeros auxilios.
«Your physical body is interpenetrated by a subtle body or aura which also surrounds the physical body like an egg of light. You should now begin to practise controlling this aura or Sphere of Sensation. This means that you must first try to get your emotional reactions under conscious control. Instead of automatically liking this, disliking that, you must try to understand the mechanism which underlies these feelings To assist you in this, the study of psychology is recommended.» — [DOCUMENTO — el programa de trabajo del Portal] el aura como cuerpo sutil que envuelve al físico como huevo de luz, y el control emocional consciente como primer paso, con el estudio de psicología recomendado para eso.
«Having built up some idea of the mechanism of your mental processes, you should now try to make yourself negative or positive at will towards people or ideas. If you are likely to meet someone who always makes you argumentative and irritable, decide that your aura is closed to their power of irritating you and that your mind will not be disturbed by what they say.» — [DOCUMENTO — el programa de trabajo del Portal] el ejercicio de volverse negativo o positivo a voluntad, con el caso de quien siempre provoca irritación.
«It is good sometimes to listen to views with which you disagree to teach you not only to make no verbal response, but to keep your feelings in abeyance also. In this way you come to learn how much of your disagreement is due to prejudice or personal factors, and how much to your regard for abstract truth.» — [DOCUMENTO — el programa de trabajo del Portal] el ejercicio inverso y su fin declarado: aprender cuánto del propio desacuerdo es prejuicio y cuánto atención a la verdad.
«Again, sometimes practise opening your aura to people or ideas in an endeavour to see things from another’s point of view.» — [DOCUMENTO — el programa de trabajo del Portal] el tercer ejercicio: abrir el aura para ver las cosas desde el punto de vista ajeno.
«The practice of deep breathing is also of help in establishing poise and in controlling nervousness. It is good to expand the chest to its fullest extent and then to expand the diaphragm below the ribs as well and then to let the breath out slowly and steadily on a vowel sound such as ah or ‘O.» — [DOCUMENTO — el programa de trabajo del Portal] la respiración profunda para el aplomo, con la exhalación lenta sobre un sonido vocálico.
«Another good exercise is to say the Deity Names aloud. Take a deep breath and say them softly, smoothly and slowly, imagining the while that your voice travels out to the confines of the Universe. This can be done in conjunction with the Pentagram Ritual.» — [DOCUMENTO — el programa de trabajo del Portal] el ejercicio vocal con los nombres divinos, imaginando que la voz llega al confín del universo.
«In the aura which interpenetrates and surrounds our physical bodies, we are to build up a replica of the Tree of Life. The Pillar of Severity is on our right side, the Pillar of Mercy on our left, and the Pillar of Benificence in our midst.» — [DOCUMENTO — el programa de trabajo del Portal] la réplica del Árbol construida en el aura, con la Severidad a la derecha, la Misericordia a la izquierda y el pilar central en medio.
«It is best to build up the middle Pillar first. To do this stand up and raise yourself in imagination to your KETHER—a brilliant light above your head. Imagine this light descending to paatu, at the nape of your neck, and thence to TIPHARETH in your heart where it glows like sunlight and whence it radiates into the other Sephiroth. From T1PHareETH the light goes to yEsop in the region of the hips, and thence to MALKUTH in which your feet are planted.» — [DOCUMENTO — el programa de trabajo del Portal] el recorrido del Pilar del Medio por el cuerpo, de la luz sobre la cabeza a los pies; la capa de texto imprime paatu y yEsop donde se esperarían Daath y Yesod, sin cotejo contra el facsímil.
«Imagine yourself standing in the Temple, facing West. The Black Pillar of Severity will be on your right —the White Pillar of Mercy on your left. You will make the Middle Pillar as you stand between them. 2. Imagine now that the Black Pillar is reflected in your right side—the White Pillar in your left.» — [DOCUMENTO — la Fórmula Vibratoria del Pilar del Medio] la puesta en escena imaginaria previa: de pie en el templo mirando al oeste, con los dos pilares reflejados en los dos costados.
«Make the Qabalistic Cross to indicate that you have called down the Light of your KeTHER and balanced it» — [DOCUMENTO — la Fórmula Vibratoria del Pilar del Medio] el cierre del ejercicio con la Cruz Cabalística como señal de que la luz fue llamada y equilibrada.
«Make a precis of each Ritual so that the general scheme becomes apparent. This is of the greatest assistance when you are called on to take OfÏce because you will not then need to follow everything in the Ritual but need only turn to the page where your OfÏce is mentioned and when you have no more to say, you can turn to the Closing and put the Ritual aside till required for» — [DOCUMENTO — el programa de trabajo del Portal] la razón práctica del resumen: quien toma oficio no necesita seguir todo el ritual, solo su parte y el cierre.
«Ability to do this and to move correctly in the Temple adds greatly to the harmony and repose of the whole Ceremony.» — [DOCUMENTO — el programa de trabajo del Portal] y el efecto que atribuye a esa soltura: armonía y reposo en la ceremonia entera.
«Make a list and drawings of the crosses which have been given you as Admission Badges throughout the» — [DOCUMENTO — el programa de trabajo del Portal] el segundo encargo: la serie de cruces recibidas como insignias de admisión a lo largo de los grados.
«Grades, from the Swastika of the Zelator to the Fivesquared cross which you put on as you stood at the Altar at the second point of the Portal Grade. Read what is said of them in the Rituals and knowledge lectures, and make notes about them.» — [DOCUMENTO — el programa de trabajo del Portal] y los extremos de esa serie: de la esvástica del Zelator a la cruz de cinco casillas puesta ante el altar en el segundo punto del Portal.
«If you are nervy, you will find that your breathing is shallow and that your muscles are tense. You tend to» — [DOCUMENTO — el programa de trabajo del Portal] el diagnóstico del nerviosismo por la respiración corta y los músculos tensos.
«clench your hands and tighten up the abdominal muscles. To cure this, take a deep breath to full capacity, hold it while tensing and relaxing alternately the abdominal muscles. Do this (i.e. the tensing and relaxing of the muscles) three times and then relax completely into a chair. Allow all your muscles to go limp and let your breath out to the last gasp. Do the whole process three times, if necessary. It is designed to stimulate the solar plexus which is the heart of the nervous system which governs emotion.» — [DOCUMENTO — el programa de trabajo del Portal] el ejercicio de tensión y relajación contra ese estado, dirigido según el documento al plexo solar como centro nervioso de la emoción.
«Then let your imagination dwell on the aura and see it oval and clear, pulsating with the glow from TIPHARETH.» — [DOCUMENTO — el programa de trabajo del Portal] el cierre de la visualización: el aura vista oval y clara, latiendo con el resplandor de Tiphareth.
«you are called to see anyone who is ill, who is depressed, or who has a depressing effect on you, you should do this exercise beforehand. In the case of the person who has a depressing effect on you, you may also imagine that your aura is hardened at the edge so that they are unable to penetrate it, and so deplete you of vitality (which is generally what such sensations mean» — [DOCUMENTO — el programa de trabajo del Portal] el uso defensivo del ejercicio ante quien enferma o deprime, con el endurecimiento del borde del aura y la explicación que el propio documento da entre paréntesis.
«It is better at first to keep your aura to yourself, rather than to try to flow out towards others. Unless you are particularly vital and well-balanced, you will only waste energy. So-called modes of healing and of ‘doing good to others’ should be eschewed for a time. Such methods have a technique of their own and required trained and balanced minds and bodies to carry them out. Get yourself right first before you attempt to interfere with others in any way but the ordinary ways of kindly decent society.» — [DOCUMENTO — el programa de trabajo del Portal] la advertencia contra la sanación y el hacer el bien a otros antes de tiempo: piden técnica propia y mentes y cuerpos entrenados.
«The Tatwas are designed to assist you in your researches into the Soul of Nature. They are at first done with a senior member, and later can be done alone or with a companion of your own Grade. They should never be allowed to become uncontrolled day-dreams.» — [DOCUMENTO — el programa de trabajo del Portal] para qué sirven los tátwas y con qué límite: investigar el Alma de la Naturaleza sin dejar que degeneren en ensueño descontrolado.
«The method taught should be strictly adhered to—a definite time, preferably in the morning being set aside—and they should not be attempted when you are feeling tired or when your mind is too occupied with other things to let you ‘get away.’ They should not be done too frequently—once in three weeks or a month is enough, once a week if time and circumstances permit. Notes of the pictures and symbols seen should be kept together in a book.» — [DOCUMENTO — el programa de trabajo del Portal] el régimen de esas prácticas: hora fija de mañana, nunca con cansancio ni con la mente ocupada, cada tres semanas o un mes, y con las visiones anotadas en un cuaderno.
«subject is vast and highly technical, and can be studied fully through the various schools and correspondence classes if you are interested in it. From the Order Lecture, you should be able to set up a true birth horoscope for any place and any time. You can practise setting up horoscopes for the cases gvien in Alan Leo’s little book “1001 Notable Nativities” and see whether you can tell for what the horoscope was remarkable. You should attempt the reading of a horoscope for someone you know and then get the data for someone about whom you know nothing, and see whether you can give a reading which satisfies their friends.» — [DOCUMENTO — el programa de trabajo del Portal] el ejercicio astrológico que propone: levantar horóscopos de los casos de un libro de Alan Leo y luego leerle la carta a alguien de quien no se sepa nada.
«The Order requires only that you should be able to set up an accurate horoscope and that you should know how to work out the aspects and how to make a simple assessment of the good and bad factors in a horary figure. If Astrology interests you further, it is a very fascinating field of research.» — [DOCUMENTO — el programa de trabajo del Portal] lo mínimo que la orden exige en astrología: carta exacta, aspectos y una valoración simple de los factores buenos y malos de una figura horaria.
«You may try to develop your intuition by the use of horary and natal astrology, geomancy, and the reading of the Tarot Cards by the method given in the small book by Mr. A. E. Waite.» — [DOCUMENTO — el programa de trabajo del Portal] los cuatro métodos de adivinación con que se propone desarrollar la intuición, con el Tarot leído por el método del librito de Waite.
«You are advised to attempt only questions in which you are not emotionally involved because methods of divination can be a fruitful source of self-deception to those who are psychic but not self-knowing.» — [DOCUMENTO — el programa de trabajo del Portal] la cautela que impone: preguntas sin implicación emocional, porque la adivinación es fuente fértil de autoengaño para el psíquico que no se conoce.
«If you are given to having intuitions you must learn to say not only ‘I was right about that’ but also ‘I was quite wrong about that,’ and if you advertise only successes (as is usual) at the bar of your own conscience, learn to assess them honestly.» — [DOCUMENTO — el programa de trabajo del Portal] la contabilidad honesta que exige de las intuiciones: registrar los errores y no solo los aciertos.
«The interval of time between porTaL and @—{§] should be given to the study of the whole make-up of yourself. All these methods are designed to assist you to get as far as you can along the road to self-knowledge.» — [DOCUMENTO — el programa de trabajo del Portal] a qué se destina el intervalo entre el Portal y el grado siguiente: al estudio de la propia constitución entera.
«You are to realise the different layers of your being— some of which you have been led through symbolically in the Outer Grades—“Which in one sense quitteth not MALKUTH’ —the Kingdom of yourself.» — [DOCUMENTO — el programa de trabajo del Portal] las capas del ser recorridas simbólicamente en los grados exteriores, con la fórmula citada de lo que en un sentido no sale de Malkuth.
«This line of thought, coupled with the study of the Rituals, may lead you to realise what it was you gathered together in the first point of the Portal Ritual, and what it is you are trying to perfect to lay on the Altar of the Spirit.» — [DOCUMENTO — el programa de trabajo del Portal] adónde apunta ese estudio: a entender qué se reunió en el primer punto del ritual del Portal y qué se busca perfeccionar.
«We are told in the Portal that the nine months’ wait which must intervene before the Portal is again opened for the Aspirant has a correspondence to the nine months of gestation before birth. As the unborn child, stage by stage, grows through the ancestral history of the race so the Candidate in the Portal by a single circumambulation for each, recalls his past Grades and, at the end of the first point regards their symbols upon the Altar as parts of his body, and contemplates them as coming together in one place—the unity of his person.» — [DOCUMENTO — la enseñanza del Portal] la correspondencia entre los nueve meses de espera y la gestación, con el candidato recorriendo sus grados pasados por una circunvalación cada uno y viendo sus símbolos como partes de su cuerpo.
«In the second point, he sacrifices his name—symbol of his idea of himself in order that the idea of a new self and a new consciousness may be attained.» — [DOCUMENTO — la enseñanza del Portal] el sacrificio del nombre en el segundo punto, entendido como sacrificio de la idea que uno tiene de sí.
«This has a correspondence in the birth of a child. It emerges from the membranes and placenta which hitherto have been its body and source of life and finds itself not ‘dead’ after the dread change, but translated to a larger consciousness.» — [DOCUMENTO — la enseñanza del Portal] el símil del parto: el niño deja membranas y placenta, que habían sido su cuerpo, y no muere sino que pasa a una consciencia mayor.
«We do not know what consciousness the unborn child has—how far it has choice in its development—through what agency it unfolds the potencies of its tiny seed and draws to itself the necessary materials for growth. The miracle happens—and gives us courage to believe that a similar miracle is even now enacting whereby a body will be ready for us when this, which seems so real to us, shall share the same fate as the placenta and membranes which ‘die’ at our birth.» — [DOCUMENTO — la enseñanza del Portal] la abstención que el documento declara sobre la consciencia del no nacido, y la esperanza que saca del mismo símil para el cuerpo por venir.
«But tradition, as embodied in our Order and shown somewhat less directly in the revealed religions, teaches that this development can be assisted by conscious effort —indeed, that there comes a time when this effort must be made through the body and mind we are now endowed with. And realising that we are indeed in a Path of Darkness groping for Light, we must feel our way to an understanding of the meaning of life—the reason for death.» — [DOCUMENTO — la enseñanza del Portal] lo que la tradición enseña según el documento: que ese desarrollo puede asistirse por esfuerzo consciente, y que llega un momento en que hay que hacerlo con el cuerpo y la mente de ahora.
«To those who feel the call to make this effort, comes the Order with a series of pictures, symbolic of the growth of the soul to new life. The meditations given with each Grade are designed to lead the mind towards ideas which will assist in self-knowledge—universal impersonal ideas which each must find in his own way— ‘the secrets which cannot be told save to those who know them already.» — [DOCUMENTO — la enseñanza del Portal] qué ofrece la orden a quien siente el llamado: una serie de imágenes del crecimiento del alma y meditaciones con ideas impersonales que cada quien ha de hallar por su cuenta.
«He may recall periods in his life when his convictions were sure, his judgments harsh and unjust, his actions shameful, and view himself in that picture dispassionately as an entity operative in the give and take of life, something growing and as outside the category of blame as is the bitterness of unripe fruit.» — [DOCUMENTO — la enseñanza del Portal] cómo pide mirar el propio pasado: sin culpa, como se mira la aspereza de la fruta verde.
«As the knowledge of his place and relative importance in the Universe matures, he will attain strength to be honest with himself—ashamed of nothing he finds in his mind—one watching the antics of his personality with tolerant amusement—yet always learning.» — [DOCUMENTO — la enseñanza del Portal] el fruto que promete de ese ejercicio: honestidad consigo mismo y una mirada de humor tolerante sobre las propias payasadas.
«He will reflect on words, and the power of words. He will catch himself weaving them—twisting their meaning—deceiving himself and others with them. He will catch himself under obsession to them—he will see how they fix and make possible the recall of events and emotions, and with this knowledge he will become aware of how his words affect other people.» — [DOCUMENTO — la enseñanza del Portal] la vigilancia sobre las palabras: cómo uno las teje, tuerce su sentido y se engaña con ellas, y cómo fijan y permiten recordar sucesos y emociones.
«As he begins to realise the tremendous miracle of words, the magic both good and evil of human communion by words, he will begin to grasp why the Order reiterates the importance of silence. The true Magician must understand his tools and, in periods of silence, he must contemplate words as one of them.» — [DOCUMENTO — la enseñanza del Portal] de ahí la insistencia de la orden en el silencio: el mago ha de entender sus herramientas, y la palabra es una.
«As he thus traverses the long road to dispassionate self-knowledge, and no longer has to waste energy in doing battle for and indulging wounded feelings in defence of a totally false idea of himself, he is led to meditate on the varied symbols of the cross, and from this to contemplate the Crucified One, revealed to the West as Jesus of Nazareth.» — [DOCUMENTO — la enseñanza del Portal] adónde lleva ese camino: a meditar los símbolos de la cruz y a contemplar al Crucificado, que el documento nombra como revelado a Occidente.
«The mind must be taught to die to useless churnings over past things and vain apprehensions about future things. This is difÏcult, for human phantasies die hard, but once the effort is made, however transient the result, it becomes easier with time to replace wasteful thoughts with those that cluster round a powerful symbol of eternal truth.» — [DOCUMENTO — la enseñanza del Portal] la disciplina mental que pide, con la dificultad reconocida: las fantasías humanas mueren duro, y aun así el esfuerzo se hace más fácil con el tiempo.
«the Aspirant should withdraw as far as may be from externals that these symbols may work in his mind.» — [DOCUMENTO — la enseñanza del Portal] el retiro de lo externo a medida que se acerca la ceremonia, para que los símbolos obren en la mente.
«In all these practices it is well to remember that ‘Strength is in Silence.’ If you talk about them, save to» — [DOCUMENTO — el programa de trabajo del Portal] la regla de silencio sobre estas prácticas, que solo exceptúa al propio jefe.
«your Chief, or if you try to analyse their effects, you will not benefit by them. Try them with simple faith and in silence for a year before rationalising them.» — [DOCUMENTO — el programa de trabajo del Portal] y el plazo que fija antes de racionalizarlas: un año de fe simple y silencio.
«The Aspirant is led to look backwards. First he must acknowledge his debt to evolution through which has been perfected the instrument wherein his mind works and gathers material. Then, through meditation, he is led to see himself as not only self-conscious—as one who receives impressions—one who criticises and watches» — [DOCUMENTO — la enseñanza del Portal] el primer paso del giro de la mirada: reconocer la deuda con la evolución que perfeccionó el instrumento en que la mente trabaja.
«one whose will is interfered with—one who is misunderstood—one to whom others are ‘persons’ or masks (from Latin persona, a mask)—but, standing outside himself, he now becomes one who endeavours to sense how his mask appears to others—sees himself as part of the consciousness of others, as one who impresses, one who is criticised and watched, one who interferes with the will of others, one who misunderstands.» — [DOCUMENTO — la enseñanza del Portal] y el giro completo: del yo incomprendido al que impresiona, interfiere y malentiende, con la etimología de persona como máscara dada por el propio documento.
«Once a place has been made for them no ‘time’ is required to develop them. They grow in the waste places.» — [DOCUMENTO — la enseñanza del Portal] cómo dice que obran los símbolos una vez alojados: sin pedir tiempo, creciendo en los baldíos de la jornada.
«The Ceremony will be a true initiation for the Aspirant only in so far as he has prepared himself to receive it. Like a word, it is a symbol, the communication of whose essence depends on the understanding and experience of the recipient.» — [DOCUMENTO — la enseñanza del Portal] la condición que pone a la eficacia del rito: como una palabra, es símbolo, y lo que comunica depende de quien lo recibe.
«Let him consider the necessity and prevalence of sacrifice throughout nature and religion. Let him realise the saying of the Master ‘Whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it.’ ‘Except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit.» — [DOCUMENTO — la meditación previa al grado] el sacrificio en la naturaleza y la religión, con las dos sentencias evangélicas de perder la vida para salvarla y del grano que muere.
«Let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind.» — [DOCUMENTO — la meditación previa al grado] la disciplina de callar sobre sí mismo para ganar continencia de palabra.
«This is the Book of the Path of the Chameleon—the knowledge of the colours of the forces which lie beyond the physical universe. Study thou well that saying of Hermes ‘that which is below is like that which is above,’ for if that which is below is conformed according to the Law of the Concealed One—Great is his Name—be thou well assured that the closer thou adherest unto the Law of the Universe in thy working, by so much the more is thy Magical working just and true.» — [DOCUMENTO — el libro del Sendero del Camaleón] el objeto declarado del texto, los colores de las fuerzas de más allá del universo físico, sostenido en el axioma hermético de lo de abajo y lo de arriba.
«Recall what was said unto thee in the Ritual of the Paths of the Portal of the Vault of the Adepti. “Therefore, by the straight and narrow path of Samekh, let the Philosophus advance like the arrow from the Bow of Qesheth.» — [DOCUMENTO — el libro del Sendero del Camaleón] la fórmula del ritual del Portal que retoma: el Philosophus avanzando por el sendero de Samekh como flecha del arco de Qesheth.
«Now Qesheth the Bow is the Rainbow of Promise stretched above the earth, whose name is formed from the letters of the Paths leading from Malkuth. If then it be by the Path of Samekh that the Philosophus should advance to the knowledge of the Adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of Death and the Devil, he must have a perfect and absolute knowledge of the Bow, ere he can follow the Path of the Arrow.» — [DOCUMENTO — el libro del Sendero del Camaleón] qué es Qesheth y por qué hay que conocerlo antes: el arcoíris de la promesa, cuyo nombre se forma con las letras de los senderos que salen de Malkuth, y a cuyos lados están la Muerte y el Diablo.
«But the Bow is of brilliant and perfect colour, whose analysis and synthesis yield others of the same scale, and hence is this book entitled “The Book of the Path of the Chameleon”—that Path, namely which ascendeth alone through the force of Qesheth, the Bow.» — [DOCUMENTO — el libro del Sendero del Camaleón] de dónde saca el libro su título: del arco cuyo color se analiza y sintetiza en otros de la misma escala.
«Therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself—for only he that humbleth himself shall be exalted. Magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the Vast and Concealed One.» — [DOCUMENTO — el libro del Sendero del Camaleón] la advertencia contra el saber de memoria y contra el uso vanidoso del conocimiento mágico.
«This is the explanation of the first diagram of the Paths—the Sephiroth being in the feminine scale and the Paths in the masculine or King’s scale. It is the Key of the Forces which lie in Qesheth the Bow. Treasure it in thy heart and mark it well, seeing that therein is the key of nature. Meditate on it and reveal it not unto the profane, for many and great are its mysteries.» — [DOCUMENTO — el libro del Sendero del Camaleón] la clave del primer diagrama: las sefirot en escala femenina y los senderos en la del Rey, con la orden de no revelarlo a los profanos.
«There are four scales of colour which correspond to the Four Worlds. They are: The King Scale Atziluth Wands Yod_ Fire The QueenScale Briah Cups Heh Water The PrinceScale Yetzirah Swords Vau Air The Princess Scale Assiah Pentacles Heh Earth The colours differ according to the World or aspect of the Great Name they represent: Thus Samech in: The King Scale is Deep Blue The Queen Scale is Yellow The Prince Scale is Green The Princess Scale is Grey Blue» — [DOCUMENTO — nota del libro del Sendero del Camaleón] las cuatro escalas de color emparejadas con los cuatro mundos, los palos, las letras y los elementos, con Samekh por ejemplo de cómo cambia el color según la escala.
«is compounded of the first two scales. THE SEPHIROTH are in the feminine, passive, or Queen Scale. Tue PaTus are in the masculine, active, or King Scale. It thus represents the forces of arziLurH in the paTHs uniting the sEPHIrotH as reflected in the Briatic World, one of the possible arrangements of the powers inherent in yop HE of the GREAT NAME.» — [DOCUMENTO — el libro del Sendero del Camaleón] cómo se arma el Árbol del Adeptus Minor: sefirot en escala de la Reina y senderos en la del Rey, es decir Atziluth en los senderos reflejado en el mundo briático.
«In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glory— that Light which lighteth the universe—that Light which surpasseth the glory of the Sun and beside which the light of mortals is but darkness, and concerning which it it not fitting that we should speak more fully.» — [DOCUMENTO — el libro del Sendero del Camaleón] el color de Kether y la reticencia que el propio documento se impone al describirlo.
«And the Sphere of its Operation is called Rashith ha-Gilgalim— the beginning of whirling (or whirls, or whorls), the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe. And Eheieh is the Name of the Divine Essence in Kether; and its Archangel is the Prince of Countenances—Metatron or Metraton, He who bringeth others before the face of God. And the Name of its Order of Angels is called Chaioth ha-Qadesh, the Holy Living Creatures, which are also called the Order of Seraphim.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie completa de Kether: esfera, nombre divino, arcángel y orden de ángeles, con la equivalencia final que choca con la tabla canónica de la p. 118, donde los Serafim son de Geburah.
«In Chokmah is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heaven, wherein it disposeth the forms of things. And Yah is the Divine Ideal Wisdom, and its Archangel is Ratziel, the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Awphanim, the Wheels or the Whirling Forces which are also called the Order of Kerubim.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Chokmah, con la segunda equivalencia que choca con la tabla de la p. 118, donde los Kerubim son de Yesod.
«In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the Supernal Light. There is the Supernal Triad completed. And the Sphere of its Operation is Shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. And Jehovah Elohim is the perfection of Creation and the Life of the World to Come. And its Archangel is Tzaphqiel, the Prince of the Spiritual Strife against Evil, and the Name of the Order of Angels is Aralim, the Strong and Mighty Ones who are also called the Order of Thrones. The Angel Jophiel is also referred unto Binah.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Binah, con la oscuridad espesa que vela la Gloria y en la que se completa la tríada suprema.
«In Binah is the Radix of Red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto Geburah. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming Sword of an avenging God. And it ruleth the Sphere of Action of the Planet Mars. And Elohim Gibor is the Elohim, Mighty and Terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are ligntning and flame. And its Archangel is Kamael the Prince of Strength and Courage, and the Name of the Order of Angels is Seraphim the Flaming Ones who are also called the Order of Powers.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Geburah, con el rojo enraizado en Binah y la esfera de Madim que trae fortaleza, guerra y matanza; la capa de texto imprime ligntning.
«The beams of Chesed and of Tiphareth meet in Netzach and thence in Netsach arises a green, pure, brilliant, liquid, and gleaming like an emerald. And the Sphere of its operations is that of Nogah or External Splendour, producing zeal, love, harmony, and it ruleth the Sphere of Action of the Planet Venus and the nature of the Vegetable World. And Jehovah Tzabaoth is a God of Hosts and of Armies, of Triumph and of Victory, ruling the Universe in Justice and Eternity. And its Archangel Hanial is the Prince of Love and Harmony, and the Name of the Order of Angels is Elohim or Gods who are also called the Order of Principalities. The Angel Cervieh is also referred unto this Sephira.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Netzach, cuyo verde nace del cruce de los rayos de Chesed y Tiphareth y que rige el mundo vegetal.
«The beams of Geburah and Tiphareth meet in Hod and thence arsies in Hod a brilliant pure and flashing orange tawny. And the Sphere of its Operation is that of Kokab, the stellar light, bestowing elegance, swiftness, scientific knowledge and art, and constancy of speech, and it ruleth the sphere of the action of the planet Mercury. And Elohim Tzabaoth is also a God of Hosts and of Armies, of Mercy and of Agreement, of Praise and Honour, ruling the Universe in Wisdom and Harmony. And its Archangel is Michael, the Prince of Splendour and of Wisdom» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Hod, con el anaranjado del cruce de Geburah y Tiphareth y la esfera de Kokab que da elegancia, rapidez, saber científico y constancia de palabra.
«Before going to sleep, the Aspirant should do the» — [DOCUMENTO — la enseñanza del Portal] la disciplina onírica antes del grado, que la plana siguiente completa: el Ritual del Pentagrama al acostarse, con la orden de recordar al despertar lo enseñado en sueño o visión.
«Pentagram Ritual and impress on his mind that he must recall on waking any teaching that has been given him in dream or vision. This may be assisted, if on waking, he calls before his mind the Sun rising, thinly veiled in clouds.» — [DOCUMENTO — la enseñanza del Portal] y la ayuda que prescribe para ese recuerdo: llamar a la mente al despertar el sol naciente velado por nubes.
«In Kether is the Radix of a Golden Glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto Tiphareth. Thus is the first reflected Triad completed. And the Sphere of its operation is that of Shemesh, the Solar Light, and bestoweth Life, Light and Brilliancy in metallic matter, and it ruleth the sphere of action of the Sun. And Yhvh Eloha va-Daath is a God of Knowledge and Wisdom, ruling over the Light of the Universe; and its Arch» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Tiphareth, con el amarillo dorado enraizado en Kether, la primera tríada reflejada completada ahí y la esfera solar que da vida y brillo a la materia metálica.
«angel is Raphael, the Prince of Brightness, Beauty and Life. And the Name of the Order of Angels is Melechim or Malakim, that is Kings or Angelic Kings, who are also called the Order of Virtues, Angels and Rulers. The Angels Peniel and Pelial are also referred unto this Sephira. It especially rules the Mineral world.» — [DOCUMENTO — el libro del Sendero del Camaleón] el cierre de esa misma serie en la plana siguiente: Rafael por arcángel, los Melechim por orden de ángeles y el mundo mineral por dominio propio.
«In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive, and glistening with a spiritual Light which is reflected unto Chesed. And the Sphere of its Operation is called Tzedek or Justice and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Chesed, cuyo azul se declara enraizado en Chokmah y reflejado en Chesed, con la esfera de Tzedek que forma las imágenes de las cosas materiales y da paz y misericordia.
«And A1 is the title of a God strong and mighty, ruling in Glory, Magnificence and Grace. And the Archangel of Chesed is T'sadkiel, the prince of Mercy and Beneficence, and the Name of the Order of Angels is Chashmalim Brilliant Ones, who are also called the Order of Dominions or Dominations.» — [DOCUMENTO — el libro del Sendero del Camaleón] el cierre de la serie de Chesed en la plana siguiente: el nombre divino, Tsadkiel por arcángel y los Chashmalim por orden; la capa de texto imprime A1 por Al.
«Elohim, or Sons of the Gods, who are also called the Order of Archangels.» — [DOCUMENTO — el libro del Sendero del Camaleón] el cierre de la serie de Hod en la plana siguiente: los Beni Elohim o hijos de los dioses, llamados también orden de arcángeles.
«The beams of Chesed and Geburah meet in Yesod and thence ariseth in Yesod a brilliant deep violet-purple or puce, and thus is the third Triad completed. And the sphere of its operation is that of Levanah, the Lunar beam, bestowing change, increase and decrease upon created things and it ruleth the Sphere of Action of the Moon and the nature of mankind. And Shaddai is a God who sheddeth benefits, Omnipotent and Satisfying, and Al Chai is the God of Life, the Living One. Its Archangel is Gabriel the Prince of Change and Alteration. And the name of the Order of Angels is Kerubim or Kerubic ones who are also called the Order of Angels.» — [DOCUMENTO — el libro del Sendero del Camaleón] la serie de Yesod, con el violeta púrpura del cruce de Chesed y Geburah, la esfera lunar que da cambio, aumento y merma, y la tercera tríada completada ahí.
«And from the rays of this Triad there appear three colours in Malkuth together with a fourth which is their synthesis. Thus from the orange tawny of Hod and the green nature of Netsach, there goeth forth a certain greenish ‘citrine’ colour, yet pure and translucent withal. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown, ‘russet’ yet gleaming with a hidden fire. And from the green of Netsach and the puce of Yesod there goeth forth a certain other darkening green ‘Olive’ yet rich and glowing withal. And the synthesis of all these is a blackness which bordereth upon the Qlippoth.» — [DOCUMENTO — el libro del Sendero del Camaleón] cómo se generan los colores de Malkuth: cetrino de Hod con Netzach, rojo pardo de Hod con Yesod, oliva de Netzach con Yesod, y por síntesis una negrura que linda con las Qliphoth.
«Thus are the colours of the Sephiroth completed in their feminine or Rainbow scale.» — [DOCUMENTO — el libro del Sendero del Camaleón] el cierre de esa escala, que llama femenina o del arcoíris.
«In Malkuth, Adonai ha-Aretz is God, the Lord and King, ruling over the Kingdom and Empire which is the Visible Universe.» — [DOCUMENTO — el libro del Sendero del Camaleón] el nombre divino de Malkuth y su dominio, el universo visible.
«And Cholem Yesodoth the Breaker of Foundations, (or Olam Y esodoth—the World of the Elements) is the Name of the Sphere of Operation of Malkuth which is called the Sphere of the Elements from which all things are formed, and its Archangels are three:—Metatron, the Prince of Countenance reflected from Kether, and Sandalphon, the Prince of Prayer (feminine), and Nephesch ha Messiah, the Soul of the Reconciler for Earth. And the Order of Angels is Ashim or Flames of Fire, as it is written ‘Who maketh his Angels Spirits and his Ministers as a flaming Fire,’ and these are also called the Order of Blessed Souls, or of the Souls of the Just made Perfect.» — [DOCUMENTO — el libro del Sendero del Camaleón] la esfera de Malkuth con las dos lecturas de su nombre dadas por la propia fuente, y sus tres arcángeles, cosa única entre las sefirot: Metatrón reflejado de Kether, Sandalfón como príncipe femenino de la plegaria y Nephesch ha Messiah.
«Note the Three Archangels attributed to Malkuth with reference to Christian symbolism in regard to Our Father, Our Lady, and Our Lord.» — [DOCUMENTO — nota del libro del Sendero del Camaleón] la lectura cristiana que el propio documento sugiere para esa tríada de arcángeles.
«Thou shalt know that the whole Sphere of Sensation which surroundeth the whole physical body of a man is called “The Magical Mirror of the Universe.” For therein are represented all the occult forces of the Universe projected as on a sphere, convex to the outer, but concave to man.» — [DOCUMENTO — la lección sobre el Microcosmos] la esfera de sensación que rodea el cuerpo, llamada Espejo Mágico del Universo, con todas las fuerzas ocultas proyectadas en ella.
«This sphere surroundeth the physical body of a man as the Celestial Heavens do the body of a Star or a Planet, having their forces mirrored in its atmosphere. Therefore its allotment or organization is the copy of that Greater World or Macrocosm. In this “Magical Mirror of the Universe,” therefore, are the Ten Sephiroth projected in the form of the Tree of Life as in a solid sphere.» — [DOCUMENTO — la lección sobre el Microcosmos] el símil astronómico de esa esfera y su consecuencia: la organización del hombre como copia del macrocosmos, con las diez sefirot proyectadas en ella.
«Kether is above the Crown of the Head, and represents a crown which indeed is powerful, but requires one worthy to wear it. In the crown of the head is placed the faculty of Neschamah, which is the power of Aspiration unto that which is beyond. This power Neschamah is especially attributed unto the Supernal Triad in Assiah, of which there are three manifestations which are included in the general concept, Neschamah.» — [DOCUMENTO — la lección sobre el Microcosmos] Kether sobre la coronilla como corona poderosa que pide quien la merezca, con la Neschamah, poder de aspiración a lo que está más allá, alojada ahí.
«In the Magical Mirror of the Universe, or the Sphere of Sensation, Man is placed between four pillars of the Tree of Life as projected in a sphere. These keep their place and Move not.» — [DOCUMENTO — la lección sobre el Microcosmos] los cuatro pilares del Árbol proyectado en esfera, entre los cuales está el hombre y que no se mueven.
«But the Man himself places in his Sphere of Sensation that point of the Zodiac which ascended at the moment of his birth and conception (for the same degree of the Zodiac ascendeth at both, otherwise the birth could not take place» — [DOCUMENTO — la lección sobre el Microcosmos] lo único que el hombre sí coloca en su esfera: el punto del zodiaco que ascendía al nacer y al ser concebido, que el documento declara el mismo en ambos momentos.
«Thus doth he remain during that incarnation facing that particular point in his sphere of sensation. That is to say, this sphere DoTH NOT REVOLVE about the physical body.» — [DOCUMENTO — la lección sobre el Microcosmos] la consecuencia que subraya en versalitas: la esfera de sensación no gira con el cuerpo.
«From Chesed and Geburah are formed the arms. Therein exist the faculties of operative action, wherefore at their extremities are the symbols of the Four Elements and the Spirit, thus: — Thumb——W—_——$ppirit 3rd Finger ————————Fire Index Finger-——————— Water Little Fingee-—————_Air Second Finger-—————» — [DOCUMENTO — la lección sobre el Microcosmos] los brazos formados de Chesed y Geburah, con los cinco dedos repartidos entre espíritu y los cuatro elementos; se consigna la serie tal como la imprime la capa de texto.
«The arms are the manifestors of the executive power of the Ruach, and therein are the faculties of touch strongly expressed.» — [DOCUMENTO — la lección sobre el Microcosmos] los brazos como manifestadores del poder ejecutivo del Ruach y sede del tacto.
«From Tiphareth is formed the trunk of the body, free from the members, and therein as in a receptacle of influences are situated the vital organs.» — [DOCUMENTO — la lección sobre el Microcosmos] el tronco formado de Tiphareth como receptáculo de influencias donde se alojan los órganos vitales.
«The blood is Spirit mingled with and governing the watery principle. The lungs are the receptacles of Air which tempereth the blood as the wind doth the waves of the sea—the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the Air, even as the sea, under a calm, doth putrify and become mephitic.» — [DOCUMENTO — la lección sobre el Microcosmos] la sangre como espíritu mezclado con el principio acuoso y los pulmones como receptáculos de aire, con el símil del mar en calma que se corrompe sin viento.
«The heart is the great centre of the action of Fire, lending its terrible energy as an impulse unto the others. Thence cometh from the fiery nature the red colour of the blood.» — [DOCUMENTO — la lección sobre el Microcosmos] el corazón como centro del fuego, de donde el documento deriva el color rojo de la sangre.
«The part above the heart is the chief abode of the Ruach, as there receiving and concentrating the other expressions of its Sephiroth. This part is the central citadel of the body and is the particular abode of the lower and more physical will. The higher will is in the Kether of the body. For the higher will to manifest, it must be reflected into the lower will by Neschamah. This lower will is immediately potent in the lower members and thus, in the region about the heart, is the lower will seated like the King of the body upon its throne.» — [DOCUMENTO — la lección sobre el Microcosmos] la parte sobre el corazón como ciudadela central y sede de la voluntad inferior, con la superior en el Kether del cuerpo y la Neschamah por enlace entre las dos.
«But the human Neschamah exists only when the higher Will is reflected by the agency of aspiration from Kether into the lower body, and when the flaming letter sHrN is placed like a crown on the head of Microprosopus. Thus only doth the human will become the receptacle of the higher Will and the action of Neschamah is the link therewith. The lower will is the human Jehovah—an angry and jealous God, the Shaker of the Elements, the manifestor in the life of the body. But illuminated by the higher Will, he becometh yeHEsHUAH, no longer angry and jealous, but the self-sacrificer and the Atoning and Reconciling One.» — [DOCUMENTO — la lección sobre el Microcosmos] la condición de la Neschamah humana y la transformación de la voluntad inferior: de Jehová airado y celoso a Yeheshuah que se sacrifica y reconcilia, cuando la letra Shin se pone como corona sobre el Microprosopus.
«Unto this Ruach also are presented the reflections of the Macrocosmic Universe in the Sphere of Sensation. They surround the Ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not.» — [DOCUMENTO — la lección sobre el Microcosmos] los reflejos del universo macrocósmico presentados al Ruach, que el hombre natural siente de modo vago y no comprende.
«The faculties of the Earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the Earth is placed above the Qlippoth.» — [DOCUMENTO — la lección sobre el Microcosmos] las facultades de la tierra puestas en los órganos que digieren y expulsan impurezas, con el paralelo de la tierra sobre las Qliphoth.
«Thou wilt say, then, that the Ruach cannot be the reasoning mind, seeing that it reflecteth its reason from Chokmah and Binah — but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. The reasoning mind, therefore, is that which useth and combineth the Principia of Chokmah and Binah so that the parts of Chokmah and Binah which touch the Ruach are the initiators of the reasoning power.» — [DOCUMENTO — la lección sobre el Microcosmos] la objeción que el documento se hace y su respuesta: el Ruach no es la mente razonadora sino la facultad ejecutiva que combina lo que se refleja en ella.
«Moreover, though the Tree of Life operates through all the Ten Sephiroth, yet it is referred in a special manner to Tiphareth. Also, through the branches of the Tree of Knowledge of Good and Evil stretch into the seven lower Sephiroth and downwards into the Kingdom of Shells» — [DOCUMENTO — el libro del Sendero del Camaleón] las referencias especiales que fija: el Árbol de la Vida a Tiphareth, aunque opere por las diez sefirot, y el del Conocimiento con sus ramas hacia las siete bajas y hacia el reino de las cáscaras.
«yet it is referred especially unto Malkuth. Similarly with Netsach and Hod, the right and left columns of the Sephiroth are referred respectively thereto.» — [DOCUMENTO — el libro del Sendero del Camaleón] y el cierre en la plana siguiente: el Árbol del Conocimiento referido a Malkuth y las columnas derecha e izquierda a Netzach y Hod.
«From Chokmah and Binah are formed the sides of the brain and head. Therein exist the intellectual faculties of Wisdom and Understanding, shining into and illu» — [DOCUMENTO — la lección sobre el Microcosmos] Chokmah y Binah como los lados del cerebro y la cabeza, con las facultades intelectuales de sabiduría y entendimiento alumbrando a su inferior, el Ruach.
«They are the mansions of the practical administration of the intellect, whose physical shewing forth is by reflection in Ruach.» — [DOCUMENTO — la lección sobre el Microcosmos] y el remate en la plana siguiente: esas dos sefirot administran el intelecto y solo se muestran físicamente por reflejo en el Ruach.
«The concentration of the other faculties of the Ruach in and under the presidency of the Will, at the same time reflecting the administrative governance of Chokmah and Binah, is what is called the human consciousness. That is, a reflection of the two creative Sephiroth under the presidency of the Four Elements, or the reflec» — [DOCUMENTO — la lección sobre el Microcosmos] la definición de consciencia humana: las facultades del Ruach concentradas bajo la presidencia de la Voluntad y reflejando a la vez el gobierno de Chokmah y Binah.
«tion of Aima and Abba as the parents of the human Jehovah.» — [DOCUMENTO — la lección sobre el Microcosmos] y el cierre de esa definición en la plana siguiente: reflejo de Aima y Abba como padres del Jehová humano.
«The reason itself is a process and but a simulacrum of the action of the higher Wisdom» — [DOCUMENTO — la lección sobre el Microcosmos] la razón declarada proceso y simulacro de la acción de la Sabiduría y el Entendimiento superiores; la oración cierra en la plana siguiente con la figura del aire que no es la luz sino su traductor.
«The word Ruach, Spirit, also meaneth Air. It is like a thing that goeth out thou knowest not whither, and cometh in thou knowest not whence. ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. So is every one that is born of the Spirit.» — [DOCUMENTO — la lección sobre el Microcosmos] la doble acepción de Ruach como espíritu y aire, sostenida con la sentencia evangélica del viento que sopla donde quiere.
«This Air, the Ruach, permeateth the whole physical body but its concentrated influence is about the heart. Yet, were it not for the boundary force of Chokmah and Binah above, of the sphere of sensation surrounding it, and of Malkuth below, the Ruach could not concentrate under the presidency of the Name, and the life of the body would cease.» — [DOCUMENTO — la lección sobre el Microcosmos] el Ruach permeando el cuerpo entero y concentrado en el corazón, sostenido por Chokmah y Binah arriba, la esfera de sensación alrededor y Malkuth abajo.
«Thus far concerning the Ruach as a whole, that is, the action of the Will in Tiphareth.» — [DOCUMENTO — la lección sobre el Microcosmos] la identificación del Ruach como conjunto con la acción de la Voluntad en Tiphareth.
«From Netzach and Hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of Malkuth. In them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the Ruach. In them is the sustaining force of the Ruach. They are the afÏrmation of the Pillars of the Sephiroth, as answering to the Passive, the arms more answering to the two pillars which are Active. They are the columns of the Human Temple.» — [DOCUMENTO — la lección sobre el Microcosmos] muslos y piernas formados de Netzach y Hod, con los símbolos del cinco como los brazos pero menos móviles, y leídos como los pilares pasivos del templo humano frente a los brazos activos.
«From Yesod are formed the generative and excretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the Qlippoth, and on the other hand the simulacrum of the vital forces in Tiphareth. It is the special seat of the automatic consciousness. That is, not the Will, but the simulacrum of the Will in Tiphareth.» — [DOCUMENTO — la lección sobre el Microcosmos] los órganos generativos y excretores formados de Yesod, sede de los deseos bajos y de la consciencia automática, que declara simulacro de la Voluntad y no la Voluntad.
«Yesod is the lowest of the Sephiroth of the Ruach, and representeth “Fundamental Action.” It therefore goyernth generation. In Yesod is therefore the automatic consciousness or simulacrum of the Will. This automatic consciousness is to the Nephesch what the Daath action is to the Ruach.» — [DOCUMENTO — la lección sobre el Microcosmos] la proporción que establece: la consciencia automática es al Nephesch lo que la acción de Daath al Ruach; la capa de texto rompe la palabra en goyernth.
«Thus, therefore, there being a simulacrum or reflection of the heart and vital organs in the parts governed by Yesod, if the consciousness of the Tiphareth be given unto this wholly, it shall pave the way for disease and death. For this will be a withdrawing of the vital forces of the Name, which are in the citadel of Tiphareth, to locate them in Yesod, which is a more easily attacked position. For the automatic consciousness is the translator of the Ruach unto the Nephesch.» — [DOCUMENTO — la lección sobre el Microcosmos] el peligro que declara: dar toda la consciencia de Tiphareth a esos órganos retira las fuerzas vitales a una posición más atacable y abre paso a la enfermedad y la muerte.
«From Malkuth is formed the whole physical body under the command and presidency of the Nephesch. The Nephesch is the subtle body of refined astral Light upon which, as on an invisible pattern, the physical body is extended. The physical body is permeated throughout by the rays of the Ruach, of which it is the material completion. The Nephesch shineth through the Material body and formeth the Magical Mirror or Sphere of Sensation. This Magical Mirror or Sphere of Sensation is an imitation or copy of the Sphere of the Universe.» — [DOCUMENTO — la lección sobre el Microcosmos] el cuerpo físico formado de Malkuth bajo el Nephesch, cuerpo sutil de luz astral refinada que hace de patrón invisible y que al brillar forma la esfera de sensación.
«The Nephesch is divided into its seven Palaces, combining the Sephirotic influences in their most material forms. That is, the world of passions dominated by the Ruach, or by the world which is beyond. That is, its Sephiroth are passionate, expressing a passionate dominion. Thus, its three Supernal Sephiroth, Kether, Chokmah and Binah, are united in a sense of feeling and comprehending impressions. Its Chesed is expressed by laxity of action. Its Geburah by violence of action. Its Tiphareth is expressed by more or less sensual contemplation of beauty, and love of vital sensation. Its Hod and Netzach, by physical well-being and health. Its Yesod, by physical desires and gratifications. Its Malkuth, by absolute increase and domination of matter in the material body.» — [DOCUMENTO — la lección sobre el Microcosmos] los siete palacios del Nephesch, con cada sefirá expresada en clave pasional: laxitud, violencia, contemplación sensual, bienestar físico, deseos y dominio de la materia.
«The Nephesch is the real, the actual body, of which the material body is only the result through the action of Ruach, which by the aid of the Nephesch, formeth the material body by the rays of Ruach, which do not ordinarily proceed beyond the limits of the physical body. That is to say, in the ordinary man the rays of Ruach rarely penetrate into the sphere of Sensation.» — [DOCUMENTO — la lección sobre el Microcosmos] la inversión que sostiene: el Nephesch es el cuerpo real y el material solo su resultado, con los rayos del Ruach que en el hombre ordinario rara vez pasan del cuerpo.
«Shining through infinite worlds, and darting its rays through the confines of space, in this Sphere of Sensation is a faculty placed even as a light is placed within a lantern. This is a certain sense placed in an aperture of the upper part of the Ruach wherein act the rays from Chokmah and Binah which govern the reason—Daath.» — [DOCUMENTO — la lección sobre el Microcosmos] la facultad puesta en la esfera de sensación como luz dentro de una linterna, en una abertura de la parte alta del Ruach donde obran los rayos de Chokmah y Binah.
«This faculty can be thrown downwards into the Ruach, and thence can radiate into the Nephesch. It consists of seven manifestations answering to the Hexagram, and is like the Soul of Microprosopus or the Elohim of the human Tetragrammaton. Therefore in the head, which is its natural and chief seat, are formed the seven apertures of the head. This is the Spiritual Consciousness as distinct from the human consciousness. It is manifested in 7 as just said or in 8 if Daath be included.» — [DOCUMENTO — la lección sobre el Microcosmos] la consciencia espiritual distinguida de la humana, con siete manifestaciones que responden al hexagrama, u ocho si se cuenta Daath, y las siete aberturas de la cabeza por asiento.
«The Father is the Sun (Chokmah.) The Mother is the Moon (Binah.) The Wind beareth it in his bosom, (Ruach.) Its Nurse is the Earth, (Nephesch.) The power is manifested when it can be vibrated through the Earth.» — [DOCUMENTO — la lección sobre el Microcosmos] la fórmula hermética aplicada a esa consciencia: sol por padre, luna por madre, viento que la lleva en su seno y tierra por nodriza.
«The following is the true attribution of the seven apertures of the head: Right Ear——Saturn Left Ear Jupiter Right Eye ————Sol Left Eye ———_Luna Mouth——Mercury (who is the messenger of the Gods) Right Nostril ——Mars Left Nostril ——Venus» — [DOCUMENTO — la lección sobre el Microcosmos] el reparto de las siete aberturas de la cabeza entre los siete planetas, con la glosa de Mercurio como mensajero de los dioses dentro del propio paréntesis.
«These latter represent here the sonoriferous sense. The right and left eye, the luminous sense, as the Sun and Moon are the luminaries of the Macrocosm. The right and left nostrils through which the breath passes, giving strength to the physical body, are under Mars and Venus. The mouth is under Mercury, the messenger and the Speaker.» — [DOCUMENTO — la lección sobre el Microcosmos] el sentido que atribuye a cada par: sonoro en las orejas, luminoso en los ojos con el Sol y la Luna por luminarias, y el aliento en las fosas bajo Marte y Venus.
«This faculty of the spiritual consciousness is the seat of Thought. Thought is a Light proceeding from the radiation of this spiritual consciousness, traversing the Rwach as Light traverseth Air, and encountering thereafter the symbols reflected in the sphere of Sensation, or magical mirror of the Universe. These symbols are by its radiation (i. e. that of the Thought) reflected again into the Spiritual Consciousness where they are subjected unto the action of the Reasoning Mind and of the Lower Will.» — [DOCUMENTO — la lección sobre el Microcosmos] el pensamiento definido como luz que atraviesa el Ruach como la luz atraviesa el aire, choca con los símbolos del espejo mágico y los devuelve reflejados a la consciencia espiritual.
«But in the ordinary man when sleeping, and in the madman, the idiot, and the drunkard, the process is not quite the same.» — [DOCUMENTO — la lección sobre el Microcosmos] los cuatro casos que aparta del hombre despierto: el dormido, el loco, el idiota y el ebrio.
«In the madman, as considered apart from obsession (thought-obsession is frequently the accompaniment of mania, and still more frequently its cause) the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. That is, that there is an alliance between the two former which overpowereth the action of Chokmah and Binah in the latter.» — [DOCUMENTO — la lección sobre el Microcosmos] la locura explicada como alianza del pensamiento con la voluntad inferior en detrimento de la razón, con la obsesión tratada aparte.
«Monomania is shewn in the consideration of only one certain symbol which is too attractive to the Will. A chain of thought is therefore simply a graduated vibration arising from the contact of a ray of thought with a symbol. If controlled by the reasoning power and licensed by the Will, such vibrations will be balanced and of equal length. But if uncontrolled by the lower Will and the Reason, they will be unbalanced and inharmonious. (That is, of uneven length.» — [DOCUMENTO — la lección sobre el Microcosmos] la monomanía como fijación en un símbolo demasiado atractivo para la Voluntad, y la cadena de pensamiento como vibración graduada que sale despareja sin control de la razón.
«Nearly the same may be said of Seasickness, and the action of certain drugs.» — [DOCUMENTO — la lección sobre el Microcosmos] los dos casos que asimila a ese mismo mecanismo.
«Restoration of the equilibrium of the Sphere of Sensation after this naturally produceth a slackening of the concentration of the Ruach in Tiphareth, whence sleep is an absolute necessity to the drunkard. This is so imperative that he cannot fight against the need.» — [DOCUMENTO — la lección sobre el Microcosmos] por qué el ebrio necesita dormir sin remedio: restablecer el equilibrio afloja la concentración del Ruach en Tiphareth.
«If he does so, or if this condition be constantly repeated, the thought rays are launched through the Sphere of Sensation so irregularly and so violently that they pass its boundary without either the lower Will or the Reasoning Power or even the Thought itself consenting thereto; and the latter is therefore without the protection of the will. Thence arise the conditions of delirium tremens, and an opening is made in the Sphere of Sensation which is unguarded, and through which hostile influences may enter. But this latter cometh under the head of obsession.» — [DOCUMENTO — la lección sobre el Microcosmos] el delirium tremens explicado como rayos de pensamiento que cruzan el borde de la esfera sin consentimiento de la voluntad, dejando una abertura sin guardia.
«This Spiritual Consciousness is the focus of the action of Neschamah. The spiritual consciousness is, in its turn, the Throne or Vehicle of the Life of the Spirit which is Chiah; and these combined form the Chariot of that Higher Will which is in Kether. Also it is the peculiar faculty of Neschamah to aspire unto that which is beyond.» — [DOCUMENTO — la lección sobre el Microcosmos] la jerarquía que traza: la consciencia espiritual como vehículo del Chiah, y ambos como carro de la Voluntad superior que está en Kether.
«ether of the astral world; that is to say, the container or recipient of the Astral Rays of the Macrocosm.» — [DOCUMENTO — la lección sobre el Microcosmos] y ese éter definido como recipiente de los rayos astrales del macrocosmos.
«This spiritual consciousness is a focus of the action of Neschamah. The lower will-power should control the descent of this spiritual consciousness into the Ruach» — [DOCUMENTO — la lección sobre el Microcosmos] la consciencia espiritual como foco de la Neschamah, con la voluntad inferior encargada de gobernar su descenso.
«and thence into the Nephesch, for the consciousness must descend into the Nephesch before the images of the Sphere of Sensation can be perceived.» — [DOCUMENTO — la lección sobre el Microcosmos] la condición de la percepción, que la oración cierra en la plana siguiente: la consciencia ha de bajar al Nephesch para que se perciban las imágenes de la esfera de sensación.
«In the sleeping man, the concentration of the Ruach in his heart during the waking time hath produced a weakening of the action of the Ruach in its subsidiary Sephiroth in the Physical Body. To preserve the salutary conjunction of the Ruach with the Nephesch in the physical body (whose limits are fixed by the Sephiroth of the Ruach) it is necessary to weaken the concentration in Tiphareth to repair the strain which is produced by the concentration of the Ruach therein during the waking state. This reflux of the Ruwach into its subsidiary Sephiroth produceth naturally a weakening of the Lower Will; and the Ruach, therefore, doth» — [DOCUMENTO — la lección sobre el Microcosmos] la fisiología del sueño según el documento: el reflujo del Ruach a sus sefirot subsidiarias repara la tensión de la vigilia y debilita la voluntad inferior.
«not reflect so clearly the Reasoning Faculty. Wherefore, the thought of the spiritual consciousness reflecteth the image in a confused series, which are only partially realised by the lower will.» — [DOCUMENTO — la lección sobre el Microcosmos] y su consecuencia en la plana siguiente: el pensamiento devuelve las imágenes en serie confusa, solo en parte realizada por la voluntad inferior.
«In the case of the drunkard, the equilibrium of the Sphere of Sensation and consequently of the Nephesch, is disturbed. In consequence the thought rays are shaken at each vibration, so that the sphere of sensation of the Nephesch is caused to rock and waver at the extremities of the Physical Body where the Ruach action is bounded. The thought therefore is dazzled by the symbols of the Sphere of Sensation, in the same way as the eyes can be dazzled in front of a mirror if the latter be shaken or waved.» — [DOCUMENTO — la lección sobre el Microcosmos] la embriaguez explicada por el desequilibrio de la esfera de sensación, con el símil del espejo sacudido que deslumbra los ojos.
«The Higher Will manifests itself through Yechidah. The Chiah is the real Life Principle, as distinct» — [DOCUMENTO — la lección sobre el Microcosmos] la Voluntad superior manifestándose por Yechidah y el Chiah declarado principio real de vida frente a la más ilusoria del cuerpo, según cierra la plana siguiente.
«thoughts is that of the Sphere of Sensation oscillating and almost revolving about the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position.» — [DOCUMENTO — la lección sobre el Microcosmos] lo que el pensamiento reporta entonces, en la oración que arranca en la plana anterior: la esfera oscilando casi en giro alrededor del cuerpo, con mareo, náusea, vértigo y pérdida del sentido de lugar.
«lieve in or comprehend those Higher Potencies—Angelic, Archangelic or Divine, of which the manifestation directly touching Yechidah is the Higher Genius.» — [DOCUMENTO — la lección sobre el Microcosmos] las potencias angélicas y divinas que pocos comprenden, y el Genio Superior como la manifestación que toca directamente a Yechidah; la oración arranca en la plana anterior.
«This Yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that for it to do so the King of the Physical Body, that is the Lower Will, must rise from his Throne to acknowledge his superior. That is the reason why, in some cases, in sleep only doth the Higher Will manifest itself by dream unto the ordinary man. In other cases it may be manifested; at times through the sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth.» — [DOCUMENTO — la lección sobre el Microcosmos] la condición para que Yechidah obre: que el Rey del cuerpo, la voluntad inferior, se levante de su trono a reconocer a su superior, cosa que ocurre en el sueño, en el rito sincero o ante el sacrificio de sí.
«In all these cases the Lower Will hath for a moment recognised a higher form of itself, and the yuvu of the man hath reflected from the Eternal Lord of the Higher Life. This Yechidah is the only part of the man which can truly say—eneten, I am. This is then but the Kether of the Assiah of the Microcosm, that is, it is the highest part of man as Man» — [DOCUMENTO — la lección sobre el Microcosmos] Yechidah como la única parte del hombre que puede decir yo soy, y como el Kether del Assiah del microcosmos; la capa de texto rompe las dos palabras hebreas.
«This Yechidah is at the same time the Higher Human Self and the Lower Genius, the God of the Man, the Atziluth of his Assiah, even as Chiah and Neschamah form his Briah, and Ruach his Yetzirah. This is the Higher Will and the Divine Consciousness, as Daath is the Spiritual Consciousness, Tiphareth the Human Consciousness, and Yesod the Automatic Consciousness.» — [DOCUMENTO — la lección sobre el Microcosmos] el reparto de las cuatro consciencias y de los cuatro mundos dentro del hombre, con Yechidah como Yo humano superior y Genio inferior a la vez.
«It is the Divine Consciousness because it is the only part of man which can touch the All-potent forces. Behind Yechidah are Angelic and Archangelic Forces of which Yechidah is the manifestor. It is therefore the Lower Genius or Viceroy of the Higher Genius which is beyond, an Angel Mighty and Terrible. This Great Angel is the Higher Genius, beyond which are the Archangelic and Divine.» — [DOCUMENTO — la lección sobre el Microcosmos] Yechidah como virrey del Genio Superior, que llama ángel poderoso y terrible, y detrás del cual quedan lo arcangélico y lo divino.
«Note that this clause answereth unto Tiphareth, seeing that it is the Lower Will that must apply itself unto this work, because it is the King of the Physical Man.» — [DOCUMENTO — la lección sobre el Microcosmos] por qué adjudica a Tiphareth la cláusula de la Obligación que acaba de reimprimir: porque es la voluntad inferior, rey del hombre físico, la que ha de aplicarse al Gran Trabajo.
«All the Shining Ones (whom we call Angels) are microcosms of the Macrocosm Yetzirah, even as Man is the microcosm of the Macrocosm or Assiah. All Archangelic forms are microcosms of the Macrocosm of Briah, and the Gods of the Sephiroth are consequently the Microcosms of the Macrocosm of Atziluth. Therefore apply this perfecting of the Spiritual Nature as the preparation of the Pathway for the Shining Light, the Light Divine.» — [DOCUMENTO — la lección sobre el Microcosmos] la escala de microcosmos: los ángeles respecto de Yetzirah, los arcángeles de Briah y los dioses de las sefirot respecto de Atziluth, como el hombre respecto de Assiah.
«This, then, is the task to be undertaken by the Adeptus Minor. To expel from the Sephiroth of the Nephesch the usurpation by the evil Sephiroth; to balance the action of the Sephiroth of the Ruach in those of the Nephesch. To prevent the Lower Will and Human Consciousness from falling into and usurping the place of the Automatic Consciousness. To render the King of the Body, the Lower Will, obedient to and anxious to execute the commands of the Higher Will, that he be neither a usurper of the faculties of the Higher, nor a sensual despot—but an Initiated Ruler, and an annointed King, the viceroy and representative of the Higher Will, because inspired thereby, in his Kingdom which is man.» — [DOCUMENTO — la tarea del Adeptus Minor] las cuatro partes de la tarea: expulsar las sefirot malignas del Nephesch, equilibrar el Ruach en él, impedir que la voluntad inferior usurpe la consciencia automática y volverla virrey obediente de la Voluntad superior.
«Then shall it happen that the Higher Will, i.e., the Lower Genius, shall descend into the Royal Habitation, so that the Higher Will and the Lower Will shall be as one, and the Higher Genius shall descend into the Kether of the Man, bringing with him the tremendous illumination of his Angelic Nature.» — [DOCUMENTO — la tarea del Adeptus Minor] el desenlace prometido: la Voluntad superior y la inferior vueltas una, y el Genio Superior descendiendo al Kether del hombre.
«Then also this shalt thou know, that the Nephesch of the Man shall become as the Genius of the Evil Persona, so that the evil persona itself shall be as the power of the Divine in the Qlippoth, as it is said: “Whither shall I go from thy Spirit, or whither from thy Presence shall I flee? If I ascend up to Heaven, thou art there. If I make my bed in Hell, behold thou art there.» — [DOCUMENTO — la tarea del Adeptus Minor] la inversión final: el Nephesch vuelto genio de la persona maligna, sostenida con el salmo de la presencia que alcanza también al infierno.
«Therefore even the Evil Persona is not so evil when it fulfileth its work. For it is the beginner of a dim reflection of the Light unto the Qlippoth, and this is what is hidden in the saying that “Typhon is the brother of Osiris.» — [DOCUMENTO — la tarea del Adeptus Minor] la función que asigna a la persona maligna: iniciar un reflejo tenue de la Luz en las Qliphoth, cifrado en el dicho sobre Tifón y Osiris.
«Hear thou, then, a mystery of the knowledge of evil. The O=[5] Ritual of the Adeptus Minor saith that even the “Evil helpeth forward the Good.” When the evil Sephiroth are expelled from the Nephesch into the Evil Persona, they are, in a sense, equilibriated therein. The evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. This Mystery shalt thou keep from the knowledge of the First Order, and still more from that of the Outer World, that is as a formula, seeing that it is a dangerous secret.» — [DOCUMENTO — la tarea del Adeptus Minor] el misterio y su reserva expresa: expulsadas al persona maligna, las sefirot malignas quedan equilibradas ahí y esta se vuelve animal fuerte y adiestrado sobre el que el hombre cabalga.
«Now then shalt thou begin to understand the saying “He descended into Hell,” and also to comprehend in part this strength, and thus begin to understand the necessity of evil unto the material creation. Wherefore, also, revile not overmuch the evil forces, for they have also a place and a duty, and in this consisteth their right to be. But check their usurpation, and cast them down unto their plane. Unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error.» — [DOCUMENTO — la tarea del Adeptus Minor] la necesidad del mal en la creación material y el trato que impone: echarlo a su plano y maldecirlo por los nombres si hace falta, sin injuriarlo por su condición.
«Therefore, it is that, in thy occult working, thou art advised to invoks the Divine and Angelic Names, so that thy Lower Will may willingly receive the influx of the Higher Will, which is also the Lower Genius behind which are the all-potent forces.» — [DOCUMENTO — la tarea del Adeptus Minor] la razón que da para invocar los nombres divinos y angélicos: que la voluntad inferior reciba de buen grado el influjo de la superior; la capa de texto imprime invoks.
«Through his own arcane wisdom, he knows the disposition and correspondences of the Forces of the Macrocosmos. Selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his Spiritual Consciousness, illuminated by his Higher Will, directly unto the part of his Sphere of Sensation which is consonant with the symbol employed. There, as in a mirror, doth he perceive its properties as reflected from the Macrocosmos, shining forth into the Infinite Abyss of the Heavens.» — [DOCUMENTO — la tarea del Adeptus Minor] el método del skrying: un solo símbolo equilibrado con sus correlativos y un rayo de pensamiento enviado a la parte consonante de la esfera de sensación, donde se refleja como en un espejo.
«Thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the Macrocosmos. Thus receiving the direct ray as then reflected into his Thought, he can unite himself with the ray of his Thought so as to make one continuous ray from the corresponding point of the Macrocosmos unto the centre of his consciousness.» — [DOCUMENTO — la tarea del Adeptus Minor] el segundo tiempo de la operación: concentrar la consciencia en ese punto para recibir el reflejo directo y hacer un rayo continuo desde el macrocosmos.
«And this is the reason why there are so many and multifarious errors in untrained spirit visions. For the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. Therfore is it so necessary that the Adeptus Minor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our Rituals and Lectures.» — [DOCUMENTO — la tarea del Adeptus Minor] a qué atribuye los errores de las visiones no entrenadas: a no saber unir las consciencias ni las armonías entre la propia esfera y el macrocosmos.
«The symbol, place, direction, or Plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the Sphere of Sensation of the Nephesch. The Thought-Ray is sent like an arrow from the bow, right through the circumference of the Sphere of Sensation direct unto the place desired.» — [DOCUMENTO — el viaje en la visión espiritual] el primer paso: el rayo de pensamiento disparado como flecha a través de la circunferencia de la esfera de sensación hasta el lugar buscado.
«Arrived there, a sphere of astral Light is formed by the agency of the Lower Will, illuminated by the Higher Will, and acting through the spiritual consciousness by reflection along the Thought-Ray. This sphere of Astral Light is partly drawn from the surrounding atmosphere. This sphere being formed, a simulacrum of the person of the Syryer is reflected into it along the thought-ray, and this united consciousness is then projected therein. This Sphere is then a duplicate, by reflection, of the Sphere of Sensation. As it is said: “Believe thyself to be in a place and thou art there.» — [DOCUMENTO — el viaje en la visión espiritual] la esfera de luz astral formada allá, en parte con la atmósfera de alrededor, y el simulacro del operador reflejado en ella, con la máxima que el documento cita para cerrar.
«The return taketh place with a reversal of this process, and save to persons whose Nephesch and physical body are exceptionally strong and healthy, the whole operation of skrying and traveling in the Spirit Vision is of course fatiguing.» — [DOCUMENTO — el viaje en la visión espiritual] el regreso por inversión del proceso y el cansancio que declara inevitable salvo en cuerpos excepcionalmente sanos.
«Also there is another mode of astral projection which can be used by the more practised and advanced Adept. This consisteth in forming first a sphere from his own Sphere of Sensation, casting his reflection therein, and then projecting this whole sphere to the desired place, as in the previous method. But this is not easy to be done by any but the practised operator.» — [DOCUMENTO — el viaje en la visión espiritual] el segundo método, reservado al adepto practicado: formar la esfera de la propia esfera de sensación y proyectarla entera.
«The evil persona of a man is in the Sphere of the Qlippoth, and the devils are the Microcosms of the Macro» — [DOCUMENTO — la lección sobre el Microcosmos] la persona maligna alojada en la esfera de las Qliphoth, con los demonios como microcosmos de ese macrocosmos.
«This evil persona hath its parts and divisions, and of it the part which toucheth the Malkuth of the Nephesch is its Kether. Tremble therefore at the evil forces which be in thy own evil persona. And as above the Kether of a Man are his Angelic and other forms, so below the Malkuth of the Evil Persona are awful forms, dangerous even to express or think of.» — [DOCUMENTO — la lección sobre el Microcosmos] las divisiones de esa persona maligna y, bajo su Malkuth, formas que el documento se niega a nombrar.
«How the spiritual consciousness can act around and beyond the sphere of Sensation. “Thought” is a mighty force when projected with all the strength» — [DOCUMENTO — la tarea del Adeptus Minor] el gran misterio que el adepto debe conocer, y el pensamiento como fuerza poderosa cuando se proyecta con toda la voluntad inferior.
«If, instead of concentrating at that actual point of the sphere of Sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the Macrocosmic Ray answering to that symbol in the sphere of his Consciousness. But he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his» — [DOCUMENTO — la tarea del Adeptus Minor] el error que corrompe la visión: quedarse con el rayo solo tocando el borde, con lo que el reflejo llega teñido por la propia naturaleza y en esa medida falso.
«united consciousnesses have not been able to focus along the thought-ray at the circumference of the Sphere of sensation.» — [DOCUMENTO — la tarea del Adeptus Minor] y la causa de ese error, que la oración da en la plana siguiente: no haber podido enfocar las consciencias unidas a lo largo del rayo hasta la circunferencia.
«In this Astral Projection, however, a certain part of the consciousness must remain in the» — [DOCUMENTO — el viaje en la visión espiritual] la reserva que impone a la proyección: parte de la consciencia ha de quedarse en el cuerpo.
«body to protect the Thought-Ray beyond the Sphere of Sensation (as well as the Sphere itself at that point of departure of the Thought-Ray) from attack by any hostile force, so that the consciousness in this projection is not quite so strong as the consciousness when concentrated in the natural body in ordinary life.» — [DOCUMENTO — el viaje en la visión espiritual] y para qué se queda, según cierra la plana siguiente: para proteger el rayo y el punto de partida de fuerzas hostiles, con lo que la consciencia proyectada resulta menos fuerte que la del cuerpo.
«As thou well knowest there be many and numberless other inhabitants of the Macrocosmos besides Man, Angels, and Devils. The animals are microcosms in a sense, yet not so complete as man. In them are many and great mysteries. They also have their magical mirror or sphere of sensation. But its polarisation is usually horizontal rather than perpendicular, and this is owing to the Sephiroth not being shewn therein.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] los animales como microcosmos incompletos, con esfera de sensación de polarización horizontal por no mostrarse en ella las sefirot.
«This Sphere, then, is not bounded by the Sephirothic columns, but they are especially governed by the Stellar System without the Sephiroth. They are therefore ruled by the Paths, rather than by the Sephiroth, and are consequently classed each under an Element or a Planet, and a Sign. Thus each followeth a formula which may be translated into letters, and these again form a vibratory name.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] los animales regidos por los senderos y no por las sefirot, clasificados por elemento, planeta y signo, y con una fórmula que se vuelve nombre vibratorio.
«And Adam gave names unto all the cattle and to the fowl of the air, and to every beast of the field.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la sentencia del Génesis con que sostiene esa nominación.
«Thus, Fish, etc., are under the influence of Water Birds are under the influence of Air Quadrupeds are under the influence of Fire Creeping things and insects are under the influence of Earth» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el reparto de los animales por elemento: peces al agua, aves al aire, cuadrúpedos al fuego y reptantes e insectos a la tierra.
«There are some which partake of two elements, but in them one element is usually chief, and besides the Elements, each is under a Planet and a Sign.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el matiz que agrega: hay animales de dos elementos, con uno dominante, y todos llevan además planeta y signo.
«The vegetable kingdom is again under a somewhat different Law. These are under a Planet and a Sign, a planet first differentiated by a Sign.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el reino vegetal bajo otra ley: planeta y signo, con el planeta diferenciado primero por el signo.
«The Mineral Kingdom is under the Signs only. Vegetables have a Sphere of Sensation, but corresponding only to the Planets and Zodiacal Signs. The Minerals have also a Sphere which correspondeth unto the Signs only. But the metals are under the Planets only, and therein is the difference between them and the Minerals, wherefore also are they stronger.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la diferencia entre minerales y metales: los primeros responden solo a los signos y los segundos solo a los planetas, y por eso los declara más fuertes.
«Shining Stones are especially under the Light; and they are, as it were, centres for the action thereof in the darkness of matter, as it is said: “My light is concealed in all that shineth.” (This passage is it is believed from the Zend-Avesta.) They are therefore under the rule of the three active elements with an earthy base.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] las piedras brillantes como centros de la acción de la Luz en la oscuridad de la materia, con la cita que el propio documento adjudica con reserva al Zend-Avesta.
«Besides these classes of life there be multitudinous existences representing Forces of the Macrocosm, each with its own microcosm. Such are Elemental Spirits, Planetary Spirits, Olympic Spirits, Fays, Arch-Fays, Genii, and many other potencies which cannot be classed under these forms.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] las demás existencias que representan fuerzas del macrocosmos, cada una con su microcosmo, y las que no caben en ninguna de esas formas.
«Thus the Macrocosmic Universe is one vast and infinite sphere containing so many and diverse infinite microcosmic forms, of which the perfect knowledge is only known unto the advanced Adept.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el universo macrocósmico como esfera infinita de formas microcósmicas, con el saber perfecto reservado al adepto avanzado.
«Anciently they were a terrible power upon this planet, as then having more of the man than of the animal, whereas now they have more of the animal than of Man. The ancient traditions of their primal conditions are preserved unto this day in the legends of ogres and, in certain records, cannibalism and its rites.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el pasado que les atribuye y dónde dice conservado su recuerdo: en las leyendas de ogros y en ciertos registros del canibalismo.
«Regarding the beasts, they are, for the most part, easily obsessed, and they have not the spiritual responsibility of the man. Their nature is not evil, but, following a natural law—seeing that man is head of the Assiatic creation—so the animal is higher than the vegetables or mineral.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] las bestias declaradas fáciles de obsesionar y sin responsabilidad espiritual, y su naturaleza declarada no maligna sino sujeta a ley natural.
«As Man hath his Ruach which is upright in the ‘Tree of Life, so hath the beast his Ruach which is horzontal; as it is said: “The Ruach of a man which goeth upwards (i.e. directeth itself upwards), and the Ruach of the beast which goeth downwards (or crosswise) in the Earth.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el Ruach vertical del hombre frente al horizontal de la bestia, con la cita escrituraria y la glosa que el propio documento intercala; la capa de texto imprime horzontal.
«The Neschamah in the Beast is not. The beast consisteth of a Ruach and a Nephesch with a rudimentary Daath or Spiritual Consciousness. This Daath ever seeketh that which is beyond it and thence are beasts not responsible, but are submitted unto obsession, and herein is a great mystery.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la constitución de la bestia: Ruach y Nephesch con un Daath rudimentario que busca siempre lo que está más allá, y de ahí su irresponsabilidad y su exposición a la obsesión.
«Man is responsible for creation, and since he was originally placed in creation to be its Lord, as he is, so will the creation follow him. And thus it is possible for the Genius of a Nation to change the climate of a country, and the nature of the beasts therein.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] el alcance que da a esa responsabilidad: la creación sigue al hombre, y por eso el genio de una nación puede cambiar el clima de un país y la naturaleza de sus bestias.
«Men fell from primal estate, and then they who were formless became imaged in form, deformed. And this is a mystery of the Demonic Plane which entereth not into this section.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la caída de los hombres del estado primario, con lo sin forma vuelto forma deforme, y la remisión de ese asunto a un plano que el documento no trata aquí.
«The Elemental Spirits and other of their kind are an organisation not quite so complete as man. In spiritual consciousness more keen, and yet in some ways his spiritual superior though organically his inferior. They are the formers of the primal Man, that is the Elementary Man, and they have other and greater ofÏces, for in them are many worlds and ranks and spheres. They are as the younger man (i.e. child) and towards them also is Man responsible, and he hath wrought them much injustice.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] los espíritus elementales declarados superiores al hombre en consciencia espiritual e inferiores en organización, formadores del hombre elemental, y ante quienes el hombre es responsable.
«Obsession always entereth through a cutting off of the Higher from the Lower Will, and it is ordinarily first induced by a Thought-Ray of the Spiritual consciousness (whence one danger of evil thoughts) ill-governed, penetrating the Sphere of Sensation and admitting another potency, either human embodied, or human disembodied, elemental or demonic.» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] la definición de obsesión como corte entre la Voluntad superior y la inferior, inducida por un rayo de pensamiento mal gobernado que abre paso a otra potencia.
«The first action of such a force is to flatter the lower will, until he shall have established firmly an entrance into the Sphere of Sensation, and thus shall cause a strain on the Nephesch which shall render the Ruach less concentrated. As soon as the Ruach is sufÏciently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader. Whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession.» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] la secuencia del ataque: halagar la voluntad inferior, tensar el Nephesch, dispersar el Ruach y prender la voluntad, con el frío y la somnolencia por anuncio.
«Now to yield the force necessary to overpower the lower will from any chance of communication with the higher the obsessing idea proceeds by seizing upon the Daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the Spine.» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] el punto de ataque que señala: Daath, y en el cuerpo la nuca donde se junta con la espina.
«Now unless the lower Will shall voluntarily endeavour to restore the connection, it is impossible for the Higher Will to intervene, seeing that the Lower Will is King of the Physical Body. Remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the Higher Will.» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] el límite de la ayuda de arriba y la defensa que sí queda: la Voluntad superior no interviene si la inferior no restaura el enlace, y ninguna fuerza obsesora vence a la que aspira con valor.
«Death superveneth in the natural man, when the mental action of the Ruach and the Nephesch is definitely and thoroughly interrupted in the physical body. In the Adept death can only supervene when the Higher Will consenteth thereto, and herein is implied the whole Mystery of the Elixir of Life.» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] la muerte del hombre natural por interrupción de la acción mental del Ruach y el Nephesch, y la del adepto solo con el consentimiento de la Voluntad superior, en lo que cifra el misterio del Elixir de Vida.
«rumana, Apes and monkeys) ) which be midway between Man and Beast and other animals. For they be neither the one or the other, but are the fallen and debased result of a most ancient magical effect to formulate a material and immediate link between the human and animal microcosms. This is elsewhere treated of, and it shall here be sufÏcient to say that they are not an ascent, from the beast unto the Man, but a mistaken magical fall from» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la raza cuadrumana puesta entre hombre y bestia, y declarada no ascenso desde la bestia sino caída mágica errada, resultado de un antiguo intento de eslabonar los dos microcosmos.
«For the Man is a God unto the Beast, and the aspiration of the Beast is toward the Man, and great is the ofÏce of the Beast, for he prepareth the foundation for the man.» — [DOCUMENTO — la lección sobre los microcosmos del macrocosmos] la reciprocidad que establece: el hombre es dios de la bestia, la bestia aspira al hombre y su oficio es prepararle el fundamento.
«Trance may arise from the action of obsession, or from» — [DOCUMENTO — la lección sobre obsesión, trance y muerte] el doble origen que da al trance, obsesión o Voluntad superior, del que la plana siguiente saca la variedad de sus aspectos.
Sobre la obra
67 entradas — lo que el aparato y la investigación dicen de ella«But see further in my book “The Middle Pillar.” I. R.» — la convención con que Regardie firma sus propias intervenciones dentro del material de la orden.
«To all true seekers of the Light. May what they find herein sustain them in their search for the Quintessence; the Stone of the Philosophers, true Wisdom and perfect Happiness, the Summum Bonum.» — [REGARDIE 1937] la dedicatoria del volumen, que nombra de entrada la meta con los términos que el libro usará después: quintaesencia, piedra de los filósofos y summum bonum.
«The membership of the Golden Dawn was recruited from every circle, and it was represented by dignified professions as well as by all the arts and sciences, to make but little mention of the trades and business occupations. It included physicians, psychologists, clergymen, artists and philosophers.» — [REGARDIE 1937] la composición social que atribuye a la orden: reclutada en todos los círculos, con profesiones, artes y ciencias, médicos, psicólogos, clérigos, artistas y filósofos.
«A great many other occult organisations owe what little magical knowledge is theirs to leakages issuing from that Order and from its renegade members.» — [REGARDIE 1937] y su corolario polémico sobre las demás organizaciones ocultistas, cuyo poco saber mágico atribuye a filtraciones de la orden y a sus miembros renegados.
«As an organisation, it preferred after the fashion of its mysterious parent always to shroud itself in an impenetrable cloak of mystery.» — [REGARDIE 1937] la orden como institución, que según él imita a su misteriosa matriz envolviéndose siempre en un manto impenetrable.
«Its teaching and methods of instruction were stringently guarded by serious penalties attached to the most awe-inspiring obligations in order to ensure that secrecy.» — [REGARDIE 1937] el aparato de secreto: enseñanza y métodos guardados con penalidades serias adheridas a obligaciones temibles.
«Though this book will touch upon the teaching of the Golden Dawn, concerning its membership as a whole the writer will have nothing to say, except perhaps to repeat what may already be more or less well-known.» — [REGARDIE 1937] el límite que se pone él mismo sobre la membresía: del conjunto de miembros no piensa decir nada salvo repetir lo ya sabido.
«Those who may be interested in a detailed meticulous history of the Rosicrucian claim as it has existed in Europe during the past three hundred years are advised to consult Arthur Edward Waite’s The Brotherhood of the Rosy Cross.» — [REGARDIE 1937] adónde manda al lector que quiera la historia rosacruz europea de tres siglos: al libro de Arthur Edward Waite, no a este volumen.
«And with these directions, let us pass from historical bones to what is the dynamic life and soul of the Order, its teaching and ceremonial technique of initiation.» — [REGARDIE 1937] la bisagra con que declara cerrada la parte histórica del libro y abierta la doctrinal.
«One of the most important backgrounds of the system is the scheme of the Qabalah, a Jewish system described at length in my Tree of Life and the knowledge lectures herein.» — [REGARDIE 1937] de dónde saca el trasfondo qabalístico que el libro va a usar: de otra obra suya y de las propias knowledge lectures que reproduce aquí.
«With regard to the names given in Dr. Westcott’s statement it is necessary that we bestow to them some little attention in order to unravel, so far as may be possible, the almost inextricable confusion which has characterised every previous effort to detail the history of the Order.» — [REGARDIE 1937] por qué se detiene en los lemas: para desenredar, hasta donde se pueda, la confusión casi inextricable que él atribuye a todo intento previo de historiar la orden.
«Since the history of the Hermetic Order of the Golden Dawn subsequent to this period has already been narrated elsewhere there is little need to repeat it.» — [REGARDIE 1937] y el recorte que hace del relato: lo posterior a ese periodo ya lo dio por narrado en otra parte y no lo repite aquí.
«It may be convenient for the reader if I tabulate the names of the Sephiroth with the Grades employed in the Golden Dawn, together with a few important attributions» — [REGARDIE 1937] cómo anuncia la tabla que empareja Sephiroth y grados, ofrecida como conveniencia para el lector.
«Before proceeding to an analysis of the grades, and the ceremonies which were supposed to confer them, it has been thought advisable to consider the nature of» — [REGARDIE 1937] el orden que se impone en el libro: antes de analizar los grados y las ceremonias que se suponía los conferían, considerar la naturaleza de la iniciación misma, que la oración nombra ya en la plana siguiente.
«For I may add in passing the complete esoteric technique of initiation has never previously passed into open publication. It has been reserved in all secrecy for initiates of the sacred schools of Magic.» — [REGARDIE 1937] la premisa con que enmarca su publicación: la técnica esotérica completa de la iniciación no había pasado nunca antes a letra impresa abierta.
«While various documents explaining the principia of this wisdom were circulated amongst the members of these schools, the oaths of secrecy attaching to their receipt was such that in recent times, as I have said, few lay exponents of the ancient religions and philosophies have ever so much as suspected the existence of these principia.» — [REGARDIE 1937] y por qué, según él, ni los expositores legos sospechaban esos principios: circulaban dentro de las escuelas bajo juramentos de secreto.
«These Golden Dawn rituals and ceremonies of initiation are worthy of a great deal of study and attention. It is my sincere and fervent hope that meditation and a close examination will be made of the text.» — [REGARDIE 1937] qué pide del lector para con los rituales que publica: meditación y examen atento del texto.
«These have been delineated at length elsewhere, both in my Tree of Life, and in an incomparably fine form in the Golden Dawn» — [REGARDIE 1937] dónde deja los ejercicios y procesos de desarrollo que no describe aquí: en otra obra suya y, dice, en forma incomparablemente mejor en los documentos de la orden que este volumen reproduce.
«Prior to attempting to describe a few of the salient points of the Rituals — briefly, for since they appear within these volumes, they must be individually studied and experienced so that an individual point of view may be acquired» — [REGARDIE 1937] por qué describe los rituales solo de pasada: porque aparecen dentro de estos volúmenes y quiere que se estudien y experimenten uno por uno.
«A useful and significant preface may be taken from Dr. Jung’s commentary to Wilhelm’s translation of The Secret of The Golden Flower, where there is much that explains the ritualistic functions of Magic.» — [REGARDIE 1937] de dónde toma el prefacio de su exposición sobre el arte de la iniciación ceremonial: del comentario de Jung a la traducción de Wilhelm.
«And finally, that not the least vestige of misunderstanding or misconception may remain as to the objects of this divine Theurgy, let me reproduce one last quotation from this same ritual.» — [REGARDIE 1937] su manera de argumentar en este tramo, dicha por él: acumular citas del mismo ritual para que no quede vestigio de malentendido sobre los objetos de la teurgia.
«It would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers.» — [REGARDIE 1937] lo que se prohíbe a sí mismo en la introducción: dedicar varias planas a elogiar las cuatro plegarias elementales.
«These must be silently read, continuously meditated upon and frequently heard fully to be appreciated, when the reader will find his own personal reactions crystallising.» — [REGARDIE 1937] cómo pide que se lea ese material: en silencio, con meditación continua y oyéndolo con frecuencia.
«there is one rather fine prose passage in the Zelator grade which must be given here — a passage of beauty, high eloquence, and lofty significance.» — [REGARDIE 1937] por qué interrumpe el análisis de los grados para intercalar ese pasaje del Zelator: por su belleza y elocuencia, dice, no por su función en el rito.
«But by using the Waite and the available French and Italian packs, and by comparing them with the accounts given in the rituals, the imagination of the reader will render this omission unimportant.» — [REGARDIE 1937] y el sustituto que propone al lector: cotejar la baraja de Waite y las francesas e italianas con lo que dicen los rituales.
«As I have previously remarked, and it bears constant reiteration, the Tree of Life and the Qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the Sephiroth and the Paths may be fully appreciated.» — [REGARDIE 1937] lo que pide estudiar antes que nada, y que dice repetir a propósito: el Árbol de la Vida y el esquema qabalístico entero, para apreciar las atribuciones de sefirot y senderos.
«Since both of these diagrams may be found reproduced in the body of the text very little by way of prolonged explanation need here be said.» — [REGARDIE 1937] por qué no explica largo las dos láminas de altar en la introducción: porque van reproducidas en el cuerpo del texto.
«They should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the Path» — [REGARDIE 1937] qué pide hacer con esas láminas y qué promete en ellas: claves de los problemas espirituales y psicológicos del camino.
«It may not be possible because of the exigencies of space to reproduce in these volumes a pack of Tarot cards based upon esoteric descriptions» — [REGARDIE 1937] lo que estos volúmenes no traen y por qué: una baraja de Tarot dibujada según las descripciones esotéricas, que en la plana siguiente dice haber querido incluir.
«The following is the full version of which an abridged one was normally used in the Temple:» — [REGARDIE 1937] la advertencia editorial sobre la invocación del Portal que reproduce: da la versión completa, y en el templo se usaba una abreviada.
«and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment from my pen. It explains itself completely in one of the speeches:» — [REGARDIE 1937] por qué apenas comenta la ceremonia de Adeptus Minor: dice que se explica sola en uno de sus discursos.
«The reader is earnestly recommended to study this Ritual again and again, until almost it becomes a part of his very life, incorporated into the fabric of his being» — [REGARDIE 1937] lo que pide del lector para con este ritual, con la razón que da: que en él hay fórmulas de aspiración mística y de magia práctica; la misma frase se reimprime casi igual en la p. 66.
«Very little aesthetic appreciation will be required to realise that in this and the other rituals are passages of divine beauty and high eloquence. And the least learned will find ideas of especial appeal to him, as the scholar» — [REGARDIE 1937] lo que promete al lector de los rituales: pasajes de belleza divina y alta elocuencia, y para el menos docto ideas de apelación propia.
«and the profound mystic will perceive great depth and erudition in what may appear on the surface as simple statement. Properly performed, with initiated technique and insight, these rituals are stately ceremonies of great inspiration and enlightenment.» — [REGARDIE 1937] y el remate en la plana siguiente: el erudito y el místico verán hondura donde parece enunciado simple, y bien ejecutados esos ritos son ceremonias de gran inspiración.
«The written rubric has previously appeared in my 7'ree of Life, and I may now add a word or two concerning the further directions which are orally imparted to the Candidate after his admission.» — [REGARDIE 1937] qué añade aquí sobre el Ritual del Pentagrama: el rubro escrito ya estaba en otra obra suya, y ahora suma las indicaciones que se daban de viva voz; la capa de texto rompe el título en 7'ree of Life.
«There was a movement on foot in one of the Temples a little while ago to eliminate the study and practice of Geomancy from the scheme of training of the Outer Order. The prevailing tendency is so to simplify the road to Adeptship as to reduce the practical requisites to an absolute minimum by eliminating every phase of the work which does not come “naturally,” and whose study might involve hard work. Most of the newly admitted candidates to this Temple within the past five years or more are utterly without any practical acquaintance with this technique.» — [REGARDIE 1937] lo que reporta del estado de la orden en su tiempo: un intento de sacar la geomancia del programa y una tendencia a reducir los requisitos a lo que salga sin trabajo.
«Originally, Astrology was taught as part of the regular routine. All instruction on this subject seems now to have been thoroughly extirpated from the Order papers. Perhaps in this particular instance the omission is just as well.» — [REGARDIE 1937] otra pérdida que consigna, esta con su acuerdo: la astrología, extirpada de los papeles de la orden, y que él da por bien omitida ante los buenos libros publicados.
«Tatwa vision requires but little mention in this place, for full instructions in this technical method of acquiring clairvoyance may be seen in a later volume. They are compiled from a number of documents and verbal instructions obtaining within the Order. Since these oral “tit-bits” and papers were very scattered, it has been found necessary to reorganise the whole matter.» — [REGARDIE 1937] su declaración editorial sobre el material Tatwa: viene de documentos e instrucciones orales dispersos y hubo que reorganizarlo entero para un volumen posterior.
«While in many ways the Order technique may appear different from the vision method described in my Tree of Life, both are essentially the same.» — [REGARDIE 1937] la equivalencia que declara entre el método de la orden y el que él mismo publicó antes.
«In that restatement, however, I have exercised no originality nor uttered personal viewpoints on any phase of the techni» — [REGARDIE 1937] el límite que se pone en esa reorganización: ninguna originalidad ni punto de vista personal sobre ninguna fase de la técnica; la oración cierra en la plana siguiente diciendo que se ciñó a reescribir el material en su poder.
«Though the documents describe it in a very rudimentary and sketchy fashion, nevertheless it is capable of expansion in several quite astonishing directions. I have discussed and expanded this technique at considerable length in my book The Art of True Healing.» — [REGARDIE 1937] el juicio sobre sus propias fuentes: los documentos de la orden describen esa técnica de modo rudimentario y él la desarrolló largo en otra obra suya.
«So far, I have confined myself to a bird’s eye view of the routine as established in the First or Outer Order of the Golden Dawn.» — [REGARDIE 1937] el alcance que declara para lo dicho hasta ahí: una vista de pájaro de la rutina del Primer Orden.
«In the early Temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the Zelatores Adepti Minores.» — [REGARDIE 1937] la otra fuente que transcribe: el catálogo alfabético de manuscritos que se emitía en los primeros templos.
«All the documents from A to Z listed above will be found reproduced in these volumes, though I have not retained that particular order.» — [REGARDIE 1937] qué hace con ese catálogo en su edición: reproduce todo lo listado salvo lo que declara omitido, y sin conservar el orden original.
«The whole of the above described material I have arranged and classified in an entirely different way. The contents of these volumes will be found divided up into so many chapters or separate books, each complete by itself. And the material in each book will be seen to be consistent and appertain to parts of the magical technique which are placed with it. The Table of Contents describes my method of arrangement.» — [REGARDIE 1937] su plan editorial: material reordenado y clasificado de otro modo, repartido en libros completos en sí mismos, con el índice como declaración del método.
«consisted of eight separate items, and I quote the following from a syllabus “A—General Orders,” now in circulation.» — [REGARDIE 1937] de dónde saca el currículo del Segundo Orden que reproduce: de un syllabus en circulación, con ocho apartados; la oración arranca en la plana anterior anunciando el detalle.
«I believe that this book is an accurate representation of the whole of the Order work from Neophyte to Theoricus Adeptus Minor.» — [REGARDIE 1937] el alcance que declara para el libro, dicho en primera persona y como creencia: una representación exacta del trabajo de la orden de Neófito a Theoricus Adeptus Minor.
«Where personally I have seen fit to make comment on any matter in order to clarify the issue or to indicate its antecedents, or connections in other parts of the work, that comment or remark is so marked by me with initials.» — [REGARDIE 1937] la convención editorial que declara: sus propios comentarios dentro del material de la orden van marcados con iniciales.
«The synthetic outline of those rituals presented in this Introduction should be found helpful as assisting in this task.» — [REGARDIE 1937] para qué sirve, según él, el resumen de los rituales que ha dado en esta introducción: para esa tarea de estudio.
«Let him also study the diagrams of the Temple lay-out, and build up in his imagination a clear and vivid picture of that Temple together with the appropriate ofÏcers and their movements.» — [REGARDIE 1937] y el segundo encargo: construir en la imaginación un cuadro vivo del templo con sus oficiales y sus movimientos.
«It would have given me great pleasure to have had illustrations of these reproduced in colour, for only thus can one appreciate their significance and the part they play in ceremonial. But this unfortunately has not been possible. Thus they are given only in black and white, which obviously cannot impart anything but the merest fraction of their actual beauty and suggestiveness.» — [REGARDIE 1937] otra limitación material de la edición que declara: los instrumentos van en blanco y negro y no en color, con lo que se pierde casi todo su efecto.
«wish it is to study this magical system, to pay great attention to the scheme of the grade rituals, to obtain a bird’s eye view of the whole, to study every point, its movement and teaching. This should be repeated again and again, until the mind moves easily from one point of the ritual to another.» — [REGARDIE 1937] lo que urge al lector sincero, en la oración que arranca en la plana anterior: atender al esquema de los rituales de grado y repetirlo hasta moverse con soltura de un punto a otro.
«Note: Readers of the above who have perused my Tree of Life and Garden of Pomegranates will note the difference in Hebrew pronunciation, and in order to avoid any further confusion an explanatory note must here be added.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] por qué la pronunciación hebrea de este libro difiere de la de sus obras anteriores.
«Now since the Qabalah attained its prominence in Spain, most Qabalists have employed the Sephardic dialect. Personally I have found that the Ashkenazic dialect answers more nearly than the other to the requirements of transliteration into English, and many problems that have assailed modern students would have been non-existent had they known of the pronunciation which I employed in my former works. Actually, however, the student must discover which of these two suits his own personal predilection and answers to the necessity imposed by the results of study and experience.» — [REGARDIE 1937, en la misma nota] el reparto entre dialectos: los cabalistas usaron el sefardí por la prominencia española de la Qabalah, él prefiere el asquenazí por transliteración, y deja la elección al estudiante.
«The Order teaching employs the Sephardic pronunciation, and I have not ventured to interfere with that in any way at all. I simply mention the matter here to render impossible the likelihood of confusion arising. I. R.» — [REGARDIE 1937, cerrando la nota con sus iniciales] la decisión editorial: no toca la pronunciación sefardí de la enseñanza de la orden y solo advierte para evitar confusión.
«My work is now done.» — [REGARDIE 1937] la frase con que da por cerrada su introducción.
«The student should himself draw several Trees of Life, and upon them place the above names in proper order. Only by doing this will he learn of their significance.» — [REGARDIE 1937, en nota firmada al pie de la tabla de nombres divinos] lo que pide hacer con esa tabla: dibujar varios Árboles de la Vida y colocar los nombres en su sitio.
«The following items and attributions are those which were formerly eliminated from the so-called knowledge lectures and rituals. They have been assembled here and added as an appendix since this was assumed to be more satisfactory than inserting them once again into the knowledge lectures.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] qué es el apéndice que sigue: lo que en su día fue eliminado de las knowledge lectures y de los rituales, reunido aparte en vez de reinsertarlo.
«The following Angelic Names have been assembled and tabulated systematically from a Philosophus manuscript entitled “The Lecture on the Shemham» — [REGARDIE 1937, en nota dentro del material de la orden] de dónde saca la tabla de nombres angélicos que sigue: un manuscrito de Philosophus, cuyo título queda cortado por el corte de plana.
«Too much space would have been consumed to detail the methods by which these names are given. So I have contented myself to list, simply, all the Archangelic and Angelic Names of the twelve Zodiacal Signs, and state that they are very important names, and their arrangement should be carefully studied.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] el recorte editorial que declara: en vez del método de derivación, solo la lista de nombres arcangélicos y angélicos de los doce signos.
«The documents on Tarot attribute two of these Angels to each of the 36 small cards, and the anglicised transliteration of their names will there be found. But I have thought it advisable here to give the Hebrew letters and spelling so that the student may have them at his hand when dealing with the matters of Sigils and Telesmatic Images, which are, as elsewhere explained, formed from the Hebrew spellings.» — [REGARDIE 1937, en la misma nota] por qué da además las grafías hebreas: los sigilos y las imágenes telesmáticas se forman de ellas, mientras que los documentos del Tarot dan solo la transliteración.
«The reader or student who is interested particularly in this subject of the Sphere of Sensation, or aura as it is called, would be well-advised to study very carefully the Order Tarot teaching. There is much in that set of documents which concerns the application of the ideology of the Qabalistic Tree of Life to a sphere. In that case the Pillar arrangement becomes slightly altered or extended so as to produce 4 Pillars about an invisible axis, the Middle Pillar.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] adónde manda a quien quiera profundizar en la esfera de sensación: a la enseñanza del Tarot de la orden, donde el Árbol se aplica a una esfera y los pilares pasan a ser cuatro.
«also elaborated this scheme in two books. In “The Art of True Healing” I have dealt with the Aura and the Middle Pillar solely from the therapeutic point of view. My other book, “The Middle Pillar,” considers the technique from a considerably wider view. Moreover it attempts to associate the results of training with the terminology of Analytical Ph» — [REGARDIE 1937, cerrando la misma nota] el reparto entre sus dos libros propios: uno trata el aura y el Pilar del Medio solo desde lo terapéutico y el otro con vista más ancha, asociando el entrenamiento a la terminología de la psicología analítica.
«There is also much profound wisdom in the very skeletal attributions of the five divisions of the Tarot Pack to the surface or parts of the solid sphere. The Aces to the North pole, and the 36 decanate Cards to the South pole up to the Ecliptic, while in between range the Princess cards which are the Thrones of the Aces, the other Court cards, and the Trumps.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] el esquema esférico del Tarot que señala: ases al polo norte, los treinta y seis decanatos al sur hasta la eclíptica, y en medio las princesas como tronos de los ases, las demás cortesanas y los triunfos.
«The following table consists of a classification of the scales of colour in each of the Four Worlds. The numbers 1-10 refer to the Sephiroth, and those from 11-32 inclusive to the Paths.» — [DOCUMENTO — el libro del Sendero del Camaleón] cómo se lee la tabla de escalas de color que sigue: las filas 1 a 10 son sefirot y de la 11 a la 32 senderos.
«See also the Astronomic view of the Tarot in» — [REGARDIE 1937, en remisión dentro del material de la orden] la parte del proyecto editorial que este volumen no trae y a la que remite para la esfera de sensación.
«These instructions are considerably amplified with practical examples in a later volume dealing with Astral vision and clairvoyance.» — [REGARDIE 1937, en nota firmada dentro del material de la orden] adónde remite lo que este tomo deja en instrucción escueta sobre el skrying: a un volumen posterior con ejemplos prácticos.
Conceptos tratados
Pentagrama (estrella flamígera) — El Ritual Menor: Cruz Cabalística, pentagramas en los cuatro cuadrantes, cuatro Nombres y cuatro Arcángeles; «BEHIND ME SHINES THE SIX-RAYED STAR».
Luz Astral — Medio sutil de observación ritual en los documentos de la orden.
Tarot — Diez arcanos menores por palo ↔ diez Sephiroth; los 22 Trumps entre los senderos; escalas de color por mundos.
Tetragrammaton (el Nombre de cuatro letras) — Las cuatro armas elementales corresponden a sus cuatro letras; los palos del Tarot igual.
Sefirot (las diez numeraciones) — El Pilar del Medio vibrado en el aura: Kether a Malkuth con los nombres divinos.
Iniciación (recepción por grados / metamorfosis del ser) — Definida desde la raíz de la palabra como comienzo de una fase nueva y apertura de la mente a otros niveles de consciencia; su eficacia depende casi solo del iniciador.
Theurgia (obra divina) — El arte teúrgico, nombre antiguo que Regardie da al concepto mágico de iniciación: purificar la personalidad para que se manifieste lo que en ella estaba preso.
Microcosmos (el hombre-mundo) — La esfera de sensación llamada Espejo Mágico del Universo, convexa hacia fuera y cóncava hacia el hombre, copia del macrocosmos.
Ein Sof (el Infinito) — Ain Soph Aour, luz infinita o ilimitada, concepto raíz del sistema; los tres velos de la existencia negativa penden de Kether.
Daimon (entidad intermedia, ni ángel ni demonio) — El Genio superior y divino, cuyo conocimiento y conversación define el Gran Trabajo; Yechidah es su virrey en el hombre.
Quintaesencia (quinta essentia) — Meta nombrada ya en la dedicatoria; en el Portal es la Corona del Espíritu añadida sobre los cuatro grados elementales para templar su vehemencia.
Piedra filosofal (lapis philosophorum) — Identificada con el estado que sigue a la iniciación y con la conversión de los metales viles en oro purísimo.
Materia prima — La primera materia despreciada en su estado impuro y transformada en lo más precioso del mundo por el arte psicoquímico de la alquimia.
Putrefacción (putrefactio) — El Dragón Negro del glosario alquímico, que vale muerte, putrefacción y decadencia; la mitad solve de la fórmula.
León verde (leo viridis) — Definido en la Segunda Knowledge Lecture como el tallo y raíz de la esencia radical de los metales.
Atanor (el horno de fuego constante) — El horno filosófico, definido en el glosario del apéndice como el que produce un calor graduado.
Azufre (principio sulfúreo) — Uno de los tres principios de la naturaleza; su símbolo sobre el Árbol no toca las cuatro sefirot bajas y termina la cruz en Tiphareth.
Caduceo (vara de Mercurio) — La cruz fylfot leída como caduceo de Hermes hecho con las tres letras madres; sobre el Árbol sus alas tocan Chokmah y Binah.
Cuatro elementos (fuego, aire, agua, tierra) — Definidos como condiciones dobles de calor, sequedad, frío y humedad, y repartidos por triplicidades zodiacales y por órdenes de elementales.
Círculo mágico (circulus) — Los pentagramas trazan un círculo de fuerza limpiador y protector por los cuatro Nombres de cuatro letras, con los arcángeles llamados por vibración.
Talismán (imagen astrológica) — Sección propia del currículo del Adeptus Minor: reunir nombres y sigilos para un fin, someter el diseño a un jefe y componer un ritual de consagración.
Evocación (llamar y constreñir espíritus) — Última sección del currículo, sobre las fórmulas del ritual Z. 2, que ha de prepararse ante el examinador; entre los fines que Regardie defiende están transformación, evocación e invisibilidad.
Secreto (lo que se jura no fijar por escrito) — Regla sexta del pacto rosacruz y penalidades de la orden; el juramento roto es lo que Regardie declara al publicar.
Imaginación (phantasia) — Instrumento central del método: expandir la forma astral en el rito del pentagrama, construir el templo y el Árbol en la mente y proyectar el cuerpo de Luz.
Pentáculo (sello-síntesis) — Una de las cuatro armas elementales, atribuidas a las cuatro letras del Tetragrámaton; en el Tarot le corresponde el palo de Assiah.