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The Sword and The Serpent Translation Partial
The Sword and The Serpent Translation Partial
First Book
Melita Denning
&
Osborne Phillips
INTRODUCTION
This work reveals a complete set of cabalistic magic that
rests on vast experience and intensive research
of the Aurum Solis Order.
The Aurum Solis, also called «Order of the Sacred
Word »(Order of the Sacred Word), was
Founded in 1897 in Gran
Britain by the members of a society that, since its inception
in the eighteenth century, he had devoted himself to the study of ancient
traditions The name Aurum Solis (Gold of the Sun) evokes, by means of
of a symbolic allusion, the aspiration of its members to the
magical realization, that is, adapted. The Aurum Solis has not
had no link to the Golde Dawn (Golden Dawn),
founded in the previous decade. From a historical point of view and
philosophical, the traditions and the initiations of the two orders are
separate and they are different. The Tradition of the Golden Dawn is of
Rosicrucian origin, while that of the Aurum Solis is ogdoádica.
This venerable tradition, whose foundations come from the
mystical teachings of Byzantium and the Near East, crosses the
history of the West like a golden thread in a tapestry, projecting
brilliantly its radiance whenever it has been lighted by the
daylight, but remaining strangely hidden in others
time. We will return later on the ogdaadic tradition.
Before, it is convenient that we outline the nature of magic.
Magic is the production of a desired effect, internal or external
to the magician, through the deliberate use of powers and
faculties that belong to the psyche. The effect can also be obtained by the action
of entities or energies independent of the magician's psyche, but the process must
remain in
completely under the control of the magician and depend on his own
INTRODUCTION
This work reveals a complete set of cabalistic magic that
rests on vast experience and intensive research
of the Aurum Solis Order.
The Aurum Solis, also called «Order of the Sacred
Word »(Order of the Sacred Word), was
Founded in 1897 in Gran
Britain by the members of a society that, since its inception
in the eighteenth century, he had devoted himself to the study of ancient
traditions The name Aurum Solis (Gold of the Sun) evokes, by means of
of a symbolic allusion, the aspiration of its members to the
magical realization, that is, adapted. The Aurum Solis has not
had no link to Golde Dawn (Golden Dawn),
founded in the previous decade. From a historical point of view and
philosophical, the traditions and the initiations of the two orders are
separate and they are different. The Tradition of the Golden Dawn is of
Rosicrucian origin, while that of the Aurum Solis is ogdoádica.
This venerable tradition, whose foundations come from the
mystical teachings of Byzantium and the Near East, crosses the
history of the West like a golden thread in a tapestry, projecting
brilliantly its radiance whenever it has been lighted by the
daylight, but remaining strangely hidden in others
time. We will return later on the ogdaadic tradition.
Before, it is convenient that we outline the nature of magic.
Magic is the production of a desired effect, internal or external
to the magician, through the deliberate use of powers and
faculties that belong to the psyche. The effect can also be obtained by the action
of entities or energies independent of the magician's psyche, but the process must
remain in
completely under the control of the magician and depend on his own
The Aurum Solis refers to the "modern" Kabbalah. Apart from their
research work on the ogdaadic tradition, the essential
of his task has been to extract the fundamental concepts of
the Kabbalah, detach them from the more specifically historical or theological part
and explain them in a language
adapted to the study of high magic.
The main concept of the "modern" Kabbalah, which is found in
all forms of magic, is that of "correspondences." what is
notion is naturally and spontaneously linked to the nature of the
man, it will be explained more easily with an example than with
definition. Despite the differences that individual experience
or cultural generate, people agree to the existence of a
rapport, of a correspondence between certain colors or certain
music and certain emotions. These correspondences can be
used to condition or condition others: in the field of
the results in the sport or in the industry, numerous investigations are carried
out with this perspective.
In the magical domain, the concept of correspondence is known
since always, because it provides an immediate means of connection between
the material and non-material worlds. In the course of a magical ritual,
the rational spirit of the magician controls the operation. However the
can not directly apprehend what happens after the scene of the
material world and control the magic action itself.
Whatever the entities or worlds involved are, the
rational spirit must involve the subrational as
interpreter and agent. The correspondences adapted to this ritual
they will be essential then.
All correspondences of the "modern" Kabbalah come from
the "thirty-two paths" of the Tree of Life. The nature of
Tree and the significance of its components are at the base of
the understanding of the "modern" Kabbalah and they are clearly
exposed in this work. Most of the correspondences:
names of power, angelic names or of other entities,
numbers, colors, perfumes ..., they will be found in their pages
ginas. The student must have his own correspondence notebook, enriched with all
those that he finds out by himself
same or that you want to have on hand for personal use. If you want to have an
almost exhaustive table, we recommend the «777» of
Crowley *: the only study of the gods, plants, objects, animals
-
After the first efforts working on the perfection itself, the soul rises and tends
to withdraw from the influence of matter. At the end of the process, it reaches the
state of
self-sacrifice corresponding to the ascetic ideal.
This figure has five angles. The figure five symbolizes the human condition led to
sacrifice, the life of the body characterized by the five senses. The medieval
Christian tradition is rich
in interpretations of the five wounds of Christ, not being here
five justified more than by its symbolic value linked to the notion
of sacrifice and certainly not for historical reasons or for
Scriptures
This scheme can also remember the profile of a house,
which is attested by the medieval symbolism of the House of
Sacrifice. The House of Sacrifice appears in the representations
pascuales provided with two pillars, of the lamb sacrificed in the frame and of the
Tau on the pediment. Giotto has offered us
an example in his Presentation of the Virgin in the temple.
However, body and soul must go through a stage of
separation, either by physical death, or by mystical experience.
This phase is symbolized by the figure whose associated number is the
seven:
The ultimate ideal of the mystic resides, therefore, beyond. The soul must
to return. She must be reintegrated into the body she shares in the
sacrifice and that will now share in glory. For the same,
the contemplative leaves the desert and comes back to help and teach.
The soul, henceforth confirmed in its celestial vision, may carry
his vision of the world down without being endangered. A great
initiated the ogdaadic tradition in the fifteenth century wrote that the
soul in this stage was wearing his "Janus face", looking down
without ceasing to contemplate the height:
a panoramic view, as in view of the details that identify the subtle influences of
these forces.
Through the play of these influences and through the energies
alive and the intelligences of the different levels of existence, the
Student will set his magic in motion.
The second part (Book II) deals with the magical conception and
cabalistic of the psyche. The totality of our being, from the divine spark to the
center of the physical body, extends to each level
of the universe and is an integral part of it. For the understanding
of our inner self, we acquire, then, a powerful and inalienable means of acting.
The ancient oracle: "Know yourself ..."
finds in this experience its complement and its result: «and
you will know the universe and the gods ». The knowledge of the self in
each of its levels is indispenable to know its "True Will", and it is up to the
student to make such a discovery. This will nourish your motivation and give a
sense to your magical work.
These two parts that relate one to the outer universe and the
another with the inner universe, they converge and they look like the
indissociable parts of a whole. The third theme (Book III) constitutes, in a
certain sense, its logical continuation. Once he
man and the universe have been defined according to the vocabulary and
structure of the Kabbalah, its interaction in the magic realm becomes
intelligible and exploitable.
This last part includes an inestimable treasure trove of techniques and
magical rituals: consecration of magical weapons or talismans,
ceremony models accompanied by all the elements that
allow their adaptation to specific wishes, etc. The faculties
hidden from the psyche, previously described in the theoretical part, are
reintroduced in the practical plan of its development. The exercises
will allow the student to extend their field of
perception and action at a level indispensable for the prosecution
of magical work.
Enokian magic, complex and very powerful, is practiced and
long experienced by the Aurum Solis. He
provide all the materials that allow the student to
address it. The ritual formula of the House of Sacrifice is one of the
most precious revelations of this work. It is an explanation
practice belonging to the ogdaadic tradition. In this formula, the
different levels of the psyche are activated in rigorous
sequence, in order to create a strong energy tension in any operation where this is
required.
Some readers will be surprised, even surprised, that
Secrets of this nature can thus be exposed to curiosity
public. You can be calm. The famous secret is not from the
nature that they suppose. Take a well-known example, that of
Freemasonry Almost all the rituals have been revealed,
published or reproduced. However, all Freemasonry still
he pronounces without soma the oath to keep silent about what
what you have seen or heard; he knows well that the real one secreted not
it resides in words and gestures. The true secret of
unspeakable nature is the unpronounceable word, which is
he finds himself in the depths of himself and that he would not know how to reveal.
This book does not open any door to the simple curious, but rather
provides a key for those who know how to read in the secret of their
own heart. Therefore, let them persevere in their fulfillment and we should be
grateful for having sown a grain
in fertile land!
Those who are interested in the activities of the Order in
Spain, they can write to the editor's attention.
That High Magic students participate in the achievements of the
Great Work and the splendor of the Glorious Star!
Denning & Phillips
THE UNIVERSE
MACROCOSMOS
ATZILUTH
(Abstraction)
-
-
-
-
THE MAN
MICROCOSM
S
The spirit
The unconscious
higher
-
-
-
-
Awareness
rational•
The unconscious
lower
Note that the adept who undertakes the return path does not go beyond
one world to another, but rather his psyche suffers its influence.
FIRST CHAPTER
THE EMANATIONS
El Mundo de lo Divino.
El Plano Mental o Mundo
Intelectual.
La Luz Astral.
El Universo Físico.
Mente Divina.
Aunque desde el punto de vista del hombre en el mundo material
puede decirse que el Mundo de Atziluth, la Mente Divina, es la
abstracción última, es mucho más importante ese orden de realidad en
el que Atziluth es el verdadero y vital Ser y del cual los otros tres
Mundos derivan sucesivamente su existencia. La obra de Jung y de su
escuela sobre las imágenes arquetípicas que se hallan presentes en los
niveles más profundos de la psique humana, muy por debajo de!
alcance de la inventiva de los procesos conscientes, detecta la
presencia en dichas imágenes, o en el proceso de su formulación, de
grandes factores comunes, de realidades espirituales preexistentes
modificables en su manifestación por las condiciones de la psique
individual. Los datos de los psicólogos se limitan a los resultados de
sus investigaciones; en ellos estriba la integridad y el valor de su
work. Pero los escritos y representaciones pictóricas de los hombres
de la antigüedad son un tema de investigación tan válido como lo
son los productos de hoy, y Jung, que fue un asiduo coleccionista de
los escritos y mecanismos de la Gnosis, era plenamente consciente de
la unidad en cuanto a la naturaleza de la subestructura espiritual que
subyace a la evidencia de todas las épocas.
La Cábala y la Gnosis son una en esencia: la Gnosis fue desarrollada a
partir del cuerpo principal de la tradición cabalística por mentes
predominantemente griegas, más libres que las judías en cuanto a
especulación, y naturalmente más aptas para multiplicar las
mitologías. Sin embargo, el investigador libre de prejuicios observará
que la interacción entre el pensamiento griego y el hebreo fue amplia y
fértil. No es nuestra intención rastrear los orígenes e identificar las
tradiciones; nuestra tarea es establecer de entre el cuerpo de doctrina
resultante preservado hasta la fecha, aquello que nos llega como una
realidad viva y de lo cual estamos convencidos, no sólo por su validez
y riqueza intelectuales, sino por lo que para nosotros es el test de
fuerza: porque como base de un sistema mágico funciona.
Así pues, la Mente Divina ha traído el universo al ser según SU Propia
one
Kether
Nebulosa espiral
two
La Luna
Nombre Hebreo
Rashith Ha-Gilgalim
Masloth
Shabbathai
Tzedeq
Madim
Shemesh
Nogah
Kokab
. Levanah
Transtiteración
1 Kether
2 Chokmah
3 Binah
4 Chesed, Gedolah
5 Geburah
6 Tiphareth
7 Netzach
8 Hod
9 Yesod
10 Malkuth
Traducción
Corona
Sabiduría
Entendimiento
Misericordia, Magnificencia
Force
Beauty
Victory
Esplendor
Fundamento
Reino
cuentran los cartógrafos que intentan dibujar un mapa bidimensional del mundo: al
tratar de ~xpresar una verdad nos encontra.mos
con que otra ha sido completamente falsificada.
Hay que tener en cuenta que el principal valor de tales diagramas es
su utilidad como ayuda mnemotécnica para aquellos que ya han
captado algo de las cualidades representadas. Podemos estudiar las
diversas presentaciones del Árbol y reflexionar sobre ellas, ganando
con ello una imagen mental compuesta de las verdades
presentadas por cada uno, pero lo más importante ahora es considerar
la realidad de los Mundos y de las Sephiroth, de forma que dichos
símbolos vitales adquieran para nosotros un significado nuevo. Una
escena característica, una figura humana o representación, una
cualidad emocional o intelectual, deben surgir en nuestra imaginación,
y lo harán con la práctica; pero incluso tales impresiones corren el
riesgo de convertirse en etiquetas» muertas y estereotipadas, a menos
que sean revitalizadas con el uso meditativo y mágico. Toda
Sephirah procede de la fase anterior como una modalidad
nueva, pero sin separación espacial. Cuando por experiencia