Rosicrucian Fundamentals By Plummer, George Winslow, 1876-1944

Place: the Harmonic Palace, a Bardic College research facility

A stone marker at a holy site dedicated to the dual lunar cult of Tanit and Astarte; Phoenician night goddesses worshipped from the Bronze Age through classical antiquity, alongside their horned consort Ba'al Hammon, “Lord of Braziers”, classically associated with Saturn.

astronomical/astrological diagrams

from an astronomical-astrological composite manuscript, alsace, 15th c.

source: Vatican, Biblioteca Apostolica Vaticana, Pal. lat. 1370

Emmanuel Swedenborg, the Swedish scientist and mystic, held that the soul of a man was a 'spiritual fluid' diffused throughout the body, and that the medium for its diffusion was the blood, which was thus imbued with power from the divine source. On the other hand the French occultist Eliphas Levi spoke of blood as 'the astral light made manifest in matter', the astral light in this context being the vital principle of the etheric world.

Blood was regarded by all peoples throughout history as a magic substance of tremendous psychic potency and was therefore universally hedged in by taboos. It was the sign of supreme sacrifice; it sealed covenants; it betokened both maidenly virtue and the magic power of virgins. If split on the earth blood cried aloud for vengeance...'There is scarcely any natural object with so profoundly emotional an effect as blood'.

Benjamin Walker, Beyond the Body: The Human Double and the Astral Planes

Bernard Baars, In the Theater of Consciousness

reciprocal system of theory

This Icelandic manuscript of magic, known as the “Huld” manuscript, presumably derives its name from the word “hulda” meaning secrecy, and was compiled from three older sources by Geir Vigfússon in 1860. These ten selected pages from the manuscript feature “stafir,” or what we might call sigils today.

For the description and purpose of each sigil, click “keep reading.”

Keep reading

When the boundaries between the inner and the outer dissipate, the ego returns home, back into its original unity. In imagination—phantasy—the thin line between the inner and the outer begins to fade: the I of the abyss is the silent dialogue the soul has with itself. The same is true for the dreaming soul, asleep within its original lost unity, recovered, reconstituted—even if only for a moment—a confluence between the inner and outer is subsumed within the underworld. In imagination—the artist of the dream—there is a contraction of the ego back into its interior, bringing the wealth of its experiences to bear upon the soul.

Jon Mills,  The Unconscious Abyss: Hegel’s Anticipation of Psychoanalysis

“There is a harmonic relationship that resonates between all the spheres of space, from the smallest to the largest. Think of all the protons vibrating and resonating with each other. Think of all the electrons vibrating and resonating with each other. Then think of all the planets, all the solar systems, all the stars, the galaxies, the superclusters that vibrate and resonate with each other in the universe. Imagine then the number of octaves existing between the proton and the universe. We are very clearly bathed in the music of the spheres.”

Nassim Haramein