Friday, November 4, 2011

Secret Rosicrucian Training Phase 2

Psychephilosis – Befriending the Symbol

Psychephilosis describes the integration phase of symbol, occurring after the sense stimulation of Apantesis. It is the second phase of any successful symbol work, either in personal contemplations or in lodge work. After stimulation the symbol acts to activate a region or enclosure of the psyche, transmitting into human consciousness an expression of its particular type of force. This particular process begins to remove the illusion of separateness between all objects and sounds in the universe. Beforehand, prior to achieving success with Apantesis all objects and experiences were observed through the outer-senses of the outer life. Now the outer experience will transition towards an inner one. By ‘success with Apantesis’ I mean that so few actually follow the process properly. Most occult schools fall short by only stimulating one of the senses, normally the visual, which alone does not serve for a complete Reintegration of nature. By this I mean that they only work with the visual symbol, possibly with colour and little else. The aspirant then suffers having only the smallest and most miniscule glimpse of the wisdom available. But when turning from our Apantesis process, we have hearing, taste, touch, sight and smell collectively stimulated towards the one symbol. We may now summarise Psychephilosis as:

Psychephilosis; emotional correspondences triggered in relation to Apantesis stimulations.

In formulating this new esoteric language the real factors of initiation have been taken into consideration. Too often they have remained blurred and unspecific, as if initiation was not an exact science. These factors that I now describe are undertaken by most occultists, even if they do not have an exact knowledge. In our modern times it is not enough to simply repeat the teachings handed down from ages, merely copying what was done. Too many fall into this trap, which is commonplace particularly in India today. Where students blindly follow the yogi, or alchemist or rabbi, only hoping to obtain the same results of some long lost master, it becomes obvious only a rare handful shall succeed. It is the precision of scientific initiation that must be followed, as a perfect outline coupled with complete recognition beyond duplication. Therefore what I describe is the underlying scientific principles of initiation, which if understood properly may be employed through a number of methods more suitable for every individual student. This is why I recommend to first follow the basic outlines. But later when the student becomes a Rosicrucian the scientific applications of the initiatory process may be freely demonstrated. You should note then that these teachings are not laid down as rules or fundamentals, but triggertory principles are all I seek to give. Method and science must be worked together through the use of discrimination, experience, courage, perseverance and most of all precision. I have placed precision above all others due to the fact that it has been the weakness of all other spiritual paths of progress. The student may be motivated, full of purpose and have at their disposal the correct techniques. But it is the precision, the very order in which they are triggered, one after the other that renders initiation truly successful; resulting in Reintegration.

Where Apantesis ends Psychephilosis begins. I stated already that Psychephilosis is emotional correspondences triggered in relationship with Apantesis stimulations. As Apantesis is the outward initiator so Psychephilosis is the inward mode of initiatory activity. And at the same time integration is occurring between the two. Psychephilosis is an internal stimulation whereby relative emotions, as the symbols internal correspondence become evidenced in relation to the symbol. Its potency is that which conjures the relative emotional ideals that the symbol embodies. This process is not to be taken lightly, as some of those emotional stimulations, where the symbol potency arises into consciousness, for observation and communication will obtain a mental independence of their own, bringing being another medium by which the psyche will appropriate its forces. A study of this process cannot therefore be understood without some knowledge of the psyche, both in its Greek and modern forms. ‘Psyche’ is the ancient word employed by Plato and Aristotle to denote the soul, as well as breath and mind. Philos means to ‘befriend, friend, lover, and dearness to one’ so that the combination suggest a dearness and befriending of oneself. Thus Psychephilosis embodies achievement of that ancient Greek charge ‘Know Thyself.’

More importantly psyche is the ancient word for ‘Butterfly’ and the Roman butterfly goddess. Naturally the butterfly’s life is symbolic of growth and transformation. It commences its cycle as an earthbound grub, to eventually transform the earthbound creature into a winged creature finding new potential flying from the earth. As with Blue Lodge activity transitioning into Rosicrucianism; the caterpillar only sees what is on the ground, but the butterfly has a greater picture by observing from above. We must also consider the position of the emblems for each lodge demonstrating a certain hierarchy of enlightenment. Here the Butterfly of the Rose Cross has succeeded the Moth of the Masonic current. If the student would but comprehend their general characteristics, such as how one is more beautiful and colourful than the other than the values of each initiation becomes clear. The aspirant was the moth in Apantesis, but in Psychephilosis transforms him-herself into the butterfly, its colourfulness showing the deeper contact the aspirant now has with the hues of the rays permeating the universe. These cosmic rays of the universe are demonstrated in the seven-sided Rosicrucian Tomb of initiation.

The Rosicrucian Tomb of CRC is another tomb, apart from that of the slain Masonic Master. Beforehand the Masonic coffin was represented by the hard cacoon of the moth. The cacoon of the silkworm, which advances the butterfly is softer and lacks the hard casing the moth had, demonstrating the finer forces and subtle conditions of Rosicrucian initiation. This more subtle silkworm casing is symbolic of the Rosicrucian coffin experienced after graduating from the Masonic stages into the Rosicrucian. The progress of life forms, evolving from one life form to another is attached to the evolution of life forms on our planet, from cellular life to all forms of life, and follows every soul advancing from one life to another, person of an ancient era returning to experience today. This evolution of life forms, and soul incarnations is demonstrated in the moths’ progression to the butterfly. An initiation accelerates this process, so a soul has transitioned, and incarnates from one cycle into another. This transition of forms, this transition of tombs, from the moths’ cacoon to the butterfly’s, from the tomb of Hiram Abiff to the tomb of CRC is naturally a reflection of the fact that Christian Rosenkruetz, the Rosicrucian Master was the reincarnation of Hiram Abiff, the Masonic hero, which is demonstrated in the temple mystery drama. In both cases the cacoon stage of the moth and butterfly is the ‘night sea journey of the hero.’ Just as with these creatures transformations, the mystery drama of the Rosicrucian cycle makes the aspirant born again in the Masonic Tomb and again in the Rosicrucian Tomb. In both cases it was necessary to enter into a dark-unknown self-region, one more energetically subtle.

The word psyche also derives from the Roman goddess Psyche. Much emphasis could be derived from an examination from her tale. As with all mythological tales its real value is in the fabric of analogy. Yet we have little time now to examine her fully. Briefly she was the goddess representing the soul. Her symbol was the butterfly and she had butterfly wings. Of real importance from her legend is the fact that first she was mortal, born of mortal parents, but later she ascended the hierarchy, joining the company of the gods becoming an immortal herself. What does this tell you about the soul, or psyche when reaching the Rosicrucian current? Another Greek word for butterfly is petaloudia. Where Apantesis also meant ‘gathering of roses’ petaloudia rightly in its original Greek meaning meant ‘the spreading out of petals’ thereby denoting the blossoming of the soul experienced through the Rosicrucian degrees and ones elevation in the celestial hierarchy.

Psychephilosis describes the process of inner universe perception, transitioning from outward senses to mind sense perception. We have spoken of stimulating the outer five senses through Apantesis. But how stimulation of the internal senses, the mind-sense occurs is very different because it relies on nothing from the outside. Only invocative astral-imaging, and divine appraisal may aid the mind-senses adjustment to the force of the symbol. The force will demonstrate itself in one of two manners; in either a personification manner manifesting the image-forms of deities, angels and light-beings, or; without personificating entity-images, whereby certain feelings, desires and new inspiration will flow directly into the consciousness through the Psychephilosis experience. At first we shall only adopt the image-forms because they facilitate the other which is a higher mode. In this the communication with the symbol has turned itself from being an outward experience of sense stimulation, towards an inward experience where it takes on astral-forms, inwards sounds and images. It is precisely in this region of the mind and of recognition of these astral forms that distinction is found between the world-images of Sporadikosmos. In other words, every aspect of the psyche and outer world is now becoming more categorised and organised as a part of the universal whole that is represented by the Tree of Life.

The question of its practicality is largely a matter of understanding the archetypes of the Tree of Life universe; but in relation to Apantesis, or otherwise our method would not differ much from the obsolete formula. The known and unknown abstract levels of consciousness to be found in the Tree of Life are represented by the Tarot symbolism. As explained in the law of correspondences each plane upon the Tree of Life has correlations upon the physical universe, experienced through objective reality. Our five senses are the front of experiencing these correspondences, however usually humans suffer from merely experiencing the outer sense stimulation in daily life without comprehending the invisible force being contacted of which the stimulator is the manifestation of forces. When therefore, anyone taste, sees of touches something, they encounter definite correspondences belonging to various worlds within the Tree of Life. The process of Psychephilosis allows us to build into our Archaeus memory of the connection between those taste and senses and the deeper forces at work behind those experiences.

Perhaps as a suggestion we might reverse the idea of Psychephilosis. If this were done so, certain emotions would be stimulated first, so as to consciously encounter the forces of our inner universe. Then in continuing to reverse the process, we would approach Apantesis after Psychephilosis. Now after emotional stimulation the student would practice the reversed stimulus by tasting, hearing and touching corresponding taste, sounds and textures definitely related to that symbol. If such would be effective it would build into our memory the correlations between mind and matter. However this discipline would not subdue the desired result of Reintegration. This is because the emotional stimulation depends upon first outward stimulations to be truly effective. Anyone can become aware that certain colours, certain sounds and certain taste bring about a different feeling as a result of encountering it. Some colours make us angry, others depressed. Each colour or sound arouses in the psyche its own mood in the human whose consciousness responds to the stimulation. Chronic mental health patients are given pink rooms because the psychological experts know that the colour pink has a calming effect upon patients who suffer from anxieties and agitations. Thus in order to truly align our mind-body, and perception of mind and matter we must begin from the outside in, triggering the emotions with appropriate stimulus through the five senses. There simply is no other way in our present human condition.

A particular emotional response should always ensue from Apantesis. Some students may not be responsive at first to all stimuluses however the Psychephilosis training will help cultivate correct responses. The medium of training Psychephilosis is the Astral Plane. In every case the symbol is brought to life in an astral imaging, on the part of the symbolic agency, to enact the force generated in the psyche in more concrete form. Thus Apantesis is succeeded specifically with mind visualisations which transform the symbol and aroused emotion into a vibrant living mind-world-image. We are retracing our footsteps from the creator, negating ‘word made flesh’ and ascending by transforming ‘world made mind forces’ only to eventually return later in the final stages of Rosicrucian training through the path of actualisation. Let me demonstrate the process of ascending from Apantesis to Psychephilosis through the following statements of fundamental principles: 

1.      The soul shall communicate through the instrument of the symbolic.
2.      The student on the physical plane recognises the contact as occurring through the medium of the mind forms he or she formulates as a vehicle for divine expression.
3.      Then the light of the soul shall shine forth upon these invocative mind-images.
4.      Apantesis sounds forth its note allowing the created mind-image to arise in consonance by uniting the responsive emotion arising to the mind-image.
5.      The mind-image, embodying the emotion arisen, sheaths itself in an aspect of the aspirants’ own personality, gaining strength from the power of the aspirant.
6.      Then cooperating with the will-power of the aspirant, it takes itself to a sense of its own independence, reconstituting itself in the down pouring substance of higher planes, becoming vitalised by the emanations of the soul, achieves its own state of ‘I-Am,’ gaining its own individual  life being awakened by the emanations of the soul.
7.      Only when the mind-image is animated by the soul-rays does it transcend being a mind illusion, the image now cooperating with its archetypal celestial force.
8.      The Rosicrucian may now objectively communicate with the force.
9.      The Rosicrucian may now ‘Know Thyself’ in the pure soul personality.

The process is to be repeated for all images of all planes. In undertaking each process the Rosicrucian experiences a type of force either in its direct emotional emission or in some form it may embody. At first the student must employ the astral-image to help integrate the rays of the soul. Once, this was mystified into being what ancient civilisations called ‘communion with the gods.’ The wise student will ponder on the deeper mechanism behind this process, for it holds a clue towards much that is rarely seen today. The secret of this soul-to-astral-image integration has been hardly explained in most systems of initiation. But only when applying again the scientific process, which has manifested in the present cycle of the New Dispensation, will a rhythmic dawning bond be established between soul and mental images. This cannot be undertaken in any other way so as to guarantee activation of the mental world images by the soul. This however only explains the theory of the process of initiation, not the actual method. As explained before I shall lay out the fundamental concepts in this volume for future work. The practical detailing of the Psychephilosis technique appears in my third volume, titled ‘Mystical Teachings of Memphis Misraim.’ But briefly spoken we may summarise that mode of work as Path Working the Tree of Life, as a visionary method to communicate with the soul-activated mental images. This volume however will detail the practical methods of Apantesis to get the student started. Then only after succeeding in those exercises proceed onto the next phase of Manthagnosis work described in my ‘Mystical Teachings of Memphis Misraim’ and ‘Virtue Cultivation in the Mystery Tradition’ teaching a special path of self development for the Egyptian Mason.

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