Ancient Transpersonal Psychology
At
what point in the recent past a psychology of higher development arose in the West is difficult to say. Tradition says that
it began in Atlantis. In any case, we have a clear unbroken tradition in the mystery schools since the Great White Brotherhood
c.1500 BC of Egypt.
Qabalah is a body of doctrine, many elements of which, we first find in Alexandrian Gnosticism. The first part of written
Qabalah is of Hebrew origin and appears around the third century AD. Shown above and central to the study of Qabalah is a
glyph known as the Tree of Life(2). The Tree provides perhaps the best system of meditation ever devised, not
the least of which reason is that most other systems can fit within it by attribution. The spheres are called Sephiroth and
represent degrees of downward emanation from the Absolute. The tubes connecting these spheres are regarded as paths. Starting
at the bottom of the Tree in Malkuth, the meditating student essentially climbs his way back up the Tree towards God, intellectually
and spiritually.
Many
say that Tarot is of northern Italian origin. Others claim that it was systematically created by a society of Qabalists at
Fez in Egypt around 1200 AD as a storehouse for, even then, ancient arcane wisdom. Now called the Major Arcana,
the trump cards of the Tarot were formally attributed to the paths of the Qabalistic Tree by Aleister Crowley, a prominent
figure in The Hermetic Order of the Golden Dawn in Britain at the beginning of the of the Twentieth Century. Some dispute
the historical rightness of doing this, but most agree that this is a splendid way of synthesizing two useful systems in a
way which greatly enhances both. Much of the material presented here obviously builds upon earlier work.
This
volume was developed by E. F. Magnuson from 1978 to 1981 as a body of teachings for the Ordo Sangrealis Baphometis, an arcane
fraternal order having it's roots in late Nineteenth Century Sweden. The enduring premise of this order has always been
the promotion of absolute individual Liberty on a worldwide basis. The history of this movement, however, is far beyond
the scope of the present volume and we are confident that the value of this material will be apparent to the reader if simply
taken on it's own merit(3)
The first section of this book is called "The Three Scrolls"(4). In the form of tables, these constitute a highly organized indexed summary of Western mysticism. Although
the attributions come from different national and religious traditions, all are Western and represent the strongest influence
or most definitive example in each particular area.
In
"Scroll T" we have an expanded system of meditation based on the synthesis of Qabalah and the Major Arcana. All of the
attributions in the tables are numbered and are thought of as falling within one part of the Tree of Life. Which particular
part is indicated by a corresponding number on the Tree. It should be stressed that this section is just as useful for meditation
upon any planet or constellation of the Zodiac as for any individual Sephira.
"Scroll
E" deals with attributions associated with the "five elements" as these were traditionally conceived before our knowledge
of the Periodic Table. This is particularly enriching since so much of art and literature prior to the modern era reflects
this earlier conception of things. This represents a further expansion upon the elemental attributions appearing in "Scroll
T".
"Scroll
A" deals with Alchemy, not the profane exoteric science dealing merely with the transmutation of base metals into gold, but
the esoteric science of spiritual self transformation concealed within the profane (5).
Hermes Trismegistus, credited with
creating this system around the first century AD knew of course, that obscurity compels thought and this is the very
thing which makes this material so useful. The temporal power of Christianity later rendered this type of cryptic presentation
useful as a way to avoid being burned at the stake for "heresy." It is noteworthy that the symbols of Alchemy correspond exactly
to those of our dreams(6). The diligent student is instructed to proceed here with great patience.
In
Section II we find ritual Magick, most easily described here as "the carefully directed use of make-believe, among other things,
to the end of securing conditions greatly desired." This material is an eclectic blend of practices having ancient Egyptian,
Hebrew, and European origins.
Both sections in this volume have their own separate detailed introduction. In either section the student
is encouraged to substitute attributions and imagery in keeping with his own heritage and spiritual values(7). While not absolutely necessary, the utility of this material would be greatly
enhanced by first reading at least one elementary text in each respective area(8). This is especially recommended in the case of Alchemy.
Eric Fenris Magnuson
4:17 PM, March
26, 1995
The Witch House
Lake Wildwood, California
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