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Tag: Henrik Bogdan

Code of the Rosicrucians

Code of the Rosicrucians:

“First, That none of them should profess any other thing than to cure the sick, and that gratis.

2. None of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country.

3. That every year upon the day C. they should meet together in the house S. Spiritus, or write the cause of his absence.

4. Every brother should look about for a worthy person, who, after his decease, might succeed him.

5. The word C. R. should be their seal, mark, and character.

6. The Fraternity should remain secret one hundred years.”

–Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 63.

Magical Language and a Book of Books

“…The ones who merely seek fortune or personal gain will not be able to get in contact with the fraternity. It also hints at the great secrets that they possess, chiefly a certain magical language, and a book that contains all the books in the world, but also a promise of a means by which one is able to know all that is possible to know. This last promise seems to echo the aim of Trithemius’ magic.”

–Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 64.

Legendary Histories

“The claim had to be substantiated through the construct of a history stretching back to Adam and the very beginning of mankind through a chain of transmitters of the art of geometry, or the Royal Art as it was called by Anderson. This chain of initiates included not only Biblical figures such as Noah and his three sons Japhet, Shem and Ham, Moses (called General Master-Mason and Grand Master), and King Solomon; but also persons like Pythagoras, Euclid, Archimedes, Vitruvius, and Augustus, a history leading from antediluvian times, through antiquity and the middle ages all the way to the eighteenth century. The similarity with philosophia perennis is striking: the legendary history of Freemasonry shares the discourse found in philosophia perennis that the transmitted knowledge represents a continuity of true wisdom through history.”

–Henrik Bogdan, “The Sociology of the Construct of Tradition and Import of Legitimacy in Freemasonry,”  in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 227.

Ficino, Talismans, and the Fifth Element.

“For Ficino the universe was made up of mystical links, or correspondences, that continuously interacted. The seven planets influenced the sublunary world with their qualities through the mystical links. The fundamental point in Ficino’s magic was that the magician, with knowledge of these mystical links, could manipulate them, and thus cause results according to his will. […]

The use of talismans as a means to attract the influence of planets was viewed as a highly powerful aid, but also a very dangerous one, since the Church condemned its use. Ficino was careful in advising the use of talismans, but, as Yates pointed out, he did discuss talismans in his work De vita coelitus comparanda. […]

According to Walker, the magic of Ficino used the human spiritus as its medium through which it worked. The spirit was the link between body and soul, and the human functions of sense-perception, imagination, and motor activity were connected to the spiritus. The human spiritus was made up of the four elements, and it formed a corporeal vapor that flowed from the brain, where it had its center, through the nervous system. Furthermore, the human spirit was connected to the spiritus mundi, which mostly consisted of the fifth element—quinta essentia or ether.”

–Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 55.

The Lost Books of Dionysius The Aeropagite.

“The Corpus is today composed of Divine Names (Περὶ θείων ὀνομάτων), Mystical Theology (Περὶ μυστικῆς θεολογίας), Celestial Hierarchy (Περὶ τῆς οὐρανίου ἱεραρχίας), Ecclesiastical Hierarchy (Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας), and ten epistles.

Seven other works, namely Theological Outlines (Θεολογικαὶ ὑποτυπώσεις), Symbolic Theology (Συμβολικὴ θεολογία), On Angelic Properties and Orders (Περὶ ἀγγελικῶν ἰδιοτήτων καὶ τάξεων), On the Just and Divine Judgement (Περὶ δικαίου καὶ θείου δικαστηρίου), On the Soul (Περὶ ψυχῆς), On Intelligible and Sensible Beings, and On the Divine Hymns, are mentioned repeatedly by pseudo-Dionysius in his surviving works, and are presumed either to be lost or to be fictional works mentioned by the Areopagite as a literary device to give the impression to his sixth century readers of engaging with the surviving fragments of a much larger first century corpus of writings.”

(NB: From the entry on Dionysius the Aeropagite, or rather, Pseudo-Dionysius: The Aeropagus was an open air theater in Athens where lawyers or speakers declaimed in public. It was, in fact, basically a court, where eminent personalities could be addressed and pleas for clemency evaluated. There was actually an area where murderers could seek sanctuary from punishment.)

“Perhaps the most important Neoplatonic philosopher who influenced early esotericism during the Middle Ages was Denys the Aeropagite with his theory of a hierarchy of angels and of the universe. The Aeropagite’s worldview continued to be important during the Renaissance, especially for the angelic (or demonic) magic of Pico and Agrippa.”

—-Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 53.

Eliphas Lévi on the Four Words of the Magus.

“The name was misspelled as Scrire. In occultistic lore, Scire is the first “power of the Sphinx” that the initiate needs to master.

The four powers are Scire, Velle, Audere, and Tacere, or To Know, To Will, To Dare, and To Keep Silent.

Eliphas Lévi wrote: “To attain to Sanctum Regnum, in other words, the knowledge and power of the magi, there are four indispensable conditions—an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate.

TO KNOW, TO DARE, TO WILL, TO KEEP SILENCE—such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx.”

–Lévi, Transcendental Magic (1896), 30. Quoted in:

–Henrik Bogdan, Western Esotericism and Rituals of Initiation, 2007, pg. 207.

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