SONS OF HERMES - 24

The High Magic of Dr Fernand Rozier

Around the year 2000, a hundred years after Papus and his friends were coming to terms with the powers of Monsieur Philippe, a smart little publishing house – Le Mercure Dauphinois of Grenoble – came upon a lost Cours de Haute Magie (Course in High Magic) by a Dr Fernand Rozier (1839-1922). Dating from 1905 it took on board the mystical element that tended to be overshadowed by the scientific and intellectual approach of the early Papus and his G.I.E.E. lecturers and pamphleteers. They duly published it, with an introduction by the occult historian Serge Caillet (to whom the following biographical notes are indebted).

Gilbert Louis Fernand Rozier, the son of a lawyer, was born in 1822 in the small town of Ebreuil in central France. He was sent to Paris to go to school where he gained a baccalaureate in both science and letters plus a diploma in pharmacy, before qualifying first as a doctor of medicine and then of physical sciences. He was later taken on as secretary to the director of the Paris Observatory, the astronomer Urbain Le Verrier (discoverer of the planet Neptune in 1846) but feeling the call for more worldly experience, left to become ship’s doctor on a transatlantic liner until, after seven years at sea, settling down to a medical practice in Paris.

Along with his scientific career he was interested in occultism and as a seventeen year old met the great magical pioneer Éliphas Lévi, becoming one of his students from 1859 to 1870. At the height of the occult renaissance of the 1880’s he was familiar with Papus and his friends, mostly only half his age. At his home he played host to the producers of l’Initiation and Voile d’Isis, where he had installed a ‘laboratory’ in which, it was recalled, they performed some very curious experiments.

 Contributing to various occult journals, including the alchemical Rosa Alchemica  of  the ‘hyperchemist’ Jollivet-Castellot, from 1900 to 1910, as well as running his course, he produced a series of publications on Curses and Enchantment; Prayer; The Astral Plane; Elemental Spirits; The Invisible Powers; Gods, Angels, Saints and Egregores; Saint Philomena; Inundations and Prophecies; and the Theory of Prophecies, including foretelling the great flood that swamped Paris in 1910.

Some of these titles suggest an interest in mystical well as occult dynamics, and it is significant that he claimed to teach ‘High Magic’ – an echo of Eliphas Levi’s choice of title for his main work Dogme et Rituel de la Haute Magic (Dogma and Rituel of High Magic).

 At his death in 1922, at the age of 83, Fernand Rozier had outlived most of the youngsters, and his obituary in Voile d’Isis regretted that he had not had time to write a great work on magic. He had however at least produced this Course, which was however lost until after many adventures, including confiscation by the Gestapo during the war, a copy was discovered among the post mortem papers of Papus’ son, Philippe Encausse (1906-1984), now safely lodged in the archives of Lyons Public Library.

The 200 page course begins conventionally enough, with a recap, largely based on Eliphas Levi, of suggested correspondences of Hebrew letters and Tarot Trumps with Paths on the Kabbalistic Tree of Life. This is followed by a rundown of ways of categorising the inner planes of the universe and their correspondence in human and other forms of consciousness, from the simplistic duality of conventional church teaching, through the three circle system of the Druids and the four worlds of the Kabbalists, to the seven principles of Theosophy. He prefers a six-fold system himself, of Divine, Celestial, Mental, Kamic (i.e. feelings and forces), Astral and Physical.

The Divine plane he considered unique, the consciousness of God, beyond the created universe and arguably inaccessible to any created beings.

He regarded The Celestial or Heavenly as the highest of the created planes, formed before any of the lower ones, the realm of the most exalted forms of consciousness, such as the Christ and the Blessed Virgin, and including the angelic realms and also ‘evolved humanity’. The latter indicating that the whole scheme implies the evolution of consciousness through a process of reincarnation in time and space.

In the view of Serge Caillet this is a questionable point, on the grounds that reincarnation is a comparatively recent introduction to western esotericism, largely through the channels of the Theosophical Society. Classics of Western esotericism before the 19^th century make little or no mention of it. In conventional Christian teaching there is no need for it, although some Christians seem to find no difficulty with it. Whether it is non-existent, or a universal phenomenon, or a special vocation taken only by some, remains a keen debating point that we will take a close look at later.

This aside, Fernand Rozier found no problem with it, and as his Course goes on to show, he was very much at ease with the dynamics of practical occultism, including different forms of consciousness, whether angelic or elemental, other than the human. And he nails his colours firmly to the mast in insisting upon a Christian approach to occultism – or occult approach to Christianity if one prefers.

But because he found himself the object of attacks from certain theological quarters he felt the need to explain himself, much along the following lines:

“If it is appropriate for me to say to which school I belong, I will willingly say that I belong to my own school, but I prefer a title that will astonish many theologians, who do not realise that in firing at me they fire on their own troops. I call my school Christian occultism – two words that may appear to clash when found linked together, but nothing could be more true.

“I am Christian because I believe completely in the Christian teaching, and I am an occultist because, instead of contenting myself with practising my religion, I study its hidden mysteries and seek to explain what priests perform but fail to understand. I study the invisible as it presents itself to me, just as when studying physics or chemistry, without concerning myself with other factors.

“I am a Christian occultist because I have studied much, have compared various initiations with each other, and have reached the certainty that all truth is founded on Christian doctrine. I know very well that what I say here may seem excessive and that I would have difficulty in making you accept it, or at least some of you. But if you like to take hold of an important fact: that which I call Christian doctrine corresponds exclusively with the teaching of Christ, you may perhaps believe me more easily.

“Does this mean that all other religions are a tissue of errors? That is what some fanatics claim but it is not true. What is more, I claim that it is impossible to understand Christianity completely if one does not know other religions. Paganism, Mazdaism, Hinduism for example contain precious keys. A day will come when our adversaries know us better and may bitterly regret the war they made on us, and understand what precious auxiliaries we have been for them – or rather, for Religion.

“We study hidden things and are accused of hiding our studies. We describe the nature of occult traps to warn the public of its dangers, and are accused of setting traps ourselves. We bring men to God and show the works of God in hidden things and are accused of limiting the powers of God or even of denying them. But there is no antagonism between religion and occultism; on the contrary, one completes the other. And as I find security only in Christianity, and only find complete truth in the words of Christ, the occultism I teach is Christian occultism.”

And as his course progresses we find it eminently practical with a dual approach of “the penetration of the invisible worlds onto the physical plane” in one direction and “ways of penetrating the invisible worlds from the physical plane”– concluding with different types of vision – imaginal, corporeal, intellectual and prophetic.

In the Spring of 1900, upon inner direction, he formed a group, La Fraternité de sainte Philomène (The Fraternity of St Philomena) insisting that it was not a secret society, had no statutes and required no oaths. It was a society whose foundation rested in the invisible, for which St Philomena herself (an early saint and martyr of obscure and evocative origin) chose the members. Those who had complete faith in her stood most chance of being admitted, the physical members of the Fraternity providing an etheric egregore of which the saint might be called the soul.

In my view a pattern that might be regarded as that of any valid ‘contacted group’ whoever the principal inner plane contact might happen to be, or claim to be, whether ancient philosopher or respected historical or legendary figure. In all of which there applies the acid test of “by their fruits shall ye know them.”

DION FORTUNE - REINCARNATION & THE STARS

REINCARNATION & THE STARS

DION FORTUNE

Issued as a penultimate reminder for the Dion Fortune seminar at Glastonbury on 24^th September 2016.

For programme and booking details see Company of Avalon website.

The following text is taken from  letters to students by Dion Fortune in 1942/3. Also published as part of ‘Principles of Hermetic Philosophy’ by Dion Fortune & Gareth Knight (Thoth Publications 1999).

There is a factor which neither astrology nor psychology have taken into account, and that is the question of reincarnation. Without some doctrine as to the whence and whither of the soul, psychology is a descriptive science and no more, and this lack is particularly felt in its application as psychotherapy. Astrology equally, though one of the occult sciences, has in its modern form nothing to tell us concerning the relationship of its findings to the doctrine of reincarnation. Nevertheless it is in this particular concept that we must seek the link between the two sciences which deal with man’s soul and its fate. I cannot in these pages go deeply into the doctrine or reincarnation; its outlines can be found in many excellent books published by the Theosophical and Anthroposophical Societies and by independent writers, and to these I refer my readers who want exact and detailed information on this subject. If the doctrine of reincarnation is disputed, my argument can go no further, so I do not propose to discuss the matter, but to leave those who dispute it to drop out at this stage of the argument and proceed to show how the astrological concepts would be affected if  reincarnation were a fact.

It has often been pointed out that the exact moment of the birth of an infant is dependent upon many factors, not least among which are the previous engagements of the doctor, who may expedite the birth by instrumental means or leave it to take its natural course, thus profoundly modifying the natal horoscope which may subsequently be cast. How can the doctrine of karma or the laws of heredity be correlated with astrological findings in such circumstances? What shall we say of divine justice if the future life of a human being is determined by the fact that the doctor got tired of waiting and applied the forceps?

Matters become clear, however, if certain esoteric concepts are taken into consideration. Let us grant that conception takes place exactly as described by the biologists through the union of germ and sperm, each bringing with it the characteristics of their respective stocks to express themselves or inhibit each other along Mendelian lines. These physical factors determine the physical organism through which the incoming soul will have to express itself, and in view of what we know nowadays of the ductless glands, it is obvious that its temperament and the reactions based thereon are closely conditioned by heredity, and that only a will and intelligence of a very high type can control the emotional reactions due to a defective thyroid. Let us accept all these biological data, as we cannot very well refuse to do in the face of the evidence, but let us nevertheless continue our enquiry into the scope of free will and the means of determining the destiny of the soul.

These are the conditions, then, under which the newly originating body is conceived and formed; its nature being biologically determined and conditioned within very narrow limits; some modification, but not a great deal, being brought about by the health of the mother during her pregnancy, and the exact birth moment being determined partly by Nature and partly by the doctor. Now let us conceive of an innumerable host of discarnate human souls of all types and degrees of development awaiting upon the Inner Planes their chance to incarnate and continue their evolution. These souls will be of many and varied types, and at widely different stages of evolution, and will require an equally wide range of conditions to afford them scope for development. When conditions are present that fit a soul, might we not conceive that it slips into incarnation in the same way that a key slips into a Yale lock, and that it is not the condition of the psychic atmosphere at birth that puts its stamp on the blank page of the new-born soul, but a soul of a corresponding type that incarnates under given conditions. This is a more rational, and also a more ethical concept of astrological determinism than that which ascribes our fate to our stars.

Let us see how this method of incarnation works out in detail. At the end of an incarnation the soul enters into a subjective state of consciousness on the Inner Planes, for it possesses no senses or muscles through which to lead an objective existence. In this state it contemplates its past life, and this contemplation constitutes its heaven and hell. If it is a soul of an undeveloped type it profits by its experience to the same simple and direct extent as a burnt child dreads fire; if it is an evolved soul, its contemplation may extend itself into meditation and the work of the creative imagination. In due course it will have absorbed all the nutriment of experience that its past life can yield, and will need to gather fresh experience in order to make further progress. Having lain down in the byre of heaven to chew the cud of earthly experience, it must now return to the fields of earth to graze again.

Time and space on the Inner Planes bear no relation to time and space on the physical plane save insofar as they are anchored thereto by means of symbolism and the association of ideas. On the physical plane, time is measured by the revolution of the earth on its axis and its circuit round the Sun, and space is measured in relation to the earth’s surface. On the Inner Planes, time and space are modes of consciousness, as modern philosophy is beginning to realise. To consciousness unconditioned by matter, time present is that of which it is conscious; time past is that of which it is not thinking at the moment; and the future is that of which it is unaware. Space likewise is near or far according to its occupancy of the focus or fringe of consciousness. What we are thinking of is present, and what we are not thinking of its absent. We can demonstrate this by working up a state of terror by imagining ourselves to be in a place of danger, the degree of terror being determined b y the degree of vividness of the picture thus built up.

We can therefore conceive that souls awaiting incarnation are not hovering at some particular spot on the earth’s surface, but are abiding in the state of consciousness to which their evolution has brought them, and that whenever and wherever the astrological influences produce that condition in the earth’s atmosphere, a relationship is established with souls of a corresponding type, and if a new-born body is available, one or another of them will enter it. We can thus see why it is that horoscopes are cast for the moment of birth and not for the moment of conception, which seems the more rational method, for it may be that, despite tradition to the contrary, the soul enters the body with the first breath. We know what importance is attached to the breath in Eastern occultism, and the philological relationship between ‘breath’ and ‘spirit’ in all languages, and may well take a hint from the testimony of such independent witnesses that enables us to explain one of the greatest anomalies of astrological doctrine.

We can also see in the light of this explanation why horoscopes are seldom the exact fit astrologers would like to believe them to be. “The stars cannot lie,” they say, when the subject protests at some obvious discrepancy between him and his horoscope; but if we realise that unborn souls are coming into incarnation as best they can in the circumstances available to them, and that the unevolved have little choice or discretion, we can see that during the earlier phases of its evolution, life is apt to be a little haphazard and that it is only the more highly evolved souls who have the power to exercise any discrimination in the choice of a vehicle or an environment, or have the patience to do so. We are dragged back into matter by the urge of unfulfilled desires just as a thirsty horse seeks water. In consequence our environment often presents us with difficulties which have to be overcome before we can start on our life work, for it is our lower nature that has most to say about the manner of our incarnation, and only a very highly evolved soul has the knowledge and power necessary to overrule its own urges.

It will thus be seen that the state of the psychic atmosphere during which a soul incarnates is a very useful guide to the spiritual condition of that soul, though it has no influence whatsoever on that condition, which is the product of past evolutionary experiences. The lock does not affect the key, but the key can only enter the lock it fits: thus while key and lock are not causally related, they are nevertheless functionally related. Upon this analogy is astrology justified of its wisdom.

The spiritual entity that thus takes flesh will also require vehicles of mental and astral substance as its subtle sheaths. Are these sheaths built up by the incarnating entity on a spiritual basis, or do they build up around the nucleus of the physical germ, so that the immortal spirit takes over its astral and mental vehicles ready made along with its physical body, all three being determined by the astrological conditions of the earth atmosphere? In view of the fact that endocrine conditions so closely influence emotional and mental states, and also influence not only closely but precisely the physical type and rate of growth, it is probable that the physical germ is the nucleus for the organisation of all the vehicles of manifestation; but in view also of the fact that emotion immediately influences the functioning of all glands, it is not only probable but certain that the incarnating entity exercises an influence upon the subsequent development of its vehicles in proportion to its own development. That is to say, if it is self-conscious and self-directive it will exercise control over its vehicles extending even into the functional activities of its most dense. Evidence of this is afforded by the various forms of mental healing, which are dependent upon the power of the subtle vehicles to influence the dense, whether by the influx of spiritual power, mental suggestion, or the emotional manipulation of the astral through the imagination. But equally, because the spiritual self is congruous to the conditions in which it incarnates, it is improbable, unless extraneous influences are brought to bear upon it, that it will cause its vehicles to deviate widely from their natural type because that type represents its condition. When such influences are brought to bear, as in the case of religious conversion, hypnotic influence, spiritual healing, or the training of an initiate, then we may expect wide and even startling divergations from the original condition and line of development of both mind and body.

It is clear in the light of such experience that the vehicles of man are not so many mass-produced machines, incapable of alteration or adaptation. We know that they are capable of a wide range of adaptation, and consequently would be capable of alteration if we knew how to set about the process and where to open up the sealed controls. Even the physical body, the densest and most set in its ways of all the vehicles, is capable of profound modification of function, if not of organic structure, under the influence of mental healers as well as of environment and disease; the subtler vehicles are malleable in proportion to their subtlety. All depends upon the influences brought to bear upon them. In the case of the highly evolved being, self conscious and self-directing, strong and direct spiritual influences can be brought to bear; but as the spiritual philosophy of the more highly evolved cultures is an ascetic philosophy, a turning away from matter to spirit, such influence is seldom brought to bear, and in consequence the vehicles of the more highly evolved are often grievously mismanaged, their sensitivity being blown about by all the winds of emotion prevailing on the astral, and it is left to the more primitive cultural type to exhibit the spectacular phenomena which certain yogis and fakirs have displayed as evidence of spiritual powers.

Unevolved types of souls have little or no self consciousness in the earlier stages of their development, and consequently no insight into their condition or power of self determination based thereon. Only in proportion as man acquires power of thought control can he become master of his fate, ruler of his stars and healer of his body. The direction taken by such control, however, will always be determined by the fact that a character is congruous to the stars under which it incarnates, and to its own physical type, else it would not have incarnated thus and then; consequently as has been pointed out in another context, it will tend to work along the lines it laid down for itself when it incarnated, and drastic changes are unlikely in the absence of drastic stimuli. Nevertheless, we must not overlook what can be effected by drastic stimuli in the case of the more highly evolved types of souls.

It might then be said that man’s subservience to the stellar influences is in proportion to his primitiveness, but this would be incorrect, for the unevolved are insensitive, and the less individualised they are, the more they are at the mercy of psychological type and environment. The average man shares in the unmodified fate of the society in which he is born. He starves in its depressions and prospers when it booms. The evolved type may struggle out of the rut into relative freedom. It must never be forgotten, however, that all freedom is relative, and can only operate within the fixed laws of its nature, whether these be astral or social, for each plane and mode of existence has its own laws, which are simply the limitations of its nature that determines its type.

We can see, then, that people react to astrological influences according to their degree of development, but not in a steadily rising line of sensitivity. The unevolved are relatively insensitive; the psychically evolved are highly sensitive; the spiritually evolved are sensitive, but can control and direct their functioning, reactions and development by virtue of the power to react which their sensitivity confers when directed by a controlled and purposive intelligence. Not enough has been made of this fact in popular astrology. We can perhaps sum all this up by saying that the unevolved are influenced predominantly by earth conditions; the psychically evolved by lunar or emotional conditions, and the spiritually evolved by solar conditions; or translated into less esoteric language, the unevolved react blindly and helplessly to the physical conditions of their environment and the physiological laws of their being, not realising the possibilities of modification and control that can be exerted by the mind; the minds of the psychically evolved influence their bodies and environments powerfully but blindly, there being no directing intelligence to guide their activities; the highly evolved, through auto-suggestion and mind control are able to guide their own processes on all planes.

The wide range and development of mental healing in all its aspects, from the most spiritual to the most superstitious, has made us familiar with the powers the mind can exercise over the body when it gives itself seriously to the task, as it very seldom does owing to the bondage of habit and the inhibiting power of negative auto-suggestions due to incredulity. Such experience encourages us to ask whether the astrological influences which cause the various factors in our being to react in sympathy can also be controlled by the power of the self-directive mind possessed of insight. The initiate answers this question in the affirmative. He does not ignore the power of the stars, as does the sceptic, but he believes that the proper way to use a birth chart of a progressed horoscope is for diagnostic purposes and that it should never be regarded as a blueprint of Fate. To the unevolved, unable to cope with stellar influences, the revelation of the significance of a horoscope can do little good and much harm, and for this reason astrology should rightly be an occult or hidden wisdom, reserved for initiates.

The initiate is as averse to its indiscriminate and unenlightened use as any magistrate fining a fortune teller because he knows the power of auto-suggestion to reinforce the influences of the stars and make bad influences an excuse for inertia or rashness. Moreover, although the casting of a horoscope is a matter of arithmetic about which there can be no two opinions, the reading of it is a very different affair, and the old saying – “So many men, so many minds” necessarily applies, especially in view of the fact that but few people know their exact birth moment. It is well known that the unanalysed psychoanalyst invariably projects his own complexes on to his patient, and the same is true of the astrologer. He is a creature of his age and his inhibitions, and he will regard the planets as malefic or catalysts, benefices or karma according to taste. A bad aspect will be regarded as an evil fate or an abreaction of repressions and a good aspect will be regarded as a stroke of luck or a release of inner power according to the degree of enlightenment of the mind that studies it.

To assess the influence of the planets in terms of good or bad luck of various types is a gambler’s way of making a living as distinguished from honest and creative work. Folk watch their aspects to learn their fate in the same way that the stock gambler watches the market reports; and as the stock gambler is worthless as a citizen, contributing nothing to the wealth of nations,  a mere unproductive parasite, so the superstitious believer in astrology will mark time on the evolutionary path because his fatalistic attitude prevents him from assuming mastery over his fate and denies him the power to learn by experience and become a bigger and better man as the result of battling with the storms of life.

DION FORTUNE

 

SONS OF HERMES - 23

The School of Magnetism in Lyons

Whatever caused this strange event and sudden blow to Papus’ self esteem – and we are all entitled to our own theories – psychological, occult or mystical – he was big enough to follow it up and try to find out for himself. Thus by October 1895 we find him in close association with Maître Philippe, intent on introducing him to a wider audience, to which end, he teamed up with Hector Durville, who over the last ten years had established a school of magnetism and massage in Paris, and suggested that Maître Philippe’s operation down in Lyons be incorporated with it.

This may not have seemed a likely arrangement at first sight, as Maïtre Philippe did not have much time for animal magnetism or hypnosis or even occultism for that matter, but having the backing of qualified doctors – Papus himself and another bright young spark, a protégé of Papus, Dr Emmanuel Lalande, (pen name Marc Haven) – may have caused him to feel his work was given greater legal validity. He was appointed Director of the Lyons branch of the organisation, doing his usual thing, with lectures on anatomy, physiology and the like provided by the doctors – particularly Dr Lalande who in course of time married M. Philippe’s daughter, Victoire, and helped her father in his laboratories.  

 A rough translation of the beginning of the inaugural speech by Papus gives some idea of intentions at the time.

“It is a great honour for me to open this School of Magnetism in Lyons, established by the Magnetic Society of France as a branch of a School of practical magnetism and massage that has been recognised by the University of France as a Higher Independent Establishment of Instruction.

“Moving to Lyons has the effect of providing the teaching body of a new School as I was pleased to find your beautiful town has enough devoted and trained practitioners to set up not one but three schools of magnetism if required.

“It is thus that I answer the voice of the people, a powerful voice whose echoes ring through the centuries, while that of academics is barely heard after a few months. Along with the thanks of the poor and the humble, and the blessing of mothers whose children have been condemned by official science, yet are elevated to glory by a simple name for those who do not know him,  and great one for those who understand the mystery of his work – that of PHILIPPE!

“When I first met this strange man who knows the essence of such great things I asked ‘Who are you to possess such powers?’

“He replied: ‘I assure you I am less than a stone, and all the merit comes from God who sometimes deigns to listen to the prayers of the least of his children, for, I tell you the truth, I am nothing, I am less than nothing’.

I have known many men. I have lived in the company of many ambitious egos and have always heard said around me: ‘I am this’ or, ‘I am that...’ And for the first time in my life I heard the strange words: ‘Me? I am nothing, why do you address me when there are so many who are wiser?’

“I had found my MASTER. After a long time looking for someone who was nothing in the midst of those who seemed great. However I had much trouble making the modest M. Philippe accept the official title of Professor of the Clinic of Magnetism to which he had such right. {With all due respect it was probably the word ‘magnetism’ that caused M.Philippe to seem reluctant, although he did later compromise by speaking of a ‘higher’ magnetism in relation to his powers. GK}

“Around him, as around all those who defend the Truth by example, are raised many enemies, as powerful as they are ignorant of the greatness of the work they attack. They who dare condemn ‘love of money’ in one who leaves his house wearing a warm coat in winter and returns without it because he has met a shivering unfortunate on the way.

“But the voice of the people replied in simple words greater than any fine phrases: Monsieur Philippe is the father of the poor!

“They wanted to accuse this man, who cures the incurable by praying to God for them, of the illegal practice of medicine. And it required a new law on the practice of medicine and the judgment of the Court of Appeal at Angers to show the doctors that there exists a medicine of the soul, and that this medicine is at the disposal of the pure in heart and has nothing to do with pharmaceutical formulae.

“I am a doctor of medicine, which is to say that I can perhaps speak of how a sick person is progressing , but in ten years, please God, I hope to be conscious enough of the practice of high theurgy to cure a sick person whom I can, at best, relieve a little at the moment.”

To which we might add a couple of paragraphs of a letter from M. Philippe to one of his intimate friends:

“Do not worry about me for, believe me, I have come to carry the Light into confusion, and I have not come unarmed, without a good escort. Armed with Truth and Light I will triumph, be sure of that. If I could not bear the struggle I would only have to desire rest and I would have it immediately.

“If I have not asked for your support here, it is to leave it for later, when I pass before a greater Tribunal. For that I will need witnesses to speak for me, for Truth and for Heaven.  Fight also by praying for your wicked brothers, asking forgiveness from God for those who spit in your face saying – “If you are God, come down from the cross.”

 

SONS OF HERMES - 22

Papus and Maïtre Philippe

Gérard Encausse, or ‘Papus’, was feeling very confident towards the end of 1894 and had good cause to be in view of his record over the past few years as a populariser of occult theory and practice.

He had qualified as Doctor of Medicine a week before his 29^th birthday, and as if in confirmation of his change of status had put aside his girlfriend of the past five years, the feminist Anna Wolska, and was engaged to marry a relatively wealthy widow, Mathilde Ignard Theuriet. She had however brought with her what Gérard regarded as a particularly tiresome obsession. 

Mathilde’s family came from near Lyons, where, like many in that city, they had been much impressed by a local healer, Monsieur Nizier Philippe, whom many referred to as Maïtre (or ‘Master’).  In fact so impressed was Mathilde that she was for ever talking about him, presumably assuming that Gérard, with his magical and medical interests, would be impressed and interested as well.

But Gérard was more disturbed by the fascination the old fellow had made on Mathilde and suspected he might have established some kind of magnetic link with her; indeed he had proved himself a very successful social climber. Born into conditions of extreme poverty in a little village in Savoy on 25^th April, 1849, his parents, Joseph and Marie Philippe lived with their five children lived in a tiny cottage adjoining a stable, with one room below and two above, subsisting off a small plot of land, a few sheep and some vines.

Nizier’s early life was no doubt much the same as that of other village children, helping to look after younger siblings, working in the fields and herding the sheep – a task that could be eased by expression of his unusual powers. According to his younger brother Auguste his brother could draw a ring round a flock of sheep with a piece of wood and none would cross the invisible barrier.

Such tales began to worry the village curé, who wondered whether the child had become subject to demonic powers through having been ineffectively baptised. At the age of seven he astonished everyone by reviving a child who had fallen from a roof and lay unconscious, and he was also said to have cured another child of double vision. Whilst at ten years of age he told a sick woman that she could only expect a recovery if she returned a sum of stolen money – and so it proved.

He was bright enough to learn to read and write and as he showed some interest in religious matters might perhaps have found a future in the priesthood.  There was even talk of a bright light having being seen in his vicinity on 31^st May 1862, when at the age of thirteen, he took his first communion. And after this it was realised that he could perform cures, and thus perhaps not surprising that it was felt best that he leave the village, along with his strange powers, and where the old curé wondered if the whole family ought to be put on the papal index.

Fortunately his mother had a brother who ran a butcher’s shop in the city of Lyons, and he went to live there with his uncle’s family, earning 30 francs a month for helping in the shop and making deliveries.

His uncle found him to be hard working, energetic and keen to learn, and a good example to his son. He attended a school each afternoon run by two Marist fathers who prepared students for various examinations, and from whom he obtained a ‘certificate of grammar’ along with some instruction in chemistry.

As he grew older he spent his nights reading, and his room was full of books about animal magnetism, which was widely practised in France, although he did not follow these methods in later life. “I don’t know much about animal magnetism or occultism”  he later told a journalist, “I liked to study books in which learned theorists wrote of hypnosis and spiritism, but was never successful in repeating their experiments. Although this did not prevent me from accomplishing my mission to help and to cure the poor as well as the great in this world.”

He seems to have started very early on this. A man, a Monsieur Grandjean, who was later to become a relation by marriage, had been suffering from pains in his neck which, his doctor decided, needed an operation. He had gone to Lyons for this and was sitting on a seat near the hospital feeling very depressed when a young boy came up, who sat beside him and asked why he was looking so sad. After at first trying to get rid of him, the man relented and told him, whereupon the boy went into a nearby shop and came out with an old book which he gave to him, telling him to burn a few pages and rub the painful part with the ashes. Which he did and was cured. 

A big city like Lyons provided an ideal location for Philippe to develop his powers and to practise them openly, and when he was 22 years old, in 1869, he enjoyed a reputation as a healer, from which date we begin to find attestations of cures signed by the sick, legally witnessed with postage stamp, name and address and signature. And when in August 1870, after the declaration of the Franco-Prussian war, he was called up for the army, 500 people protested at the prospect of losing his services.

Nonetheless he was still drafted, only to be soon discharged on account of an old hand injury. Whatever curative powers he had did not seem to apply to himself, because cutting up some meat in his early days in the butcher’s shop, the knife slipped and cut the tendons between the thumb and fore finger of his left hand, leaving him with a permanent stiffness - which proved something of a blessing when war broke out and he was considered unfit to fire a gun.

His reputation now became a concern to the local medical profession, and he was put under police surveillance, whereupon he decided to study medicine formally and seek qualification as an ‘Officier de Santé’ or Officer of Health. From the beginning of the 19^th century medicine was practised at two levels in France. Doctors could practise medicine and surgery anywhere but Officers of Health, after a shorter course, could practise in a more limited way in country districts. To this end Nizier Philippe enrolled on a series of courses at the Lyons Faculty of Medicine between November 1874 and July 1975, attending the clinics of Professor B. Teissier at the Hôtel-Dieu hospital.

Here he was much admired for comforting the sick, but profoundly irritated others,    particularly when advising qualified surgeons not to operate. One day, on discovering a patient weeping because he was about to have his leg amputated, he effected a cure before the operation could take place. This was too much for the surgeon to tolerate, with the result that, after a formal complaint, he was barred from the hospital and refused further enrolment on the grounds of being “a charlatan practising occult medicine”. 

This did not however stop him from continuing to practise and cure people privately however, including the grand daughter of a wealthy widow, Jeanne Julie Landar, “of irreproachable morals but delicate health”, who attended his clinics and was apparently cured by him of tuberculosis. As a consequence the two were married in 1877, she aged 18, he 28.

The marriage made him comfortably well off, the family having several town houses in Lyons, and a country château on the heights of Arbresle, with a vast terrace and beautiful plane trees. The couple went to live in one of the town houses and produced a daughter Jeanne Marie Victoire on 11^th November 1878. A son Albert-Benoit was born on 10^th November 1880 but died in a small pox epidemic at the age of three months. Infant death was not uncommon in those days, nor did Nizier Philippe seem able to cure nearest and dearest or, in later years, himself.

From the date of his marriage Nizier Philippe set up as a chemist and from 1879 had a laboratory where he produced various products of his own devising –  such as Philippine, a hair restorer, and Dentifrice Philippe, a powdered or liquid dentifrice, and a blood cleansing tonic called Rubathier (named after the hamlet of his birth). Or again huile viperine for the relief of growths or tumours. His reputation began to extend beyond France and into high society, particularly to Tunisia and Italy, and a number national and foreign distinctions came his way, including, in January 1885, a diploma from the Red Cross.

When not travelling he spent a full social life at home. He was elected town councillor from 1882 to 1888, deputy mayor from 1882 to 1884 and made head of the fire brigade (capitaine des pompiers) from 6^th March 1884, an important civic post in French society, that included an impressive official uniform!

From 1885 he opened a regular clinic at 35 rue Tête-d’Or, Lyons, consisting of several floors, separated from the road by a little garden and a high wall, where every day, Saturdays and holidays excepted, he held a healing session from two oclock until four in the presence of up to eighty people of all social classes, addressing each person  in turn, who told him their problem, either privately or to the general assembly. He answered questions, or would simply say, “Heaven will grant what you desire,” when apparently miraculous cures might occur. He might tell an unfortunate cripple to stand, and immediately they would walk round the hall, cured, tears streaming from their eyes. As for payment, he typically asked only that they say nothing spiteful against a neighbour for an hour, a day, or a week, or that they abandon a legal action or reconcile a quarrel.

Regarding him as a charlatan who deprived them of a good part of their clientel, the doctors of the town had him summonsed several times for “illegal use of medicine”. He was found guilty on 3^rd November 1887 and fined 15 francs. In 1890 he was again prosecuted and ordered to pay 46 fines of 15 francs each. Then in 1892 brought before the court twice, acquitted the first time, and on the second 29 fines of 15 francs. 

Eventually the doctors gave up pursuing him in this way, there were even some who passed their more difficult cases on to him.  As for official recognition as a “doctor of medicine” he did obtain, by correspondence, some kind of qualification from the University of Cincinnati in America for a thesis on “Principles of hygiene to be applied in pregnancy and child birth”. But it was only after the turn of the century, in Russia, that he was awarded qualifications that had any value in the eyes of some of the French medical profession, after the Tsar had commissioned him with the rank of general in the Russian army and assigned him an important mission in the sanitary inspection of ports.

This was the individual against whom, in the latter part of 1894, Papus found himself ranged in the regard of his wife. And determined to sort things out by magical means!  

۞

Papus had a small magical cabinet set up in his lodgings – albeit, according to his friend Paul Sédir, a somewhat untidy and dusty one, with a second hand looking glass to serve as a magic mirror (rather than an elaborate concave or convex one) and an old naval sabre (the kind popularly known as a ‘pot stirrer’) as a magic sword.

Having traced a magic circle and lit the incense, he baptised a strip of wood (apparently in gypsy rather than ecclesiastical fashion) with the name of Maître Nizier Philippe. Chanting a conjuration he took up his sabre with the intention to hack the lath to pieces and Monsieur Philippe’s assumed powers along with it.

But as he raised his arm so he felt the weapon wrenched from his hand!

Despite his strength, for he was an athletic young man and a keen swordsman, he was forced to drop the weapon, and after a short struggle fell to the floor himself, mortified and in tears.

Which is how his friend Paul Sédir found him when he happened to call half an hour later.

From that day forward it appears that Gérard Encausse decided to meet Maïtre Philippe and continue to see him a great deal, recognising him to be his “spiritual master”, as opposed to his “intellectual master” (who was the highly regarded reclusive sage Saint-Yves d’Alveydre  - of whom more later).

Eventually Papus introduced his two favourite young associates Marc Haven and Paul Sédir to Maïtre Philippe and his family, on a hastily convened meeting on a platform at a Parisian rail terminus. An event that proved to be something of a life changer for them.

 

100TH ANNIVERSARY OF THE BATTLE OF THE SOMME

A meditation for those wishing to take part in a commemoration of the Battle of the Somme 30th June - 1st July 1916-2016

 

Start by seeing yourself/selves at the outer gate of an ancient abbey. Beyond its frame of ornate ironwork a wide stone paved path leads to the porch of its north door, flanked on either side by mature yew trees. Enter upon that path and as you make your way between the trees be aware of the presence of any Masters of the Western Tradition known to you; they are always here, ready to provide advice, encouragement and assistance to any who come here seeking to give service. Entering the abbey porch approach the guardian at the inner door and give your mystery name to him. He salutes each of you in turn as you pass into the abbey.

As your eyes grow accustomed to the low light inside your attention is drawn to a large white tablet set into the wall in the south side of the building, directly opposite where  you are standing. Make your way over to it, crossing the nave and passing the great baptismal font, and as you draw nearer you see that the vast white tablet is a war memorial, and engraved over its entire surface countless names, of those slain in the Great War. This elegant roll call is so enormous that it is only possible to read a tiny proportion of the names at one time, and most of them are unfamiliar to you, although you may see a few that you recognise. Underneath the tablet is a marble shelf, thickly strewn with poppies, and to one side is a rough wooden cross, salvaged from a soldier's makeshift grave on the battlefield. Although this memorial is ostensibly dedicated to those who fell in the Great War, it is implicitly honouring the victims of all wars. Stand before it for a moment, respectfully contemplating all that it represents.

Then become aware of a figure standing nearby looking up at the marble tablet. He is a short, dark haired young man wearing the uniform of an officer of the First World War. As if sensing your presence he turns round with a shy smile and you recognise him to be the poet Wilfred Owen. It is now his duty and honour to guard the entrance to the Chapel of Remembrance, where he stands as an archetype of the pity of war, and serves as a guide.

He indicates a dark alcove to the right of the war memorial, and you see that it is a small doorway sealed off by a crimson curtain. This is the entrance to the Chapel of Remembrance and he invites you to enter. When you agree to do so he draws the curtain aside and you pass through the little doorway to take your place within, amongst the inner company of the Light of the Somme.

The rest is up to you and to your vision.

GLASTONBURY DION FORTUNE SEMINAR

 PSYCHOLOGY & THE STARS

 DION FORTUNE

Issued as an antepenultimate reminder of the Dion Fortune seminar at Glastonbury on 24^th September 2016.

For programme and booking details see Company of Avalon website.

The following text is taken from  letters to students by Dion Fortune in 1942/3. Also published as part of ‘Principles of Hermetic Philosophy’ by Dion Fortune & Gareth Knight (Thoth Publications 1999).

We will take it, then, that in competent hands, astrology can diagnose the psychic atmosphere of any given spot on the earth’s surface at any given moment, past, present or future. Let us next enquire in what manner such conditions can affect mundane affairs, and human destiny in particular. Dane Rudhyar, the well-known American writer on astrology, whose work I esteem very highly, explains the interaction of macrocosm and microcosm on the same lines as the early psychologists tried to explain the inter-relations of mind and body by the hypothesis of psychological parallelism, an explanation which speedily gave way in the face of greater knowledge of physiology.

Parallelism has been compared to two clocks which strike the hours at the same time because the hands are moving at the same pace, but they are only moving at the same pace because they are set to keep time with a third factor – the chronometer at Greenwich. To apply this hypothesis to astrology we must postulate a third and absolute system to which both man and the cosmos are attuned. But if we do this, the law of logic known as Occham’s Razor descends on us and cuts short our argument – we are not justified in postulating something to exist in order to explain something else unless its existence is absolutely necessary, such as is the case concerning the ether of physics.

We might possibly say that man and the solar system keep time with God, and we are probably right in so doing, but we must then define and explain God, and in the absence of any such definition and explanation we are no further forward. Moreover we are rash in deciding that any two things so intimately related as man and the solar system are without influence upon each other, and the scientific maxim that hypotheses should not be needlessly multiplied further gives us pause in this direction. So altogether we are on sounder ground, and faced with a simpler problem, if we decide that the universe in which he lives has an effect upon man than if we decide that the relationship is simply that of two sets of symbols saying the same thing in different languages. To change the geocentric into the heliocentric theory of astrology may be impossible if we consider the matter from the exoteric point of view.

According to esoteric philosophy, there are several planes of existence, each of which developed during a phase of evolution which might be likened to a wave rushing up the beach at the head of the rising tide. Each such phase of evolution, it is held, took place on a different planet of the solar system, and in consequence each planet has a psychic atmosphere which is characterised by the type of evolution which developed there. Each such phase of evolution gave rise to substance of a particular type – spirit-substance, thought-stuff, the astral light – according to the terminology used. The substance of each planetary phase of evolution spreads through the solar system, interpenetrating the substance of every other planetary evolution in the same way as the water particles and soot particles float in the air in a London fog, their particular concentration at a particular spot determining whether we have a white fog or one of the old-fashioned ‘pea-soup’ variety.

Out of the subtle substances thus spread through space every living entity builds up the subtler aspects of its organisation in the same way that the physical body is built up out of the mineral substances of the Earth. Each such type of substance has emanated from a particular planet, and continues to centre about that planet, partaking of its nature and responding to its conditions. Such modicum of the general substance as is organised into the organism of any entity likewise responds to the influence of the planet that emanated it. Consequently if Mars enters an active phase, the Martian element in those exposed to its influence is energised unless there are other factors present which inhibit it; and in proportion to the amount of the Martian factor in our makeup will be the amount of influence it exerts on our state as a whole. We can therefore conceive the planetary influences working along the lines of the sympathetic induction of vibration, even as a note struck on a piano will set the corresponding string on any other stringed instrument vibrating, but will not activate any other string, nor will it activate a string against which the damper is pressing at the moment.

The complex psychic atmosphere of a given place at a given moment will call out sympathetic vibrations in the complex human soul, or in any organism or unit that has a psychic side to it, using that term in its broadest aspect. According to esoteric philosophy, there is nothing in existence that has not got a psychic side to it, though there are many things that have not got a physical form, for all existence begins on the subtle planes and therefore has a psychic  or soul side, but not all existence progresses as far as the physical plane, and therefore may not have a physical side – or, equally, having progressed so far, has begun to return on the evolutionary arc that leads it back to spirit again, and has sloughed off its material sheath. We may take it, however, that every human being has all the aspects of manifestation represented in him, and that many things not suspected of having souls, such as the earth itself, or a nation, may not be so ill equipped in that aspect as the orthodoxly materialistic believe.

If we agree this, and of course we cannot continue the argument if we do not, we must then ask ourselves how different men come by such widely varying proportions of the different elements in their composition, and why we are not all made from the same mixture.

This can only be explained logically if the doctrine of reincarnation be accepted, failing which we have to fall back on the doctrine of special creation in the psychological sphere, a doctrine which in the biological one died with Darwin. We might therefore do well to relegate the doctrine of special creation to the same limbo of historical curiosities as the doctrine of psycho-physical parallelism, both having been revealed as groundless in the light of greater knowledge.

According to the doctrine of reincarnation, the immortal spirit of man progresses throughout an evolution by means of alternating periods of objective life on the physical plane and subjective life on the inner planes. In the course of such age-long evolution, different experiences cause greater and greater cumulative divergence of individuals from each other though they remain basically true to the original type; the longer they have been evolving, and the richer the experience of which they have partaken, the greater the divergation, till at last we get beings that are so far removed from the simple uniformity of the primal type that they are said to be individualised. This implies that instead of reacting in the manner common to the basic stock from which they derived, they will deal with circumstances in a way peculiar to themselves, being conditioned by past experience not shared by others. Their reactions are thus original and singular, and though if we know a person’s nature we shall be able to predict accurately what he will do in a given set of circumstances, what he will do throws no light on what another individualised person will do in similar circumstances. The way William Penn dealt with the Indians in founding Pennsylvania gives us no guide to what Himmler will do in pacifying the Poles.

If we know the record of a person from his youth upwards, we can generally make a pretty good guess at his behaviour in all ordinary circumstances, or so we think when we ask for ‘references’. These ‘references’ are based on experience of what he is, but they do not tell us how he came to be what he is. That is a question to which no one save the esotericists have hitherto given any kind of an answer, biologists and genealogists having failed lamentably. Mendel has told us something of the simply biological factors in the simple organisms, but nothing at all of the infinite variety which marks the more highly evolved specimens of humankind.

It is a man’s experiences and reactions to experiences in past incarnations that make him what he is in his present incarnation, each life adding its quota of differentiation and acquired faculty. Man is what he is by virtue of having been what he was. He learns by experience in the course of the evolution of the soul, just as in a single life he can hardly fail to profit to some extent at least by the vicissitudes that life brings to him. ‘A burnt child dreads fire,’ and ‘Once bit, twice shy,’ are folk wisdom enshrining this truth, and though most proverbs have their opposites, and ‘All is not gold that glitters,’ is balanced by ‘Fine feathers make fine bird,’ I know of no proverb that denies the educational value of experience, and it is universally held that only a fool fails to profit by it and that the man who cannot so profit is sub-standard. It was said in derogation of the Bourbons that they learnt nothing and forgot nothing.

The essence of life experience is absorbed by the immortal spirit from each incarnation just as essential nutriment is absorbed by the body from food; thus is the immortal spirit built up from formless unity into organised consciousness. This organised and differentiated immortal self forms the basis on which the personality of each incarnation is built up, and accounts for all innate or congenital traits. The experiences undergone in a given incarnation develop, repress or modify these innate characteristics, and the innate characteristics with which our past evolution has furnished us determine the manner of our reaction to the experiences that come our way. In view of the predetermining basic temperament and the apparently random nature of earthly affairs, we may well ask what scope there is for free will and whether by any planning, however wise, man can alter his fate? We may even ask whether he has any fate to alter, or is but the football of circumstances?

There are but two sciences which offer an answer to these questions, psychology and astrology, but each gives only half an answer. Psychology deals with the personality’s reactions to experience; astrology deals with the nature of experience to which is will be required to react. Despite the desire of their more fanatical exponents to prove them to be self-contained systems giving a complete answer to all the problems of life, the disinterested unlooker, while obliged in honesty to concede certain of their claims, cannot be unaware of their respective limits. Any unprejudiced person can see, however, that the two systems actually complement and complete each other, and it is only ignorance and fanaticism that keep them apart. If it were possible to bring them together and make them complementary to each other, a big step forward in human knowledge would be taken.

DION FORTUNE

 

SONS OF HERMES - 21

Enchantment at a distance

After the journalistic brouhaha leading to drawn pistols and rapiers and the apparent spooking of horses in early 1893 a more or less rational discussion began as to whether enchantment at a distance was, in any case, possible.  An early brochure by Papus, now virtually unobtainable,  seemed by its title, (Peut-on envoûter? – ‘Is enchantment possible?’), to cast doubt on this. Scientific experiments along these lines were difficult to set up but such as had been conducted by Dr Luys, Colonel de Rochas and himself at la Charité hospital had found it possible to achieve results only with deeply hypnotised people. Any attempt to influence anyone not hypnotised proved negative.

However, as it is not possible to draw valid conclusions by arguing from the particular to the general, this lack of success did not prove that the practice was impossible, so some traditional methods of dealing with such matters might well be worth considering. Some were therefore described in a short book that followed,  Pour Combattre l’Envoutement (Fighting against Enchantment), and replicated in subsequent editions of the popular instruction manual Traité Methodique de Magie Pratique.

At the same time Papus stressed the need to proceed with great caution, for many who thought they were being attacked were actually mentally ill, requiring professional medical or psychological expertise rather than amateur magic making or do it yourself exorcism. Nonetheless he was willing to describe various traditional means of defence, such as charcoal or sharp metal or magnetic devices.

As carbon, particularly wood charcoal, has the property of absorbing physical odours, so is it said to have the same effect with any astral plane emanation. It can thus be used to purify material objects suspected of being impregnated with any bad ‘astral fluid’ or atmosphere. To demagnetise a letter, for example, or any form of writing, it was enough to place it in a metal box full of charcoal. In those days the charcoal used in bakers’ ovens was recommended, of the type that gave intense glowing heat without flame. Probably that used for barbecues would be the modern equivalent.

Large objects, such as furniture, might best be dealt with by being placed in a magic circle and having a little charcoal placed upon them. Then after processing three times around it, burning incense, the charcoal could be buried at the foot of a tree.

Sharp metal points were considered act on astral forces in much the same way as electricity. The analogy of lightning conductors to protect buildings was suggested, and a house could be astrally defended by placing points at its doors. Or in individual cases a crown of points placed around the forehead could be effective, and at night the bed surrounded with sharp implements.   

On the other hand many who thought they were victims of enchantment were simply short of astral force; a quite common condition,  similar to anaemia, but unknown to most doctors,  despite devices being available such as the Vitalometer, invented by Louis Lucas in 1863,  or a similar Biometer by the abbé Fortin and a Dr Baraduc. The movement of the instrument’s needle under the influence of the left hand and then the right gave a measure of the astral fluid circulating in the organism,  or of any dispersion causing nervous anaemia. In such cases the application of one of the ‘magnetic crowns’ of Dr Luys, or the ‘electro-magnetic crown’ of Dr Gérard Encausse, or the magnetised plaques of Henri Durville and others were means of obtaining a cure.  

Modern sorcerers had begun to make use of the recent invention of photography, with the traditional wax dummy (or ‘volt’ to use its technical term) being replaced by a photograph of the victim. A number of disappointed lovers had been known to tear the eyes out of an image of the beloved, although this practice had no kind of repercussion on the astral and thus had no physical effect. There was, nonetheless, a secret way to give a photograph an astral vitality, but was of no use to most sorcerers who, happily, were “more boasters than initiates, even when they modestly called themselves Magi”. Astral attacks by means of a photograph were possible, “but the method of defence was reserved to the Rose Cross Kabbalists who were invested with a mission to destroy such works by whatever means” – {if one assumes that such magi were indeed initiates rather than boasters!  Some of this is on a par with the Grimoire or recipe book of a country sorcerer muddled with that of a snake oil salesman. Not Papus at his best. G.K. }  

But then there came a radical change in the level and type of advice, and the assertion that it is better to rely on spiritual rather than occult means in dealing with such matters. For instance, after a lengthy description in the booklet of the making of magic mirrors with different metals according to planetary correspondences, largely taken from Paracelsus, comes the bald statement that better than all these practices, prayer is the sovereign guard against all ill doing. That if one has enemies capable of using astral forces one should pray for them and ask heaven to enlighten them and bring them to the right way. If one did not know who they were it was necessary to ask for their invisible protection rather than overwhelm them with hatred and curses, which was the common procedure of sorcery.  

Against all astral action Psalm 31 is particularly efficient. And the recitation of the Gospel of St. John a remarkable ritual in all actions of astral defence. Whilst the practice of charity was indispensible for avoiding all attack. Particularly personal acts of help to individuals rather than general donations to organisations.

All of which seems to stem from a banishing ritual by Papus himself that went wrong, and led to his association with a mystical thaumaturge, Maître Philippe, whom he referred to thereafter as his ‘spiritual master’ after first assuming him to be an occult enemy.