L'Ordre Kabbalistique de la Rose-Croix - The Art and Popular Culture Encyclopedia
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Wednesday, December 2, 2009
Friday, November 27, 2009
Joséphin Péladan and The Ordre de la Rose-Croix, du Temple et du Graal
The Ordre de la Rose-Croix, du Temple et du Graal, is said to have been founded. It would later include Josephin Peladan among its membership rolls. This is said to have been an offshoot of a somewhat irregular Masonic Lodge known as La Sagesse in Toulouse. It is said that members of the Hautpoul family were members of this Lodge, and perhaps members of the Marconis de Negre family as well. Around 1850 one of its members, the Vicomte de Lapasse (1792 - 1867), a well respected doctor and alchemist, founded the Ordre de la Rose-Croix, du Temple et du Graal. A subsequent head of this Order was Josephin Peladan (1859 - 1918), who was also from Toulouse...
Joséphin Péladan was born in 1858, in Lyon. His father, Louis-Adrien, and his brother, were impassioned by alchemy, magnetism, arts, sciences, literature and Christian mysticism.
Joséphin’s brother Adrien (1815-1890), was one of the first French homeopaths, and had become a Rosicrucian of the order of Firmin Boissin (1835-1893), who was Commander of the Rosicrucian Temple of Toulouse, Prieur of Toulouse and senior of the Council of Fourteen. Another member of the Toulouse Command had Viscount Louis-Charles-Edouard de Lapasse (1792-1867), a pupil of prince Balbiani of Palermo, who had been a pupil of Cagliostro.
In 1884, Péladan published a novel with strong Rosicrucian and occult themes, probably in the same vein as Bulwer-Lytton’s Zanoni. It was a success and he became a celebrity, involved in many art reviews. He also did studies of painters such as Rembrandt, Dürer, Herbert, Frans Hals.
Be became a member of l'Académie Française.
In Paris, Péladan became acquainted with the Marquis Stanislas de Guaita, who had become interested in Occultism after reading Péladan’s novel. The two determined to rebuild the Command of the Rosicrucian Brotherhood. To this end they recruited Gerard Encausse, “Papus.” Within a short time there were problems. Papus wanted to dramatically extend the membership of the organization, which Péladan was against. Péladan felt that Papus was too interested in occultism and magic, and they also disagreed with his doctrines, clearly modeled on the Theosophical teachings of Mme. Blavatsky, which suggested that Christianity was on a par with the other great religions.
In November of 1890, Péladan split with de Guaita and Papus. Péladan created the "Rose+Croix Catholique,” which almost immediately changed it’s name to "Ordre of Rose+Croix of the Temple and Graal" De Guaita and Papus published invectives against Péladan, and the whole fiasco was known as the “War of the Roses.”
Peladan was an occult expert, inspired by Eliphas Levi. Peladan developed a magical system that has been described as 'erotic Catholocism-cum-magic' and organized the popular Salon de la Rose + Croix. He believed that the Catholic Church was a repository of knowledge that it had itself forgotten, and he was particularly interested in John's Gospel.
Frankfort-on-the-Main, Germany. The old Rosicrucian Lodge fell into abeyance, according to W. W. Westcott (writing in 1916). This would be the Nascent Dawn Lodge. Gould states that it was in operation until the 1870s. He also wrote that the first Lord Lytton was received into the Adeptship and became imbued with the ideas he displayed in his novel "Zanoni" and other works...
Emile Dantinne was born in the city of Huy, Belgium, on the 19th of April, 1884. In his youth he turned out to be an excellent student with a talent for languages. Dantinne taught himself Italian, Portuguese, Greek, Latin, and Russian. From 1909 on he studied Hebrew and Arabic at the University of Liege (Luik), in Belgium. In 1913 Dantinne meets C.Virollaud, managing director of "Babylionaca', in Paris. He starts to study the 'Sumerian Tablets' and this way he also becomes an expert on the ancient Assyrian language.
In 1904 Dantinne met Josephin Peladan when Peladan lectured at the Ravenstein hotel in Brussels. The Ravenstein Hotel was a meeting place for the members of Peladan's Order 'L'ORDRE DE LA ROSE-CROIX CATHOLIQUE EST ESTETHIQUE DU TEMPLE ET DU GRAAL', originally founded in 1891by Josephin Peladan after he left 'L ORDRE KABBALISTIQUE DE LA ROSE-CROIX' ( The Kabbalistic Order of the Rose+Cross ). After Peladan founded his new Order, he organized the now famous 'Salons des Rose-Croix' in Paris. He engaged 170 artists who collaborated in the famous art–exhibitions. At the third exhibition held in Brussels in 1894, a branch of Peladan's Order was established in Belgium. The Belgian branch was headed by the famous symbolist painter Jean Delville
After the first meeting with Peladan in 1904, Dantinne became a regular visitor of Peladan's branch at the Ravenstein Hotel in Brussels. The Rosicrucian philosophy flourished in Belgium.
Brussels became the 'headquarter' of the European esoteric Orders and Societies. In 1918 Josephin Peladan died. His death was caused by food poisoning. The 'ORDER OF THE CATHOLIC ROSE-CROSS ...' was reorganized by his disciples. The Order divided into several branches. Gary de Lacroze continued the Original "L'Ordre de la Rose-Croix Catholique" in France, as did the painter Jaques Brasilier. Brasilier was the publisher of a periodical, named 'Les Feuillets de la Rosace', later rebaptized 'Feuillets des Dunes, organe de la Rosace'.
In Belgium the Order was reorganized by Emile Dantinne under the name of 'ROSE-CROIX UNIVERSELLE' (the Universal Rosecross) with the help of Du Chastain.
"After the death of Peladan it was Sar Hieronymus who relighted the torch of the Order and restored it in the ancient tradition of the real Rose+Cross". ( an Addition to 'L'Oeuvre et la Pensée de Péladan', written by Emile Dantinne in 1952 ).Sar Hieronymus is , as mentioned before, the 'Nomen Mysticum' of Emile Dantinne.
The title 'SAR' was used in the original 'ORDRE DE LA ROSE-CROIX CATHOLIQUE...' This title was only given to the highest initiates of the Order. The meaning of the title 'SAR' is 'Son of Ra' (SA= son; R'=Ra or Re). 'SAR' was also used among the ancient kings of Assyria. A more plausible explanation can be found in the letters which Josephin Peladan (SAR MERODACK) wrote to his friends. An example can be seen in 'La Vie Supreme' (Peladan's first novel), in which we find a letter addressed to a certain Prince de Courtenay. If we'll take a look at the opening words, we read:
‘S.A.R. MONSEIGNEUR LE PRINCE de COURTENAY '. The abbreviation stands for ' SON ALTESSE ROYALE ' (His Royal Highness). The 'Nomen Mysticum' -SAR- was eventually copied by SAR HIERONYMUS and later on attached to all dignitaries of the F.U.D.O.S.I.
In 1923 Dantinne reorganizes the whole R+C Order (ORDO AUREAE & ROSAE CRUCIS -OARC) in 3 separate Orders. 'L'ORDRE de la ROSE-CROIX UNIVERSITAIRE', divided into 9 Degrees. 'L'ORDRE de la ROSE-CROIX UNIVERSELLE' under the leadership of Imperator Francois Soetewey (SAR SUCCUS), likewise divided into 9 Degrees. Both the Orders served the same cause, except the 'ORDRE de la ROSE-CROIX UNIVERSITAIRE' only admitted members who were university-trained. Finally there was 'L'ORDRE de la ROSE+CROIX INTERIEURE' under the leadership of Imperator Jules Rochat de Abbaye (SAR APOLLONIUS), divided into 4 Degrees. Consequently the R+C Order was divided in a total of 13 Degrees, the 13th being "the Degree of Imperator".
On December 31, 1925 Dantinne founded a 'R+C CENTRE' in Brussels (Belgium) under the leadership of Francois Soetewey with Jean Mallinger as secretary. In 1927 Dantinne founded 'L'ORDRE HERMETISTE TETRAMEGISTE et MYSTIQUE'. The Order was a reconstruction of the 'Order of Pythagoras". The Order was led by Dantinne (Sar Hieronymus) himself, Francois Soetewey (Sar Succus) and Jean Mallinger (Sar Elgrim), leader of the Belgian branch of the 'RITE MEMPHIS-MIZRAIM'.
Dantinne worked as a librarian for the Belgian city of Huy. We know that Dantinne attended colleges at several universities all through his life. He published numerous articles in the famous Swiss periodical 'INCONNU', published by the Rosicrucian Pierre Gillard, cousin of Edouard Bertholet (SAR ALKMAION) leader of the "ROSE-CROIX d'ORIENT" and "L'ORDRE MARTINISTE et SYNARCHIQUE (successor of Blanchard). Gillard was a member of the Swiss Grand lodge of AMORC.
Dantinne was also the founder of the C.R.S.O. (Commision de recherches scientifiques sur l'occultisme), established in Huy, Belgium. He also founded 'Institut scientifiques sur l'occultisme' and the 'Societe Metaphysique' in Brussels.
The Government and the King of Belgium rewarded Dantinne several times for his contributions to education and culture. In 1962 Dantinne was admitted into 'De Leopoldsorde' (one of the highest honorable titles of the state of Belgium). It is needless to say that Emile Dantinne was an accomplished writer. During his lifetime he published over 30 titles concerning topics such as foreign languages, local history, metaphysics, occultism etc. Emile Dantinne died in Huy on the 21st of May, 1969, at the age of 85.
http://kingsgarden.org/english/organizations/om.gb/Dantine/DantinneBio.html
http://www.arbredor.com/titres/androgyne.html
Wednesday, November 25, 2009
Could Joseph of Arimathea have founded the Celtic Christian Church?
Could Joseph of Arimathea founded or influenced the Celtic Christian Church? In the History of Christianity, we find that missionaries were first sent to evangelize Britain in the 6th century. The British historian Gildas (AD 516–570) wrote that Christianity was introduced into Britain in AD 38, during the last year of the reign of Tiberius Caesar. Another source is Geoffrey of Monmouth, who was Bishop Elect of St Asaph in Wales, and he states, "When Augustine came to Britain he found in the province of the Angles seven bishoprics and archbishoprics, all filled with the most devout prelates and also a great number of abbeys." The Bishop of Caesarea and father of ecclesiastical history wrote in Demonstratio Evangelica, "The Apostles passed beyond the ocean to the isles called the Britannic Isles." Saint Hilary of Poitiers (C.E. 300-376) also wrote that the Apostles had built churches and that the Gospel had passed into Britain. This claim is echoed by Saint John Chrysostom (C.E. 347-407), the Patriarch of Constantinople: “The British Isles which are beyond the sea, and which lie in the ocean, have received virtue of the Word. Churches are there found and altars erected... Though thou shouldst go to the ocean, to the British Isles, there though shouldst hear all men everywhere discoursing matters out of the scriptures, with another voice indeed, but not another faith, with a different tongue, but the same judgement.”
The recurrent problem with ancient historic sources is accuracy. The venerable Bede, the monk, is known not to be accurate as a historian, probably because he simply recorded oral histories and traditions which themselves may not have been accurate. There are a number of sources that claim that Joseph of Arimethia did travel to Britain and form a church, so we cannot dismiss the possibility entirely even though many of the details of these stories are historically inaccurate.
Friday, May 29, 2009
Chivalry in Modern Literature ~ The World of JRR Tolkien
Since my area of expertise is generally considered to be in the area of "Modern expressions of chivalry" I thought I would share with this forum a current discussion I am hosting on the Chivalry Program forum about chivalry in J.R.R. Tolkien's world of Middle-earth. Scion of both the worlds of Beowulf and Sir Gawaine, Middle-earth is a detailed compention of chivalric themes, coventions and symbolism. For the modern student of "chivalry" there is much to be learned in the world of Middle-earth.
Enjoy
________________________________________
Do "knights" exist in J.R.R. Tolkien's Middle-earth? Or does the "Chivalric Spirit" of the known world only exist in the archetypal forms, or in symbols devoid of reality and meaning? Certainly, none of the classic documents of Medieval chivalric thought exist in Middle-earth. In this time and place, there is no "Ordene de Chivalry", nor do we find writers and philosphers like Geoffrey Chaucer, Ramon Lull, or Andreas Capallanus speaking to us of knighthood and the "Way of the Warrior."
When examining the "Lord of the Rings" for textual clues as to Tolkien's intent for this topic, several incidents from the story do support the hypothesis that "knight" and chivalry do exist in a recognizable form in Tolkien's world. Two of the most obvious examples are:
1) Merry's exchange of Vows with Theoden
2) Pippen's Oath of Fealty to the Steward of Gondor
In the Middle Ages, as part of the standard chivalry "contract," a knight was expected to exchange with his overlord a series of promises in which the knight agreed to perform such services as the overlord deemed appropriate to his rank. In return, the King (or other secular or ecclestical authority) would promise to provide services to the knight in return. In the "Lord of the Rings", there are two examples of this kind of contract being executed. In the first, we find Merry exchanging his vow with Theoden, in a relationship that results in his joining the King's household as a 'sword-thain and esquire':
"I have a sword," said Merry, climbing from his seat, and drawing from it's black sheath his small bright blade. Filled suddenly with love for this old man, he knelt on one knee, and took his and and kissed it "May I lay the sword of Meridoc of the Shire on your lap, Theoden King?" he cried. "Receive my service if you will!"
"Gladly will I take it", said the king; and laying his long old hands upon the brown hair of the hobbit, he blessed him. "Rise now, Meriadoc, esquire of Rohan of the household of Meduseld?" he said. "Take your sword and bear it unto good fortune!""As a father you shall be to me," said Merry."For a little while," said Theoden. (Return of the King, Pg. 49)
In the second example of a chivalric exchanging of vows, you have Pippin swearing an even more formal Oath of Fealty with Denethor:
"Here do I swear fealty and service to Gondor, and to the Lord and Steward of the realm, to speak and to be silent, to do and to let be, to come and to go, in need or in plenty, in peace or in war, in living and in dying, from this hour henceforth. until my lord release me, or death take me, or the world end. So say I Peregrin, Son of Paladin, of the Shire of the Haflings."
"And this do I hear, Denethor son of Ecthelion, Lord of Gondor, Steward of the High King, and I will not forget it, nor fail to reward that which is given: fealty with love, valour with honour, oath breaking with vengeance."(Return of the King, Pg. 27)
In both cases, the symbols of chivalric exchange are present: The Boon (the request to be accepted into service), the Oath (the promise of recpriocal service) and the Accolade (the exchange of the sword, and the announcement of the "knight's" new status.)
Later in the book you find this new status reinforced when Merry and Pippin announce to Frodo and Sam at the Field of Cormallen: "We are knights of the City and of the Mark as I hope you observe." (Return of the King Pg. 237)
When it came to portraying chivalric themes in the "Lord of the Rings, Tolkien did not stop with these two characters, however. Elsewhere in the text we find situations that exemplify other forms of the "chivalric" contract. In the next installment of this thread we will examine these two other examples of the "Arte of Chivalry."
In the meanwhile, however, this topic is being discussed on a Lord of the Rings forum elsewhere...so we'll leave the scholars a bit of time to ponder the topic and postulate their answers before I post the solution to the challenge here.
Bauceant!
Enjoy
________________________________________
Do "knights" exist in J.R.R. Tolkien's Middle-earth? Or does the "Chivalric Spirit" of the known world only exist in the archetypal forms, or in symbols devoid of reality and meaning? Certainly, none of the classic documents of Medieval chivalric thought exist in Middle-earth. In this time and place, there is no "Ordene de Chivalry", nor do we find writers and philosphers like Geoffrey Chaucer, Ramon Lull, or Andreas Capallanus speaking to us of knighthood and the "Way of the Warrior."
When examining the "Lord of the Rings" for textual clues as to Tolkien's intent for this topic, several incidents from the story do support the hypothesis that "knight" and chivalry do exist in a recognizable form in Tolkien's world. Two of the most obvious examples are:
1) Merry's exchange of Vows with Theoden
2) Pippen's Oath of Fealty to the Steward of Gondor
In the Middle Ages, as part of the standard chivalry "contract," a knight was expected to exchange with his overlord a series of promises in which the knight agreed to perform such services as the overlord deemed appropriate to his rank. In return, the King (or other secular or ecclestical authority) would promise to provide services to the knight in return. In the "Lord of the Rings", there are two examples of this kind of contract being executed. In the first, we find Merry exchanging his vow with Theoden, in a relationship that results in his joining the King's household as a 'sword-thain and esquire':
"I have a sword," said Merry, climbing from his seat, and drawing from it's black sheath his small bright blade. Filled suddenly with love for this old man, he knelt on one knee, and took his and and kissed it "May I lay the sword of Meridoc of the Shire on your lap, Theoden King?" he cried. "Receive my service if you will!"
"Gladly will I take it", said the king; and laying his long old hands upon the brown hair of the hobbit, he blessed him. "Rise now, Meriadoc, esquire of Rohan of the household of Meduseld?" he said. "Take your sword and bear it unto good fortune!""As a father you shall be to me," said Merry."For a little while," said Theoden. (Return of the King, Pg. 49)
In the second example of a chivalric exchanging of vows, you have Pippin swearing an even more formal Oath of Fealty with Denethor:
"Here do I swear fealty and service to Gondor, and to the Lord and Steward of the realm, to speak and to be silent, to do and to let be, to come and to go, in need or in plenty, in peace or in war, in living and in dying, from this hour henceforth. until my lord release me, or death take me, or the world end. So say I Peregrin, Son of Paladin, of the Shire of the Haflings."
"And this do I hear, Denethor son of Ecthelion, Lord of Gondor, Steward of the High King, and I will not forget it, nor fail to reward that which is given: fealty with love, valour with honour, oath breaking with vengeance."(Return of the King, Pg. 27)
In both cases, the symbols of chivalric exchange are present: The Boon (the request to be accepted into service), the Oath (the promise of recpriocal service) and the Accolade (the exchange of the sword, and the announcement of the "knight's" new status.)
Later in the book you find this new status reinforced when Merry and Pippin announce to Frodo and Sam at the Field of Cormallen: "We are knights of the City and of the Mark as I hope you observe." (Return of the King Pg. 237)
When it came to portraying chivalric themes in the "Lord of the Rings, Tolkien did not stop with these two characters, however. Elsewhere in the text we find situations that exemplify other forms of the "chivalric" contract. In the next installment of this thread we will examine these two other examples of the "Arte of Chivalry."
In the meanwhile, however, this topic is being discussed on a Lord of the Rings forum elsewhere...so we'll leave the scholars a bit of time to ponder the topic and postulate their answers before I post the solution to the challenge here.
Bauceant!
Sunday, April 12, 2009
WISHING YOU A HAPPY AND BLESSED EASTER!
WISHING YOU A HAPPY AND BLESSED EASTER!
The gospel is taken from the Gospel according to St. Matthew:
As it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulcher. And, behold, there was a great earthquake, for the Angel of the Lord descended from heaven, and came and rolled back the stone from the door and sat upon it. His countenance was like lightning, and his raiment white as snow, and for fear of him the keepers did shake, and became as dead men. And the Angel said unto the women: Fear not ye, for I know that ye seek Jesus, who was crucified. Why seek ye the living among the dead? He is not here; He has risen, as He said. Come, see the place where the Lord lay. And go quickly and tell His disciples that he is risen from the dead. And they departed quickly from the sepulcher with fear and great joy, and did run to bring His disciples word. And as they went to tell His disciples, behold, Jesus met them, saying: All hail. And they came and took Him by the feet, and worshipped Him. http://www.gnosis.org/ecclesia/lect045.htm
“The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, "We suffered with him, and we arose with him, and we went to heaven with him". Now if we are manifest in this world wearing him, we are that one`s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly. “ The Treatise on the Resurrection, The Nag Hammadi Library http://www.gnosis.org/naghamm/res.html
“What great confidence at the hour of death shall be his who is not attached to this world by any affection. But the sickly soul does not know what it is to have a heart thus separated from all things, nor does the natural man know the liberty of the spiritual man. Yet, if he truly wishes to be spiritual, he must renounce both strangers and friends, and must beware of no one more than himself.…Grace is a supernatural light, a certain special gift of God, the proper mark of the elect and the pledge of everlasting salvation. It raises man up from earthly things to love the things of heaven. It makes a spiritual man of a carnal one. The more, then, nature is held in check and conquered, the more grace is given. Every day the interior man is reformed by new visitations according to the image of God.”
Thomas a Kempis, The Imitation of Christ http://www.leaderu.com/cyber/books/imitation/imb3c51-59.html
the Gnostic Chapel of Saint Jeanne D'Arc Blog at:
http://saintjeannechapel.blogspot.com/
and The Chapel of Saints Serge and Bacchus Blog at:
http://chapelofsergeandbacchus.blogspot.com/
Monday, March 16, 2009
New Theory on the Essenes?
From: http://www.time.com/time/world/article/0,8599,1885421,00.html?cnn=yes
"Sixty years of research have been wasted trying to find the Essenes in the
scrolls," Elior tells TIME. "But they didn't exist. This is legend on a
legend."
While I am neither an archeologist nor an ancient Hebrew scholar, it seems at first glance as if Elior's main arguement is that since the Essenes aren't mentioned by name in the Dead Sea Scrolls, that they do not exist. (Even though Essene is not a Jewish term.)
She then counters with an ephemeral argument that the "Renegade Sons of Zadok" were operating in that area and were the copyists of the scrolls without any better proof. Makes a nice plot point for a Frank Herbert novel, but it doesn't seem to have any real bearing. It is likewise somewhat constraining that Elior posits that the Essenes could have only essentially have been an invention to appeal to Greco-Roman thinking. Can she possibly believe that Palestine of the time was so monochromatic that it was not processing all the spiritual currents intersecting, as it were, at the crossroads of of the world of mid-antiquity?
It's almost easier to suppose that if the Essnes had not existed, some group very like them must have. It's understood that Judaism had been influenced by it's close neighboring relations to Zoroastrianism, but Judaism had closer neighbors of course. Gnostic groups such as the Mandeans probably had their origin near Palestine of that time, if their own origin story is to be taken slightly verbatim. There was heavy Greek influence, and of course lingering tradtions from other religions, and even important competitors like the Samaritans. It's not a discussion that I know enough about to really crack the lid of.
However I know there are some smart minds here and I would be interested in your thoughts.
Tuesday, March 10, 2009
The philosopher's stone
The philosopher's stone (Latin: lapis philosophorum; Greek: chrysopoeia) is a legendary substance, supposedly capable of turning inexpensive metals into gold; it was also sometimes believed to be an elixir of life, useful for rejuvenation and possibly for achieving immortality. For a long time it was the most sought after goal in Western alchemy.
Alchemists once thought a key component in creation of the stone was a mythical element named carmot.
Alchemy itself is mostly an original concept and science practiced in the ancient Near East, Egypt, Greece, and India. However, the concept of ensuring youthful health originated in China, while the concept of transmuting one metal into a more precious one (silver or gold) originated from the theories of the 8th century Arab alchemist, Jabir ibn Hayyan. He analysed each Aristotelian element in terms of the four basic qualities of hotness, coldness, dryness, and moistness. Fire was both hot and dry, earth cold and dry, water cold and moist, and air hot and moist. He further theorized that every metal was a combination of these four principles, two of them interior and two exterior.
From this premise, it was reasoned that the transmutation of one metal into another could be effected by the rearrangement of its basic qualities. This change would presumably be mediated by a substance, which came to be called al-iksir in Arabic (from which the Western term "elixir" is derived). It is often considered to exist as a dry red powder (also known as al-Kibrit al-Ahmar الكبريت الأحمر -- red sulphur) made from a legendary stone — the "philosopher's stone".
In the 11th century there was a debate among Muslim chemists on whether the transmutation of substances was possible. A leading opponent was Avicenna, who discredited the theory of transmutation of substances:
"Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change."
According to legend, the 13th-century scientist and philosopher Albertus Magnus is said to have discovered the philosopher's stone and passed it to his pupil Thomas Aquinas, shortly before his death circa 1280. Magnus does not confirm he discovered the stone in his writings, but he did record that he witnessed the creation of gold by "transmutation."
The 16th-century Swiss alchemist Philippus Paracelsus believed in the existence of alkahest which he thought to be an undiscovered element from which all other elements (earth, fire, water, air) were simply derivative forms. Paracelsus believed that this element was, in fact, the philosopher's stone.
Jabir's theory was based on the concept that metals like gold and silver could be hidden in alloys and ores, from which they could be recovered by the appropriate chemical treatment. Jabir himself is believed to be the inventor of aqua regia, a mixture of muriatic (hydrochloric) and nitric acids, one of the few substances that can dissolve gold (and which is still often used for gold recovery and purification).
Gold was particularly valued as a metal that would not rust, tarnish, corrode or otherwise grow corrupt. Since the philosopher's stone would turn a corruptible base metal to incorruptible gold, naturally it would similarly transform human beings from mortal (corruptible) to immortal (incorruptible). One of many theories was that gold was a superior form of metal, and that the philosopher's stone was even purer and superior to gold, and if combined with lesser metals would turn them into superior gold as well.
A mystical text published in the 17th century called the Mutus Liber appears to be a symbolic instruction manual for concocting a philosopher's stone. Called the "wordless book", it was a collection of 15 illustrations.
Philosopher's stone as depicted in the first Harry Potter film.
View article...
Alchemists once thought a key component in creation of the stone was a mythical element named carmot.
Alchemy itself is mostly an original concept and science practiced in the ancient Near East, Egypt, Greece, and India. However, the concept of ensuring youthful health originated in China, while the concept of transmuting one metal into a more precious one (silver or gold) originated from the theories of the 8th century Arab alchemist, Jabir ibn Hayyan. He analysed each Aristotelian element in terms of the four basic qualities of hotness, coldness, dryness, and moistness. Fire was both hot and dry, earth cold and dry, water cold and moist, and air hot and moist. He further theorized that every metal was a combination of these four principles, two of them interior and two exterior.
From this premise, it was reasoned that the transmutation of one metal into another could be effected by the rearrangement of its basic qualities. This change would presumably be mediated by a substance, which came to be called al-iksir in Arabic (from which the Western term "elixir" is derived). It is often considered to exist as a dry red powder (also known as al-Kibrit al-Ahmar الكبريت الأحمر -- red sulphur) made from a legendary stone — the "philosopher's stone".
In the 11th century there was a debate among Muslim chemists on whether the transmutation of substances was possible. A leading opponent was Avicenna, who discredited the theory of transmutation of substances:
"Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change."
According to legend, the 13th-century scientist and philosopher Albertus Magnus is said to have discovered the philosopher's stone and passed it to his pupil Thomas Aquinas, shortly before his death circa 1280. Magnus does not confirm he discovered the stone in his writings, but he did record that he witnessed the creation of gold by "transmutation."
The 16th-century Swiss alchemist Philippus Paracelsus believed in the existence of alkahest which he thought to be an undiscovered element from which all other elements (earth, fire, water, air) were simply derivative forms. Paracelsus believed that this element was, in fact, the philosopher's stone.
Jabir's theory was based on the concept that metals like gold and silver could be hidden in alloys and ores, from which they could be recovered by the appropriate chemical treatment. Jabir himself is believed to be the inventor of aqua regia, a mixture of muriatic (hydrochloric) and nitric acids, one of the few substances that can dissolve gold (and which is still often used for gold recovery and purification).
Gold was particularly valued as a metal that would not rust, tarnish, corrode or otherwise grow corrupt. Since the philosopher's stone would turn a corruptible base metal to incorruptible gold, naturally it would similarly transform human beings from mortal (corruptible) to immortal (incorruptible). One of many theories was that gold was a superior form of metal, and that the philosopher's stone was even purer and superior to gold, and if combined with lesser metals would turn them into superior gold as well.
A mystical text published in the 17th century called the Mutus Liber appears to be a symbolic instruction manual for concocting a philosopher's stone. Called the "wordless book", it was a collection of 15 illustrations.
Philosopher's stone as depicted in the first Harry Potter film.
View article...
Wednesday, March 4, 2009
Sunday, February 22, 2009
King Arthur - ATrue Story?
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Saturday, February 21, 2009
The American Fons Honorum
by Bauceant »
Fri May 04, 2007 8:43 am
When asked, most Americans would reply that there are "no knights" in the U.S. As every school child learns, ours is a democratic nation and the U.S. Constitution probibits the assignment of noble and royal titles to it's citizens. As this quote from Alexander Hamilton in "The Federalist" illustrates, this was a very important issue to the American founding fathers:
"Nothing need be said to illustrate the importance of the prohibition of titles of nobility. This may truly be denominated the corner stone of republican government; for so long as they are excluded, there can never be serious danger that the government will be any other than that of the people."(1)
So strong was the law maker's desire to prohibit such titles from being bestowed on it's citizens, that a further amendment was proposed that would strip recipients of such awards of their citizenship. This amendment, proposed by senator Philip Reed in 1810; read in part:
"If any citizen of the United States shall accept, claim, receive, or retain, any title of nobility, or honor, or shall, without the consent of Congress, accept any present, pension, office or emolument, of any kind whatever, from any Emperor, King, Prince or foreign Power, such person shall cease to be a citizen of the United States, and shall be incapable of holding any office of trust or profit under them, or either of them." (2)
Thankfully, however, that Amendment was never ratified; leaving modern legislators and lawmakers the opportunity for a much wider interpretation of the original law. So, now that we have an idea of what didn't happen, let us turn our attention to what does Article I: Section 9, Paragraph 8 of the Constitution (the "Emolument Clause") does provide for:
"No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State."
According to many scholars and historians, the purpose of the Emolument Clause was two-fold:
1) prevent our fledgling government of instituting it's own system of nobles and titles.
2) to prevent royalty existing at that time from using promised preferments and titles as bribes in order to obtain cooperation from U.S. citizens.
The first thing an attentive reader should note is that the text in this section is very specific as to whom it applies to. Private citizens are, by textual ommission, exempt from compliance under Article I. It is only a "Person holding any Office of Profit or Trust under them (i.e. the U.S. Government) who is prohibited from accepting noble or royal honours. Once a citizen relinquishes their public office (at whatever level he/she holds it), they are no longer part of the "prohibited class" and may accept such honours are conveyed upon them without (as they say in Medieval parlance) "let, or hindrance from any."
In 1966, to help clarify the guidelines regarding honors bestowed on Americans by foreign governments (such "honors" including, but not limited to: orders, devices, medals, badges, insignias, emblems or awards") the U.S. Congress passed the "Foreign Gifts and Decorations Act."(5 U.S. Code (U.S.C.) 7342). In this Act:
"...Congress consents to the accepting, retaining, and wearing by an employee of a decoration tendered in recognition of active field service in time of combat operations or awarded for other outstanding or unusually meritorious performance, subject to the approval of the employing agency of such employee."
During later review of said Act, the U.S. Department of Justice ruled that an honorary knighthood should be considered an "Order", and as such is considered as permitted by the Foreign Gifts and Decorations Act.
_________________________________________
1. The Federalist No. 84, at 577-78 (Alexander Hamilton) (J. Cooke ed., 1961).
2. 20 Annals of Congress, pg. 530 (1810).
TO BE CONTINUED...
Fri May 04, 2007 8:43 am
When asked, most Americans would reply that there are "no knights" in the U.S. As every school child learns, ours is a democratic nation and the U.S. Constitution probibits the assignment of noble and royal titles to it's citizens. As this quote from Alexander Hamilton in "The Federalist" illustrates, this was a very important issue to the American founding fathers:
"Nothing need be said to illustrate the importance of the prohibition of titles of nobility. This may truly be denominated the corner stone of republican government; for so long as they are excluded, there can never be serious danger that the government will be any other than that of the people."(1)
So strong was the law maker's desire to prohibit such titles from being bestowed on it's citizens, that a further amendment was proposed that would strip recipients of such awards of their citizenship. This amendment, proposed by senator Philip Reed in 1810; read in part:
"If any citizen of the United States shall accept, claim, receive, or retain, any title of nobility, or honor, or shall, without the consent of Congress, accept any present, pension, office or emolument, of any kind whatever, from any Emperor, King, Prince or foreign Power, such person shall cease to be a citizen of the United States, and shall be incapable of holding any office of trust or profit under them, or either of them." (2)
Thankfully, however, that Amendment was never ratified; leaving modern legislators and lawmakers the opportunity for a much wider interpretation of the original law. So, now that we have an idea of what didn't happen, let us turn our attention to what does Article I: Section 9, Paragraph 8 of the Constitution (the "Emolument Clause") does provide for:
"No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State."
According to many scholars and historians, the purpose of the Emolument Clause was two-fold:
1) prevent our fledgling government of instituting it's own system of nobles and titles.
2) to prevent royalty existing at that time from using promised preferments and titles as bribes in order to obtain cooperation from U.S. citizens.
The first thing an attentive reader should note is that the text in this section is very specific as to whom it applies to. Private citizens are, by textual ommission, exempt from compliance under Article I. It is only a "Person holding any Office of Profit or Trust under them (i.e. the U.S. Government) who is prohibited from accepting noble or royal honours. Once a citizen relinquishes their public office (at whatever level he/she holds it), they are no longer part of the "prohibited class" and may accept such honours are conveyed upon them without (as they say in Medieval parlance) "let, or hindrance from any."
In 1966, to help clarify the guidelines regarding honors bestowed on Americans by foreign governments (such "honors" including, but not limited to: orders, devices, medals, badges, insignias, emblems or awards") the U.S. Congress passed the "Foreign Gifts and Decorations Act."(5 U.S. Code (U.S.C.) 7342). In this Act:
"...Congress consents to the accepting, retaining, and wearing by an employee of a decoration tendered in recognition of active field service in time of combat operations or awarded for other outstanding or unusually meritorious performance, subject to the approval of the employing agency of such employee."
During later review of said Act, the U.S. Department of Justice ruled that an honorary knighthood should be considered an "Order", and as such is considered as permitted by the Foreign Gifts and Decorations Act.
_________________________________________
1. The Federalist No. 84, at 577-78 (Alexander Hamilton) (J. Cooke ed., 1961).
2. 20 Annals of Congress, pg. 530 (1810).
TO BE CONTINUED...
Jacques de Longuyon ~ Les Neuf Preux
by Bauceant
Wed Jul 02, 2008 12:36 pm
The Nine Worthies (les Neuf Preux) were nine historical, scriptural, mythological or semi-legendary figures who, in the Middle Ages, were considered to be the personifications of the chivalric ideals. As an allegory for the chivalric ieal, Les Neuf Preux were first postulated in the early fourteenth century by Jacques de Longuyon in his chanson de geste entitled Voeux du Paon (1312). Organized into three groups of three, these nine exemplars of the ideas of chivalry were divided among three distinct groups: Pagan, Jewish and Christian. The Worthies were:
Pagan
Hector
Alexander the Great
Julius Caesar
Jewish
Joshua
David Judas
Maccabeus
Christian
King Arthur
Charlemagne
Godfrey of Bouillon
__________________
by Bauceant »
Thu Jul 03, 2008 4:23 pm
The following balade was written in 1386 by the prolific French writer Eustaches Deschamps. A contemporary of England's Geoffrey Chaucer, Dechamps laments the degeneration of the chivalric character in his "current age" and uses the Nine Worthies as examples of what those in positions of power should have aspired to in the way of moral character and behavior. ________________________________________
"CONTRE LES VICES DES TEMPS"
(Against the Vices of the Times)
Eustaches Deschamps (1386)
If it were possible for human nature
To revive those who have turned to ashes,
The worthy Hector, Arthur, and Charlemagne,
Julius Caesar, Godfrey, Alexander,
David, Judas, and Joshua who were willing
To take so much trouble in order to conquer
And to gain honor and renown,
And were they to be brought back to life,
I believe they all would wish to die again
Thus seeing the envy of the world,
And the suffering that everyone here inflicts,
Of coveting, robbing, expropriating, and acquiring,
Of deceiving his neighbor, man or woman,
Of abandoning honor and taking up vices,
Doing evil to the good, and rewarding the wicked,
Doing disservice to the noble and generous heart
But serving and honoring the wicked,
And foolishly waging war against one another;
All the nine worthies would wish to make an end
Thus seeing the envy of the world.
It would seem a wicked thing to them
To compare time present with time past,
When honor was in the world, sovereign
Knowledge, which made everyone understand
To love the good, and Largesse bestowed
Reward on everyone, in order to uphold valor
And loyalty, to maintain prowess: Justice and
Right held lordship. It goes otherwise; they would all wish to perish
Thus seeing the envy of the world.
Envoy Princes, there is no one, if he has common sense,
And knew the tyranny of the world,
Who would not wish to die directly,
Thus seeing the envy of the world.
http://www.wwnorton.com/college/english/nael/middleages/topic_2/deschamps.htm (Download 7-3-08)
Wed Jul 02, 2008 12:36 pm
The Nine Worthies (les Neuf Preux) were nine historical, scriptural, mythological or semi-legendary figures who, in the Middle Ages, were considered to be the personifications of the chivalric ideals. As an allegory for the chivalric ieal, Les Neuf Preux were first postulated in the early fourteenth century by Jacques de Longuyon in his chanson de geste entitled Voeux du Paon (1312). Organized into three groups of three, these nine exemplars of the ideas of chivalry were divided among three distinct groups: Pagan, Jewish and Christian. The Worthies were:
Pagan
Hector
Alexander the Great
Julius Caesar
Jewish
Joshua
David Judas
Maccabeus
Christian
King Arthur
Charlemagne
Godfrey of Bouillon
__________________
by Bauceant »
Thu Jul 03, 2008 4:23 pm
The following balade was written in 1386 by the prolific French writer Eustaches Deschamps. A contemporary of England's Geoffrey Chaucer, Dechamps laments the degeneration of the chivalric character in his "current age" and uses the Nine Worthies as examples of what those in positions of power should have aspired to in the way of moral character and behavior. ________________________________________
"CONTRE LES VICES DES TEMPS"
(Against the Vices of the Times)
Eustaches Deschamps (1386)
If it were possible for human nature
To revive those who have turned to ashes,
The worthy Hector, Arthur, and Charlemagne,
Julius Caesar, Godfrey, Alexander,
David, Judas, and Joshua who were willing
To take so much trouble in order to conquer
And to gain honor and renown,
And were they to be brought back to life,
I believe they all would wish to die again
Thus seeing the envy of the world,
And the suffering that everyone here inflicts,
Of coveting, robbing, expropriating, and acquiring,
Of deceiving his neighbor, man or woman,
Of abandoning honor and taking up vices,
Doing evil to the good, and rewarding the wicked,
Doing disservice to the noble and generous heart
But serving and honoring the wicked,
And foolishly waging war against one another;
All the nine worthies would wish to make an end
Thus seeing the envy of the world.
It would seem a wicked thing to them
To compare time present with time past,
When honor was in the world, sovereign
Knowledge, which made everyone understand
To love the good, and Largesse bestowed
Reward on everyone, in order to uphold valor
And loyalty, to maintain prowess: Justice and
Right held lordship. It goes otherwise; they would all wish to perish
Thus seeing the envy of the world.
Envoy Princes, there is no one, if he has common sense,
And knew the tyranny of the world,
Who would not wish to die directly,
Thus seeing the envy of the world.
http://www.wwnorton.com/college/english/nael/middleages/topic_2/deschamps.htm (Download 7-3-08)
Le Chevalier Errant~Thomas, Marquis de Saluzzo (de Saluces)
by Bauceant »
Wed Jul 02, 2008 12:21 pm
In the late 14th Century, Thomas, Marquis of Saluzzo (Saluces) wrote the manuscript for the allegorical poem Le Chevalier Errant (1) In this important text on Medieval Chivalry, the Marquis of Saluzzo cites nine women as "les neuf Preuses" or the "Nine Worthy Women" whose qualities were the embodiment of the chivalric ideal:
Deiphille
Iynoppe
Hippolyte
Menalyppe
Semiramis
Lampetho
Thamarys
Theuca
Penthésilée(i)
_________________________________________
(1) (Bibliothèque nationale, Paris, mss. Fr. 12559, fol. 125v; manuscript dated 1403-04). (2) Velde, Francois. http://www.heraldica.org/topics/worthies.htm _________________________________________
(i) Compared to the list feature in the 15th Cenury work Triomphe des Neuf Preux. In this work, the list of Worthies is slightly different: Deborah, Judith, Esther, Susanna, Lucretia, Boadicia (or Boudicca), Mariamne, Saint Clotilde, and Andegona (or Antigone)
Wed Jul 02, 2008 12:21 pm
In the late 14th Century, Thomas, Marquis of Saluzzo (Saluces) wrote the manuscript for the allegorical poem Le Chevalier Errant (1) In this important text on Medieval Chivalry, the Marquis of Saluzzo cites nine women as "les neuf Preuses" or the "Nine Worthy Women" whose qualities were the embodiment of the chivalric ideal:
Deiphille
Iynoppe
Hippolyte
Menalyppe
Semiramis
Lampetho
Thamarys
Theuca
Penthésilée(i)
_________________________________________
(1) (Bibliothèque nationale, Paris, mss. Fr. 12559, fol. 125v; manuscript dated 1403-04). (2) Velde, Francois. http://www.heraldica.org/topics/worthies.htm _________________________________________
(i) Compared to the list feature in the 15th Cenury work Triomphe des Neuf Preux. In this work, the list of Worthies is slightly different: Deborah, Judith, Esther, Susanna, Lucretia, Boadicia (or Boudicca), Mariamne, Saint Clotilde, and Andegona (or Antigone)
Friday, February 20, 2009
Templar Studies : The Beauceant
As exoteric heraldic display goes, the Beauceant is an extremely simple Blazon. Since there are no charges on the field anywhere, the heraldic description would be something to the effect of: "Party per fess, agent & sable."
IMHO - however, the Beauceant is deceptive in it's simplicity. Quite without the use of charges and/or embellishments it's message is both powerful and profound. In its juxtaposition of black and white, one is reminded of the Kabbalistic "Pillars of the Temple"...Boaz (Black) and Jachin (White)...within whose sway "Might and Mercy" reside.
For me, this interpretation of the banner makes sense. In a book I recently read, the author indicates that the Templars used the following "Challenge" before engaging the enemy in battle: "In the Name of the Lord Almighty I call upon you to relinquish your weapons and receive the Mercy of Christ the King."
... Note the wording on the bolded sections (i.e. the "Might" of God, and the Mercy of Christ).
If it is indeed true that this Challenge was used, then I find this to be (at the very least) an interesting coincidence...
IMHO - however, the Beauceant is deceptive in it's simplicity. Quite without the use of charges and/or embellishments it's message is both powerful and profound. In its juxtaposition of black and white, one is reminded of the Kabbalistic "Pillars of the Temple"...Boaz (Black) and Jachin (White)...within whose sway "Might and Mercy" reside.
For me, this interpretation of the banner makes sense. In a book I recently read, the author indicates that the Templars used the following "Challenge" before engaging the enemy in battle: "In the Name of the Lord Almighty I call upon you to relinquish your weapons and receive the Mercy of Christ the King."
... Note the wording on the bolded sections (i.e. the "Might" of God, and the Mercy of Christ).
If it is indeed true that this Challenge was used, then I find this to be (at the very least) an interesting coincidence...
The Templar Rule: The Initiation of a Candidate
From: kynara54leddon (Original Message)
Sent: 1/20/2006 5:34 PM
Among the many things included in the historical Templar Rule is the formula for reception of a Templar brother. Before the candidate is admitted into the ranks of those who will become his spiritual brothers in both adversity and triumpth (as well as being allowed into the assemblage known as the "General Chapter"), the following is read by the Master or presiding Preceptor:
"Fine brother kinights [Biaus seignor freres], you see that the majority has agreed that this man should be made a brother. If there be someone amongst you who know something which prevents him from becoming a brother according to the Rule, then say it, since it is better to say it before he has come before us."($657) (1)
Hearing no objections on the candidate from the assembled bretheren, then the candidate is brought forward before the Chapter. At this time, the candidate is advised of the difficulty of the path he has chosen. In resounding terms, the Rule outlines the many dangers and difficulties inherent in the life of a warrior monk...not in the least, the loss of personal freedom and self rule:
"You see us with fine horses, and fine harness and eat well and drink well and possess fine clothes, and it therefore appears to you that you will be much at your comfort. But you do not know of the harsh commandments which obtain here within: because it is a hard thing that you, you are master of yourself, should become the serf of another...if you wish to be on thr land this side of the sea, you will be sent to the other side; if you wish to be at Acre, you will be sent to Tripoli..." ($561) (2)
Much of the rest of the Reception ceremony apparently has to do with the interrogation of the candidate, to ensure that he has met all the criteria for consideration. When this thorough interrogation concludes, the candidate having met all criteria successfully, candidate is asked one final question. As historian Edward Burman elaborates: "The final grand question, that still resounds magnificantly after seven centuries leaves no room for doubt that the prospective knight is leaving behind him the trappings of his life up to that moment: 'Do you wish to be, for all the days of your life, servant and slave of the house?' To which the candidates replies: 'Yes, if God wills, sire.'* (3)
Having now affirmed his intent to be entered into the order, the newly invested brother is required to swear loyalty to the Master as well as to loyally serve the order. The ceremony then concludes with an explanation of the Rules of the order, instructions on conduct, and guidelines for religious disciplines.
With dilligence (and very close adherence to the order's Rule), it is to be hoped that such a thorough instruction of the new candidate will help him long reside in the order, while keeping him from "losing his habit" (pert son abit), or "losing his house" (pert son maison) through intentional or unintentional breaking of the Rules so painstakingly presented and explained. *
[Translation: French] 'Voles vos estre, tous le jours de vostre vie mes, sers et esclaf de la mison? "Oill, se Dieu plaist, Sire."]
_______________________________
(1) Burman, Edward "The Templars: Knights of Christ" Crucible: London. 1986. Pp. 47
(2) Ibid Pp. 47
(3) Ibid Pp. 47
Sent: 1/20/2006 5:34 PM
Among the many things included in the historical Templar Rule is the formula for reception of a Templar brother. Before the candidate is admitted into the ranks of those who will become his spiritual brothers in both adversity and triumpth (as well as being allowed into the assemblage known as the "General Chapter"), the following is read by the Master or presiding Preceptor:
"Fine brother kinights [Biaus seignor freres], you see that the majority has agreed that this man should be made a brother. If there be someone amongst you who know something which prevents him from becoming a brother according to the Rule, then say it, since it is better to say it before he has come before us."($657) (1)
Hearing no objections on the candidate from the assembled bretheren, then the candidate is brought forward before the Chapter. At this time, the candidate is advised of the difficulty of the path he has chosen. In resounding terms, the Rule outlines the many dangers and difficulties inherent in the life of a warrior monk...not in the least, the loss of personal freedom and self rule:
"You see us with fine horses, and fine harness and eat well and drink well and possess fine clothes, and it therefore appears to you that you will be much at your comfort. But you do not know of the harsh commandments which obtain here within: because it is a hard thing that you, you are master of yourself, should become the serf of another...if you wish to be on thr land this side of the sea, you will be sent to the other side; if you wish to be at Acre, you will be sent to Tripoli..." ($561) (2)
Much of the rest of the Reception ceremony apparently has to do with the interrogation of the candidate, to ensure that he has met all the criteria for consideration. When this thorough interrogation concludes, the candidate having met all criteria successfully, candidate is asked one final question. As historian Edward Burman elaborates: "The final grand question, that still resounds magnificantly after seven centuries leaves no room for doubt that the prospective knight is leaving behind him the trappings of his life up to that moment: 'Do you wish to be, for all the days of your life, servant and slave of the house?' To which the candidates replies: 'Yes, if God wills, sire.'* (3)
Having now affirmed his intent to be entered into the order, the newly invested brother is required to swear loyalty to the Master as well as to loyally serve the order. The ceremony then concludes with an explanation of the Rules of the order, instructions on conduct, and guidelines for religious disciplines.
With dilligence (and very close adherence to the order's Rule), it is to be hoped that such a thorough instruction of the new candidate will help him long reside in the order, while keeping him from "losing his habit" (pert son abit), or "losing his house" (pert son maison) through intentional or unintentional breaking of the Rules so painstakingly presented and explained. *
[Translation: French] 'Voles vos estre, tous le jours de vostre vie mes, sers et esclaf de la mison? "Oill, se Dieu plaist, Sire."]
_______________________________
(1) Burman, Edward "The Templars: Knights of Christ" Crucible: London. 1986. Pp. 47
(2) Ibid Pp. 47
(3) Ibid Pp. 47
Templars and the Vow of Chastity
From: kynara54leddon (Original Message)
Sent: 1/19/2006 1:40 PM
NOTE: This topic was first posted on TemplarHistory.com by the author (C. Leddon) on 11-20-05. It has been transferred here with the permission of the author..
______________________________________________
IMHO - Chastity, as defined in the Templar Rule, represents not so much a constraining of energy (and spedific behaviors), but a channeling of them. Since men *are* rather "hard-wired" for certain biological responses (and imperatives), mastering this particular discipline implies an absolute focus of Will, a focus that once learned can be applied to other uses... So, is it possible that the Discipline of Chastity is more than it appears? (Certainly, as monks, celibacy would have been sufficient to maintain order and discipline....)
For example, the term often applied to Templar troops in battle is "implacable". Certainly, some of the leaders *did* indulge in rash campaigns (and arrogant decisions), but they seem to be relatively rare. Also, despite their reputation for martial prowess, you seldom ever hear of Templars indulging in "berserker rages" (a tactic that *might* otherwise account for some of their formidable reputation.)
So, I have to admit that I wonder about this. While it would be easy to discount this entirely (and chock it up to the time period's opinion that "women are icky, stay away from them!") it feels like some other factor is at work here as well. I probably wouldn't have even thought of this...but as a fledgling fighter, I'm often told by my more experienced colleagues that I need to "focus" ...even in mock combat, a lot can go wrong at the last second if you are not completely engaged and focused on your opponent. In a melee situation, this is even more true...especially when you're trying to save your own hide, protect your own banner bearer *and* listen to the commands of the marshals and/or heralds.
As a monk, this kind of "focus" also has it's applications. As a young person, I used to spend literally hours sweeping (and resweeping) the walkways at the California Mission nearby. This particular Spanish Colonial Era structure still had a monastic community attached to it, so once in a while I would see the monks at their labors...and given some of the mindless, repetitive tasks they were doing...being able to focus on one thing would have made that process much easier.
So, I guess (if one were to consider the "chicken and egg question", I would say that the discipline first had monastic applications ...and then (once mastered) might have been developed for military ones. This is, certainly, all speculation on my part...but as a student of history, I've found that many human endeavors are actually quite consistent (even over cultural boundaries)...and when compared side to side (as we did with the Chivalry for Children program), the various warrior codes have some amazing parallels ...
So, Ladies & Gentlemen, what do you think? Was the Discipline of Chastity more than just adhering to the Rule's Cistercian origins? Or could this adherence to "Chastity" represent the underpinnings of training that could benefit the Knight on (and off) the battlefield?
(And don't worry about calling me "nuts" on this...you won't be the first one to do so over one of my strange (and no doubt heretical) theories... )
Sent: 1/19/2006 1:40 PM
NOTE: This topic was first posted on TemplarHistory.com by the author (C. Leddon) on 11-20-05. It has been transferred here with the permission of the author..
______________________________________________
IMHO - Chastity, as defined in the Templar Rule, represents not so much a constraining of energy (and spedific behaviors), but a channeling of them. Since men *are* rather "hard-wired" for certain biological responses (and imperatives), mastering this particular discipline implies an absolute focus of Will, a focus that once learned can be applied to other uses... So, is it possible that the Discipline of Chastity is more than it appears? (Certainly, as monks, celibacy would have been sufficient to maintain order and discipline....)
For example, the term often applied to Templar troops in battle is "implacable". Certainly, some of the leaders *did* indulge in rash campaigns (and arrogant decisions), but they seem to be relatively rare. Also, despite their reputation for martial prowess, you seldom ever hear of Templars indulging in "berserker rages" (a tactic that *might* otherwise account for some of their formidable reputation.)
So, I have to admit that I wonder about this. While it would be easy to discount this entirely (and chock it up to the time period's opinion that "women are icky, stay away from them!") it feels like some other factor is at work here as well. I probably wouldn't have even thought of this...but as a fledgling fighter, I'm often told by my more experienced colleagues that I need to "focus" ...even in mock combat, a lot can go wrong at the last second if you are not completely engaged and focused on your opponent. In a melee situation, this is even more true...especially when you're trying to save your own hide, protect your own banner bearer *and* listen to the commands of the marshals and/or heralds.
As a monk, this kind of "focus" also has it's applications. As a young person, I used to spend literally hours sweeping (and resweeping) the walkways at the California Mission nearby. This particular Spanish Colonial Era structure still had a monastic community attached to it, so once in a while I would see the monks at their labors...and given some of the mindless, repetitive tasks they were doing...being able to focus on one thing would have made that process much easier.
So, I guess (if one were to consider the "chicken and egg question", I would say that the discipline first had monastic applications ...and then (once mastered) might have been developed for military ones. This is, certainly, all speculation on my part...but as a student of history, I've found that many human endeavors are actually quite consistent (even over cultural boundaries)...and when compared side to side (as we did with the Chivalry for Children program), the various warrior codes have some amazing parallels ...
So, Ladies & Gentlemen, what do you think? Was the Discipline of Chastity more than just adhering to the Rule's Cistercian origins? Or could this adherence to "Chastity" represent the underpinnings of training that could benefit the Knight on (and off) the battlefield?
(And don't worry about calling me "nuts" on this...you won't be the first one to do so over one of my strange (and no doubt heretical) theories... )
Templar Studies : On the Topic of: Tibet and the Alchemy of Compassion
From: kynara54leddon (Original Message)
Sent: 5/23/2006 6:55 PM
Last night I had the distinct honor of being invited to attend a lecture sponsored by The Tibetan Buddhist Meditation Center of Wichita. Thinking with fondness the stories of Tibet that Raymond Bernard recounts in his book "Letters from Nowhere" I decided to accept my friend's invitation to attend.
Arriving at the small Episcopal Church just before 7:00, I scanned the room for my friend and the other members of the group who had invited me. Not seeing anyone I recognized, I was preparing to take my seat in the back of the room when a red-clad monk walked up and gestured for me to follow him. Moments later, I was astounded to be invited to sit in a chair in the very front row. But thankfully my discomfort was short-lived as my Buddhist friend joined me shortly after.
As the clock reached 7:00, a small gong sounded, announcing the arrival of the Ven. Bardor Tulku Rinpoche and his party. As the back door of the sanctuary opened, we rose to greet our honored guest. Smiling gently, the Teacher returned our salutations and then took his seat at the front of the room. After a few moments to allow his translator to prepare his materials and the audience to settle in, he began to speak.
As had been previously announced, the topic of the evening's lecture was: "A Path of Compassion and Peace in a Troubled World." As a teacher in the Karma Kagyu Lineage of Tibetan Buddhism, Rinpoche began his lecture by explaining the nature of Karma.
_______________________
From: kynara54leddon
Sent: 5/23/2006 7:38 PM
Karma he explained, simply represents the teaching that a person bears the sole and unique responsibility for their actions. At this basic level, right or wrong, good or bad, we and only we are responsible for what we say and do and ultimately, the suffering (or happiness) that results from our actions. But Karma is also a powerful vehicle for change as well. As Rinpoche went on to explain, each and every one of us possesses very powerful resources; the ability to manifest true wisdom; the potential to express gentleness and genuine compassion; and the potiential to use these things as vehicles to alleviate suffering in our lives, as well as the world at large. By learning about ourselves, he explained, and by taking responsibility for our own negative Karma, we can come to understand the causes of our suffering. Once we do this, we become the Master of our Suffering, and in doing so not only gain the ability to decide how we will respond to it, but the ability to decide how we will respond to it IN OTHERS. It is this ability (or empathy), which is the true catalyst for Compassion and Love.
_______________________________
From: kynara54leddon
Sent: 6/26/2006 2:46 PM
As the lecture continued, Rinpoche went on to introduce a work called "The Eight Verses on Transforming the Mind" One of the most important texts from a genre of Tibetan spiritual writings known as the lo-jong, this work (whose title literally translates as 'transforming the mind.') was written by the eleventh-century Tibetan master Langri Thangpa. According to the Dalai Lama's book "The Dalai Lama's Little Book of Wisdom", some of the seminal themes of the lo-jong include: "the enhancement of compassion, the cultivation of balanced attitudes toward self and others, the development of positive ways of thinking, and the transformation of adverse situations into conditions to favorable to spiritual development." (Pg. 129)
_____________________________________
From: kynara54leddon
Sent: 7/21/2006 1:51 PM
Considered essential to the development and understand of Compassion as a vehicle to Enlightenment, the Chenrezig Meditation is one of the few Tibetan Meditation practices which are allowed the student before Initiation. According to Kyabje Kalu Rinpoche, who served for many years as the Chief Meditation Master of the Kagyu Lineage:"Most tantrayana or vajrarana visualization and mantra practices require that an initiation and subsequent authorization and instruction be given by a qualified lama before the sadhana, or ritual practice, can begin. However, a few practices, those that were given publicly by Lord Buddha Shakyamuni, do not fall under such restrictions. Very definitely, all the practices given in the Sutras have the full blessing of the Buddha and therefore can be practiced if one has the aspiration to do so. Such practices include those of the noble Chenrezig and of the mother of the buddhas, Green Tara. Naturally, whenever it is possible for you to take the vajrayana initiation of Chenrezig or Green Tara, you are encouraged to do so." (from the book "Gently Whispered")As Bokar Rinpoche wrote, in Chenrezig: Lord of Love, these clarifying remarks: "As long as one considers Chenrezig outside oneself, the initiation, in fact, is not indispensable. However, to meditate on oneself in the form of the deity and to actually accomplish the phases of creation and completion, the initiation is necessary."
__________________________________________________
As I promised to do so, I would very much like to share this meditation with you. Before I do so, however, I would like to spend a bit more time with my instructors. Hopefully, after my next session in August, I will be able to do so.
__________________________________________________
From: kynara54leddon
Sent: 10/8/2006 8:57 PM
My profound thanks to Lama Kathy for her advice, patience, and compassionate teaching of this technique. To her I can only say: Tashi Delek.....
__________________________________________
The Chenrezig Meditation, in conjunction with Tonglen (Taking & Sending) the Chenrezig Meditation is used to help an individual in his/her development of the "Compassionate" mindset. According to Tibetan scholar Pema Chodron:
"The tonglen practice is a method for connecting with suffering – ours and that which is all around us – everywhere we go. It is a method for overcoming fear of suffering and for dissolving the tightness of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us, no matter how cruel or cold we might seem to be." Simple in explanation, but very difficult in practice, Tonglen represents the very heart of what I have come to know as the Alchemy of Compassion. As an explanation of the technique, once again let me share with you the words of Pema Chodron:"You breathe in the pain of a specific person or animal that you wish to help. You breathe out to that person spaciousness or kindness or a good meal or a cup of coffee - whatever you feel would lighten their load. You can do this for anyone: the homeless mother that you pass on the street, your suicidal uncle, or yourself and the pain you are feeling at that very moment. The main point is that the suffering should be real, totally untheoretical. It should be heartfelt, tangible, honest, and vivid."
http://www.dharma-haven.org/tibetan/meditation.htm
As I understand the discipline, in it's purest form, Tibetan Meditation is a "universal" practice, in other words, all beings are prayed for regardless of gender, race, culture or species.
Sent: 5/23/2006 6:55 PM
Last night I had the distinct honor of being invited to attend a lecture sponsored by The Tibetan Buddhist Meditation Center of Wichita. Thinking with fondness the stories of Tibet that Raymond Bernard recounts in his book "Letters from Nowhere" I decided to accept my friend's invitation to attend.
Arriving at the small Episcopal Church just before 7:00, I scanned the room for my friend and the other members of the group who had invited me. Not seeing anyone I recognized, I was preparing to take my seat in the back of the room when a red-clad monk walked up and gestured for me to follow him. Moments later, I was astounded to be invited to sit in a chair in the very front row. But thankfully my discomfort was short-lived as my Buddhist friend joined me shortly after.
As the clock reached 7:00, a small gong sounded, announcing the arrival of the Ven. Bardor Tulku Rinpoche and his party. As the back door of the sanctuary opened, we rose to greet our honored guest. Smiling gently, the Teacher returned our salutations and then took his seat at the front of the room. After a few moments to allow his translator to prepare his materials and the audience to settle in, he began to speak.
As had been previously announced, the topic of the evening's lecture was: "A Path of Compassion and Peace in a Troubled World." As a teacher in the Karma Kagyu Lineage of Tibetan Buddhism, Rinpoche began his lecture by explaining the nature of Karma.
_______________________
From: kynara54leddon
Sent: 5/23/2006 7:38 PM
Karma he explained, simply represents the teaching that a person bears the sole and unique responsibility for their actions. At this basic level, right or wrong, good or bad, we and only we are responsible for what we say and do and ultimately, the suffering (or happiness) that results from our actions. But Karma is also a powerful vehicle for change as well. As Rinpoche went on to explain, each and every one of us possesses very powerful resources; the ability to manifest true wisdom; the potential to express gentleness and genuine compassion; and the potiential to use these things as vehicles to alleviate suffering in our lives, as well as the world at large. By learning about ourselves, he explained, and by taking responsibility for our own negative Karma, we can come to understand the causes of our suffering. Once we do this, we become the Master of our Suffering, and in doing so not only gain the ability to decide how we will respond to it, but the ability to decide how we will respond to it IN OTHERS. It is this ability (or empathy), which is the true catalyst for Compassion and Love.
_______________________________
From: kynara54leddon
Sent: 6/26/2006 2:46 PM
As the lecture continued, Rinpoche went on to introduce a work called "The Eight Verses on Transforming the Mind" One of the most important texts from a genre of Tibetan spiritual writings known as the lo-jong, this work (whose title literally translates as 'transforming the mind.') was written by the eleventh-century Tibetan master Langri Thangpa. According to the Dalai Lama's book "The Dalai Lama's Little Book of Wisdom", some of the seminal themes of the lo-jong include: "the enhancement of compassion, the cultivation of balanced attitudes toward self and others, the development of positive ways of thinking, and the transformation of adverse situations into conditions to favorable to spiritual development." (Pg. 129)
_____________________________________
From: kynara54leddon
Sent: 7/21/2006 1:51 PM
Considered essential to the development and understand of Compassion as a vehicle to Enlightenment, the Chenrezig Meditation is one of the few Tibetan Meditation practices which are allowed the student before Initiation. According to Kyabje Kalu Rinpoche, who served for many years as the Chief Meditation Master of the Kagyu Lineage:"Most tantrayana or vajrarana visualization and mantra practices require that an initiation and subsequent authorization and instruction be given by a qualified lama before the sadhana, or ritual practice, can begin. However, a few practices, those that were given publicly by Lord Buddha Shakyamuni, do not fall under such restrictions. Very definitely, all the practices given in the Sutras have the full blessing of the Buddha and therefore can be practiced if one has the aspiration to do so. Such practices include those of the noble Chenrezig and of the mother of the buddhas, Green Tara. Naturally, whenever it is possible for you to take the vajrayana initiation of Chenrezig or Green Tara, you are encouraged to do so." (from the book "Gently Whispered")As Bokar Rinpoche wrote, in Chenrezig: Lord of Love, these clarifying remarks: "As long as one considers Chenrezig outside oneself, the initiation, in fact, is not indispensable. However, to meditate on oneself in the form of the deity and to actually accomplish the phases of creation and completion, the initiation is necessary."
__________________________________________________
As I promised to do so, I would very much like to share this meditation with you. Before I do so, however, I would like to spend a bit more time with my instructors. Hopefully, after my next session in August, I will be able to do so.
__________________________________________________
From: kynara54leddon
Sent: 10/8/2006 8:57 PM
My profound thanks to Lama Kathy for her advice, patience, and compassionate teaching of this technique. To her I can only say: Tashi Delek.....
__________________________________________
The Chenrezig Meditation, in conjunction with Tonglen (Taking & Sending) the Chenrezig Meditation is used to help an individual in his/her development of the "Compassionate" mindset. According to Tibetan scholar Pema Chodron:
"The tonglen practice is a method for connecting with suffering – ours and that which is all around us – everywhere we go. It is a method for overcoming fear of suffering and for dissolving the tightness of our heart. Primarily it is a method for awakening the compassion that is inherent in all of us, no matter how cruel or cold we might seem to be." Simple in explanation, but very difficult in practice, Tonglen represents the very heart of what I have come to know as the Alchemy of Compassion. As an explanation of the technique, once again let me share with you the words of Pema Chodron:"You breathe in the pain of a specific person or animal that you wish to help. You breathe out to that person spaciousness or kindness or a good meal or a cup of coffee - whatever you feel would lighten their load. You can do this for anyone: the homeless mother that you pass on the street, your suicidal uncle, or yourself and the pain you are feeling at that very moment. The main point is that the suffering should be real, totally untheoretical. It should be heartfelt, tangible, honest, and vivid."
http://www.dharma-haven.org/tibetan/meditation.htm
As I understand the discipline, in it's purest form, Tibetan Meditation is a "universal" practice, in other words, all beings are prayed for regardless of gender, race, culture or species.
Templar Prayers
From: kynara54leddon (Original Message)
Sent: 4/14/2006 2:20 PM
TEMPLAR PRAYERS
Psalm 94 (94:1-23) King James Version O Lord God, [1] to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself. 2 Lift up thyself, thou judge of the earth: render a reward to the proud. 3 Lord, how long shall the wicked, how long shall the wicked triumph? 4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? 5 They break in pieces thy people, O Lord, and afflict thine heritage. 6 They slay the widow and the stranger, and murder the fatherless. 7 Yet they say, The Lord shall not see, neither shall the God of Jacob regard it. 8 Understand, ye brutish among the people: and ye fools, when will ye be wise? 9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see? 10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? 11 The Lord knoweth the thoughts of man, that they are vanity. 12 Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law; 13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. 14 For the Lord will not cast off his people, neither will he forsake his inheritance. 15 But judgment shall return unto righteousness: and all the upright in heart shall follow [2] it. 16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity? 17 Unless the Lord had been my help, my soul had almost [3] dwelt in silence. 18 When I said, My foot slippeth; thy mercy, O Lord, held me up. 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the Lord is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.
http://www.christnotes.org/bible.php?q=Psalm+94
Venite (95:1-7) King James Version:
O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. 2 Let us come [1] before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the Lord is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea [2] is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the Lord our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, [3] and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 11 Unto whom I sware in my wrath that they should not enter into my rest.
http://www.christnotes.org/bible.php?q=Psalm+95
Non Nobis(115: 1-18] King James Version
Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake. 2 Wherefore should the heathen say, Where is now their God? 3 But our God is in the heavens: he hath done whatsoever he hath pleased. 4 Their idols are silver and gold, the work of men's hands. 5 They have mouths, but they speak not: eyes have they, but they see not: 6 They have ears, but they hear not: noses have they, but they smell not: 7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. 8 They that make them are like unto them; so is every one that trusteth in them. 9 O Israel, trust thou in the Lord: he is their help and their shield. 10 O house of Aaron, trust in the Lord: he is their help and their shield. 11 Ye that fear the Lord, trust in the Lord: he is their help and their shield. 12 The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron. 13 He will bless them that fear the Lord, both small and great. 14 The Lord shall increase you more and more, you and your children. 15 Ye are blessed of the Lord which made heaven and earth. 16 The heaven, even the heavens, are the Lord's: but the earth hath he given to the children of men. 17 The dead praise not the Lord, neither any that go down into silence. 18 But we will bless the Lord from this time forth and for evermore. Praise the Lord.
http://www.christnotes.org/bible.php?q=Psalm+115&ver=kjv
Gloria Patri (Glory Be)
GLORIA PATRI, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. AmenSent: 4/14/2006 2:20 PM
TEMPLAR PRAYERS
Psalm 94 (94:1-23) King James Version O Lord God, [1] to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself. 2 Lift up thyself, thou judge of the earth: render a reward to the proud. 3 Lord, how long shall the wicked, how long shall the wicked triumph? 4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? 5 They break in pieces thy people, O Lord, and afflict thine heritage. 6 They slay the widow and the stranger, and murder the fatherless. 7 Yet they say, The Lord shall not see, neither shall the God of Jacob regard it. 8 Understand, ye brutish among the people: and ye fools, when will ye be wise? 9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see? 10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? 11 The Lord knoweth the thoughts of man, that they are vanity. 12 Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law; 13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. 14 For the Lord will not cast off his people, neither will he forsake his inheritance. 15 But judgment shall return unto righteousness: and all the upright in heart shall follow [2] it. 16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity? 17 Unless the Lord had been my help, my soul had almost [3] dwelt in silence. 18 When I said, My foot slippeth; thy mercy, O Lord, held me up. 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the Lord is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.
http://www.christnotes.org/bible.php?q=Psalm+94
Venite (95:1-7) King James Version:
O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation. 2 Let us come [1] before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the Lord is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea [2] is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the Lord our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, 8 Harden not your heart, as in the provocation, [3] and as in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 11 Unto whom I sware in my wrath that they should not enter into my rest.
http://www.christnotes.org/bible.php?q=Psalm+95
Non Nobis(115: 1-18] King James Version
Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake. 2 Wherefore should the heathen say, Where is now their God? 3 But our God is in the heavens: he hath done whatsoever he hath pleased. 4 Their idols are silver and gold, the work of men's hands. 5 They have mouths, but they speak not: eyes have they, but they see not: 6 They have ears, but they hear not: noses have they, but they smell not: 7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. 8 They that make them are like unto them; so is every one that trusteth in them. 9 O Israel, trust thou in the Lord: he is their help and their shield. 10 O house of Aaron, trust in the Lord: he is their help and their shield. 11 Ye that fear the Lord, trust in the Lord: he is their help and their shield. 12 The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron. 13 He will bless them that fear the Lord, both small and great. 14 The Lord shall increase you more and more, you and your children. 15 Ye are blessed of the Lord which made heaven and earth. 16 The heaven, even the heavens, are the Lord's: but the earth hath he given to the children of men. 17 The dead praise not the Lord, neither any that go down into silence. 18 But we will bless the Lord from this time forth and for evermore. Praise the Lord.
http://www.christnotes.org/bible.php?q=Psalm+115&ver=kjv
Gloria Patri (Glory Be)
(Trans: GLORY BE to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.)
http://www.sspx.co.uk/prayers.php?id=120
Pater Noster (Our Father)
PATER NOSTER, qui es in caelis, sanctificetur nomen Tuum, adveniat Regnum Tuum, fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra, sicut et nos dimittímus debitoribus nostris; et ne nos inducas in tentationem, sed libera nos a malo. Amen.
(Trans: OUR FATHER, Who art in heaven, hallowed by Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive them that trespass against us and lead us not into temptation, but deliver us from evil. Amen.)
http://www.sspx.co.uk/prayers.php?id=119
The Ambrosian Hymn/Te Deum E DEUM laudamus:
* te Dominum confitemur. Te aeternum Patrem * omnis terra venerator. Tibi omnes Angeli, * tibi Caeli, et universae Potestates: Tibi Cherubim et Seraphim * incessabili voce proclamant: Sanctus, Sanctus, Sanctus * Dominus Deus Sabaoth. Pleni sunt caeli et terra * majestatis gloriae tuae. Te gloriosus * Apostolorum chorus, Te Prophetarum * laudabilis numerus, Te Martyrum candidatus * laudat exercitus. Te per orbem terrarium * sancta confitetur Ecclesia, Patrem * immensae majestatis; Venerandum tuum verum * et unicum Filium; Sanctum quoque * Paraclitum Spiritum. Tu Rex gloriae, * Christe. Tu Patris * sempiternus es Filius. Tu, ad liberandum suscepturus hominem, * non horruisti Virginis uterum. Tu, devicto mortis aculeo, * aperuisti credentibus regna caelorum. Tu ad dexteram Dei sedes, * in Gloria Patris. Judex crederis * esse venturus. Te ergo quaesumus, tuis famulis subveni, * quos pretioso sanguine redemisti. Aeterna fac cum Sanctis tuis * in gloria numerari. Salvum fac populum tuum, Domine, * et benedic haereditati tuae. Et rege eos, * et extolle illos usque in aeternum. Per singulos dies * benedicimus te; Et laudamus nomen tuum in saeculum, * et in saeculum saeculi. Dignare, Domine, die isto * sine peccato nos custodire. Miserere nostri, Domine, * miserere nostri. Fiat misericordia tua, Domine, super nos * quemadmodum speravimus in te. In te, Domine, speravi: * non confundar in aeternum.
(Translation) WE PRAISE Thee, O God: we acknowledge Thee to be the Lord. All the earth doth worship Thee: the Father everlasting. To Thee all Angels; to Thee the Heavens and all the Powers therein. To Thee the Cherubim and Seraphim cry with unceasing voice: Holy, Holy, Holy: Lord God of Hosts. The heavens and the earth are full of the majesty of Thy Glory. Thee the glorious choir of the Apostles, Thee the admirable company of the prophets, Thee the white-robed army of Martyrs praise. Thee the Holy Church throughout all the world doth acknowledge. The Father of infinite Majesty. Thine adorable, true and only Son. Also the Holy Ghost, the Paraclete. Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Father. Thou having taken upon Thee to deliver man, didst not abhor the Virgin’s womb. Thou having overcome the sting of death, didst open to believers the kingdom of heaven. Thou sittest at the right hand of God, in the glory of the Father. We belive that Thou shalt come to be our Judge. We beseech Thee, therefore, help Thy servants, whom Thou hast redeemed with Thy precious Blood. Make them to be numbered with Thy Saints, in glory everlasting. O Lord, save Thy people: and bless Thine inheritance. Govern them, and lift them up for ever. Day by day we bless Thee. And we praise Thy name for ever, and world without end. Vouchsafe, O Lord, this day, to keep us without sin. Have mercy on us, O Lord; have mercy on us. Let Thy mercy, O Lord, be upon us, as we have hoped in Thee. O Lord, in Thee have I hoped: let me never be confounded.
http://www.sspx.co.uk/prayers.php?id=232
Article #222 (To be continued)
Letters from Home: Hugues de Payens to his Bretheren
From: kynara54leddon (Original Message)
Sent: 1/12/2006 2:01 PM
PREFACE: Every once in a while, someone will ask me: "are there Templars in the Chivalry for Children program?" And while the classic virtues of the Templar Rule (i.e. poverty, chastity and obedience) are NOT overtly included in the seven virtues we teach (i.e. humility, courtesy, honesty, loyalty, courage, charity and perseverance) the spirit of the Templar legacy *is* represented in the material.
In a recent re-reading of a reference book on the history of the Templars, I was reminded of this translation of a letter written in 1126 from Hughes de Payens to his bretheren. Not only is it a window into the mind of the order's founder at a time of great uncertainty, it also illustrates two of the C4C virtues as Hughes de Payens saw them.
Certainly, within the purview of our program, necessity requires that we do a secular presentation of these two virtues...but these two virtues are very much present, none-the-less.
(Note: For futher research, the original text is found in: Leclerq "Sur le Debut de Templiers", p 84)
1) Hugues asserts that the knights' original vocation has been weakened by the devil, and then seeks to reassure them by means of spiritual quotations.
2) He states that the military nature of the order is a major objection raised against them, and replies to this objection by insisting that since the main intention is religious the purpose of the order is primiarily relitious and only then military.
3) The devil tempts the brothers with pride and ambition, and the idea of achieving highter rank. Hugues insists that they must resist such desires with humility (emphasis mine). With patience and humility they well best serve God.
4) Referring to the same temptations, he reminds the knights that neigher tank nor dress conver Christian grandeur.
5) To the possible objection that military duties might be a obstacle to the peace of mind essential for contemplation, he argues that even contemplatives must perform some labour and cannot live without devoting time to activities other than contemplation.
6) He emphasizes the necessity of duty and perseverance (emphasis mine), since these qualities will enable the knights to resist the temptations of the devil which threaten their vocation.
7) The multiform nature of the devil's suggestions is stressed, especially the notion that the Templar brothers are not mere servants. Hugues insists on the idea of an association of free brother knights, and how service in such an association can lead to salvation."(1)_______________________________________________
(1) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 24
_________________________________________________________________
From: kynara54leddon
Sent: 1/12/2006 2:03 PM
ADDENDUM: As a historian, I find it very interesting that the order is remembered for its triune Vow of poverty, chastity and obedience... But when it's all said and done, I agree with Edward Burman, who noted (vis a vis the Prologue to the Templar Rule) that "the dilligence and perseverance echo the plaintive language of Hugues de Payen writing to the brothers left behind in Jerusalem."(2)
"Devant toutes choses quiquioques seit chevlaier de Christ, elisant tant sainte conversation, toi entour le profession, covient ajoustier pure diligence e ferme perseverance, qui est si digne et si sainte, et si haute est coneue a estre, que se ele est gardee purement et pardurablement, tu desserviras a tenir compaignie entre les martirs qui connerent por Jhesu Christ lor arms." (3a)
[translation: Above all things, whoever is a knight of Christ choosing only holy conversation, you who have taken the vow should add pure diligence and firm perseverance which are worthy and holy and recognized as elevated virtues so that if you observe it in all it's purity and eternity you will be worthy of keeping company with the martyrs who give their souls for Jesus Christ."] (3b) ____________________________________
(2) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 31 (3a/b) Ibid Pp. 30
Sent: 1/12/2006 2:01 PM
PREFACE: Every once in a while, someone will ask me: "are there Templars in the Chivalry for Children program?" And while the classic virtues of the Templar Rule (i.e. poverty, chastity and obedience) are NOT overtly included in the seven virtues we teach (i.e. humility, courtesy, honesty, loyalty, courage, charity and perseverance) the spirit of the Templar legacy *is* represented in the material.
In a recent re-reading of a reference book on the history of the Templars, I was reminded of this translation of a letter written in 1126 from Hughes de Payens to his bretheren. Not only is it a window into the mind of the order's founder at a time of great uncertainty, it also illustrates two of the C4C virtues as Hughes de Payens saw them.
Certainly, within the purview of our program, necessity requires that we do a secular presentation of these two virtues...but these two virtues are very much present, none-the-less.
(Note: For futher research, the original text is found in: Leclerq "Sur le Debut de Templiers", p 84)
1) Hugues asserts that the knights' original vocation has been weakened by the devil, and then seeks to reassure them by means of spiritual quotations.
2) He states that the military nature of the order is a major objection raised against them, and replies to this objection by insisting that since the main intention is religious the purpose of the order is primiarily relitious and only then military.
3) The devil tempts the brothers with pride and ambition, and the idea of achieving highter rank. Hugues insists that they must resist such desires with humility (emphasis mine). With patience and humility they well best serve God.
4) Referring to the same temptations, he reminds the knights that neigher tank nor dress conver Christian grandeur.
5) To the possible objection that military duties might be a obstacle to the peace of mind essential for contemplation, he argues that even contemplatives must perform some labour and cannot live without devoting time to activities other than contemplation.
6) He emphasizes the necessity of duty and perseverance (emphasis mine), since these qualities will enable the knights to resist the temptations of the devil which threaten their vocation.
7) The multiform nature of the devil's suggestions is stressed, especially the notion that the Templar brothers are not mere servants. Hugues insists on the idea of an association of free brother knights, and how service in such an association can lead to salvation."(1)_______________________________________________
(1) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 24
_________________________________________________________________
From: kynara54leddon
Sent: 1/12/2006 2:03 PM
ADDENDUM: As a historian, I find it very interesting that the order is remembered for its triune Vow of poverty, chastity and obedience... But when it's all said and done, I agree with Edward Burman, who noted (vis a vis the Prologue to the Templar Rule) that "the dilligence and perseverance echo the plaintive language of Hugues de Payen writing to the brothers left behind in Jerusalem."(2)
"Devant toutes choses quiquioques seit chevlaier de Christ, elisant tant sainte conversation, toi entour le profession, covient ajoustier pure diligence e ferme perseverance, qui est si digne et si sainte, et si haute est coneue a estre, que se ele est gardee purement et pardurablement, tu desserviras a tenir compaignie entre les martirs qui connerent por Jhesu Christ lor arms." (3a)
[translation: Above all things, whoever is a knight of Christ choosing only holy conversation, you who have taken the vow should add pure diligence and firm perseverance which are worthy and holy and recognized as elevated virtues so that if you observe it in all it's purity and eternity you will be worthy of keeping company with the martyrs who give their souls for Jesus Christ."] (3b) ____________________________________
(2) Burman, Edward "The Templars: Knights of God" Crucible Press, 1986., Pp. 31 (3a/b) Ibid Pp. 30
Les Grands-Maîtres de l'Ordre du Temple - Hugues de Payns
From: Filcos (Original Message)
Sent: 2/6/2009 4:15 PM
Un très beau site, seulement la remarque en rouge est déplacée. Les templiers furent mis à mort, mais il y a eu des rescapés, de là nos Ordres. De toute façon, ce qui figure sur ce site est du copiage, soit-disant ayanr reçu l'autorisation des éditeurs. Vrai ou faux? Or, un chevalier peut donner l'adoubement à un autre. Vos réactions! Merci.
http://www.templiers.net/maitres/index.php?page=jacques-de-molay
Sent: 2/6/2009 4:15 PM
Un très beau site, seulement la remarque en rouge est déplacée. Les templiers furent mis à mort, mais il y a eu des rescapés, de là nos Ordres. De toute façon, ce qui figure sur ce site est du copiage, soit-disant ayanr reçu l'autorisation des éditeurs. Vrai ou faux? Or, un chevalier peut donner l'adoubement à un autre. Vos réactions! Merci.
http://www.templiers.net/maitres/index.php?page=jacques-de-molay
The Naming of Swords
From: kynara54leddon (Original Message)
Sent: 1/1/2008 8:23 PM
In the ancient days, warriors in many lands claimed (and named) their weapons. Even today, in literature and legend, these names come down to us to invoke a sense of wonder and mystery:
Charlemagne(1): Joyeuse
Charlamagne (2): Closamount King
Arthur (1): Excalibur King
Arthur (2): Caliburn
Gawain: Galatyn
Roland: Durandal
Edward the Confessor: Curtana
Beowulf: Naegling
Julius Caesar: Crocea Mors "Yellow Death" (source: Geof of Monmouth)
Marc Anthony: Philippan (source: William Shakespeare)
Nanigi: Kusanagi "Herb Queller" (Sanshu no Shinki/The Three Treasures)
Siegfried: Balmung
Mohammad (1): Al Battar "Beater"
Mohammad (2): Dhu'l Fakar "Sharp"
Mohammad (3): Halef: "Deadly"
Rodrigo Diaz de Vivar/El Cid (2): Colada
Rodrigo Diaz de Vivar/El Cid (2):
Tizona Tethra, King of Fomor: Orna (source: "Book of Invasions")
Lugh Lamfada: An Fragarach "Retaliator" (source: "Mabinogion")
Ferghus Mac Roich: Caladbolg (source: "Tain Bo Cualgne")
Kormak Ogmundsson: Skofnung (source: Saga Ogmundsson)
Surt: Laevateinn "Staff of Destruction" (source: Voluspa)
King Rhydderch Hael: Dyrnwyn (Thirteen Hallows of England)
So, all of this begs a question: if you ever find (or found?) yourself the proud posessor of a weapon of renown, what name would you give it? (and why?) Since I asked the question, it's only fair that I start. In the Chivalry for Children program, there are 4 swords present during the class (three of which have recorded names: Talismen, Geburah, and Windwalker. The first two blades were named by their owners because of aspects they saw in the swords themselves. The last blade, Windwalker, was named by a Native American Elder in honor of the Civil War veteran it originally belonged to. The name has been retained in honor of the original owner (and out of respect for the Elder who named it).
_________________
"The motto of chivalry is also the motto of wisdom; to serve all, but love only one. " Honore de Balzac
____________________________________
From: Jonathon_TN
Sent: 12/11/2008 8:27 PM
I have a bayonette that I obtained in a curious manner. I sometimes refer to it as The "Sword in the Barrel" from the manner I obtained it. It's an M1 Garand, bayonette, possibly milled from a previous bayonete for the 1903 Springfield (as did happen early in ww2 when supplies were scarce). I dont usually call it by name but I like to have it around. It's got tally marks on the handle. I didn't put them there .I have a 8mm Mauser rifle I sometimes call Isabella. It was made in a Spanish Armory and probably did some time propping up an unsavory regime. But it's mine now.
Sent: 1/1/2008 8:23 PM
In the ancient days, warriors in many lands claimed (and named) their weapons. Even today, in literature and legend, these names come down to us to invoke a sense of wonder and mystery:
Charlemagne(1): Joyeuse
Charlamagne (2): Closamount King
Arthur (1): Excalibur King
Arthur (2): Caliburn
Gawain: Galatyn
Roland: Durandal
Edward the Confessor: Curtana
Beowulf: Naegling
Julius Caesar: Crocea Mors "Yellow Death" (source: Geof of Monmouth)
Marc Anthony: Philippan (source: William Shakespeare)
Nanigi: Kusanagi "Herb Queller" (Sanshu no Shinki/The Three Treasures)
Siegfried: Balmung
Mohammad (1): Al Battar "Beater"
Mohammad (2): Dhu'l Fakar "Sharp"
Mohammad (3): Halef: "Deadly"
Rodrigo Diaz de Vivar/El Cid (2): Colada
Rodrigo Diaz de Vivar/El Cid (2):
Tizona Tethra, King of Fomor: Orna (source: "Book of Invasions")
Lugh Lamfada: An Fragarach "Retaliator" (source: "Mabinogion")
Ferghus Mac Roich: Caladbolg (source: "Tain Bo Cualgne")
Kormak Ogmundsson: Skofnung (source: Saga Ogmundsson)
Surt: Laevateinn "Staff of Destruction" (source: Voluspa)
King Rhydderch Hael: Dyrnwyn (Thirteen Hallows of England)
So, all of this begs a question: if you ever find (or found?) yourself the proud posessor of a weapon of renown, what name would you give it? (and why?) Since I asked the question, it's only fair that I start. In the Chivalry for Children program, there are 4 swords present during the class (three of which have recorded names: Talismen, Geburah, and Windwalker. The first two blades were named by their owners because of aspects they saw in the swords themselves. The last blade, Windwalker, was named by a Native American Elder in honor of the Civil War veteran it originally belonged to. The name has been retained in honor of the original owner (and out of respect for the Elder who named it).
_________________
"The motto of chivalry is also the motto of wisdom; to serve all, but love only one. " Honore de Balzac
____________________________________
From: Jonathon_TN
Sent: 12/11/2008 8:27 PM
I have a bayonette that I obtained in a curious manner. I sometimes refer to it as The "Sword in the Barrel" from the manner I obtained it. It's an M1 Garand, bayonette, possibly milled from a previous bayonete for the 1903 Springfield (as did happen early in ww2 when supplies were scarce). I dont usually call it by name but I like to have it around. It's got tally marks on the handle. I didn't put them there .I have a 8mm Mauser rifle I sometimes call Isabella. It was made in a Spanish Armory and probably did some time propping up an unsavory regime. But it's mine now.
Biblical Archaeology: A "Grail" of a Different Color
kynara54leddon (Original Message)
Sent: 10/1/2008 4:59 PM
A team of scientists led by renowned French marine archaeologist Franck Goddio recently announced that they have found a bowl, dating to between the late 2nd century B.C. and the early 1st century A.D., that is engraved with what they believe could be the world's first known reference to Christ...
For more information:
http://www.msnbc.msn.com/id/26972493/?GT1=43001
Sent: 10/1/2008 4:59 PM
A team of scientists led by renowned French marine archaeologist Franck Goddio recently announced that they have found a bowl, dating to between the late 2nd century B.C. and the early 1st century A.D., that is engraved with what they believe could be the world's first known reference to Christ...
For more information:
http://www.msnbc.msn.com/id/26972493/?GT1=43001
The Sleeping Shepherd-Kings of Salem and 'The Shepherds of Arcadia'
From: Donna17190 (Original Message)
Sent: 10/1/2008 9:10 PM
http://osdir.com/ml/culture.templar.rosemont/2007-04/msg00016.html
The Sleeping Shepherd-Kings of Salem
Jesus descends from the sons of Salma who were the Sleeping Shepherds of Bethleham. I suspect Jesus came as the embodiment of King Solomon, a 'Sleeping Sherpherd' after the god Endymion who was worshipped by the Carians who I believe were king David's bodyguards. The Carians followed Mithra, also, and thus were the Parthian Magi who woke the Sleeping Shepherds of Bethleham and told them of their Savior asleep in a manger.
Endymion is related to Salmoneus who is depicted in a paintng by Poussin whose work 'The Shepherds of Arcadia' has received much attention in regards to the Priory de Sion and the Davinci Code. I believe there was a search for the burial place of Solomon in Arcadia by Freemasons.
According to Robert Graves, the names Salma, or Salmon, are royal titles among the Kenites who were Mose's inlaws. He married Jethro's daughter, a shepherdess. Scholars are now concluding Moses adobted the religion of Jethro that made a home in Salem, or Jerusalem, where the Axis Mundi was established.
I beleive Jesus was the embodiment of the first King of Salem, who was David. Solomon installed the Rosa Mundi, or the Shekinah in the temple. The Golden Gate in Herod's temple was sealed, and could only be opened by the embodiment of Salma, or, Solomon. Jesus entered that gate as the embodiment of Solomon to be crowned the King of Jeruaslem.
Jesus was nicknamed 'The Wind' which is the name of Aeolus the father of Salmoneus. Just before Jesus dies on the Axis Mundi there is an eclipse of the sun that lasts for three hours.
The Jews studied the phases of the moon to determine many temple rituals, and the Jubilee. Selene, the goddess of the moon, visited Endymion in his cave while he was asleep, and somehow had fifty beautiful daughters by him that represented the phases of the moon.
During the eclipse, when the cosmic clock is being reset, Jesus declares "It is done!" and the the tombs of "sleeping Saints" are opened, and they go into Jerusalem and talk to the citizens. The "saints" were not buried near Jerusalem, but the 'Kings of Jerusalem' were. This was the true title nailed over Jesus' head atop the cross. Here is the Good Shepherd - AWOKEN - from his deep sleep. Consider the sleeping disciples atop the Mount of Olives where Solomon built a temple to golden chariots.
What did the Good Shepherds of Salem, Elis, and Arcadia do with the wool of those sheep?
I found Endymion, yesterday, after I found the Axis Mundi. Meher Baba, the Parthian Poet, was called "The Awakener". The Rose-line, the Meridian, and the Axis Mundi has been reset. The Rose of the World is awake in her new kingdom!
Jon Presco
Rechabite-Nazarite Prophet
Copyright 2007
http://rougeknights.blogspot.com/
Selene, the Titan goddess of the moon, loved the mortal, who was so beautiful that she asked Endymion's father Zeus to grant him eternal youth so he would never leave her. Alternatively, Selene loved so much how Endymion looked when he was asleep in the cave on Mount Latmos, near Miletus, in Caria; she entreated with Zeus that he might remain that way. Either way, Zeus blessed him by putting him into an eternal sleep. Every night, Selene visited him where he slept. Selene and Endymion had fifty daughters called the Menae.
The sons [8] of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.
http://www.gnpcb.org/esv/search/?q=1+Chronicles+2
In Greek mythology, Salmoneus was the son of Aeolus and Enarete, the brother of Athamas and the father of Tyro. Salmoneus became King of Elis and founded the city of SalmoniaIn myths, Salmoneus tried to equal Zeus by riding a bronze chariot. He imitated thunder by dragging bronze kettles behind his chariot and hurled torches into the air to simulate lightning. He made all the efforts to prove his false divinity to his subjects and force them to make offerings to him. Zeus killed him with a lightning bolt and destroyed his kingdom to vindicate his honour as a true immortal.
Luke 2:8-20[8] And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. [9] An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. [10] But the angel said to them, "Do not be afraid. I bring you good news of great joy that will be for all the people. [11] Today in the town of David a Savior has been born to you; he is Christ the Lord. [12] This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger."[13] Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,[14] "Glory to God in the highest,and on earth peace to men on whom his favor rests."[15] When the angels had left them and gone into heaven, the shepherds said to one another, "Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about."Surrounding Christ's death on the cross, was a chain of miraculous events that gave tremendous testimony to (1) the uniqueness of Jesus Christ, (2) His claims as the Son of God, and (3) as a result, to the fact of the redemption that comes through faith in Him. Any one of these miracles alone would be astounding, but linked together they form an unbreakable chain of evidence that authenticates and declares Jesus Christ as truly the Son of God and the redemptive Savior of the world.
Matthew 27:45-53 Now from the sixth hour darkness fell upon all the land until the ninth hour. 46 And about the ninth hour Jesus cried out with a loud voice, saying, " Eli, Eli, lama sabachthani ?"that is, " My God, My God, why hast Thou forsaken Me ?" 47 And some of those who were standing there, when they heard it, began saying, "This man is calling for Elijah." 48 And immediately one of them ran, and taking a sponge, he filled it with sour wine, and put it on a reed, and gave Him a drink. 49 But the rest of them said, "Let us see whether Elijah will come to save Him." 50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split, 52 and the tombs were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many.
Five miracles are recorded in this passage. They include:
The miraculous darkness that settled over the land.
The rending of the veil in the temple.
The shaking of the earth and the rocks splitting.
The opening of the tombs.
The raising of many saints who had died.
http://www.divinesport.com/awakener.html
Elis, or Eleia (Greek, Modern: Ήλιδα Ilida, Ancient/Katharevousa: Ἤλις, also Ilis, Doric: Ἄλις) is an ancient district, that corresponds with the modern Elis Prefecture. It is in southern Greece on the Peloponnesos peninsula, bounded on the north by Achaea, east by Arcadia, south by Messenia, and west by the Ionian Sea.The local form of the name was Valis, or Valeia, and its meaning, in all probability, "the lowland." In its physical constitution Elis is practically one with Achaea and Arcadia; its mountains are mere offshoots of the Arcadian highlands, and its principal rivers are fed by Arcadian springs.
In myths, Salmoneus tried to equal Zeus by riding a bronze chariot. He imitated thunder by dragging bronze kettles behind his chariot and hurled torches into the air to simulate lightning. He made all the efforts to prove his false divinity to his subjects and force them to make offerings to him. Zeus killed him with a lightning bolt and destroyed his kingdom to vindicate his honour as a true immortal.
ALPHEIOS (or Alpheus) was a River-God of Elis and Arkadia, in the Peloponnesos, southern Greece.The River Alpheios had its headwaters in the south-eastern corner of Arkadia, flowing the length of the country into Elis in the east, past Olympia to reach the Ionian sea. Several of its tributory rivers were also personified, such as the Ladon, Erymanthos, Kladeos and Kytheros. Another personified Eleian river was the small Anigros to the south.
http://www.theoi.com/Potamos/PotamosAlpheios.html
This Æolus was son of Hellen and the nymph Orseis, and a brother of Dorus, Xuthus and Amphictyon. He is described as the ruler of Aeolia (later called Thessaly) and held to be the founder of the Aeolic branch of the Greek/Hellenic nation. Æolus married Enarete, daughter of Deimachus (otherwise unknown). Æolus and Enarete had many children, although the precise number and identities of these children vary from author to author in the ancient sources. Those listed as the sons of Æolus and Enarete include Cretheus, Sisyphus, Deioneus, Salmoneus, Athamas, Perieres, Cercaphas and perhaps Magnes (who is usually regarded as a brother of Macedon) and Aethlius.Endymion (mythology)
_________________________________________
From: Lightseeker
Sent: 10/5/2008 6:23 AM
That's an interesting theory or belief that Jon Presco wrote:
"I believe there was a search for the burial place of Solomon in Arcadia by Freemasons."
As a Freemason and Masonic Historian of over 30 years, I can confirm that there was no search for the burial place of King Solomon, nor was there any need for this, the location is well known and requires no further investigation. I'm afraid you need to draw some other conclusions regarding Arcadia, and hopefully they will be more accurate next time.
Sorry to have to burst the bubble, but there are a lot of incorrect assumptions made about Freemasonry, but I wish you luck with your pursuit for truth!
Lightseeker
Sent: 10/1/2008 9:10 PM
http://osdir.com/ml/culture.templar.rosemont/2007-04/msg00016.html
The Sleeping Shepherd-Kings of Salem
Jesus descends from the sons of Salma who were the Sleeping Shepherds of Bethleham. I suspect Jesus came as the embodiment of King Solomon, a 'Sleeping Sherpherd' after the god Endymion who was worshipped by the Carians who I believe were king David's bodyguards. The Carians followed Mithra, also, and thus were the Parthian Magi who woke the Sleeping Shepherds of Bethleham and told them of their Savior asleep in a manger.
Endymion is related to Salmoneus who is depicted in a paintng by Poussin whose work 'The Shepherds of Arcadia' has received much attention in regards to the Priory de Sion and the Davinci Code. I believe there was a search for the burial place of Solomon in Arcadia by Freemasons.
According to Robert Graves, the names Salma, or Salmon, are royal titles among the Kenites who were Mose's inlaws. He married Jethro's daughter, a shepherdess. Scholars are now concluding Moses adobted the religion of Jethro that made a home in Salem, or Jerusalem, where the Axis Mundi was established.
I beleive Jesus was the embodiment of the first King of Salem, who was David. Solomon installed the Rosa Mundi, or the Shekinah in the temple. The Golden Gate in Herod's temple was sealed, and could only be opened by the embodiment of Salma, or, Solomon. Jesus entered that gate as the embodiment of Solomon to be crowned the King of Jeruaslem.
Jesus was nicknamed 'The Wind' which is the name of Aeolus the father of Salmoneus. Just before Jesus dies on the Axis Mundi there is an eclipse of the sun that lasts for three hours.
The Jews studied the phases of the moon to determine many temple rituals, and the Jubilee. Selene, the goddess of the moon, visited Endymion in his cave while he was asleep, and somehow had fifty beautiful daughters by him that represented the phases of the moon.
During the eclipse, when the cosmic clock is being reset, Jesus declares "It is done!" and the the tombs of "sleeping Saints" are opened, and they go into Jerusalem and talk to the citizens. The "saints" were not buried near Jerusalem, but the 'Kings of Jerusalem' were. This was the true title nailed over Jesus' head atop the cross. Here is the Good Shepherd - AWOKEN - from his deep sleep. Consider the sleeping disciples atop the Mount of Olives where Solomon built a temple to golden chariots.
What did the Good Shepherds of Salem, Elis, and Arcadia do with the wool of those sheep?
I found Endymion, yesterday, after I found the Axis Mundi. Meher Baba, the Parthian Poet, was called "The Awakener". The Rose-line, the Meridian, and the Axis Mundi has been reset. The Rose of the World is awake in her new kingdom!
Jon Presco
Rechabite-Nazarite Prophet
Copyright 2007
http://rougeknights.blogspot.com/
Selene, the Titan goddess of the moon, loved the mortal, who was so beautiful that she asked Endymion's father Zeus to grant him eternal youth so he would never leave her. Alternatively, Selene loved so much how Endymion looked when he was asleep in the cave on Mount Latmos, near Miletus, in Caria; she entreated with Zeus that he might remain that way. Either way, Zeus blessed him by putting him into an eternal sleep. Every night, Selene visited him where he slept. Selene and Endymion had fifty daughters called the Menae.
The sons [8] of Hur the firstborn of Ephrathah: Shobal the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph the father of Beth-gader. 52 Shobal the father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth. 53 And the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites. 54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab and half of the Manahathites, the Zorites. 55 The clans also of the scribes who lived at Jabez: the Tirathites, the Shimeathites and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.
http://www.gnpcb.org/esv/search/?q=1+Chronicles+2
In Greek mythology, Salmoneus was the son of Aeolus and Enarete, the brother of Athamas and the father of Tyro. Salmoneus became King of Elis and founded the city of SalmoniaIn myths, Salmoneus tried to equal Zeus by riding a bronze chariot. He imitated thunder by dragging bronze kettles behind his chariot and hurled torches into the air to simulate lightning. He made all the efforts to prove his false divinity to his subjects and force them to make offerings to him. Zeus killed him with a lightning bolt and destroyed his kingdom to vindicate his honour as a true immortal.
Luke 2:8-20[8] And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. [9] An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. [10] But the angel said to them, "Do not be afraid. I bring you good news of great joy that will be for all the people. [11] Today in the town of David a Savior has been born to you; he is Christ the Lord. [12] This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger."[13] Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,[14] "Glory to God in the highest,and on earth peace to men on whom his favor rests."[15] When the angels had left them and gone into heaven, the shepherds said to one another, "Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about."Surrounding Christ's death on the cross, was a chain of miraculous events that gave tremendous testimony to (1) the uniqueness of Jesus Christ, (2) His claims as the Son of God, and (3) as a result, to the fact of the redemption that comes through faith in Him. Any one of these miracles alone would be astounding, but linked together they form an unbreakable chain of evidence that authenticates and declares Jesus Christ as truly the Son of God and the redemptive Savior of the world.
Matthew 27:45-53 Now from the sixth hour darkness fell upon all the land until the ninth hour. 46 And about the ninth hour Jesus cried out with a loud voice, saying, " Eli, Eli, lama sabachthani ?"that is, " My God, My God, why hast Thou forsaken Me ?" 47 And some of those who were standing there, when they heard it, began saying, "This man is calling for Elijah." 48 And immediately one of them ran, and taking a sponge, he filled it with sour wine, and put it on a reed, and gave Him a drink. 49 But the rest of them said, "Let us see whether Elijah will come to save Him." 50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split, 52 and the tombs were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many.
Five miracles are recorded in this passage. They include:
The miraculous darkness that settled over the land.
The rending of the veil in the temple.
The shaking of the earth and the rocks splitting.
The opening of the tombs.
The raising of many saints who had died.
http://www.divinesport.com/awakener.html
Elis, or Eleia (Greek, Modern: Ήλιδα Ilida, Ancient/Katharevousa: Ἤλις, also Ilis, Doric: Ἄλις) is an ancient district, that corresponds with the modern Elis Prefecture. It is in southern Greece on the Peloponnesos peninsula, bounded on the north by Achaea, east by Arcadia, south by Messenia, and west by the Ionian Sea.The local form of the name was Valis, or Valeia, and its meaning, in all probability, "the lowland." In its physical constitution Elis is practically one with Achaea and Arcadia; its mountains are mere offshoots of the Arcadian highlands, and its principal rivers are fed by Arcadian springs.
In myths, Salmoneus tried to equal Zeus by riding a bronze chariot. He imitated thunder by dragging bronze kettles behind his chariot and hurled torches into the air to simulate lightning. He made all the efforts to prove his false divinity to his subjects and force them to make offerings to him. Zeus killed him with a lightning bolt and destroyed his kingdom to vindicate his honour as a true immortal.
ALPHEIOS (or Alpheus) was a River-God of Elis and Arkadia, in the Peloponnesos, southern Greece.The River Alpheios had its headwaters in the south-eastern corner of Arkadia, flowing the length of the country into Elis in the east, past Olympia to reach the Ionian sea. Several of its tributory rivers were also personified, such as the Ladon, Erymanthos, Kladeos and Kytheros. Another personified Eleian river was the small Anigros to the south.
http://www.theoi.com/Potamos/PotamosAlpheios.html
This Æolus was son of Hellen and the nymph Orseis, and a brother of Dorus, Xuthus and Amphictyon. He is described as the ruler of Aeolia (later called Thessaly) and held to be the founder of the Aeolic branch of the Greek/Hellenic nation. Æolus married Enarete, daughter of Deimachus (otherwise unknown). Æolus and Enarete had many children, although the precise number and identities of these children vary from author to author in the ancient sources. Those listed as the sons of Æolus and Enarete include Cretheus, Sisyphus, Deioneus, Salmoneus, Athamas, Perieres, Cercaphas and perhaps Magnes (who is usually regarded as a brother of Macedon) and Aethlius.Endymion (mythology)
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From: Lightseeker
Sent: 10/5/2008 6:23 AM
That's an interesting theory or belief that Jon Presco wrote:
"I believe there was a search for the burial place of Solomon in Arcadia by Freemasons."
As a Freemason and Masonic Historian of over 30 years, I can confirm that there was no search for the burial place of King Solomon, nor was there any need for this, the location is well known and requires no further investigation. I'm afraid you need to draw some other conclusions regarding Arcadia, and hopefully they will be more accurate next time.
Sorry to have to burst the bubble, but there are a lot of incorrect assumptions made about Freemasonry, but I wish you luck with your pursuit for truth!
Lightseeker
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