Results 1 – 12 of 24 The Opening of the Way: A Practical Guide to the Wisdom Teachings of Ancient Egypt. Oct 1, by Isha Schwaller de Lubicz. Isah Schwaller De Lubicz, Isha Schwaller de Lubicz. from: $ The Opening of the Way: A Practical Guide to the Wisdom Teachings of Ancient Egypt. Isha Schwaller de Lubicz, Schwaller’s wife (herself the author of a strange work of Egyptian esoterica, Her-Bak), wrote that the aims of Les Veilleurs included “the.
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Originally published in Clavis: Taken in its entirety, however, the esotericism of de Lubicz is nothing less than a science of consciousness. Herein, everything that exists—the phenomenal world as a whole—was seen precisely as a reaction to a metaphysical action. Artist, alchemist, Egyptologist, Neopythagorean, and Hermetic philosopher. Pictured here during the epoch of SuhaliaSt.
Image reproduced from frontispiece to R. Schwaller de Lubicz, La Doctrine: The story of these names will reveal much. For now, however, it is important to realise that he was first and foremost Alsatian. His nature is a precise reflection of the land—or rather, borderland —into which he was born: Alsace, the echwaller strip of land defined by the Vosges in the West and by the Rhine in the East.
Since Julius Caesar first wrested the region from the Germanic tribes in the first century CE, its history has been one of repeated oscillation between Gallic and Germanic rule. Indeed, his part-French, part-German name reflects the bi-fold lineage of not only the territory but its people: At root of both endeavours lies a metaphysics of perception that embraces both the intuitive and empirical faculties.
R. A. Schwaller de Lubicz – Wikipedia
Deeply Pythagorean, Schwaller saw the human lifespan governed by a series of seven-year cycles that correspond to phases of organic and initiatic development. He identified key moments in his early years as formative experiences that crystallised his abiding quest into the nature of origin. His first ce occurred at the age of seven. Holding a simple coin in his hand, he was struck by a concrete experience of the connection between unity and duality. The two sides of the coin sparked the metaphysical perception of number as formand with this came an insight into the nature of God that coloured his entire life and work.
At the age of fourteen, the experience inaugurating his third cycle—the entry into intellectual development—concerned light and fire. This experience centred on an experiment conducted in the laboratory of his father involving the production of hydrochloric acid, a common but impressive experiment proceeding from the fact that the two components of the acid—hydrogen gas and chlorine—are so photosensitive that diffuse light will produce a reaction and direct sunlight an explosion.
Light—rarefied and spiritualised fire—possesses the same virtues and isua same chemical power as crude, elementary fire. An experiment aimed at the synthetic realisation of hydrochloric acid HCl from its components is enough to demonstrate this. If one encloses equal volumes of chlorine and hydrogen gas in a glass flask, the two gasses will retain their own individuality as long as the flask that contains them is kept in darkness.
Already, with diffused light, little by little, their combination begins to occur. But if one exposes the vessel to direct solar rays, it shatters under the pressure of a violent explosion. This chemical experiment crystallises the creative, catalytic role of light and fire in alchemy. This experiment made an enormous impression on the young man, and his interest in color phenomena dated from that day. It had become evident to him that for the objects of perception, light ceases to exist as such, as it diffuses into the color phenomenon.
A part of knowledge concerning light would have to be gathered through schwwller Number was present again, the unity isja light fracturing into the ordered multiplicity of the spectrum. The revelation of one becoming two had been fleshed out by the analysis of the space between one and two. And that space was the scale of color.
The Call of Fire—The Hermetic Quest of René Schwaller de Lubicz — Aaron Cheak
Here, in their inception, are the formative keys Schwaller would use to understand the origin of matter: Through scjwaller coin, Schwaller understood xe unity underlying apparent duality; number would lead him to understand phi as the harmonic function of scission by which one divides itself into two.
Lbicz would become a core principle of his mature cosmology: For Schwaller, the origin of matter was generated through the polarisation of this primordial energy into an active and a passive aspect sulphur and lubics acid and alkalineconceived together as the agent and patient of one creative inter-reaction of which the material cosmos—visible and tangible—was the neutralisation cinnabar; salt.
Through this process, the phenomenal world of colour appeared, bringing into being the characteristic seven-fold signature of light.
With this, the septenaries of the natural cosmos, from the colour spectrum through to the intervals of musical harmony, would reveal the laws of manifestation underpinning all things, from the structure of the atom to the organisation of the solar system. Fleeing on foot by night, he crossed the French border via the Vosges to arrive in Paris, where he was received by his maternal aunt.
He would also inaugurate his first esoteric group, Les Veilleurs The Watchers. Because the metaphysical is unable to be perceived without this physical trace, and because the physical cannot exist without its metaphysical underpinning, any strict demarcation between the two is therefore impossible.
For Schwaller, metaphysical cause and physical effect were ultimately poles of one continuum. Between andSchwaller frequented the French branch of the Theosophical Society and, in a much more clandestine manner, participated in the then-flourishing Parisian alchemical revival. The two agreed to begin collaborating on alchemical matters, and schealler long, they formed a working relationship that would span almost twenty years.
The exclusive focus of this alliance was the secret technique behind the blues and reds of Chartres and the earliest Gothic cathedrals—the creation of alchemically stained glass.
Artist, alchemist, inventor, and the foremost name behind the mystery of Fulcanelli. He had been working on a Hermetic reading of the Gothic cathedrals as didactic edifices—alchemical texts in stone.
Beyond its stated mission, the French branch of the Theosophical Society acted in many respects as a de facto nexus for the myriad occult and esoteric currents active in Paris at the time; through these intersecting milieux, Schwaller met many important figures from French esotericism, some of whom would become his close collaborators in the sociopolitical, artisanal, and initiatic work that he would undertake during the coming decade.
The Theosophical Society not only gave Schwaller a forum in which to develop his early understanding of sacred science, it also provided the ideological and social fabric from which his first foray into esoteric politics would depart. Of the French Theosophical Society, Schwaller later remarked: Before Schwaller could take the first steps along his proper path, however, the First World War broke out, and in he was mobilised into the French army as a stretcher-bearer. In the aftermath of the war, Schwaller grouped together associates and collaborators to form Les Veilleurs The Watchers, named after the apocryphal egregoroi who bequeathed the arts and sciences to humankind in the Book of Enoch.
The Veilleurs were dedicated to the revitalisation of war-torn, industrialised society by preserving the qualitative role of the artisan, which Schwaller regarded as the soul of civilisation. The Veilleurs would cause controversy. As a reaction against caprices in contemporary fashion, Schwaller and his cadre adopted a simple uniform of dark shirts, pants, and riding boots.
He later confided that this inspired the Nazi Sturmabteilung uniform. The hierarchy avowed by the Veilleurs was based on qualitative spiritual praxis, and not on a biologically conceived hierarchy of races. While he disdained the perceived materialism of Jewish cultural habitudes, it must be emphasised that his views on race were shaped not by biological ideologies, but by an esotericism of race inherited from Theosophy. He also regarded Judaic religious themes, especially the cosmology and anthropogony of Genesisas integral to his esoteric philosophy.
Inbefore the end of the Second World War, Schwaller remarked: Le Cantique de la connaissance The Canticle of Gnosis. In the aftermath of the First World War, Milosz was deeply affected by the post-war plight of his fatherland, then in danger of being subsumed by the encroaching Bolshevik state. Station Scientifique de Suhalia, St.
In Schwaller and his closest associates abandoned their hopes of social revolution and moved to the Suvretta district above the Alpine town of St. Friedrich Nietzsche, who made St.
And by isolation I mean exclusion from the world of banality that reduces everything to its own level. Aor is that which, one night at sunset, from high atop a frozen, flame red peak, said to me—listen! Complete with laboratory, forge, looms, printing press, and observatory, Suhalia was a hive of artisanal, alchemical, artistic, homeopathic, and mystical activity. In addition to alchemical and homeopathic preparations, he is said to have invented a hydrodynamic yacht and a motor that ran on vegetable oil.
The immense, transcendent beauty of St. Moritz proved inspiring not only for Nietzsche, who conceived his concept of Eternal Return on the shores of Lake Silvaplana, but also for Schwaller, who encountered a cold, fiery presence in the amber-rose hues that bathed the mountains at sunset. Specifically, he used the language of light and colour to express how the visible world of appearance emerges from a primordial invisible unity, just like light broken through a prism:.
A thing is always triple in its nature: You yourself, by being in principle a man, human, result from the complementation of two states of the same nature: Can you say that white light is composed of green and red light?
No, and yet when it is broken through a prism it gives rise to two complementary colours, and the white light no longer exists.
The colours are a transformation of white light, a transformation that imparts different vibrations to the same substance.
R. A. Schwaller de Lubicz
The differences in vibration do not change the light, but their impressions appear differently to the eye, giving rise to diverse colours that are always complementary, two by two. You are light, but light broken through the prism of life, that is to say, through experiences and necessities. The idea that complementary duality is a transformation of primordial unity was also schwalleer to his understanding of embodied sexuality.
The extended title of the work lubizc a good indication of its contents:. The Red Man, or the elements of a gnosis for perfect marriage; A work divided into two parts of which the first examines the moral situation and the vital crisis created in human society by the domination of Libicz, and the second part of which presents the fundamental notions of an occult teaching in order to enable the human couple to discover a basis which is philosophical and conformed dchwaller evolution in marriage, the goal of which is to attain spiritual union.
The Adam text would prove controversial. Whether he meant this literally or figuratively, editions of the work are in fact rare. Schwaller interprets Judaic anthropogony Genesis 2: When she was separated from him death came into being. She can become man only by fusing herself with him. Then the two will no longer be two, but an animated body.
The motif of marriage presented here is a veiled account of the ultimate Hermetic cohabation: Although there are specific referents to material processes, it is also important to fe that the symbolism employed here was ultimately polyvalent.
By the schwxller of the s, however, the financial support for the ed at Suhalia drew to a close. His library contained not only alchemical texts but also serious, scientific sourceworks; his laboratory contained numerous mineralogical, metallic and chemical specimens, as well as ovens, furnaces, crucibles, mortars and pestles of various sizes, a large assortment of glassware, and scores of alchemical medicines prepared during the Suhalia period.
The laboratory was also notably equipped with a spectrometer in order to study the spectral lines given forth from metals, attesting to the fact that the colour phenomenon continued to be crucial to his alchemical work.
The stained glass of scuwaller oldest gothic cathedrals was believed by the alchemists of the Parisian alchemical revival to have been coloured using esoteric methods lost to the modern world. Between andSchwaller and Champagne worked exclusively on achieving these mysterious blues and reds. Their efforts pivoted firstly on the animation and isolation of the volatile spirit of metals, and secondly on marrying this sulphuric lustre to a body of molten glass.
Panoramic photograph, Julie Anne Workman, This sevenfold system enabled Schwaller to explore the relationship between the three alchemical principles sulphur, mercury, salt and the four elements fire, air, water, earth in a way that visually demonstrated the participation of the corporeal in the lunicz.