The Second Day
by Jack Courtis

I was hardly out of my cell and into the forest when methought the whole Heaven and all the elements had already prepared themselves for this marriage. The birds chanted more pleasantly than before and the young fawns skipped so merrily. They rejoiced my old heart and moved me to sing. With a loud voice, I thus began:

On Day One, CRC tells us that he is in his house. Then he gives us his dream of the dungeon. Now he speaks of his cell. If the cell of CRC is analogous to Plato’s cave, then going out into the forest is entering a higher level of reality. Thus he is in communion with the alchemical process of personal transformation; Heaven (Quintessence) and all the elements (Air, Fire, Water, Earth). In this instance, the elements are the 4 steps of descent and Heaven is the single step of redescent, mentioned in the Emerald Tablet. He has already told us that he is taking with him bread, salt and water, hence the 3 steps of ascent. The present emphasis on the descending processes points to where he is going - the Above. The paradox is that CRC must draw upon the downward flow, in order to rise up.

In his song, CRC refers to God being "high advanced". What does he mean? Surely God is far beyond notions of advancement? And who is the bird? The voice of Nature, the great feminine principle who appears on Day One as both the fair and glorious lady with the trumpet; and also as the saviour of CRC from the dungeon. Be not deceived by CRC’s banter, calling the bird "silly" and so on. We see our attitudes in the bird and it is we who are silly. The song of CRC is the preparatory admonition to the candidate for initiation. Note well - "who’s good for naught, may hence be gone". At the beginning of a mystery initiation, all the profane are ordered to leave the temple. Note also that God is said to have "bright eyes". If we refer back to Day One, we recall the Father of Lights. Each sefira on the Tree of Life can be likened to a sphere of brilliant light. However, the Tree is not what God looks like; it is the way in which He operates. Finally, we should reflect that the language of Nature, as the great feminine, is called the Language of the Birds.

Thus sang I from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length I came upon a curious green heath, wither I betook myself out of the forest. Upon this heath stood three lovely tall cedars, which by reason of their breadth afforded an excellent and desired shade, whereat I greatly rejoiced; for although I had not gone far, yet my earnest longing made me very faint, and I hastened to the trees to rest, but as soon as I came somewhat closer, I noticed a tablet fastened to one of the trees, on which (as afterwards I read) in curious letters the following words were written:

If the forest is the manifestation of Nature, the heath is the place for the commencement of the inner journey in search of the feminine. The 3 cedars remind us of the 3 pillars of the Tree of Life. The tablet immediately resonates to that other tablet that leads to the discovery of the tomb of CRC in the Fama Fraternitatis. The 7-sided tomb is found in sefira 7, Netzach on the Tree, and is attributed to Venus. It gives us the inner journey as a compendium. Here in the forest, the tablet will lead us on the inner journey, but with the appearance of being out in the open. In the Language of the Birds, the truths of initiation are both obvious and obscure.

God save thee, stranger! If thou hast heard anything concerning the nuptials of the King, consider these words. By us doth the Bridegroom offer thee a choice between four ways, all of which, if thou dost not sink down in the way, can bring thee to his royal court.

Consider this, the Bridegroom (1) by the cedars (3) gives a choice of four (4) ways, to the destination (royal court) of the candidate. This is truly the "work of the Sun" mentioned in the Tablet of Hermes. The ways are the alchemical elements. They are the 4 levels of reality, and (after another manner) the 4 disciplines in each of 3 groups. As the Master once said, "those with eyes, let them see".

The first is short but dangerous, and one which will lead thee into rocky places, through which it will be scarcely possible to pass. The second is longer, and takes thee circuitously; it is plain and easy, if by the help of the Magnet, though turnest neither to left nor right. The third is that truly royal way which through various pleasures and pageants of our King, affords thee a joyful journey; but this so far has scarcely been allotted to one in a thousand. By the fourth shall no man reach the place, because it is a consuming way, being practicable only for incorruptible bodies.

If given the choice we shall all avoid the first path. Who in our present self-indulgent society, addicted as we are to instant self-gratification, wants to work this hard? The second path is more difficult than it looks. Clearly, we must navigate between the pairs of opposites by turning neither left nor right. But we need the Magnet. What is that? This is a cryptic reference to the Stone of the Wise. This requires us to develop our psychic centres in a particular way. Who amongst us has done that? We all want the third path, but are we worthy enough to be one in a thousand? Do we really understand how much work that takes? Who among us has done the "work of the Sun"? The fourth path requires of us an incorruptible body. That is the vehicle of consciousness we call spirit. For a candidate to function consciously in his spirit is so rare, that he will be consumed if he tries this path unprepared. For practical purposes there are three paths available to the average person. So, which path?

Choose now which thou will travel of the three, and persevere constantly therein, for know which thou shalt enter, that is the one destined for thee by immutable Fate, nor canst thou go back therein save at great peril to life. These are the things which we would have thee know, but, ho, beware! Thou knowest not with how much danger thou does commit thyself to this path, for if thou knowest thyself by the smallest fault to be obnoxious to the laws of our King, I beseech thee, whilst it is still possible, to return swiftly to they house by the way thou camest.

First, we must choose. Nothing is given to us freely. We must commit ourselves. Secondly, we must persevere. That is why we must prepare ourselves by the practice of the 12 Spiritual Disciplines. Thirdly, our immutable Fate is our karma. We are here because of who we are and what we have done. Fourthly, the inner journey once begun, cannot be reversed without great danger. Finally, there is the warning given to every candidate for initiation into the mysteries. If we have not performed the 12 Disciplines, reconciled the 7 Pairs of Opposites and oriented ourselves to Divine Providence, if we still have the smallest fault, turn back now!

As soon as I had read this writing all my joy vanished and I who before sang merrily, began now inwardly to lament. For although I saw the three paths before me, and understood that hence forward it was vouchsafed me, to make choice of one of them, yet it troubled me that in case I went the stony and rocky way, I might get a miserable and deadly fall. But taking the long one, I might wander out of it through by-ways, or be otherwise detained in the great journey. Neither dared I hope that I among thousands should be the very one who should choose the royal way. I saw likewise the fourth before me, but it was so inundated with fire and exhalations, that I dare not (by much) draw near it, and therefore again and again considered, as to whether I should turn back, or take any of the paths before me. I weighed my own unworthiness, but the dream still comforted me, that I was delivered out of the tower, and yet I dared not too confidently rely upon a dream. I was so perplexed that I suffered a very great weariness.

Well might CRC be troubled. He voices our concerns precisely. But the dream comforts him, as it should comfort us. Intuitively, "we know" and this knowledge is the foundation (Yesod on the Tree of Life) of our inner journey. We only need courage.

Hunger and thirst seized me and I presently drew out my bread, cut a slice of it, which a snow-white dove of whom I was not aware, sitting upon the tree, espied and therewith (perhaps according to her wonted manner) came down, and betook herself very familiarly with me. I willingly shared my food which she received, and so with her prettiness did I again refresh myself. But as soon as her enemy a most black raven perceived it, he straight darted himself down upon the dove, and taking no notice of me, would have torn away the dove’s meat. She who could not otherwise guard herself but by flight; whereupon they both together flew towards the south, at which I was so hugely incensed and grieved, that without thinking what I did, I made haste after the filthy raven, and so against my will ran into one of the aforementioned ways a entire field’s length; and thus the raven being chased away, and the dove delivered, I then first observed what I had inconsiderately done, and that I was already entered unto a path, from which under peril of great punishment I dared not retire.

From the Emerald Tablet, we discern that the 4 paths that CRC has encountered, are the 4 steps of descent. He now reaches for his bread, symbolically, one of the 3 steps of ascent. That brings the dove as his vehicle of consciousness, spirit (that is a higher aspect of himself from Above to Below), and its polar opposite, the raven. Where we cast a light, there also is our shadow. The raven is the alchemical process of dissolution and the dove is the personal spirit inspired by the Above. By chasing this pair of opposites, CRC irrevocably commits himself. It is not "against his will" of ordinary consciousness, because it accords with the greater will of his spirit. He has ascended and the Above has responded. Moreover, the correct choice of path cannot be made by the intellect. It has to be inspired.

And though I had still herewith in some measure to comfort myself, yet that which was worst of all to me, was, that I had left my bag and bread at the tree, and could never retrieve them. For as soon as I turned myself about, a contrary wind was so strong against me, that it was ready to fell me. But if I went forward on my way and I perceived no hindrance at all. From whence I could easily conclude, that it would cost me my life, in case I should set myself against the wind, wherefore I patiently took up my cross, got up on my feet, and resolved, since so it must be, I would use my utmost endeavour to get to my journey’s end before night.

In the bag he has left behind is his bread. This implies that we must choose one path of ascent and keep to it. This is confirmed by the wind that blows in one direction. Note the mention of a cross being taken up. On the surface it is a play on words because CRC is understood to mean: Christian Rose Cross. He takes up an aspect of himself, in full awareness. However, this warrants a closer look. What is a rose cross? Remember the stone mentioned 3 times in Day One? If it is thought to be in the shape of a cube and (paradoxically) hollow, then it can be flattened out into a cross of 6 squares. Tradition tells us that fixed to the central square, there emerges a red rose of 5 petals. The Rose Cross. This is the mystery of the pentagram, the Below, and the hexagram, the Above. Once we take up our cross in full awareness, we too shall be CRC. To do this we must go on the inner journey, in order to find what we already have.

Although many apparent byways showed themselves, yet I still proceeded with my compass, and would not budge one step from the Meridian Line; howbeit the way was often so rugged and unpassable, that I was in no little doubt of it. On this path I constantly thought upon the dove and raven, and yet could not search out the meaning, until at length upon a high hill I saw far in the distance a stately portal, to which, not regarding how far it was distant both from me and the way I was in, I hastened, because the sun had already hid himself under the hills. I could elsewhere see no abiding place, and the following I verily ascribe only to God, who permitted my eyes not to be distracted, but to come to rest upon a gate, and to which I now made mighty haste.

The Meridian Line is a subtle reference to Greek metaphysics and particularly, the mathematics of Pythagoras and Plato. The doctrine of the Mean, involves a study of irrational numbers and the geometry for generating those numbers. That is beyond the scope of this commentary. It is sufficient to note that Plato taught that there is an aspect of reality so abstruse, that we can only grasp it by the contemplation of numbers "in themselves". For the purpose of this commentary, this is the focus on the level of reality Creation. This is the level of pure ideas in the abstract. The form of those ideas exists on the next lower level of Formation. At that level, we deal with images, symbols, metaphors, parables, myths, koans, etc. And what is the compass that CRC uses? It is the function by which we orient ourselves to Divine Providence. It is a psychic centre properly developed when we are capable of following the Meridian Line. We can do that when we can perform the 12 Disciplines and the 7 Reconciliations. We have work to do.

I reached it with enough daylight so as to take a very competent view of it. Now it was an exceeding royal and beautiful portal. Upon it, there were carved a multitude of most noble figures and devices, every one of which (as I afterwards learned) had its peculiar signification. Above was fixed a pretty large tablet, with these words, Procul hinc, procul itc profani {Begone, begone! ye who are not called}, and other things beside, that I was earnestly forbidden to relate.

CRC has arrived at the portal of initiation. Again, there is a tablet, this time with the warning to all who come to the mysteries without due preparation. Since we are not candidates duly and properly prepared, he cannot tell us any more.

Now as soon as I was come under the portal, there came forth one in a sky-coloured habit. I saluted the figure in a friendly manner, but though he thankfully returned my greeting, yet he instantly demanded of me my letter of invitation. Oh how glad I was that I had brought it with me! For how easily might I have forgotten it (as it also chanced to others) as he himself told me. I quickly presented it, wherewith he was not only satisfied, but (at which I much wondered) showed me abundance of respect, saying, Come in my brother, an acceptable guest you are to me; and withal entreated me not to withhold my name from him. Now having replied, that I was a Brother of the Red-Rosie Cross, he both wondered, and seemed to rejoice at it, and then proceeded thus, My brother, have you nothing about you wherewith to purchase a token? I answered my ability was small, but if he saw anything about me he had a mind to, it was at his service.

As he crosses the portal, CRC meets the gatekeeper of the mysteries and is required to prove his right of entry. Note that his right is by invitation only. None of us has the right to demand entry, we can only be invited and that only after we have done the preparatory work and are found to be worthy. Others have "forgotten" their invitations, that is, they have forgotten their spiritual lessons and have failed the preliminary work. They have no right of entry. Soon we shall discover this is the first of 3 gates. CRC identifies his status as a Brother Rose Cross because he has self-conscious awareness of who he is. He would never have received an invitation if that were not so. There is the need for an exchange in order to receive a token. We must give in order to receive.

Now he having requested of me my bottle of water, and I granted it. By reason of this, he did give me a golden token whereon stood no more but these two letters, S.C. {Sanitate Constantia - Steadfastness in Piety}. He entreated me that when it stood me in good stead, I would remember him. After which I asked him, how many had gone in before me, which he also told me, and lastly out of mere friendship gave me a sealed letter to the second Porter.

CRC has passed his first test, he is steadfast in piety. However, this is not an initiation. It is only a test of worthiness, for permission to go further on the path. Thus, he receives a sealed letter for the second gatekeeper. To do so, he gives up his water. The second means of ascent hinted at in the Emerald Tablet.

Now having lingered some time with him, the night grew on. Whereupon a great beacon upon the gates was immediately fired, that so if any were still upon the way, they might make haste thither. But the way where it finished at the castle, was on both sides enclosed with walls, and planted with all sorts of excellent fruit trees, and still on every third tree laterns were hung. All the candles were already lighted with a glorious torch by a beautiful Virgin, clothed in sky-colour, which was so noble and majestic a spectacle, that I yet delayed somewhat longer than was requisite.

The path of initiation is lit by 3 fires: a great beacon, candles and a torch. The candidate will always be provided with the illumination necessary for his initiation. Furthermore, there is always a way-shower, in this case yet another manifestation of the great feminine. By this stage we can infer that the mysteries that CRC will be shown, are feminine mysteries. This will be confirmed when we meet Lady Venus.

But at length after sufficient information, and an advantageous instruction, I departed in friendship from the first Porter. On the way, though I would gladly have known what was written in my letter, yet since I had no reason to mistrust the Porter, I forbear my purpose, and so went on the way, until I came likewise to the second gate, which though it was very like the other, yet was it adorned with images and mystic significations. In the affixed tablet stood Date et dabitur vobis {Give and it will be given unto you}.

At the end of the first test information and instruction is given to enable the candidate to meet the second test. At the second gate there is a second tablet. Again, CRC passes because he has already given to the first Porter and now receives. This is karma stated another way. This gives each of us confidence to follow the path of initiation.

Under this gate lay a terrible grim lion in chains. As soon as he saw me, the lion arose and made at me with great roaring; whereupon the second Porter who lay upon a stone of marble awakened, and wished me not to be troubled or frightened, and then drove back the lion, and having received the letter which I with trembling gave him, he read it, and with very great respect spake thus to me, "Welcome in God’s Name to the man whom of long time I have hoped to see." Meanwhile he also drew out a token, and asked me whether I could purchase it? But having nothing else left but my salt, I presented it to him, which he thankfully accepted. Upon this token again stood only two letters, namely, S.M. {Studio Merentis - To the worthy in study}.

The lion is symbolic of an alchemical process connected with Sulfur as one of 3 principles. The key to the successful completion of the process, is CRC’s good intent. How do our motives stand up to scrutiny? Note that the second gatekeeper is associated with a stone. Yet again, a reference to a particular psychic centre in conjunction with an alchemical process. The reference to God’s Name is to a Word of Power, appropriate to this stage of the initiation. The gatekeeper’s expectation of CRC is significant. We shall understand that later. Again, there is an exchange, salt for a token. The final token of the 3 steps of ascent in the Emerald Tablet is given up. Another test is passed, because CRC is worthy in study. Remember the 12 Disciplines?

Being now just about to enter discourse with him, a bell began to ring in the castle, whereupon the Porter counselled me to run apace, or else all the pains and labour I had hitherto taken would serve to no purpose, for the lights above began already to be extinguished. I ran with such haste that I heeded not the Porter, in such anguish was I, and truly it was but necessary, for I could not run so fast but that the Virgin, after whom all the lights were put out, was at my heels, and I should never have found the way, had not she with her torch afforded me some light. I was moreover constrained to enter the gate close by to her, and the gate was so suddenly shut to that a part of my coat was locked out. I was verily forced to leave it behind me; for neither I, nor anyone who stood ready without and called at the gate could prevail with the Porter to open it again, but he delivered the keys to the Virgin, who took them with her into the court.

The bell is the warning from our higher self, always watching and waiting. Although the path is dark, our inner feminine will always guide us and light the way. CRC loses his coat. Remember at the end of Day One, as part of his preparation for the inner journey, the coat is part of his single path of redescent, as per the Emerald Tablet? Again, upon passing through the 3^rd portal, he has given something up to the gatekeeper. It is now clear that the Virgin fulfils the function of "Psychopompos", in the Greek mysteries, the "Conductor of Souls". She takes the keys to the mystery temple. She is responsible for CRC.

In the interim, I again surveyed the gate, which now appeared so rich, so rich that the whole world could not equal it. By the door were two columns. On one stood a pleasant figure with the inscription, Congratulor. The other having its countenance veiled was sad, and beneath was written, Condoleo. In brief, the inscriptions and figures thereon, were so dark and mysterious, that the most dexterous man upon earth could not have expounded them. But all these (if God permit) I shall at some time publish and explain. Under this gate I was again to give my name, which was this last time written down in a little vellum book, and immediately with the rest dispatched to the Lord Bride-Groom. Here it was where I first received the true guest token, which was somewhat less than the former, but yet much heavier. Upon this stood these letters, S.P.N. {Salus per Naturam - Salvation through Nature}.

We know that we have entered the temple proper, when we see the 2 columns on either side of the door. They are the pillars of Mercy (Congratulor) and Severity (Condoleo) on the Tree of Life, on either side of the middle pillar (in this case the door) of Grace. The inscriptions and figures can only be explained by a duly tried and tested candidate like CRC. His name (as a successful aspirant) is recorded in a way that reminds us of the Book of Life, in the Apocalypse of John. Having given up his coat, CRC receives the true token because he has passed his fourth test. He can now expect to be saved through Nature - although not yet clear, the Virgin of the Chymical Marriage.

Let us pause and consider. To get to this point CRC (1) has entered 3 gates and passed 4 tests. Yet again, we are reminded of the formula of the alchemical process in the Emerald Tablet of Hermes. There are 4 steps of descent, 3 steps of ascent and 1 step of redescent, all centred on the Sun of Tiferet. We "ascend" by an exchange, by giving up something that belongs to us. That is in conjunction with a test that "descends" upon us. It is worth considering these tests again, because each successfully passed, is also the formula of what is required:

• Steadfastness in Piety
• Give and it will be given unto you.
• To be worthy in study.
• Salvation through Nature

Knowing what to do enables us to redescend in full awareness of our spiritual identity and the work to be done, the "work of the Sun". This is preliminary to initiation.

Let us compare this process with what we are told in the Fama Fraternitatis about how CRC establishes his Order. First, he is alone (1). Then, he finds 3 members. Finally, he finds another 4. Thus in the Fama the formula is: 1 + 3 + 4 = 8. In the Emerald Tablet the formula is reversed as: 4 + 3 + 1 = 8. This polarity suggests that the Tablet and the Fama are mirror images of each other. What does a mirror do? It reflects reality. Is that the point? Which is reality and which is the image - the Tablet of Hermes or the Fama Fraternitatis? What in fact is "reality" and how can we know it? Are we the Dreamer, the Dreaming or the Dream?

Besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble; my old shoes I was to give away to one of the poor who sat in throngs and in very good order under the gate. I bestowed them on an old man, after which two pages with as many torches conducted me into a little room. In the room, they willed me to sit down on a form, which I did, but they sticking their torches in two holes made in the pavement, departed and thus left me sitting alone. Soon after I heard a noise, but saw nothing, It proved to be certain men who stumbled in upon me; but since I could see nothing, I was fain to suffer, and attend what they would do with me; but presently perceiving them to be barbers, I entreated them not to jostle me so, for I was content to do whatever they desired, whereupon they quickly let me go, and so one of them (whom I could not yet see) fine and gently cut away the hair round about from the crown of my head, but on my forehead, ears and eyes he permitted my ice-grey locks to hang.

Kabala tells us that one of the images of Yesod on the Tree of Life, is a pair of sandals. Hence the new shoes that we receive, symbolise our ability to walk the inner journey. Clearly CRC is now in a higher level of reality, kabalistically, the level of Formation. Here we begin to come to grips with the problem of reality. To give away the old shoes to the poor, is to convey as much spiritual knowledge to those "poor in spirit" as it is possible for them to understand. The 2 pages with torches and CRC, symbolise the Tree of Life that lives within each of us. CRC is the middle pillar and each torch is one of the side pillars. The dark room is our present state of spiritual knowledge and here, we have to be alone for sometime in order to meditate deeply. Note that CRC is sitting between 2 flaming torches - the entrance to an inner gate. The shaving of the crown of the head is an obvious reference to the psychic centre called the Thousand Petalled Lotus and to the sefira called "Crown" on the Tree of Life. Remember, we are the living Tree. Ultimately, reality is grasped by this part of our spiritual nature.

In his first encounter (I must confess) I was ready to despair, for inasmuch as some of them shoved me so forcibly, and I could yet see nothing, I could think no other but that God for my curiosity had suffered me to miscarry. Now these invisible barbers carefully gathered up the hair which was cut off, and carried it away with them. After which the two pages entered again, and heartily laughed at me for being so terrified. But they had scarce spoken a few words with me, when again a little bell began to ring, which (as the pages informed me) was to give notice for assembling. They will me to rise, and through many walks, doors and winding stairs lighted me into a spacious hall. In this room was a great multitude of guests, emperors, kings, princes, and lords, noble and ignoble, rich and poor, and all sorts of people, at which I hugely marvelled, and thought to myself, Ah! how gross a fool hast thou been to engage upon this journey with so much bitterness and toil, when (behold) here are even those fellows whom thou well know, and yet you never had any reason to esteem. They are now all here, and thou with all thy prayers and supplications hath barely got in at the last. This and more the Devil at that time injected, whom I notwithstanding (as well as I could) directed to the issue.

After what is clearly another step in the initiatory process, a little bell calls for the journey to continue. CRC is now able to hear inwardly. After a labyrinthine trek, he emerges into the Hall (of Judgement). Every type of humanity is here, apparently without effort on their part. It is easy for us to be bitter in these circumstances if we lack discernment.

Meantime one or other of my acquaintance here and there spoke to me: Oh Brother Rosencreutz, art thou here too; yea, (my brethren) replied I, the grace of God hath helped me in also; at which they raised a mighty laughter, looking upon it as ridiculous that there should be need of God in so slight an occasion. Now having demanded each of them concerning his way, and found that most were forced to clamber over the rocks, certain trumpets (none of which we yet saw) began to sound to the table, whereupon they all seated themselves, every one as he judged himself above the rest; so that for me and some other sorry fellows there was hardly a little nook left at the lower-most table. Presently the two pages entered, and one of them said grace in so handsome and excellent manner, as rejoiced the very heart in my body.

The others in the Hall have taken the inner journey, but clearly, they do not understand its significance even though they have done it the hard way. The pillar of Grace on the Tree is has the sefira Tiferet at its centre and is assigned to the "heart". The page who says grace, is a young boy. One of the images of Tiferet is a young child. The Master said: "Lest ye be as little children, ye shall in no wise see the Kingdom of God". We have to attain the consciousness of Tiferet to achieve the necessary state of grace. Tiferet is the place of the Sun and hence the focus of the "work of the Sun", the 4 + 3 + 1 steps of the Tablet of Hermes

Howbeit, certain great Sr John’s made but little reckoning of them, but winked one at another, biting their lips within their hats, and using more the like unseemly gestures. After this, meat was brought in, and albeit none could be seen, yet everything one rascal here, another there, would insinuate himself in between the nobles. They pretended to adventures such as neither Samson or Hercules with all their strength could ever have achieved. This one would discharge Atlas of his burden; another would again draw forth the three-headed Cerberus out of Hell; and so on. In brief, every man had his own prate, and yet the great lords were so simple that they believed their pretences, and the rogues so audacious, that although one or another of them was here and there rapped over the fingers with a knife, yet they flinched nor at it, but when any one perchance had filched a gold-chain, then would all hazard for the like. I saw one who heard the rustling of the heavens. The second could see Plato’s ideas. A third could number Democritus’s atoms. There were also not a few pretenders to the perpetual motion. Many (in my opinion) had good understanding, but assumed too much and to his own destruction.

It is often amazing that people of little discernment and small virtue can get away with the appearance of wisdom. However as we are about to see, there is always judgement.

Lastly, there was one also who would, needs out of hand, persuade us that he saw the servitors who attended. He would still have pursued his contention had not one of those invisible waiters reached him so handsome a cuff upon his lying muzzle that not only he, but many more who were by him, became as mute as mice, yet it best of all pleased me, that those of whom I had any esteem, were very quiet in their business, and made no loud cry of it, but acknowledged themselves to be misunderstanding men, to whom the mysteries of nature were too high, and they themselves much too small. In this tumult I had almost cursed the day wherein I came hither. Only with anguish could I behold that those lewd vain people were above at the board, while I sat in so sorry a place. I could not rest in quiet as one of those rascals was scornfully reproaching me for a motley fool. Now I thought not that there was yet one gate behind, through which we must pass, but imagined I was during the whole marriage, to continue in this scorn, contempt and indignity, which yet I had at no time deserved, either of the Lord Bridegroom or the Bride. And therefore (in my opinion) he should have done well to sort out some other fool to his marriage than me. Behold, to such impatience doth the iniquity of this world reduce simple hearts. But this really was one part of my lameness, whereof (as is before mentioned) I dreamed. And truly this clamor the longer it lasted, the more it increased. For there were already those who boasted of false and imaginary visions, and would persuade us of palpably lying dreams.

This process of self-doubt is yet another subtle test. It is very easy for us to fail unless we exercise strict discipline on our thoughts, words and actions.

Now there sat by me a very fine quiet man, who often discoursed of excellent matters. At length he said, "Behold my brother, if any one should now come who were willing to instruct these blockish people in the right way, would he be heard?" "No, verily," replied I. "This world," said he, "is now resolved (whatever comes on it) to be cheated, and cannot abide to give ear to those who intend its good. Sees thou also that some cocks-comb, with what whimsical figures and foolish conceits he allures others to him. There one makes mouths at the people with unheard-of words of Mystery. Yet believe me in this, the time is now coming when those shameful wizards shall be plucked off and all the world shall know what vagabond impostors were concealed behind them. Then perhaps that will be valued which at present is not esteemed." Whilst he was thus speaking, the clamor continued and grew louder by the moment.

We each have access to "a very fine quiet man". It is our conscience and through it, our true nature, our Divine Spark. Do we listen when it speaks?

Of a sudden there began in the hall such excellent and stately music, as all the days of my life I never heard the like; whereupon every one held his peace, and attended what would become of it. Now there were in this music all sorts of stringed instruments imaginable, which sounded together in such harmony, that I forgot myself, and sat so unmovable, that those who sat by me were amazed at me, and this lasted near half an hour, wherein none of us spoke one word. For as soon as ever anyone was about to open his mouth, he got an unexpected blow. From whence it came, he knew it not. Methought since we were not permitted to see the musicians, I should have been glad to view only all the instruments they made use of. After half an hour this music ceased unexpectedly, and we could neither see nor hear anything further. Presently after, before the door of the hall began a great noise sounding and beating of trumpets, shalms and kettle-drums, also master-like, as if the emperor of Rome had been entering; whereupon the door opened of itself, and then the noise of the trumpets was so loud, that we were hardly able to endure it. Meanwhile (to my thinking) many thousand small tapers came into the hall, all which of themselves marched in so very exact an order as altogether amazed us, until at last the two aforementioned pages with bright torches, lighting in a most beautiful Virgin, all drawn on a gloriously gilded triumphant self-moving throne, entered the hall.

The music literally strikes the audience speechless. There is a time when we must listen and be silent. It is part of the process. If we do not understand, we shall be forced to be silent. The pages (little children of Tiferet), yet again create the 2 pillars of fire on either side of the feminine figure. On her throne, she reminds us of Isis and the mysteries of Love; as well as the High Priestess of the Tarot

It seemed to me she was the very same who before on the way kindled, and put out the lights, and that these her attendants were the very same whom she formerly placed at the trees. She was not now as before in sky-colour, but arrayed in a snow-white glittering robe, which sparked of pure gold, and cast such a lustre that we dared not steadily look upon it. Both the pages were after the same manner habited (albeit somewhat more slightly). As soon as they were come into the middle of the hall, and were descended from the throne, all the small tapers made obeisance before her. Whereupon we all stood up from our benches, yet everyone stayed in his own place. Now she having to us, and we again to her, showed all respect and reverence, in a most pleasant tone she began thus to speak:

The Virgin and the pages flanking her are the living Tree of Life. The whiteness of her robe reminds us of the intense bright light of Keter, the source from which all life pours out.

Note that the Virgin is not the Bride. If the King personifies Chakhmah on the Tree and the Bride is Binah, who then is the Virgin? Perhaps she is the manifestation of that which exists behind, what kabalists call, the 3 Veils of Negative Existence. She is truly mysterious because she is the source of power behind the Tree. That is why she announces the Bride and King.

Hereupon with all her small tapers she again courteously bowed, and presently after began thus:

Now comes the last warning. There will be a test of worthiness, a severe judgement. If we are not certain of our spiritual state, we should not proceed. The Virgin’s warning should be read several times.

As soon as she had done speaking, she again made reverence, and sprung cheerfully into her throne, after which the trumpets began again to sound, which yet was not of force to take from many their grievous sighs. So they again conducted her invisibly away, but the most part of the small tapers remained in the room, and still one of them accompanied each of us.

Note that we are all accompanied by a small taper, a symbol of the Divine Spark that is our true being.

In such perturbation, it is not possible to express what pensive thoughts and gestures were among us, yet for the most part we were resolved to await the scale. If things sorted out not well, we would depart (as they hoped) in peace. I had soon cast up my reckoning. My conscience convinced me of all ignorance and unworthiness, I purposed to stay with the rest in the hall, and chose much rather to content myself with the meal I had already taken, than to run the risk of a future repulse. Now after that every one by his small taper had severally been conducted into a chamber (each as I since understood into a peculiar one), there stayed nine of us, and among the rest, he also who discoursed with me at the table.

After self-reflection upon their unworthiness 9 candidates are placed in separate chambers and left only with their true selves (their tapers), for further self-examination. Why 9? Of the 10 sefirot on the Tree of Life, only 1, Malkhut, is in the level of reality we describe as here and now. The rest are on higher levels that we normally do not perceive. They are like chambers that we normally do not access. Yet, we must go into these dark chambers, accompanied only by the taper of our Divine nature. It is in the darkness that this light shines forth.

But although our small tapers left us not, yet soon after within an hour’s time one of the aforementioned pages came in, and bringing a great bundle of cords with him, first demanded of us whether we had concluded to stay there, which when we had with sighs affirmed, he bound each of us in a several place, and so went away with our small tapers, and left us poor wretches in darkness. Then some first began to perceive the imminent danger, and I myself could not refrain from tears. For although we were not forbidden to speak, yet anguish and affliction suffered none of us to utter one word. For the cords were so wonderfully made, yet none could cut them, much less get them off his feet. Yet this comforted me, that still the future gain, of many an one, who had now betaken himself to rest, would prove very little to his satisfaction. But we by only one night’s penance might expiate all our presumption; until at length in my sorrowful thoughts I fell asleep, during which I had a dream.

The next phase of the inner journey, is the Dark Night of the Soul, when we feel utterly abandoned and alone. Even our awareness of our Divine light is taken away from us. There is loss and desolation. We must lose everything, even hope. And yet, CRC has a dream. Which is the image, which the reality?

Now although there be no great matter in it, yet I esteem it not impertinent to recount it. I was upon an high mountain and saw before me a great and large valley. In this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged up towards heaven. Now one hung high, while another low, and some stood even quite upon the earth. But in the air there flew up and down an ancient man, who had in his hand a pair of shears, wherewith here he cut one’s thread, and there another’s. Now he that was nigh the earth was so much the readier, and fell without noise, but when it happened to one of the high ones, the falling caused the earth to quake. To some it came to pass that their thread was so stretched, that they came to the earth before the thread was cut. I took pleasure in this tumbling, and it brought joy to my heart, when he who had over-exalted himself in the air, of his marriage, got so shameful a fall, that it carried even some of his neighbours along with him. In like manner it also rejoiced me that he who had all this while kept himself near the earth, could come down so fine and gently, that even his next men perceived it not. But being now in my highest fit of jollity, I was unawares jogged by one of my fellow captives, upon which I was awaked, and was very much discontented with him. Howbeit, I considered my dream, and recounted it to my brother, who lay by me on the other side, who was not dissatisfied with it, but hoped some comfort might thereby be pretended. In such discourse we spent the remaining part of the night, and with longing expected the day.

The high mountain is a high level of consciousness. The threads by which we are hung up to heaven, are our own opinions of our self-importance. The "ancient man" is the guardian who knows our true worth and cuts us down. We do not do it ourselves because we are dreaming within an illusion. We must awaken to who we truly are. CRC is awakened and continues to reflect on his condition. Remember, he is still in the chamber but now he has recovered hope. The dawn always comes after the Dark Night.

Copyright © 1998 by Stepney Nominees Pty Ltd (ACN 008 869 485) Trustee for Courtis No4 Trust

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