The Third Day
by Jack Courtis

Now as soon as the lovely day was broken, and the bright sun raised himself above the hills and had again taken himself to his appointed office in the high heaven, my good champions began to rise out of their beds, and leisurely to make themselves ready for the inquisition. Whereupon, one after another, they came again into the hall, and giving us a good morrow, demanded how we had slept. Having seen our bonds, there were some that reproved us for being so cowardly and that we had not, like them, hazarded upon all adventures. Howbeit, some of them whose hearts still smote them made no loud cry of the business. We excused ourselves with our ignorance, hoping we should now be set at liberty, and learn wit by this disgrace, that they on the contrary had not yet altogether escaped, and perhaps their greatest danger was still to be expected.

There is a significant difference in attitude between CRC and his companions, compared with all the rest. Humility opposed to arrogance.

At length each one being assembled the trumpets began now to sound and the kettle drums to beat as formerly. We then imagined no other but that the Bridegroom was ready to present himself. Nevertheless, this was a huge mistake. For it was yesterday’s Virgin who had arrayed herself all in red velvet, and girded herself with a white scarf. Upon her head she had a green wreath of laurel, which most assuredly became her. Her train was now not merely small tapers, but consisted of two hundred men in harness, who were all (like her) clothed in red and white. As soon as they were alighted from the throne, she came straight to we prisoners, and after she had saluted us, she said in few words, "That some of you have been sensible of your wretched condition is hugely pleasing to my most mighty Lord, and he is also resolved you shall fare the better for it," And having seen me in my habit, she laughed and spake, "Good lack! Have thou also submitted thyself to the yoke, I imagined thou would have made thyself very smug," with which words she caused my eyes to run over. After which she commanded we should be unbound, and coupled together and placed in a station where we might well behold the scales. "For," said she, "it may yet fare better with them, than the presumptuous, who yet stand here at liberty."

Trumpets and drums have announced the Virgin several times now. This alerts us to the importance of inner awareness. Notice how she uses the colours red and white, in a manner opposite to CRC, when he began his inner journey. They symbolise the single path of redescent and the particular alchemical processes associated with that path. She wears the laurel wreath of victory; Netzach on the Tree of Life. She recognises the effort made by the "prisoners" and has them released. Now for the judgement.

Meanwhile the scales (which were entirely of gold) were hung up in the midst of the hall. There was also a little table covered with red velvet, and seven weights placed thereon. First off stood a great one, next four little ones; lastly, two great ones severally. And these weights in proportion to their bulk were so heavy, that no man can believe or comprehend it. But each of the harnessed men had together with a naked sword, a strong rope. These she distributed according to the number of weights into seven bands and out of every band chose one for their proper weight; and then she went back to her high throne. Now as soon as she had made her reverence, with a very shrill tone she began thus to speak:

Gold is the alchemical metal of the sun and the sefira Tiferet on the Tree. Here indeed is the "work of the Sun" of the Emerald Tablet - the scales of justice, the balance of the opposites. There are 7 weights in the formula: 1 + 4 + 2 = 7; but who will weigh the balance, who will pass judgement, who is the 8^th in this equation? It is the Virgin, because she commands the 7 bands. Why is 8 important? Because there are 8 steps in the Emerald Tablet and 8 paths to Tiferet on the Tree of Life. The Tablet and the Tree are connected at that point

.

At this late stage, there is yet another warning for the unworthy not to proceed. Of course, we would never consider ourselves unworthy would we? Naturally we are moral, humble, have all the right attributes and are properly entitled to proceed, aren’t we?

As soon as the Virgin had done speaking, one of the Pages commanded each one to place himself according to his order, and one after another to step in. Certainly one of the emperors made no scruple of this, but first of all bowed himself a little towards the Virgin, and afterwards in all his stately attire went up. At this time, each captain laid in his weight; which (to the wonder of all) he stood out. But the last was too heavy for him, so that move he must, and that with much anguish that (as it seemed to me) the Virgin herself had pity on him, who also beckoned to her people to hold their peace, yet was the good emperor bound and delivered over to the sixth band. Next came forth another emperor, who stepped hastily into the scale, and having a great thick book under his gown, he imagined not to fail. But he was scarce able to abide the third weight, and being unmercifully flung down, and his book in that startled time flipping away from him, all the soldiers began to laugh, and he was delivered up bound to the third band Thus it went also with some others of the emperors, who were all shamefully laughed at and capriced.

In the early 17^th Century, the time of the Chymical Marriage, it was important for a spiritual leader to have temporal authority as well. Consequently, the judgement begins with some emperors. They fail and are handed over, bound, to their respective bands. This is a karmic judgement and the binding is symbolic of the karmic consequences.

After these, there came forth a little short man with a curled brown beard, an emperor too, who after the usual reverence got up also, and held out so steadfastly, that methought, he would have withstood even more weights had they been ready. The Virgin immediately arose, and bowed before him, causing him to put on a gown of red velvet, and at last gave to him a branch of laurel, having a good store of them upon her throne. She willed him to sit down on the steps.

However, temporal authority is not always an obstacle. The red gown is symbolic of a particular stage of the alchemical process. The laurel is the evidence of success.

How it fared with the rest of the emperors, kings and lords, would be too long to recount, but I cannot leave unmentioned that few of those great personages held out, rascally Lapidem Spitalanficum {the universal medicine} makers, who were set upon the scale with such scorn, that I myself for all my grief was ready to burst my belly with laughing, neither could the very prisoners themselves refrain. For the most part, these could not abide that severe trial, but with whips and scourges were jerked out of the scale, and led to the other prisoners. Thus of so great a throng so few remained, that I am ashamed to relate their number. There were persons of quality also among them, who notwithstanding were (like the rest) honoured with velvet robes and wreaths of laurel.

Many are called but few are chosen. The reference to the universal medicine is to the Elixir of Life, something that is made at the close of the alchemical process. Here, we see the judgement of those who falsely pretend to make the Elixir. False prophets appear in every age. Karmically, their punishment is justified.

The inquisition being completely finished, and none but we poor coupled hounds now standing aside. At length one of the captains stepped forth, and said, "Gracious Madam, if it please your Ladyship, let these poor men, who acknowledged their misunderstanding, be set upon the scale also without their incurring any danger of penalty, and only for recreation’s sake, if perchance any thing that is right may be found among them." In the first place I was in great perplexity, for in my anguish this was my only comfort, that I was not to stand in such ignominy, or to be lashed out of the scale. For I doubted not but that many of the prisoners wished that they had stayed ten nights with us in the hall.

A different judgement is now to take place. CRC will be tried but with no penalty for failure. Is this because he has already succeeded? If so, what was the real test? Perhaps a clue lies in the reference to staying 10 nights in the hall. There are 10 sefirot on the Tree of Life. If we are validly working with a sefira without knowing it, we can be said to spend a night in the hall. After 10 nights, we have worked with the whole Tree and then we can be judged without risk of punishment, if we fail. That is because at this stage, failure does not have a moral quality about it. Such failure is not based upon evil motives and false claims.

Yet since the Virgin consented, so it must be, and we being untied were one after another set up. Now although the most part failed, yet they were neither laughed at nor scourged, but peaceably placed to one side. My companion was the fifth and held out bravely. Whereupon all of us, but especially the captain who made the request for us, applauded him, and the Virgin showed him the usual respect. After him two more were dispatched in an instant. Until my turn came to be for I was the eighth.

Significantly, CRC is the 8^th to be tried on a no fault basis. Remember the 8 step process of the Emerald Tablet, mirrored in the 8 paths to Tiferet on the Tree. The "work of the Sun" of the Tablet, being equivalent to Tiferet on the Tree. Clearly, CRC has reached this stage. He has already succeeded.

Now as soon as (with trembling) I stepped up, my companion who already sat by in his velvet, looked friendly upon me, and the Virgin herself smiled a little. But for as much as I lasted all the weights, the Virgin commanded them to draw me up by force, wherefore three men hung on the other side of the beam, and yet could nothing prevail. Whereupon one of the Pages immediately stood up, and cried out exceeding loud, "THAT IS HE." Upon which the other replied, "Then let him gain his liberty", which the Virgin accorded; and being received with due ceremonies, the choice was given me to release one of the captives, whosoever I pleased. I made no long deliberation, but elected the first emperor whom I had long pitied and he was set free and with all respect seated among us. The last of us went to the test, but the weights proved too heavy for him.

If we remember that a page is a little boy, that this points to the little child as a symbol of Christ consciousness at Tiferet, and that CRC is the 8^th to be judged, it is clear why his identity is proclaimed. Who is he? The clue is his release of a captive. CRC acts like a Bodhisattva. After he successfully completes the Noble Eightfold Way, he links his liberation to the liberation of others. What is he liberated from? In the West, we would say, from the Law. In gnostic terms this is necessity and chance. He is free from causation and hence does not create karma. His rank is Adeptus Exemptus. Yet he does not ignore the Law, he embodies it. His will is to do the Law.

Meanwhile the Virgin espied my roses, which I had taken out of my hat into my hands, and thereupon presently by her Page graciously requested them of me, which I readily sent her. And so this first act was finished about ten in the fore-noon.

CRC hands over the result of the 4 steps of descent that he has accomplished. Remember he has already exchanged what he has gained in his 3 steps of ascent, in getting to the hall of judgement. He now has only one thing left to give – himself. That is, he must redescend, to complete the alchemical process of the Tablet of Hermes. That is the Bodhisattva role. Note this is the "first" act. Of course it finishes at 10, the Tree of 10 sefirot has been mastered.

Then the trumpets began to sound again; those trumpets we could not see. In the interim, the bands were to step aside with their prisoners and await the judgment. After which a council of the seven captains and we as well was set, and this business was propounded by the Virgin as president, who desired each one to give his opinion as to how the prisoners were to be dealt with.

The council now consists of (7) captains, CRC and the liberated emperor (2), plus the Virgin (1). This is a clear reference to the Tree of Life, thus:

Keter (Crown) + Chakhmah (Wisdom)& Binah (Understanding) + the 7 lower sefirot.

The Crown is the deep spiritual principle that the Greeks called Nous. It is our true identity, our Divine Spark. It brings to bear upon the judgement that must now be considered, wisdom and understanding. How else is karmic justice to be done? The 7 lower sefirot are attributed to the 7 planets and in this context, they are the mechanism by which karma is to be executed.

The first opinion was that they should all be put to death, yet some more severely than others. Those who had presumptuously intruded themselves contrary to the express conditions; the others would have them kept close prisoners. Both which pleased neither the president nor me. At length by one of the emperors (the same whom I had freed) my companion, and myself the affair was brought to this point; that first of all the principal lords should with a befitting respect be led out of the castle; others might be carried out somewhat more scornfully. These would be stripped and caused to run out naked. The fourth with rods, whips or dogs, should be hunted out. Those who the day before willingly surrendered themselves, might be suffered to depart without any blame. And last of all those presumptuous ones, and they who behaved themselves so unseemly at dinner the day before, should be punished in body and life according to each man’s demerit. This opinion pleased the Virgin well, and obtained the upper hand in her favour. There was moreover another dinner granted them and they were soon having their way with it. But the execution was deferred until the noon hour. Herewith the senate arose, and the Virgin also, together with her attendants returned to her usual quarter.

Wisdom and understanding have brought a true verdict. Each man is to be judged according to his own circumstances. The punishment shall fit the crime. This is how karma operates. Execution is to occur at 12 noon. The 12 signifies the 12 signs of the zodiac, because if the 7 planets are the agents of karma, the 12 signs are the field of karma. The signs are the metaphysical place in which the agents function.

But the uppermost table in the room was allotted to us, they requesting us to take it in good part until the business were fully dispatched. And then we should be conducted to the Lord Bridegroom and the Bride, with which we were to present well content.

CRC and the liberated emperor are promoted to the top table in the room. This is the place usually reserved for the most senior officials. It is worth noting that CRC has spiritual authority and the emperor has temporal authority. They are placed together.

The prisoners were again brought into the hall, and each man seated according to his quality; they were likewise enjoined to behave themselves somewhat more civilly than they had done the day before, which yet they needed not to have been admonished, for without this, they had already put up their pipes. And this I can boldly say, not with flattery, but in the love of truth, that commonly those persons who were of the highest rank, best understood how to behave themselves in so unexpected a misfortune. Their treatment was but indifferent, yet with respect, neither could they yet see their attendants, but to us they were visible, whereat I was exceeding joyful. Now although fortune had exalted us, yet we took not upon us more than the rest, advising them to be of good cheer and that the event to come would not be so ill. They would gladly have understood the sentence of us, yet we were so deeply obliged that none dared open his mouth about it. Nevertheless we comforted them as well we could, even drinking with them to see if the wine might make them more cheerful.

The prisoners are indeed dealt with in accordance with wisdom and understanding, that is with true insight. We know this because CRC can now see the attendants who are still invisible to the prisoners.

Our table was covered with red velvet, beset with drinking cups of pure silver and gold, which the rest could not behold without amazement and very great anguish. But even before we had seated ourselves, in came the two Pages, presenting to all present on the Bride-groom’s behalf, the Golden Fleece with a flying lion, requesting us to wear them at the table, and as became us, to observe the reputation and dignity of the order, which his majesty had now granted us. This should be quickly ratified with suitable ceremonies. This we received with profoundest submission, promising obediently to perform whatsoever his Majesty should please. Besides these, the noble Page had a schedule, wherein we were set down in order. And for my part I should not otherwise be desirous to conceal my place, if perchance it might not be interpreted as pride in me, which yet is expressly against the fourth weight.

Have you noticed the red velvet? It is the "red" stage of the alchemical process. The silver and gold remind us of the moon and the sun, as the principle of polarity; and the cup is the recepticle of the alchemical "dew" which is the product of the union of the moon and the sun. Thus, at this ("red") stage, we must unite the energy of our Brow psychic centre ("moon") with the energy of the Heart centre ("sun"), in order to create the "dew" that fills the cup. What happens then? The Order of the Golden Fleece with a flying lion is bestowed. The Golden Fleece will be significant to Freemasons. In alchemy, it is equivalent to the Philosophers Stone. And the flying lion? Consider this, the Stone of the Wise is produced from the conjunction of the Sun and the Moon, with the aid of Mercury. Those with eyes, let them see.

Now because our entertainment was exceeding stately, we demanded one of the Pages, whether we might not have leave to send some choice bit to our friends and acquaintance, who making no difficulty of it, every one sent plentifully to his acquaintance by the waiters, even though they saw none of them; and forasmuch as they knew not whence it came, I was myself desirous to carry somewhat to one of them, but as soon as I was risen, one of the waiters was presently at my elbow, saying he desired me to take friendly warning, for in case one of the Pages had seen it, it would have come to the King’s ear, who would certainly have taken it amiss of me, but since none had observed it but himself, he purposed not to betray me, but that I ought for the time to come to have better regard to the dignity of the order. With which words the servant did really so astonish me, that for a long time after I scarce moved upon my seat, yet I returned him thanks for his faithful warning, as well as in haste and fear I was able.

CRC has good intentions, but he must not interfere with karmic justice. This is a warning to all of us. We simply do not know what the truth is when karma is operating. Good intentions do not overcome good judgement.

Soon after the drums began to beat again, to which we were already accustomed: for we well knew it was the Virgin and we prepared ourselves to receive her. She who was now coming in with her usual train, upon her high seat, one of the Pages bearing before her a very tall goblet of gold, and the other a patent in parchment. Being now after a marvellous artificial manner alighted from the seat, she took the goblet from the Page, and presented the same in the King’s behalf, saying, that it was brought from his Majesty, and that in honour of him we should cause it to go round. Upon the cover of this goblet stood Fortune curiously cast in gold, who had in her hand a red flying ensign, for which cause I drank somewhat the more sadly, as I have been but too well acquainted with Fortune’s waywardness. But the Virgin as well as we, was adorned with the Golden Fleece and lion, whence I observed, that perhaps she was the president of the order. Seeing this, we demanded of her how the order might be named? She answered that it was not yet seasonable to discover it, until the affair with the prisoners was dispatched. And therefore their eyes were still held, and what had hitherto happened to us, was to them only for an offence and scandal, although it were to be accounted as nothing, in regard of the honour that attended us.

Note that the Virgin and the pages represent the 3 pillars of the Tree of Life. She is the middle pillar and the pages are the outer pillars. The left is the pillar of Severity and the right is the pillar of Mercy. The middle pillar is that of Grace. Consequently, the Virgin takes the golden goblet (from the King, hence the masculine pillar of Mercy) and the parchment (pronouncing sentence, hence the pillar of Severity). Interestingly, the goblet conveys Fortune (with red flag), who personifies the gnostic concept of chance. The parchment symbolises necessity because it is a legal judgement. It is quite clear that a karmic function is being performed.

Hereupon she began to distinguish the patent which the other Page held into two different parts, out of which a portion was read before the first company. By necessity, they should confess that they had too lightly given credit to fictitious books, had assumed too much to themselves, and so came into this castle, albeit they were never invited into it, and had presented themselves with design to make their market here, and afterwards to live in the greater pride; and thus one had seduced another, and plunged him into this disgrace and ignominy, wherefore they were deservedly to be soundly punished. Which they with great humility readily acknowledged, and gave their hands upon it. After which a severe check was given to the rest, much to this purpose.

Judgement is now delivered in the form of an acknowledgement that we should all consider because it applies to each of us

They very well knew, and were in their consciences convinced, that they had forged false fictitious books, had befooled others, and cheated them, and thereby had diminished regal dignity among all. They knew in like manner what ungodly deceitful figures they had made use of, in so much as they spared not even the Divine Trinity, but accustomed themselves to cheat people the world over. It became as clear as day with what practices they had endeavoured to ensnare the true guests, and introduce the ignorant. In like manner, it was manifest to all the world that they wallowed in open whoredom, adultery, gluttony, and other uncleanness. All of these actions were expressly against the orders of our kingdom. In brief, they knew they had disparaged kingly majesty, even among the common sort, and therefore they should confess themselves to be manifest convicted vagabond-cheaters, knaves and rascals, whereby they deserved to be cashiered from the company of civil people, and severely to be punished.

Are we like this? Do you notice the requirement to confess, that is to truly know who we are and admit that to ourselves and to others? Remember also the spiritual Discipline of confession.

The good artists were loath to come to this confession, but inasmuch as not only the Virgin herself threatened, and swore their death, but the other party also vehemently raged at them, and unanimously cried out, that they had most wickedly seduced them out of the Light. The artists in order to prevent a huge misfortune, confessed the same with grief, and yet withal alleged that what had herein happened was not to be animadverted upon them in the worst sense. For in as much as the lords were absolutely resolved to get into the castle, and had promised great sums of money to that effect, each one had used all craft to seize upon something, and so things were brought to that pass, as was now manifest before their eyes. But that it succeeded not, they in their opinion had not deserved more than the lords; as who should have had so much understanding as to consider that in case any one had been sure of getting in, he would not, in so great peril, for the sake of a slight gain, have clambered over the wall with them. Their books also sold so mightily, that whoever had no other means to maintain himself, was encouraged to engage in such a cousinage. They hoped moreover, that if a right judgment were made, they should be found not to have faltered, and to have behaved themselves towards the lords, as became servants, upon their earnest entreaty.

Note the plea in mitigation of sentence. Even when we are wrong, we try to pretend that we are justified. How little we understand ourselves and how much less we know deep truths

But the answer was given unto them. His Royal Majesty had determined to punish all, and every man, albeit one more severely than another. For although what had been alleged by them was partly true, and therefore the lords should not wholly be indulged, yet they had good reason to prepare themselves for death, who had so presumptuously imposed themselves, and perhaps seduced the more ignorant against their will. Likewise there were those who had with false books violated the royal majesty, their very writings and books being disrespectful of the order of things.

Who is the King that commands the punishment? Kabalistically, he is Keter (Crown) on the Tree of Life and the Divine Spark which animates each of us. We punish ourselves, that is why we cannot fool ourselves

Hereupon many began most piteously to lament, cry, weep, entreat, and prostrate themselves, all which notwithstanding could avail them nothing, and I much marvelled how the Virgin could be so resolute, when yet their misery caused our eyes to run over, and moved our compassion (although the most part of them had procured us much trouble, and vexation). For she presently dispatched her Page, who brought with him all the cuirassiers which had this day been appointed at the scales, who were commanded each of them to take his own to him, and in an orderly procession, so as still each cuirassier should go with one of the prisoners, to conduct them into her great garden. At which time each one so exactly recognized his own man, that I wondered at it. My companions of yesterday were also given leave to go out into the garden unbound, and to be present at the execution.

We should note that each prisoner has a guide although he is not recognised. Remember that we are "called" to the mystic marriage and guides are provided, even though we usually fail to understand this. Further, we should note that all this is happening in a great garden. This symbolises the place of entry of a higher level of consciousness.

Now as soon as every man was come forth, the Virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgment, which we refused not, but left all standing upon the table (except the goblet, which the Virgin committed to the Pages keeping) and went forth in our robes upon the throne, which of itself moved so gently as if we had passed in the air, until in this manner we came into the garden, where we arose altogether. This garden was not extraordinary curious, only it pleased me that the trees were planted in so good order. Besides there ran in it a most costly fountain, adorned with wonderful figures and inscriptions, and strange characters (which God willing I shall mention in a future book). In this garden was raised a wooden scaffold, hung about with curiously painted figured coverlets and tapestries.

CRC is conveyed by the moving throne into the garden. This reminds us of the Merkava (chariot) mysticism, which preceded kabala in its present form. The source of that line of thought is the chariot of fire that takes Elijah into heaven (2 Kings ch 2 v 11,12). CRC finds a fountain. What does this symbolise? Water "wells" up from the depths of the earth. This is the raising of consciousness from deep within us, to the surface. A truly enlightened man does not have a subconscious because he has unified all aspects of his being, both above and below the threshold of ordinary sense awareness. The fountain and scaffold are covered with various symbols. All this conveys the impression of an initiatory experience.

Now there were four galleries made one over another, the first more glorious than any of the rest, and therefore covered with a white tarrata curtain, so that at that time we could not perceive who was behind it. The second was empty and uncovered. Again the two last were covered with red and blue tarrata.

The 4 galleries suggest the 4 alchemical elements and the 4 basic aspects of our nature. The white denotes Air and our intuitive aspect; the empty one is Earth and our ordinary sense awareness; red is Fire and our intellect; while blue is Water and our emotional nature. This is the structure of our being.

Now as soon as we were come to the scaffold, the Virgin bowed herself down to the ground, at which we were mightily terrified: for we might easily guess that the King and Queen must not be far off. Now we also having duly performed our reverence, the Virgin led us up by the winding stairs into the second gallery, where she placed herself uppermost, and us in our former order. But how the emperor whom I had released, behaved himself towards me, both at this time, as also before at the table, I cannot, without slander of wicked tongues, well relate. For he might well imagine in what anguish and solicitude he now should have been, in case he were at present to attend the judgment with such ignominy and that only through me he had not attained such dignity and worthiness. Meantime the Virgin who first of all brought me the invitation, and whom hitherto I had never since seen, stepped in. First she gave one blast upon her trumpet, and then with a very loud voice declared the sentence in this manner.

Interestingly, it is now made clear that there is a second Virgin involved. It is she who pronounces sentence.

"The King’s Majesty, my most gracious Lord, could from his heart wish that all and every one here assembled had upon his Majesty’s invitation presented themselves so qualified, as that they might (to his honour) with greatest frequency have adorned this his appointed nuptial and joyful feast. But since it hath otherwise pleased Almighty God, his Majesty hath not whereat to murmur, but must be forced contrary to his own inclination, to abide by the ancient and laudable constitutions of the kingdom. But now that his Majesty’s innate clemency may be celebrated over all the world, he hath thus far absolutely dealt with his council and estates, that the usual sentence shall be considerably lenified. So that in the first place he is willing to vouchsafe to the lords and potentates, not only their lives entirely, but also freely and frankly to dismiss them, friendly and courteously entreating your lordships not at all to take it in evil part that you cannot be present at his Majesty’s Feast of Honour; but to remember that there is notwithstanding more imposed upon your lordships by God Almighty (who in the distribution of his gifts hath an incomprehensible consideration) than you can duly and easily sustain. Neither is your reputation hereby prejudiced, although you be rejected by this our order, since we cannot do all things.

The royal prerogative of mercy is now exercised. This means forgiveness without merit. Although they deserve punishment, these particular prisoners are to get remission of sentence without having to do anything for it. They have failed in one sense, but their failure is only relative. The unstated implication is that they tried to do the right thing and therefore had the right motive. This is their reward.

But for as much as your lordships have been seduced by base rascals, it shall not on their part, pass unrevenged. And furthermore his Majesty resolveth shortly to communicate with your lordships a catalogue of heretics of Index Expurgatorius, that you may henceforward be able with better judgment to discern between the good and the evil. And because his Majesty will before long also for his purpose rummage his library, and offer up the seductive writings to Vulcan, he most friendly humbly, and courteously entreats every one of your lordships to put the same in execution with your own, whereby it is to be hoped that all evil and mischief may for the time to come be remedied. And you are withal to be admonished, never to covet an entrance into this place as the former excuse of seducers will be taken from you and you will fall into disgrace and contempt of all men. For as much as the estates of the land have still somewhat to demand of your lordships, his Majesty hopes that no man will think much to redeem himself with a chain or what else he hath about him, and so in friendly manner to depart from us, and through our safe conduct to betake himself home again."

They are offered the means of discernment - the fire of Vulcan; the fire of intellect, the basis for right discrimination But here is the sting, they are not to return to this place, citing as an excuse, that they have been seduced. The real punishment is to be turned away at the portal of the Mystery Temple.

"The others who stood not at the first, third and fourth weight, his Majesty will not so lightly dismiss. But that they may now experience his Majesty’s gentleness, it is his command, to strip them stark naked and so send them forth."

As for these prisoners, they too are treated with leniency. But they are fully exposed to public gaze as to their true nature. Are we not punished when we are publicly exposed?

"Those who in the second and fifth weight were found too light, shall besides stripping, be noted with one, two or more brand-marks, according as each one was lighter or heavier."

In a spiritual sense, branding means that a "mark" shows up in our aura. This is obvious to those who have eyes to see.

"They who were drawn up by the sixth or seventh, and not by the rest, shall be somewhat more graciously dealt with and thus, for unto every combination there was a certain punishment ordained." These were too long to recount.

Karma acts with extraordinary precision to make the punishment fit the crime. Surely we cannot complain about the consequences of our actions? After all karmic justice is perfect.

"They who yesterday separated themselves freely of their own accord, shall go at liberty without any blame."

They are the humble ones. Those who recognise their own true worth and act accordingly. Are we in this category?

"Finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves, be punished in body and life, with the sword, halter, water and rods. And such execution of judgment shall be inviolably observed for an example unto others."

Those who deceive in spiritual matters, are the worst. They are punished in the polarity of their nature (body and life) by the 4-fold aspect of their being (sword, halter, water, rods). How would we stand up to such justice? Would we accept it as the inevitable consequence of our behaviour, or complain that we have never been deceitful in spiritual matters? Denial in the face of judgement, is an aggravating factor that diminishes any mitigation of sentence to which we are entitled.

Herewith our Virgin broke her wand, and the other who read the sentence, blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. But here I cannot omit to tell the reader concerning the number of our prisoners: of whom those who weighed one, were seven; those who weighed two, were twenty one; they who three, thirty five; they who four, thirty five; those who weighed five, twenty one; those who were six, seven; but he that came to the seventh, and yet could not well raise it, he was only one, and indeed the same whom I released.

Let us pause and look at the numbers. There are 2 Virgins. One breaks her wand to symbolise the end of the process by which power and authority are exercised. The other blows her trumpet for the same purpose. Those with eyes, let them see the wand; those with ears, let them hear the trumpet.

There are 7 weights and various prisoners who reach different levels. What does this mean? Let us analyse it this way:

Weight Prisoners Psychic centre Level on Tree of Life Alchemical attribute

The clue is in the fact that the number of prisoners totals 127. By kabalistic addition:

127 = 1 + 2 + 7 = 10

There are 10 sefirot on the Tree of Life. There are also 7 levels on the Tree. CRC is giving us the highest level of achievement, reached by various prisoners. This is measured by the psychic centre that they reach. In turn this correlates with a level on the Tree. Would we do any better? Incidentally, the prisoner who reaches the 7^th weight, cannot raise it, yet he is the one released by CRC. This is a clue about the nature of Grace and its relationship to right conduct. We must work hard to achieve sufficient karmic merit, before Grace is freely given to us. However, there will be no Grace until by our own efforts, we achieve the minimum standard.

But of them who wholly failed there were many, yet few who drew all the weights from the ground. And these as they stood before us, so I diligently numbered, and noted them down in my table-book. And it is very admirable that among those who weighed anything, none was equal to another. For although among those who weighed three, there were thirty five, yet one of them weighed the first, second, and third; another the third, fourth and fifth; a third, the fifth, sixth and seventh and so on. It is likewise very wonderful that among one hundred and twenty six who weighed anything, none was equal to another. And I would very willingly name them all, with each man’s weight, were it not as yet forbidden me. But I hope it may hereafter be published with the interpretation.

What do these numbers mean? After all, CRC tells us that there is an interpretation. Let us put them in a table and analyse the sequence of odd and even numbers (polarity again):

The above table emerges from those "who weighed 3". If this refers to the 3^rd psychic centre, then this correlates to the alchemical element Fire and the intellectual aspect of our being. In the table, the odd number 3 appears in a fixed sequence, but the even numbers vary. The total values are the product of a "fixed" number and of "volatile" numbers. Remember the Tablet of Hermes? Does it not tell us to separate the "subtle" (volatile) from the "gross" (fixed)? In this table, we have taken a step towards understanding what this separation consists of, but a step only.

Now, this judgment being read over, the lords in the first place were well satisfied, because in such severity they dared not look for a mild sentence. For which cause they gave more than they were desired, and each one redeemed himself with chains, jewels, gold, moneys and other things, as much as they had about them, and with reverence took leave. Now although the King’s servants were forbidden to jeer any at his going away, yet some unlucky birds could not hold laughing, and certainly it was sufficiently ridiculous to see them pack away with such speed, without once looking behind them. Some desired that the promised catalogue might with the first be dispatched after them, and then they would take such order with their books as should be pleasing to his Majesty; which was again assured. At the door was given to each of them out of a cup, a draught of forgetfulness, so he might have no further memory of misfortune.

What is this cup of forgetfulness? The Greeks believed that a river of forgetfulness divides the inner and outer worlds. Perhaps it is a boundary between this level of reality and the next higher level. It is the boundary we cross at death and birth. We do not remember our previous incarnations. This forces us to live life as we find it and do the best we can, with what we have and who we are. This is a great blessing. Forgetting our past mistakes relieves us of a great burden of guilt. It gives us a fresh start.

After these the volunteers departed, who because of their ingenuity were suffered to pass, but yet so as never to return again in the same fashion. But if to them (as likewise to the others) anything further were revealed, then they should become welcome guests.

However some at least of the departed, will be welcomed to the Mystery Temple, if they try again. This is the point, we can try again. We are given as many opportunities as we need.

Meanwhile others were stripping, in which also an inequality (according to each man’s demerit) was observed. Some were sent away naked but without other hurt while others were driven out with small bells. Some were scourged forth and in brief, the punishments were so various, that I am not able to recount them all. In the end it came to the last also with whom somewhat a longer time was spent, for while some were hanging, some beheading, some forced to leap into the water, and the rest otherwise dispatching, much time was consumed. Verily at this execution my eyes ran over, not indeed in regard of the punishment, which they otherwise for their impudence well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first Fall hath been hitherto sealed up to us.

Again, we are shown the meticulous precision with which karmic justice is executed. We get exactly what we deserve and yet remain morally and spiritually blind.

The garden which so lately was quite full, was soon emptied; so that besides the soldiers there was not a man left. Now as soon as this was done, and silence had been kept for the space of five minutes, there came forward a beautiful snow-white unicorn with a golden collar (having it in certain letters) about his neck. In the same place he bowed himself down upon both his fore-feet, as if hereby he had shown honour to the lion, who stood so immovably upon the fountain, that I took him to be of stone or brass. The lion immediately took the naked sword which he bare in his paw, and break it in the middle, the two pieces whereof to my thinking sunk into the fountain. After this the lion long roared, until a white dove brought a branch of olive in her bill, which the lion devoured in an instant, and so was quieted. And so the unicorn returned to his place with joy.

Note the silence. Why is it emphasised? What is it? Before the "beginning", there was just such a silence. It signals a significant change. In the Mysteries, such a silence is a pause in the kosmic rhythm. We need to hear the silence. And what of the animals? The unicorn is the bringer of initiation. Its whiteness refers to our intuitive aspect which in turn, is the very subject of the initiatory process. The lion is a symbol of the sun of Tiferet and therefore of the Son. The fact that it holds a sword tells us that the Son is on the path of the sword, Zain on the Tree of Life and our faculty of insight and right discrimination. By breaking the sword, the lion demonstrates that the path to the Great Mother is now clear. The candidate for initiation can now proceed. We should observe that the broken sword has sunk back into the fountain, the Terror on the Threshold has gone back into the depths of our consciousness, no longer a danger. The white dove as a symbol of our vehicle of consciousness, spirit, brings the branch of olive as a message from a higher level. By absorbing the message, the lion (Fire) aspect of our nature is now quiet. Having done its work of initiation, the unicorn leaves.

Hereupon our Virgin led us down again by the winding stairs from the scaffold, and so we again made our reverence toward the curtain. We were to wash our hands and heads in the fountain, and there a little while to wait in our order until the King through a certain secret gallery were again returned into this hall, and then we also with choice music, pomp, state and pleasant discourse were conducted into our former lodging. And this was done at about four in the afternoon.

CRC is led down a winding stair, into a lower level of reality. He bows to the curtain. This is the veil of the Mysteries and a barrier to those not worthy to enter the Temple. By washing in the fountain, CRC is in direct touch with the basis of his own inner life, the waters of eternal life, the alchemical Fountain of Youth. The King of this Mystery Temple is expected through a secret passage because only someone who has advanced to the stage that CRC has reached, can be allowed to see him.

But that the time might not seem too long to us, the Virgin bestowed on each of us a noble page, who were not only richly attired, but also exceedingly learned, so that they could so aptly discourse upon all subjects, that we had good reason to be ashamed of ourselves. These were commanded to lead us up and down the castle yet but into certain places and if possible to shorten the time according to our desire.

CRC is given a learned page, an inner guide. When we reach this stage on the inner journey, we do require guidance and it is here that the old saying comes true - when the student is ready, the teacher will appear. Like CRC in the castle we shall be given complete access to this level of knowledge.

Meantime the Virgin took leave with this consolation, that at supper she would be with us again, and after that celebrate the ceremonies of the hanging up of the weights, requesting that we would in patience wait until the next day, for on the morrow we must be presented to the King. She departed from us and each of us did what best pleased him. One part viewed the excellent paintings, which they copied out for themselves, and considered also what the wonderful characters might signify. Others preferred to recruit themselves again with meat and drink. I indeed caused my page to conduct me (together with my companion) up and down the castle, of which walk I will never regret for as long as I have a day to live. Besides many other glorious antiquities, the royal sepulchre was also showed me and from which I learned more than is extant in all books.

The royal sepulchre which contains more than in all books, reminds us of the Tomb of CRC in the Fama Fraternitatis. That has a similar function, to be a container of gnosis.

There in the same place stands also the glorious Phoenix (of which two years since I published a particular small discourse) and am resolved (in case this my narration shall prove useful) to set forth several treatises, concerning the Lion, Eagle, Griffin, Falcon and other like, together with their draughts and inscriptions. It grieves me also for my other consorts, for they neglected such precious treasures. And yet I cannot but think it was the special will of God it should be so. I indeed reaped the most benefit by my page, for according as each one’s genius lay, so he lead his intrusted into the quarters and places which were pleasing to him.

The mythological birds and animals are important because they symbolise the transformed nature of our being. The phoenix is the bird of resurrection, it dies and is then re-born. It is our Divine Spark as revealed in its true glory by the alchemical process. The others are our intuition (eagle), intellect (lion), emotions (falcon) and sense awareness (griffin). Even now, the companions of CRC neglect this knowledge. However with his guide, he continues his search.

Now the keys hereunto were committed to my page, and therefore this good fortune happened to me before the rest; for although he invited others to come in, yet they imagining such tombs to be only in the churchyard, thought they would well enough get thither, when ever anything was to be seen there. Neither shall these monuments (as both of us copied and transcribed them) be withheld from my thankful scholars. The other thing that was showed us two was the noble library as it was altogether before the Reformation. Of which (albeit it rejoices my heart as often as I call it to mind) I have so much the less to say, because the catalogue thereof is very shortly to be published. At the entry of this room stands a great book, the like whereof I never saw, in which all the figures, rooms, portals, also all the writings, riddles and the like, to be seen in the whole castle, are delineated. Now although we made some promise concerning this also, yet at present I must contain myself, and first learn to know the world better. In every book stands its author painted, whereof (as I understood) many were to be burnt, that so even their memory may be blotted out from among the righteous.

The guide is given keys to enter locked rooms. This is the knowledge we receive as the result of initiation. Again, the companions of CRC decline this opportunity. Now CRC enters a great library. This contains the akashic records. It is important to observe that we find this metaphysical place at the time when we truly understand the Discipline of guidance. So far, we have seen 10 of the 12 spiritual Disciplines. The last two are worship and celebration. We shall watch out for them. As to the library, CRC comments that it is as it was before the Reformation. This is a hint that much damage was done and much knowledge lost as a consequence of the "reform" of the Church.

Now having taken a full view hereof, and being scarce gotten forth, another page come running to us, and having whispered somewhat in our page’s ear, he delivered up the keys to him, who immediately carried them up the winding stairs. But our page was very much out of countenance, and we entreated him vigorously and he declared to us that the King’s Majesty would by no means permit that either of the two, namely the library and sepulchres, should be seen by any man and therefore he besought us as we tendered his life to tell no man as he having already utterly denied it. Whereupon both of us stood hovering between joy and fear, yet it continued in silence, and no man made further inquiry about it. Thus in both places we consumed three hours, which does not at all repent me.

But note. The keys of knowledge are taken away, back up the stairs to a higher level of reality. The library and sepulchre are out of bounds even to initiates of CRC’s rank. More important, CRC has already been guided to these places. This is very significant. He has seen forbidden knowledge. He will do so again with the Lady Venus and again, by guidance.

Now although it had already stricken seven, yet nothing was hitherto given us to eat, even though our hunger was easy to be abated by constant revivings, and I could be well content to fast all my life long with such entertainment.

Also of significance is the fact that the very first spiritual Discipline is again emphasised - fasting. Fundamentally, fasting is about the control of our vehicle of consciousness, the body. We need to keep it disciplined so that it does not distract us from the work of transformation during the inner journey.

About this time the curious fountains, mines, and all kind of art-shops, were also shown us, of which there was none but surpassed all our arts, though they should all be melted into one mass. All their chambers were built in semi-circle, so that they might have before their eyes the costly clock-work which was erected upon a fair turret in the centre, and regulate themselves according to the course of the planets, which were to be seen on it in a glorious manner. And hence I could easily conjecture wherein our artists failed, although it is none of my duty to inform them. At length I came into a spacious room (shown indeed to the rest a great while before) in the middle whereof stood a terrestrial globe, whose diameter was thirty feet, albeit near half of it, except a little which was covered with the steps, was let into the earth. Two men might readily turn this globe about with all its furniture, so that more of it was never to be seen, but so much as was above the horizon. Now although I could easily conceive that this was of some special use, yet I could not understand how those ringlets of gold (which were upon it in several places) served; at which my page laughed and advised me to view them more narrowly. In brief, I found there my native country noted with gold also. Whereupon my companion sought his, and found that so too.

This is a vision of Yesod and the inner machinery of the universe. The gold rings identify the location of the initiates in the world.

Now for as much as the same happened in like manner to the rest who stood by, the page told us truly that it was yesterday declared to the King’s Majesty by their old Atlas (so is the astronomer named) that all the gilded points did exactly answer to their native countries, according as had been shown of each of them. And therefore he also, as soon as he perceived that I undervalued myself and that nevertheless there stood a point upon my native country, moved one of the captains to entreat for us, that we should be set upon the scale (without our peril) at all adventures; especially seeing one of our native countries had a notable good mark. And truly it was not without cause that he, the page who had the greatest power of all the rest, was bestowed on me. For this I then returned him thanks, and immediately looked more diligently upon my native country, and found more over that besides the ringlet, there were also certain delicate streaks upon it. It is not with thought for my own praise that I relate this. I saw much more too upon this globe than I am willing to tell, but let each man take into consideration why each city produced not a philosopher.

Clearly, there is a pattern on the globe that gives information relevant to these initiates and it suggests an organisation of some description. The Rosicrucian Order perhaps?

After this he led us into the globe, which was thus made. On the sea was a tablet, whereon stood three dedications, and the author’s name, which a man might gently lift up and by a little joined board, go into the centre, which was capable of four persons, being nothing but a round board whereon we could sit and at ease by broad daylight (it was now already dark) contemplate the stars. To my thinking they were mere carbuncles which glittered in an agreeable order, and moved so gallantly, that I had scarce any mind ever to go out again, as the page afterwards told the Virgin, with which she often twitted me.

They go inside the globe. This implies an inner world experience. In Greek mythology, Orpheus enters the Underworld in search of the lost feminine, his wife. The Rosicrucian mysteries are about the feminine. The entrance is through a board inscribed with one name and three dedications: 1 + 3 = 4. This is the formula for the founding of the Rosicrucian Order, described in the Fama Fraternitatis: 1 (CRC) + 3 (brother monks). The globe takes 4 persons; the guide (1) plus 3 others. Inside the globe, they look at the stars as in a planetarium. All the stars are inside the globe of the earth. That is a hint about the way in which astrology operates. The Greeks referred to the psychic centres or chakras as inner stars. Hence the centres are attributed to the planets. But what is astrology describing, the planets or the psychic centres? The outer or the inner? The Above or the Below? The within or the without?

For it was already supper time, and I had so much amused myself in the globe, that I was almost the last at table; wherefore I made no longer delay, but having again put on my gown (which I had before laid aside) and stepping to the table, the waiters treated me with so much reverence and honour, that for shame I dared not look up, and so unawares permitted the Virgin, who attended me on one side, to stand, which she soon perceiving tugged me by the gown, and so led me to the table. To speak any further concerning the music, or the rest of that magnificent entertainment, I hold it needless both because it is not possible sufficiently to express it, and I have above reported it according my power. In brief, there was nothing there but art and amenity. Now after we had related to the others our employment since noon (though not a word was spoken of the library and monuments). The place being already merry with the wine, the Virgin began thus:

The putting on of his gown is a small detail easily overlooked. It is not only a symbol of his status. It tells us about the way in which CRC uses vehicles of consciousness to enter places that we cannot. We should also observe his humility and note how prone we are to spiritual pride.

"My lords, I have a great contention with one of my sisters. In our chamber we have an eagle. Now we cherish him with such diligence that each of us is desirous to be the best beloved. Upon that score, we have many a squabble. One day, we decided that both would go to him and discover towards whom he should show himself most friendly, this we did. I (as commonly) had in my hand a branch of laurel, but my sister had none. Now as soon as he saw us both, he immediately gave my sister another branch which he had in his beak, and sought at mine which I gave him. Now each of us hereupon imagined herself to be the best beloved of him. Which way am I to resolve myself?"

The eagle is asked to judge the two Virgins. This is an allusion to Greek mythology and the Judgement of Paris, when three Goddesses were judged by the prince of Troy. In this case, the eagle is far more diplomatic. Laurel is the sign of peace and he carefully deals with it by taking from one Virgin and giving to another. Who is the eagle? He symbolises the alchemical element of Air and our inner aspect of intuition. He judges rightly and avoids the conflict that Paris caused.

This modest proposal of the Virgin pleased all mighty well and each one would gladly have heard the solution, but in as much as they all looked upon me and desired to have the beginning form me. My mind was so extremely confounded that I knew not what else to do but propound another in its stead. Therefore I said, "Oh precious Lady, your Ladyship’s question might easily to be resolved if one thing did not perplex me. I had two companions who both loved me exceedingly; now they being doubtful which of them was most dear to me, decided to run to me unaware, and that he whom I should then embrace should be the best loved. They did this, yet one of them could not keep pace with the other and he stayed behind and wept. The other I embraced with amazement. Now when they had afterwards explained the business to me, I knew not how to resolve myself, and have hitherto let it rest in this manner, until I may find some good advice herein."

We are tested without being told of the test. That makes it very difficult because we are given no opportunity to consider the matter. We must act intuitively and then reconsider later, when the full facts are known. Is this fair?

The Virgin wondered at it, and well observed where I was. She replied, "Well then, let us both be quit," and then desire the solution from the rest. But I had already made them wise. Whereupon the next began thus: "In the city where I live, a virgin was lately condemned to death, however, the judge feeling something pitiful towards her, caused it to be proclaimed that if any man desired to become the virgin’s champion, he should have free leave to do it. Now she had two lovers and one presently made himself ready, and came into the lists to expect his adversary. After a bit, another also presented himself, but in coming somewhat too late, he resolved nevertheless to fight, and willingly suffered himself to be vanquished that the virgin’s life might be preserved and so it came to be so. Whereupon each of the champions challenged her. Now my lords instruct me to which of them by right does she belong?"

True judgement comes from the faculty of right discrimination, combined with intuition. These are different faculties, but related. They require careful cultivation. We must work to develop them.

The Virgin could hold no longer but said, "I thought to have gained much information and have gotten myself into the net, but yet would gladly hear whether there be any more behind." "Yes, that there is," answered a third, "a stranger adventure hath not been yet recounted than that which happened to myself. In my youth I loved a worthy maid. Now that this love might attain its wished end, I was fain to make use of an ancient matron as liaison and who brought me to her. Now it happened that the maid’s brethren came in upon us just as we three were together. These brothers were in such a rage that they would have taken my life, but upon my vehement supplication, they at length forced me to swear to take each of them for a year, to my wedded wife. Now tell me my lords, should I take the old, or the young one first?" We all laughed sufficiently at this riddle, and although some of them muttered one to another thereupon, yet none would undertake to unfold it.

That which is an obvious desire, is not necessarily correct. What is the right thing to do? Logic is no help, because truth is greater than logic. We can make the right decision for the wrong reasons and vice versa.

At this time, the fourth began: "In a certain city there dwelt an honourable lady, who was beloved by all, but especially by a young noble man, who would needs be too importunate with her; at length she gave him this determination, that in case he would, in a cold winter, lead her into a fair green garden of roses, then he should obtain what he so desired, but if not, he must resolve never to see her again. The noble man travelled into all countries to find such a man as might perform this, until at length he came upon a little old man that promised to do it for him, but for the payment of half his estate. He consented to this and was as good as his word. Whereupon he invited the aforesaid lady to his garden, where contrary to her expectation, she found all things green, pleasant and warm, and withal remembering her promise, she only requested that she might once more return to her lord, to whom with sighs and tears she bewailed her lamentable condition. But for as much as he sufficiently perceived her faithfulness, the lord dispatched her back to her lover, who had so dearly purchased her, so that she might give him satisfaction. This husband’s integrity did so mightily affect the noble man, that he thought it a sin to touch so honest a wife; so he sent her home again with honour to her lord. Now the little man perceiving such faith in both these, would not, regardless how poor he were, be the least, but restored the noble man all his goods again and went his way. Now my lords, I know not which of these persons may have shown the greatest ingenuity."

Note the masculine search for the feminine; the initiatory journey; the giving up of possessions; the test; and the recovery of what had been given up. What is truly valuable, we never lose.

Here our tongues were quite cut off. Neither would the Virgin make any other reply, but only that another should go on. Wherefore the fifth, without delay, began: "My Lords, I desire not to make long work. Who hath the greater joy, he that beholdeth what he loveth, or he that only thinketh on it?" He that beholdeth it," answered the Virgin. "Nay", said I; hereupon arose a contest. Wherefore a sixth called out, "My lords, I am to take a wife; now I have before me a maid, a married wife, and a widow; ease me of this doubt, and I will afterwards help to order the rest."

Look at the contrast between loving and thinking and further, the 3 aspects of the feminine. All of this is a mystery to the masculine. Note also that 6 men have spoken and there is now a 7^th.

"It goes well there" replied the seventh, "where a man hath his choice, but with me the case is otherwise; in my youth I loved a fair and virtuous virgin from the bottom of my heart, and she loved me as well: howbeit because of her friend’s denial we could not come together in wedlock. Whereupon she was married to another, yet an honest and discreet person, who maintained her honourably and with affection, until she came into the pains of childbirth, which went so hard with her that all thought she had been dead, so with much state, and great mourning she was interred. Now I thought with myself, during her life thou could have no part on this woman, but yet now dead as she is thou may embrace and kiss her sufficiently; whereupon I took my servant with me, who dug her up by night. Now having opened the coffin and locked her in my arms, and feeling about her heart, I found still some little motion in it, which increased more and more from my warmth, until at last I perceived that she was indeed still alive; wherefore I quietly bare her home, and after I had warmed her chilled body with a costly bath of herbs, I committed her to my mother until she brought forth a fair son, whom (as the mother) I caused faithfully to be nursed. After two days (she being then in a mighty amazement) I related to her all the prior affair, requesting that for the time to come she would live with me as a wife, against which she thus excepted, in case it should be grievous to her husband who had well and honourably maintained her. But if it could otherwise be, she was now obliged in love to one as well as the other. Now after two months (being men to make a journey elsewhere) I invited her husband as a guest and among other things demanded of him, whether if his deceased wife should come home again, he could be content to receive her, and he affirming it with tears and lamentations, at length I brought him his wife together with his son, and an account of all the prior business, entreating him to ratify with his consent my fore-purposed espousals. After a long dispute he could not beat me from my right, but was fain to leave me the wife. But still the contest was about the son." Here the Virgin interrupted him, and said, "It makes me wonder how you could double the afflicted husband’s grief." "How?" answered he, "was I not then concerned?"

There are many issues here, but the most important are the death and resurrection of the feminine and the birth of the son. On the Tree of Life, life and death are the experience of the path between Tiferet and Netzach. This is a crucial initiatory experience. The relationship of mother and child, is the path between Tiferet and Binah. These two paths are diametrically opposite to each other on the Tree, therefore as in this parable, they need to be considered together.

Upon this there arose a dispute among us, yet most of us affirmed that he had done but right. "Nay," said he, "I freely returned him both his wife and son. Now tell me, my lords, was my honesty, or this man’s joy the greater?" These words had so mightily cheered the Virgin that (as if it had been for the sake of these two) she caused a toast to be round.

The 7^th man does not get a straight answer. We are left with a question that can only be answered by right discrimination. This is the result of treading the path between the Mother (Binah) and the Son (Tiferet), the path of the sword, hidden behind ikons of the Madonna and Child.

After which the rest of the proposals went on somewhat perplexedly, so that I could not retain them all, yet this comes to my mind, that one said, that a few years before he had seen a physician, who bought a parcel of wood against winter, with which he warmed himself all winter long; but as soon as the spring returned he sold the very same wood again, and so had the use of it for nothing. "Here must needs be skill," said the Virgin, "But the time is now past." "Yea," replied my companion, "whosoever understand not how to resolve all the riddles, may give each man notice of it by a proper messenger, I conceive he will not be denied."

The answer to riddles is a paradox. Intuition gives us the answer. That is why we search for the feminine.

At this time they began to say grace, and we arose together from the table, being rather satisfied and merry than glutted; and it were to be wished that all invitations and feasting were thus to be kept. Having now taken some few turns up and down the hall again, the Virgin asked us whether we desired to begin the marriage. "Yes," said one, "noble and virtuous lady," whereupon she privately dispatched a page, and while waiting proceeded in discourse with us. In brief she was already become so familiar with us, that I adventured and requested her Name.

After all the work of preparation, comes the Mystic Marriage. The Virgin sends a messenger to a higher level of reality in order to prepare the process. The trigger comes from CRC - he asks her Name. We cannot experience the mystical union until we know this secret and we must know enough to know that we must ask the question.

The Virgin smiled at my curiosity, but yet was not moved, but replied: "My Name contains six and fifty, and yet hath only eight letters; the third is the third part of the fifth, which added to the sixth will produce a number whose root shall exceed the third itself by just the first, and it is the half of the fourth. Now the fifth and the seventh are equal, the last and the first are also equal, and make with the second as much as the sixth hath, which contains just four more than the third tripled. Now tell me, my lord, how am I called?"

How indeed?

The answer was intricate enough, yet I took it up, and said "Noble and virtuous lady, may I not obtain one only letter?" "Yea," said she, "that may well be done." What then (replied I again) may the seventh contain? It contains (said she) as many as there are lords here {there were nine}. With this I was content, and easily found her Name, at which she was well pleased, with assurance that much more should yet be revealed to us.

Her name has a number. Likewise, the Beast of the Apocalypse has a name that has a number (Revelations ch 13 v 17,18). The Virgin will reveal much to us if we can find the number of her name. Let us try:

Through the subtle interplay of Latin kabala and German, (the Chymical Marriage was written in German), we discover she is the Lady Alchemy. She personifies the entire process of transformation. The 8 letters of her Name point to the 8 paths to Tiferet and the 8 steps of the Emerald Tablet. The number of her Name, 56, reminds us of the 56 lesser arcana of the Tarot. That is, the alchemical process can be described by the 56 cards of the lesser arcana. Further, the number clues give us specific references to particular paths on the Tree of Life and the order in which we should tread them: (1) Keter; (12) Keter-Binah; (3) Binah; (8) Hod; (9) Yesod; (13) Keter-Tiferet; (9) Yesod; (1) Keter. A pattern emerges if we look at them this way:

First, look at the order of the sefirot: Keter, Binah, Hod, Yesod, Yesod, Keter. This is a circuit down the left pillar of the Tree. This is the feminine pillar of Severity, proceeding from the Divine Spark of Keter to the Great Mother of Binah, based on the Intellect of Hod, through the Sub-conscious of Yesod and back to Keter. This is the Orientation to God by Knowledge. The circuit is activated by the masculine guiding principle of the Magus and the feminine creative principle of the High Priestess. Secondly, the circuit must be grounded in the heart of the Tree at Tiferet by activating all 8 paths that lead to it. However the double path of the High Priestess having already been used, we must activate the remaining 7 paths which consist of the 3 descending and the 4 ascending paths of the Tablet of Hermes. Thirdly and obviously, is the fact that we are dealing with the deep, feminine principle of creativity. Alchemy is a Lady. To transform ourselves we must reach our own feminine.

Fourthly, let us look at a mystery that involves time. On the Tree of Life there are 12 paths that relate to single letters and 7 paths that relate to double letters. There are 365.25 days in a year, 12 months and 7 days in the week. Kabalistically, for the number of days in the year we can multiply the number of days by the number of weeks and take particular note of the remainder (1.25):

7 x 52 = 364 + 1.25 = 365.25

Let us do the same by multiplying the number of months by the archetypal number of days in a month and again, take note of the remainder (5.25):

12 x 30 = 360 + 5.25 = 365.25

Add the two remainders: 1.25 + 5.25 = 6.50, they are the key numbers of Lady Alchemy’s name; six and fifty. There are 3 paths on the Tree that relate to the mother letters; with respect to time, there are 3 numbers, including six and fifty, that point to the alchemical process.

This is only the tip of the iceberg.

Meantime certain virgins had made themselves ready, and came in with great ceremony. First of all two youths carried lights before them; one of them was of jocund countenance, sprightly eyes and gentle proportion. The other looked very angry, and whatever he would have, must be, as I afterwards perceived. After them, there followed four virgins. One looked shame-facedly towards the earth, very humble in behaviour. The second also was a modest, bashful virgin. The third, as she entered the room seemed amazed at the room, and as I understood, she cannot well abide where there is too much mirth. The fourth brought with her certain small wreaths, thereby to manifest her kindness and liberality.

There are 2 youths with lights, the left and right pillars of the Tree of Life, of opposite disposition thus portraying the pillar of Mercy and the pillar of Severity. Then there are 4 virgins symbolising the 4 alchemical elements of our being. Note the polarity of masculine and feminine.

After these four came two which were somewhat more gloriously apparelled; they saluted us courteously. One of them had a gown of sky-coloured spangled with golden stars. The others was green, beautified with red and white stripes. On their heads they had thin flying tiffaties, which did most becomingly adorn them. At last came one alone {Theologia}, who had on her head a coronet. She looked up towards heaven and not towards earth. We all thought it had been the Bride, but were much mistaken, although otherwise in honour, riches and state she much surpassed the Bride; and she afterwards ruled the whole Marriage.

There are 3 more virgins to make a total of 7. This matches and balances the 7 men and their parables. We have 7 pairs of male and female, 7 pairs of opposites. The colours of the gowns are alchemical. The last virgin is called "Theologia". This is Greek and means "she who speaks of God". No wonder she looks to heaven. She surpasses the Bride and rules the Marriage, because on the Tree of Life, the Bride is Malkhut, whilst Theologia is much higher on the Tree. Theologia is a higher aspect of "Alchimia"

Now on this occasion we all followed our Virgin, and fell down on our knees, although she showed herself extremely humble, offering everyone her hand, and admonishing us not to be too much surprised at this, for this was one of her smallest bounties, but to lift up our eyes to our Creator, and learn hereby to acknowledge his Omnipotency, and so proceed in our enterprised course, employing this grace to the praise of God, and the good of man. In sum, her words were quite different from those of our Virgin, who was somewhat more worldly. They pierced even through my bones and marrow. "And thou," said she further to me, "You have received more than the others, see that thou also make a larger return."

From those to whom much is given, much is expected.

This to me was a very strange sermon; for as soon as we saw the virgins with the music, we imagined we must presently fall to dancing, but that time was not as yet come. Now the weights, whereof mention has been before made, stood still in the same place, wherefore the Queen (I yet knew not who she was) commanded each virgin to take up one, but to our Virgin she gave her own, which was the last and greatest, and commanded us to follow behind. Our majesty was then somewhat abated, for I well observed that our Virgin was but too good for us, and we were not so highly reputed as we ourselves were willing to fantasize. So we went behind in our order, and were brought in the first chamber, where our Virgin in the first place hung up the Queen’s weight, during which an excellent spiritual hymn was sung. There was nothing costly in this room save only curious little prayer books which should never be missing. In the midst was erected a pulpit, being very convenient for prayer. Here the Queen kneeled down and about her we were all fain to kneel and pray. The Virgin, who read out of a book, that this Marriage might tend to the honour of God, and our own benefit.

The 7 karmic weights are given to the virgins, who are apparently quite capable of carrying them. CRC realises that his status is lower than he fantasised and adopts proper humility. That is a lesson for us. Significantly, a chamber is entered and the Discipline of worship is performed

Afterwards we came into the second chamber, where the first Virgin hung up her weight also and so forward until all the ceremonies were finished. Hereupon the Queen again presented her hand to every one, and departed thence with her virgin. Our president stayed yet a while with us. But because it had been already two hours into night, she would no longer detain us; methought she was glad of our company, yet she bid us good night, and wished us quiet rest, and so departed friendly although unwillingly from us. Our pages were well instructed in their business and therefore showed every man his chamber, and stayed also with us in another pallet just in case we wanted anything and might make use of them.

In the second chamber, the karmic wights are hung up and quiet rest is now possible.

My chamber (of the rest I am not able to speak) was royally furnished with rare tapestries. It was also hung about with painting. But above all things I delighted in my page who was so excellently spoken and experienced in the arts, that he yet spent another hour with me. It was half an hour after three when first I fell asleep. And this indeed was the first night that I slept in quiet, and yet a scurvy dream would not suffer me to rest; for I was all the night troubled with a door which I could not get open, but yet in the end, I did it. With these fantasies I passed the time until at length towards day I awaked.

The third chamber is the place of the dream. A higher state of consciousness is entered and a door opens. The next stage of the journey is about to begin.

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

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