The Fourth Day
by Jack Courtis

It is instructive to begin this Day, by considering the invitation to another wedding, in Matthew ch 22 v 1-14. There, a king issued an invitation to his son’s wedding, but he was scorned and insulted by the people he had invited. His retribution was terrible and he uttered the rule for admission into the Mysteries: "many are called, but few are chosen." We cannot demand admission, we must be called or invited. Even so, that is not enough. We have to pass tests of worthiness and we can still fail at an advanced stage of the proceedings. Let us see how CRC behaves.

I still lay in my bed, and leisurely surveyed the noble images and figures up and down my chamber. While doing so, I suddenly heard music of coronets, as if they had been already in procession. My page skipped out of the bed as if he had been at his wit's end and looked more like one dead than living. In what case I was then, is easily imaginable, for, said he, "The rest are already present to the King." I knew not what else to do, but weep out-right and curse my own slothfulness; yet I dressed myself, but my page was ready long before me and ran out of the chamber to see how affairs might yet stand. But he soon returned and brought with him this joyful news, that the time indeed was not yet but only I had over-slept my breakfast. The others being unwilling to waken me because of my age.

Fortunately, CRC has not insulted the king by being late for the ceremony. He has only missed his breakfast, by over-sleeping. Note the subtlety; he has fasted, not because that is his intent, but because he has been lazy. Fasting is one of the 12 Spiritual Disciplines, but it is pointless if not done for the right motive.

Now it was time for me to go with him to the fountain, where most were already assembled. With this consolation my spirit returned again, wherefore I was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where I found that the lion instead of his sword had a large tablet by him. Now having well viewed it, I found that it was taken out of the ancient monuments, and placed here for some especial honour. The inscription was somewhat worn out with age, and therefore I am minded to set it down here, just as it is, and give every one leave to consider it.

The Discipline of guidance is again emphasised. We are now back at the garden and fountain, the place of entrance to a higher realm. The lion, symbol of the Sun and therefore the Son, no longer needs the sword of right discrimination. He has a tablet and because it refers to Hermes, we can infer it is a type of Emerald Tablet. It is about the work of the Sun.

HERMES PRINCEPS
POST TOT ILLATA
GENERI HUMANO DAMNA.
DEI CONSILIO:
ARTISQUE ADMINICULO,
MEDICINA SALUBRIS FACTUR
HEIC FLUO
Bibat ex me qui potest: lavet, qui vult: turbet, qui audet:
BIBITE FRATRES, ET VIVITE

I, Hermes the Prince
After so much injury
Done to the human race,
Through Divine Council
And the help of the Arts
Made into wholesome Medicine
Flow here.
Drink from me who can: wash in me who likes
trouble me who dares
Drink, brothers, and live.
{1378}

We are able to drink only because we have achieved this step in the mysteries. We live the higher life only because we can drink. This is the water of life spoken of in the Apocalypse ch 22 v 1&17. It is also the Elixir of Life that comes from the Fountain of Youth. The fountain of the water of life is also mentioned in the Apocalypse in ch 21 v 6. We are entitled to drink freely from it but only if we have succeeded in getting there. Whereas the Apocalypse ends with this image, CRC discovers that this is only a stage in the journey. But, this is only a necessary stage of the initiatory process. It is not by itself sufficient. Note the boldness of the mystery tradition. We are admonished to do (drink), to desire (who likes), to dare and to live. Clearly, these are the 4 steps we must now take for the next phase. We should also remember the Emerald Tablet and the 4 steps of descent.

And what of 1378? Astute readers of the Fama Fraternitatis and the Confessio Fraternitatis will realise that this is the birth year of CRC. What is the point, bearing in mind that this is an allegory? Since CRC is going to a Hermetic Wedding, is this about a Hermetic Birth? After all the author of the tablet proclaims himself to be Hermes. Hidden in the year 1378 is the code for the "birth" of CRC. The code is the sefirot on the Tree of Life. Sefira 1 is Keter. This is the primal will, the causeless cause and the prime mover. It is from here that the Divine Spark emanates. Sefira 3 is Binah, the Great Mother and the principle of creation. Keter forms the intention to create and activates Binah for that purpose. Sefira 7 is Netzach. This is the principle of desire. The point is subtle. The intent to create is not the same as a desire to do so. Desire creates karma; intent does not. Karma causes the Wheel of the Law to turn. Hence Keter is the causeless cause because it is not driven by karma or by the Law; Keter acts from intent not compulsion. Finally, Sefira 8 is Hod and the principle of intellect. This gives the power to focus desire so as to act with discipline in order to efface karma and escape the Wheel. These are just the attributes needed by someone who incarnates for the purpose of seeking initiation into the mysteries. This is the Hermetic Birth. Does it throw any light on the Virgin Birth?

This writing might well be read and understood, and may therefore fitly be here placed, because it is easier than any of the rest. Now after we had first washed ourselves at the fountain, and every man had taken a draught out of an entirely golden cup, we were once again to follow the Virgin into the hall, and there put on new apparel, which was all of cloth of gold gloriously set out with flowers. There was also given to every one another Golden Fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. On it hung a weighty medal of gold, whereon were figured the sun and moon in opposition; but on the other side stood this poesie:

After drinking from a golden cup, reminiscent of the Holy Grail, CRC is dressed in new clothes (like the saints in the Apocalypse) and given a medal. Upon it, we are told, are the sun and the moon in opposition. This small comment can easily be overlooked. A koan of the western mystery tradition tells us that the Great Work is the conjunction of the sun and the moon. Here, we are told of an opposition. This is a different process. This suggests a dynamic tension between the masculine and feminine, the Above and the Below; but not their reconciliation and union. Yet again, a stage in the journey that is necessary without being sufficient.

The light of the Moon shall be as the light of the sun,
and the light of the sun shall be seven times lighter than at present.

On the back (polar opposite) of the medal is another koan. This is a verbal description of the inner sight that comes from the principle of opposition. The number 7 hints at the 7 pairs of opposites that must be reconciled by each aspirant of the mysteries. Reconciliation is the conjunction of the opposites.

Our former jewels were laid in a little casket, and committed to one of the waiters. After this the Virgin led us out in our order, where the musicians waited ready at the door, all apparelled in red velvet with white guards.

Note the red and white and remember how CRC dressed himself at the end of Day 1. This is the Hermetic path of redescent - except that he is now about to go up. A reversal of the usual flow. Why?

After which a door (which I never saw open before) to the Royal winding-stairs was unlocked.

At last, CRC is about to experience the Greater Mysteries. He is going to rise to a higher level, by a method described in the Apocalypse - through an open door.

There the Virgin led us together with the music, up three hundred and sixty five stairs;

Why is CRC led with music? Is this the Hermetic music of the spheres? And why 365 stairs? It is trite to recall that the earth takes 365 days to revolve around the sun. However, it is not trite to realise that according to the gnostics, the secret name of the Sun is Abraxas and his number by Greek gematria is 365. He is the fiery initiatory principle.

there we saw nothing but what was of extreme cost and splendid workmanship; and still the further we went, the more glorious still was the furniture, until at length at the top we came under a painted arch, where the sixty virgins attended us, all richly attired. Now as soon as they had bowed to us, we as well as we could returned our reverence. Our musicians were dispatched away, who were willing to go down the stairs again; the door was shut after them.

Royal Arch Freemasons will immediately understand the painted arch, but why this continual emphasis on virgins? This is a deep mystery and involves a degree of spiritual integrity that can only be symbolised by a sexual image. An image we constantly misunderstand. We should recall the Hermetic Birth.

After this a little bell was tolled. A beautiful Virgin came in who brought every one a wreath of laurel. Meanwhile a curtain was drawn up, where I saw the King and Queen as they sat there in their majesty, and had not yesterday's Queen so faithfully warned me, I should have forgotten myself, for what equalled this unspeakable glory to Heaven. The room glistered of gold and precious stones. The Queen's robes were such and so royally made that I was not able to behold them. And whereas I before esteemed any thing for handsome, here all things so much surpassed the rest, as the stars in heaven are elevated. In the meantime the Virgin stepped in, and so each of the virgins taking one of us by the hand, with most profound reverence presented us to the King, whereupon the Virgin began thus to speak:

The curtain that is drawn up is the veil of the mysteries being pulled aside for the privileged few, the initiates. The little bell is another small detail easily overlooked. Inner hearing enables us to discern subtle truths. CRC needs this faculty, because his eye cannot see the Queen for the blinding brilliance of her robes. This is a reference to her aura. The spiritual discipline of guidance manifests once again when a virgin holds CRC by the hand to take him to the King. Let us pause and remember that on the back of the gold medal, we are told that the moon (feminine) shall be as bright as the sun (masculine) and the sun shall be 7 times brighter. Yet here, we have the Queen so bright she cannot be seen, whilst the King is in ordinary light. Why the reversal; why the polarity? There is no logical answer to the 7 pairs of opposites. They must be lived and experienced.

"That to honour your Royal Majesties (most gracious King and Queen) these lords here present have ventured hither with peril of body and life, your Majesties have reason to rejoice, especially since the greatest part are qualified for the enlarging of your Majesties Estate and Empire, as you will find the same by a most gracious and particular examination of each of them. Herewith I was desirous to have them in humility presented to your Majesties, with most humble suit to discharge me of this my commission, and most graciously to take sufficient information from each or them, concerning both my actions and omissions." She laid down her branch upon the ground.

The initiates are presented as having braved life and limb, but they are still to be examined. There is no end to trial and testing. We can never become smug and self satisfied. There is always more to do. And courage is not enough; we need more than that.

Now it would have been very fitting for one of us to have spoken somewhat on this occasion, but seeing we were all troubled with the falling of the uvula, at length the old Atlas stepped forward and spoke on the King's behalf: "Their Royal Majesties do most graciously rejoice at your arrival, and will that their Royal Grace be assured to all, and every man. And with thy administration, gentle Virgin, they are most graciously satisfied, and accordingly a Royal Reward shall therefore be provided for thee. Yet it is still their intention, that thou shall this day also continue with them, in as much as they have no reason to mistrust thee." Hereupon the Virgin humbly took up the branch again. And so we for the first time were to step aside with our Virgin.

It is significant that the virgin has also been tested and rewarded. Her task was guidance and this she has done very well. And what of old Atlas? In Greek mythology, he is one of the old gods, a Titan who symbolises karmic justice. His duty is to hold up the sky. This is not only an inhuman burden, it is also another polarity because he separates heaven and earth. Of course, we must also do both; we too must shoulder the crushing burden of our karma and clearly discern the Above and the Below. We must maintain the opposition of the sun and the moon, until we are able to conjoin them. But this is later on the inner journey.

This room was square on the front, five times broader than it was long; but towards the West it had a great arch like a porch, and within the circle stood three glorious royal thrones, yet the middle-most was somewhat higher than the rest. Now in each throne sat two persons.

What a curious "square". The proportions tell us that a principle of sacred geometry is involved. The great arch again reminds us of the masonic connection, as do the 3 royal thrones. How many principal officers are there in a masonic lodge and what kind of geometry do they study? Note also the polarity principle. What does it all mean? There are 3 pillars on the Tree of Life and each pillar functions on the principle of polarity. There are also 3 pillars that support a masonic lodge.

In the first sat a very ancient King with a gray beard, yet his consort was extraordinarily fair and young. In the third throne sat a black King of middle age, and by him a dainty old matron, not crowned, but covered with a veil. But in the middle sat the two young persons, who though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. Now although they were not at this time so fair as I had before imagined to myself, yet so it was to be. Behind them on a round form sat for the most part ancient men, yet none of them (at which I wondered) had any sword, or other weapon about him. Neither saw I any other life-guard, but certain Virgins which were with us the day before, who sat on the sides of the arch. Here can I not pass in silence how the little Cupid flew to and fro there, but for the most part he hovered and played the wanton about the great crown; sometimes he seated himself between the two lovers, somewhat smiling upon them with his bow. Nay, sometimes he made as if he would shoot one of us. In brief, this knave was so full of his waggery, that he would not spare even the little birds, which in multitudes flew up and down the room, but tormented them all he could.

The first point to note is the 3 pairs of male/female figures. The Tree of Life has 3 pillars that function on the principle of male/female polarity. Secondly, each pair sits on one throne to demonstrate the symbiotic relationship of the polarity. The opposites work together (in conjunction), not in opposition. Remember CRC’s gold medal. He must go from his present state of opposition to his future state of conjunction. Thirdly, there is the crown over the middle throne. This is the "Crown" of Keter over the Tree.

Cupid is easy to misunderstand. Today, we see him as a silly, sentimental figure and think of cartoons or comics. However, as the son of Lady Venus, he symbolises a powerful force that drives the mechanism of the kosmos - the Wheel of the Law. Cupid is the desire that fuels the need for birth and rebirth and all the processes of life and death. Note also the flocks of birds. We are reminded of the language used by initiates; the Language of the Birds.

The virgins had also their pastimes with him, but whenever they could catch him, it was not so easy a matter for him to get from them again. Thus this little knave made all the sport and mirth. Before the Queen stood a small, but impressive curious altar, wherein lay a book covered with black velvet, slightly over-laid with gold. A small taper in an ivory candlestick stood by its side. Now although it were very small, yet it burned continually, and stood in that manner, that had not Cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. By this stood a sphere or celestial globe, which of itself turned clearly about. Next to this, a small striking-watch and by that a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. Last of all, a skull, or death's head which contained a white serpent, which was of such a length, that though she crept circle-wise about the rest of it, yet her tail still remained in one of the eye-holes, until her head again entered at the other, so she never stirred from her skull, unless it happened that Cupid twitched a little at her, for then she slipped in so suddenly, that we all could not choose but marvel at it.

The virgins capture Cupid in their games. Is this connected with the processes of the Hermetic or Virgin Birth?

Let us pause and look carefully at the following symbols:

1 Altar (place of sacrifice).
2 Book (of the Law) covered with black velvet and slightly overlaid with gold (black is the first stage of the Great Work; gold is the product of the Philosopher’s Stone, the last stage of the Work).
3 Small taper in ivory candlestick, burning with perpetual fire (light of the kosmos).
4 Celestial sphere perpetually turning (mechanism of the kosmos).
5 Striking watch (kosmic time).
6 Little fountain spouting blood red liquid (life of the kosmos).
7 Skull (death/transformation/regeneration) with white serpent (of wisdom) circled (Ouroboros) through the eye sockets.

At the metaphorical place of sacrifice we experience the Law and we must efface our karma by performing the Great Work. This is done via the 4 kosmic processes and culminates in the principle represented by the serpent and the skull. There are 7 symbols to consider. The combination of numbers and symbols is important. All of this is a description but not an explanation. This must be lived and experienced; not read about in a book. Symbols are a doorway through which we project our consciousness in the combined effort of the Spiritual Disciplines, study, meditation, prayer, solitude, simplicity and service. The 7 symbols remind us of the 7 pairs of opposites and also that we are in the kabalistic level of reality, Formation. This is the place of images and symbols.

Together with this altar, there were up and down the room wonderful images, which moved themselves, as if they had been alive, and had so strange a contrivance, that it would be impossible for me to relate it all. Likewise, as we were passing out, there began such a marvellous kind of vocal music, that I could not certainly tell, whether it were performed by the virgins who yet stayed behind, or by the images themselves. Now being for this time satisfied, we went with our virgins, down the winding stairs again to where the musicians were already present, and the door was diligently locked and bolted.

The moving images are a representation of reality. But what is this reality? We shall ask this question again as we are led down to a lower level of consciousness and the way behind us is locked and our projections of consciousness are prevented.

As soon as we were come again into the hall, one of the virgins began: "I wonder, Sister, that you dared adventure yourself among so many persons." "My Sister," replied our president, "I am fearful of none so much as of this man," pointing at me. This speech went to the heart of me, for I well understood that she mocked at my age, and indeed I was the oldest of them all. Yet she comforted me again with promise, that in case I behaved myself well towards her, she would easily rid me of this burden. Meantime a collation was again brought in, and everyone's virgin seated by him, who well knew how to shorten the time with handsome discourses, but what their discourses and sports were I dare not blab out of school. But most of the questions were about the arts, whereby I could lightly gather that both young and old were conversant in the sciences. But still it run in my thoughts how I might become young again, whereupon I was somewhat the sadder. This the Virgin perceived, and therefore began, "I dare lay anything, if I lie with him tonight, he shall be pleasanter in the morning." Hereupon they began to laugh, and albeit I blushed all over, yet I was fain to laugh too at my own ill-luck.

In a subtle way, CRC is told that he will gain his youth if he has sex with one of the virgins. It is part of the mystery tradition that the sex function is one end of the spiritual spectrum. The other end, is enlightenment. The Eternal Youth is a symbol of Tiferet. In one aspect, the virgin is Malkhut and this implies a connection between birth and marriage in the union of Tiferet and Malkhut. These are deep mysteries to which we must bring to bear, all of the Spiritual Disciplines. There is no intellectual answer here, only direct experience. And why is CRC feared?

Now there was one there that had a mind to return my disgrace again upon the Virgin, whereupon he said, "I hope not only we, but the virgins too themselves will bear witness in behalf of our brother, that our lady president hath promised herself to be his bedfellow tonight." "I should be well content with it," replied the Virgin, "if I had no reason to be afraid of these my sisters; there would be no hold with them should I choose the best and handsomest for myself, against their will." "My Sister," presently began another, "we find hereby that thy high office makes thee not proud; wherefore if by thy permission we might by lot part the lords here present, among us, for bed-fellows, thou should with our good will have such a prerogative." We let this pass for a jest, and began again to discourse together. But our Virgin could not leave tormenting us, and therefore began again, "My lords, how if we should permit fortune to decide which of us must lie together tonight?" "Well," said I, "if it may be no otherwise, we cannot refuse such a proffer."

Sex is a great distraction and we can easily be misled as to the virgin’s motives. The clue is the discussion about choosing partners by lot, in other words at random. Does the kosmos truly operate this way? Randomness implies blind chance, therefore there can be neither meaning nor purpose to the event that transpires. The virgin is very concerned that she wishes to be with CRC. In the 17^th century, when this book was written, to choose something by lot was a legitimate means of divination, that is, a means of finding God’s will. This is not the same as fortune telling. The virgin is trying to impose her own will on the process of choosing. This is a deliberate attempt to set into motion the hidden processes of the kosmos, as distinct from allowing those processes to reach the logical conclusion of the present circumstances. Left to itself, the kosmos will produce predictable results. However human intervention is the wild card and creates new possibilities. Sexual desire is the powerhouse that energises these new possibilities and creates new karma in the process.

Now because it was concluded to make this trial after meat, we resolved to sit no longer at table, so we arose, and each one walked up and down with his virgin. "Nay," said the Virgin, "it should not be so yet, but let us see how fortune will couple us," upon which we were separated asunder. But now first arose a dispute how the business should be carried, but this was only a premeditated device, for the Virgin instantly made the proposal that we should mix ourselves together in a ring, and that she beginning to count from herself, the seventh, was to be content with the following seventh, whether it were a virgin, or man. For our parts we were not aware of any craft, and therefore permitted it so to be; but when we thought we had very well mingled ourselves, the virgins nevertheless were so subtle, that each one knew her station beforehand. The Virgin began to reckon, the seventh next to her was again a virgin, the third seventh a virgin likewise, and this happened so long until (to our amazement) all the virgins came forth, and none of us was hit. Thus we poor pitiful wretches remained standing alone, and were moreover forced to suffer ourselves to be jeered too and confess we were very handsomely cozened. In short, who ever had seen us in our order, might sooner have expected the sky to fall than that it should never have come to our turn. Here our sport was at an end and we desired to satisfy ourselves with the Virgin's waggery.

A game is now played based upon the number 7 and the cycle of a kosmic circle. It is contrived that all the virgins are counted out and there is no pairing off. What is the point of all this? Clearly, sex is involved but it must be in a manner that we usually do not consider. This is a secret of initiation. Further, the playing of a game implies a deliberate setting into motion of the hidden processes of the kosmos. In this case, the number 7 implies the 7 psychic centres and the emphasis on sex implies the kundalini fire.

In the interim, the little wanton Cupid came also in unto us. But because he presented himself on behalf of their Royal Majesties, and delivered us a health (as from them) out of a golden cup, and was to call our virgins to the King, withal declaring he could at this time tarry no longer with them, we could not sufficiently sport ourselves with him. So with a due return of our most humble thanks we let him go forth again.

Cupid reappears and we should remember that he is a higher aspect of the force we call kundalini. It should also be noted that for some time, we have been observing the Spiritual Discipline of celebration. All 12 Disciplines have emerged from the text, but we are nowhere near the marriage itself. This implies that the process of transformation has several stages. This is confirmed by the game of the 7 with its implication of the 7 pairs of opposites that have to be reconciled.

Now because (in the interim) the mirth began to fall into my consort's feet, and the virgins were not sorry to see it, as they quickly led up a civil dance, which I beheld with pleasure then assisted for my mercurialists were so ready with their postures, as if they had been long of the trade. After some few dances our president came in again, and told us how the artists and students had offered themselves to their Royal Majesties, for their honour and pleasure, before their departure to act a merry comedy. If we thought good to be present at it, and to wait upon their Royal Majesties to the House of the Sun, it would be acceptable to them, and they would most graciously acknowledge it. Hereupon we returned our most humble thanks for the honour granted us and moreover most submissively tendered our small service, which the Virgin related again, and presently brought word to attend their Royal Majesties (in our order) in the gallery, whither we were soon led. We stayed not long there, for the Royal Procession was just ready, yet without any music at all.

Part of the celebration involves watching a play. The theatre is called the House of the Sun. Let us pause. We are reading an allegorical text that takes us to a different level of reality. Within it, we shall witness a play, which is itself a device for taking us to yet another level of reality. What is real? What is not real? The House of the Sun suggests the zodiac with its 12 signs (and the 12 Disciplines). We are about to discover the play has 7 acts. This suggests the 7 planets are the actors and the agents of karma. The play itself is a comedy and this reminds us of the game of 7, just played.

The unknown Queen who was yesterday with us went foremost with a small and costly coroner, apparelled in white satin, carrying nothing but a small crucifix which was made of a pearl, and this very day wrought between the young King and his bride. After her went the six previously mentioned virgins in two ranks and they carried the King's jewels belonging to the little altar. Next to these came the three Kings with the bridegroom in the midst of them in a plain dress of black satin, after the Italian mode. He had on a small round black hat with a little black pointed feather, which he courteously put off to us, thereby to signify his favour towards us. To him we bowed ourselves, as also to the first, as we had been before instructed. After the Kings came the three Queens. Two whereof were richly clothed, only she in the middle went likewise all in black and Cupid held up her train. After this, intimation was given to us to follow, and after us the virgins, until at last old Atlas brought up the rear.

The numbers of the procession are interesting. There are 1 (queen) + 6 (virgins) = 7 women. Then 3 (kings) + 1 (bridegroom) = 4 men. Then 3 more queens. There is a total of 10 women, divided into 7 and 3, which suggests the Tree of Life in its natural division of the 3 Supernal sefirot and 7 lower sefirot. In turn this refers to the 3 alchemical principles (Mercury, Sulfur, Salt) and the 7 psychic centres. The 4 men remind us of the 4 levels of reality. And the pearl? Another small detail. What is a pearl? It is the outpouring of the life substance of the oyster; and this is something very precious. Perhaps this symbolises the solidification of the life force. That is consistent with the meaning of the numbers in conjunction with the cross as a symbol of sacrificial action.

In such procession, though many stately walks, we at length came to the House of the Sun, there next to the King and Queen, upon a richly furnished scaffold, to behold the fore-ordained comedy. We indeed, though separated, stood on the right hand of the Kings, but the virgins on the left, except those to whom the Royal Ensigns were committed. To them was allotted a peculiar standing at the top of all. But the rest of the attendants were moved to stand below between the columns, and therewith to be content. Now because there are many remarkable passages in this comedy, I will not omit in brief to run it over.

Note the polarity as CRC and the other initiates stand on one side of the Kings and the virgins on the other. The very careful placement of the people indicates a ritual or ceremony.

First of all came forth a very ancient King with some servants and before whose throne was brought a little chest. It was mentioned that it was found upon the water. Now it being opened, there appeared in it a lovely babe, together with certain jewels, and a small letter of parchment sealed and superscribed to the King, which the King therefore presently opened, and having read it, wept, and then declared to his servants how injuriously the King of the Moors had deprived his aunt of her country, and had extinguished all the royal seed even to his infant, with the daughter of which country he had now purposed to have matched his son. Hereupon he swore to maintain perpetual enmity with the Moor and his allies, and to revenge this upon him; and therewith commanded that the child should be tenderly nursed, and to make preparation against the Moor. Now this provision and the discipline of the young lady (who after she was a little grown up was committed to an ancient tutor) continued all the first act, with many very fine and laudable sports besides.

There will be very little comment about this play other than to point out that this is an allegory of the inner journey of the soul, through life. For instance, the play begins with a very ancient king. This is an image of Keter on the Tree of Life. This gives the clue for the kabalistic interpretation of the rest of the play. We should remember that although there are 10 sefirot on the Tree, there are 7 levels. This is consistent with the 7 acts of the play.

In the interlude a lion and griffin were set at one another, to fight, and the lion got the victory, which was also a pretty sight.

This fight symbolises an alchemical process.

In the second act, the Moor, a very black treacherous fellow, came forth also; who having with vexation understood that his murder was discovered, and that too a little lady was craftily stolen from him, began thereupon to consult how by stratagem he might be able to encounter so powerful an adversary, whereof he was at length advised by certain fugitives who by reason of famine fled to him. So the young lady, contrary to all men's expectations, fell again into his hands, whom, had he not been wonderfully deceived by his own servants, he had like to have caused to be slain. Thus this act too was concluded with a marvellous triumph of the Moor.

If we assume that the young lady is a symbol for the soul, we can follow the inner journey and see ourselves.

In the third act a great army on the King's party was raised against the Moor, and put under the conduct of an ancient valiant knight, who fell into the country of the Moor, until at length he forcibly rescued the young lady out of the tower, and apparelled her a new. After this in a thrice they erected a glorious scaffold, and placed their young lady upon it. Presently came twelve royal ambassadors, among whom the aforementioned knight made a speech, alleging that the King, his most gracious lord, had not only heretofore delivered her from death and even hitherto caused her to be royally brought up (though she had not behaved herself altogether as became her), but moreover his Royal Majesty had before others, elected her, to be a spouse for the young lord, his son, and most graciously desired that the said espousals might be really executed in case they would be sworn to his Majesty upon the following articles.

At this stage we should notice the emphasis on the number 12 and the proposed marriage. The 12 Disciplines are the beginning of the Great Work and the Marriage is its culmination. So here we have an allegory of the Marriage within the Chymical Marriage. An image within an image. Whay is real? What is not real?

Hereupon out of a patent he caused certain glorious conditions to be read, which if it were not too long, were well worthy to be here recounted. In brief, the young lady took an oath inviolably to observe the same, returning thanks withal in most seemly sort for this so high a grace. Whereupon they began to sing to the praise of God, of the King, and the young lady, and so for this time departed. For sport, in the meanwhile, the four beasts of Daniel, as he saw them in the vision, and hath at large described them, were brought in, all which had its certain signification.

In this interlude we see the 4 living creatures of Daniel. They are the same as the 4 beast of Ezekiel and of the Apocalypse. We shall see them again soon.

In the fourth act the young lady was again restored to her lost kingdom, and crowned, and for a space, in this array, conducted about the place with extraordinary joy. After this many and various ambassadors presented themselves not only to wish her prosperity, but also to behold her glory. Yet it was not long that she preserved her integrity, but soon began again to look wantonly about her, and to wink at the ambassadors and lords, wherein she truly acted her part to the life.

The lady is behaving with questionable morals. This is a subtle reference to Mary Magdalene. She prostituted herself but is extremely important both in "official" Christianity and Gnosticism. Mary anoints Jesus and this turns Him into Christ. Those with eyes let them see.

There her manners were soon known to the Moor, who would by no means neglect such an opportunity, and because her steward had not sufficient regard to her, she was easily blinded with great promises, so that she had no good confidence in her King, but privily submitted herself to the entire disposal of the Moor. Hereupon the Moor made haste, and having (by her consent) gotten her into this hands, he gave her good words so long until all her kingdom had subjected itself to him, after which in the third scene of this act, he caused her to be led forth, and first to be stripped stark naked, and then upon a scurvy wooden scaffold to be bound to a post, and well scourged, and at last sentenced to death. This was so woeful a spectacle, that it made the eyes of many to run over. Hereupon thus naked as she was, she was cast into prison, there to expect her death, which was to be procured by poison, which yet killed her not but made her leprous all over. Thus the act was for the most part lamentable.

Remember that this play was introduced as a comedy. Obviously, a point is being made about the way in which we live our lives. Dante’s great work was also called a comedy, the Divine Comedy, and what a terrible scene he painted.

Between, they brought forth Nebuchadnezzar's image, which was adorned with all manner of gems, on the head, breast, belly, legs and feet, and the like, of which too more shall be spoken in the future explication.

What happens in the interludes is very important. Note that 5 parts of the image are named. This is a type of Adam Kadmon and a subtle reference to the 5 sefirot (including Da’at) on the middle pillar of the Tree of Life.

In the fifth act the young King was acquainted with all that had passed between the Moor and his future spouse, who first interceded with his father for her, entreating that she might not be left in that condition; which his father having agreed to, ambassadors were dispatched to comfort her in her sickness and captivity, but yet withal to give her notice of her inconsiderateness. But she would not yet receive them, but consented to be the Moor's concubine, which was also done, and the young King was acquainted with it.

The lady’s faithlessness is a comment about our attitude to the inner life. However we should also remember Mary Magdalene.

After this comes a band of fools, each of which brought with him a cudgel, where within a moment they made a great globe of the world, and soon undid it again. It was fine sportive fantasy.

Another interlude. What does it mean to make and unmake a globe of the world? What is real? What is illusion?

In the sixth act the young King resolved to bid battle to the Moor, which also was done. And though the Moor was discomfited, yet all held the young King too for dead. At length he came to himself again, released his spouse, and committed her to his steward and chaplain, the first whereof tormented her mightily; at last the leaf turned over, and the priest was so insolently wicked, that he would needs be above all, until the same was reported to the young King, who hastily dispatched one who broke the neck of the priest's mightiness, and adorned the bride in some measure for the nuptials.

Faithlessness now comes from the king’s side and yet, the wedding is prepared.

After the act a vast artificial elephant was brought forth. He carried a great tower with musicians, which was also well pleasing to all.

Another interlude and more enigma. More artificial images pointing to the illusion.

In the last act the bride-groom appeared in such pump as is not well to be believed, and I was amazed how it was brought to pass. The bride met him in the like solemnity, whereupon all the people cried out VIVAT SPONSUS, VIVAT SPONSA {Long live the Bridegroom! Long live the Bride!} so that by this comedy they did withal congratulate our King and Queen in the most stately manner, which (as I well observed) pleased them well.

In spite of everything, the inner life is consummated by the Marriage. All the previous trials have led to this. Surely a good description of our own inner journey. Also an indication that a wedding is the analogy for a particular stage of the process of self transformation.

At length they made some passes about the stage in such procession, until at last they altogether began thus to sing:

This is more than a sentimental statement about love and marriage. The parents are Chakhmah (the Father) and Binah (the Mother). The king is the bridegroom (Tiferet) and the bride is Malkhut. These sefirot on the Tree are bound together by love. There are 3 orientations to God and love is one of them. Thus the Marriage is a process that culminates in an approach to God through love. On the Tree of Life, the orientation of love is usually expressed as the pillar of Mercy. However, this is balanced by the pillar of Severity and that is about to be described.

After this thanks were returned, and the comedy was finished with joy, and the particular good liking of the Royal Persons wherefore (the evening also being already late) they departed together in their aforementioned order. But we were to attend the Royal Persons up the winding stairs into the previously described hall, where the tables were already richly furnished, and this was the first time that we were invited to the King's table. The little altar was placed in the midst of the hall, and the six fore-named royal ensigns were laid upon it.

Again, CRC ascends the stairs to a higher level of reality and the number 7 is brought to his attention; altar (1) + 6 ensigns. The 1 + 6 = 7 formula is a subtle reference to the way in which our psychic centres function. The first 6 centres are reconciled as a group, in the 6^th centre (the Brow centre) co-located with the pituitary. There is an ontological gap between them and the 7^th centre known as the Crown. This is symbolised in the staff of Hermes (caduceus) where the twin serpents cross over 6 times and are surmounted by the globe on the top of the central staff. This is also hinted at in the Apocalypse of John, by the way in which the 7 Seals are described.

At this time the young King behaved himself very graciously towards us, but yet he could not be heartily merry. But although he now and then discoursed somewhat with us, yet he often sighed, at which the little Cupid only mocked, and played his waggish tricks. The old King and Queen were very serious, only the wife of one of the ancient Kings was gay enough, the cause of which I yet understood not. During this, the Royal Persons took up the first table, at the second we only sat. At the third, some of the principal virgins placed themselves. The rest of the virgins and men all preferred to wait. This was performed with such state and solemn stillness that I am afraid to make many words of it.

There are 3 tables mentioned together with Cupid as the personification of love. Again, the emphasis on the 3 orientations to God with particular reference to love. Why the significant silence? In the mysteries, such a silence points to a very important stage in the process of self transformation.

Here I cannot leave untouched how that all the Royal Persons, before meat, attired themselves in snow-white glittering garments, and so sat down to table. Over the table hung the great golden crown, the precious stones whereof, without any other light, would have sufficiently illuminated the hall. However all the lights were kindled at the small taper upon the altar; what the reason was I did not know. But this I took very good notice of, that the young King frequently sent meat to the white serpent upon the little altar, which caused me to muse.

The 3 tables and the great crown are a reference to the 3 pillars on the Tree of Life. The 3 pillars are an alternative description of the 3 orientations to God, because the pillar of Mercy is love, the pillar of Severity is knowledge and the central pillar of Grace, is that of sacrificial action. All of this is the backdrop for the altar that we already know, contains within itself the 7 symbols of the mystery process. Hence the bridegroom (Tiferet) feeds the white serpent. Tiferet is at the centre of the Tree of Life. There are 7 single paths leading to it. The 8^th, is a double path. As a whole, the way in which the aspirant to the mysteries uses the Tree of Life, is called "the Path of the Serpent". The hidden message is that Tiferet is the Christ centre. Christ is the Messiah and in Hebrew kabala the Messiah = 358 = Serpent. Further, Christ must be crucified and the Serpent Path is fed with His blood; just as the young king feeds the white serpent, in this scene. Finally, 358 is a cryptic reference to the 3^rd sefira (Binah), the 5^th sefira (Gevurah) and the 8^th sefira (Hod). They are all on the left pillar of Severity. The love of Christ is balanced by the severity of the Messiah/Serpent.

Well might CRC muse on this.

Almost all the prattle at this banquet was made by little Cupid, who could not leave us (and me indeed especially) untormented. He was perpetually producing some strange matter. However, there was no considerable mirth, all went silently on, from whence I, by myself, could imagine some great imminent peril. For there was no music at all heard; but if we were demanded anything, we sought to give short round answers, and so let it rest. In short, all things had so strange a face, that the sweat began to trickle down all over my body; and I am apt to believe that the most stouthearted man alive would then have lost his courage.

The silence of the mysteries is again emphasised. Indeed, courage is important in the mystery tradition. Without it, we are lost. There is no easy way to salvation.

Supper being now almost ended, the young King commanded the book to be brought to him from the little altar. This he opened, and caused it once again by an old man to be propounded to us, whether we resolved to abide with him in prosperity and adversity; which we having with trembling consented to, he further caused us sadly to be demanded, whether we would give him our hands on it, which, when we could find no evasion, was willed so to be. Hereupon one after another arose, and with his own hand wrote his name down in this book. When this was performed, the little crystal fountain, together with a very small crystal glass was brought near, out of which all the Royal Persons one after another drank. Afterwards it was reached to us too, and so to all persons, and this was called, the Draught of Silence. Hereupon all the Royal Persons presented us their hands, declaring that in case we did not now stick to them, we should now and never more hereafter see them; which verily made our eyes run over. But our president engaged herself and promised very largely on our behalf, which gave them satisfaction.

This is the classic description of a mystery initiation and in particular, the final step that is required from each of us. There can be no evasion or equivocation. After such a deep commitment, there can only be silence. Indeed, to "be silent" is an injunction of the mysteries.

Meantime a little bell was tolled, at which all the Royal Persons waxed so mighty bleak, that we were ready utterly to despair. They quickly put off their white garments again, and put on entirely black ones. The whole hall likewise was hung about with black velvet, the floor was covered with black velvet, with which also the ceiling above (all this being before prepared) was over-spread. After that the tables were also removed away, and all had seated themselves round about upon the floor, and we also had put on black habits. Our president came again, as she had gone out, and brought with her six black taffeta scarves, with which she bound the eyes of the six Royal Personages. Now when they could no longer see, servants immediately brought in six covered coffins, and set them in the hall.

The little bell signals a complete change of circumstances. Blackness is brought about and the lower 6 psychic centres are shut down. By subtle implication, we are being told that at this stage, we cannot rely on anything that is familiar to us. We can only rely on our least used faculty - faith. Notice the 6 coffins. We must "die" to our lower self. We are coming now to the death and resurrection ritual familiar to Freemasons.

Also, a low black seat was placed in the midst. Finally, there steps in a very coal-black tall man, who bare in his hand a sharp ax. Now after that the old King who had been first brought to the seat had his head instantly whipped off, and wrapped up in black cloth, but the blood was received into a great golden goblet, and placed with him in this coffin that stood by, which once covered, was set aside. Thus it went with the rest also, so that I thought it would at length have come to me too, but it did not. For as soon as the six Royal Persons were beheaded, the black man went out again; after whom another followed, who beheaded him too just before the door, and brought back his head together with the ax, which were laid in a little chest. This indeed to me seemed a bloody Marriage, but because I could not tell what would yet be the event, I was fain for that time to captivate my understanding until I was further resolved.

There are 7 beheadings; 6 royal persons and the beheader himself. We must do more than shut down our psychic centres we must experience the horror of the Dark Night of the Soul. A bloody Marriage indeed.

For the Virgin too, seeing that some of us were faint-hearted and wept, bid us be content. For, she said to us, "The life of these standeth now in your hands, and in case you follow me, this death shall make many alive." Herewith she intimated we should go sleep, and trouble ourselves no further on our part, for they should be sure to have their due right. And so she bade us all good night, saying that she must watch this dead corps this night. We did so, and were each of us conducted by our pages into our lodgings. My page talked with me of sundry and various matters (which I still very well remember) and gave me cause enough to admire at his Understanding. But his intention was to lull me asleep, which at last I made to do, whereupon I made to go fast asleep, but no sleep came into my eyes, and I could not put the beheaded out of my mind.

The key to this scene is the virgin’s comment that this death shall make many alive. This is the mystery of the Resurrection. There is no point in thinking about it because logic will give us no answers. Like CRC, we must sleep on it and use our intuition.

Now my lodging was directly over against the great lake, so that I could well look upon it, the windows being nigh the bed. About midnight, as soon as it had struck twelve, on a sudden I saw on the lake a great fire, wherefore out of fear I quickly opened the window to see what would become of it. Then from far I saw seven ships making forward, which were all struck full of lights. Above on the top of each of them hovered a flame, that passed to and fro, and sometimes descended quite down, so that I could lightly judge that it must needs be the spirits of the beheaded. Now these ships gently approached to land, and each of them had no more than one mariner. As soon as they were now gotten to shore, I presently espied our Virgin with a torch going towards the ship, after whom the six covered coffins, together with the little chest, were carried, and each of them privily laid in a ship.

The lake is our consciousness of normal experience. The ships are vehicles of consciousness and the flames or spirits are even higher vehicles that infuse the ships. In kabalistic terms, the lake is the level of Action, the ships are the level of Formation and the flames are the level of Creation. This is corroborated by the numbers; 12 is associated with Action and 7 with Formation. The 6 coffins and (1) chest are placed on the ships so they can sail on the lake. Thus the contents of the coffins and chest correspond to our vehicle of consciousness, Body. The ships correspond to our vehicle of consciousness, Soul; and the flames or spirits correspond to our vehicle, Spirit. Beyond our vehicles is our true beingness, our Divine Spark.

Wherefore I awakened my page too, who hugely thanked me, for having run much up and down all the day, he might quite have overslept this, though he well knew it. Now as soon as the coffins were laid in the ships, all the lights were extinguished, and the six flames passed back together over the lake, so that there was no more but one light in each ship for a watch. There were also some hundreds of watchmen who had encamped themselves on the shore, and sent the Virgin back again into the castle, who carefully bolted all up again, so that I could well judge that there was nothing more to be done this night, but that we must expect the day; so we again betook ourselves to rest. And I only of all my company had a chamber towards the lake, and saw this, so that now I was also extreme weary, and so fell asleep in my manifold speculations.

It is easy to overlook that CRC awakens his page. He deliberately invokes the Spiritual Discipline of guidance. CRC has witnessed part of the mystery ritual of death and resurrection and significantly, he is the only one of all his companions. He falls asleep on this night before the wedding, the end of the Fourth Day. Let us pause and consider that it has taken 4 days for CRC to get to this point. What does it mean? A clue comes from the Masonic ritual where the candidate advances by a designated number of "regular steps". That is a cryptic reference to the 7 psychic centres. Here, CRC has advanced by 4 steps in that he has progressively rectified his 4 lower psychic centres. He has now paused at his Heart centre. This is related to Tiferet with all its implications. The wedding, a process involving higher centres, is yet to come. This is consistent with the alchemical elements (earth, water, fire, air) being related to the lower 4 centres and the 3 alchemical principles (Salt, Sulfur, Mercury), being related to the 3 higher centres. There is a qualitative difference between the elements and the principles. The elements are passive and the principles are active. The principles are masculine and the elements are feminine. The wedding unites them according to kosmic law.

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