Tag Archives: Gnosis

Working through Depression with Alchemy


“More than a school of thought, alchemy is a gnosis, a “way” of knowing. It is a deliberate attempt to grasp immortality in which the process is paramount. We all embody the archetypal journey of life, consciously or unconsciously. We are born in our essential nature but it quickly becomes covered with a hard-shelled core of the false ego. We long to return to our true nature. Alchemy amplifies and accelerates this process of self-actualization, connecting with a sacred sense of self.

Naturally, there is no absolute actualization, no final self-reflective insight. It is a recursive formula of returning, over and over on more subtle levels, to the sacred center where heaven and earth meet. You don’t have to heroically “succeed” at alchemy.

Not succeeding will deepen you as you improvise the narrative that is your life up to that point. How many times do we make, then lose the Stone? How many times do we lose our hard-won happiness or wholeness? The trick is to not paralyze yourself with New Age guilt over it. If a scientist has a failed experiment he or she doesn’t wallow in shame or analysis paralysis but starts over with new boundary conditions.

First, you must separate yourself from the herd mentality. When your comfort zone becomes constrictive, you have grown beyond it. Still, only a few adventurous souls will move beyond the cocoon of their self-imposed prison. If you suppress yourself too much, you become a stranger to yourself. Alienation is felt as chronic depression.

You have to change your level of game play, change your reality map. You die to one level to be reborn at a higher level. Dis-identify from the social hologram, dis-identify from rigid roles and soul-diminishing victimization to become open. To step up your game, you have to reconnect with your core, your deep presence and awareness. Reality speaks for itself if we listen closely enough to nature and our nature. But you have to retrain your eyes, ears, and heart to comprehend the intuitive language of alchemy.”

“The spiritual landscape is changing and alchemy offers a safe harbor for the drifting spirit beyond institutional or cult affiliation. Many paths are vying for participants but alchemy chooses you. It is a self-initiatory path that provides a structure or scaffolding for metaphorical death and rebirth, a generic process described in many traditions. But you must remain dedicated to the process.In exploring the unknown you are exploring yourself. The journey to wholeness often begins with a retreat – into oneself, your interior nature.”

From: Working through Depression with Alchemy http://ionamiller.weebly.com/nigredo-depression.html

Hermetic Rebirth and the Cave of Initiation


Hermetism is often and wrongly confused with Gnosticism, which similarly originated in Egypt in roughly the same era. For present purposes, a few salient points of contrast will suffice. Like the God of Stoicism, the Hermetic God was omnipresent and omniscient through the material cosmos. In Gnosticism, by contrast, God was transcendent, and the physical universe was an evil place created by an evil Demiurge (van den Broek 1998). Hermetic ethics celebrated the divine within the world; Gnostic ethics were abstemious, ascetic efforts to escape from the world (Mahé 1998).

There were also differences in their valuations of visions. Jonas (1969) drew attention to the fact that the motif of heavenly ascension was originally intended, for example in Jewish apocalyptic literature, as an objective reality, but was subsequently transformed into an allegory of the mystical path. The mystical appropriation of the ascension motif was complete by the second century era of the Alexandrine Christian fathers, St. Clement and Origen (Danielou 1973).

The allegorical tradition was also present in the Gnostic literature of Nag Hammadi, although in a slightly different manner. Referring to experiences of visions in general, The Exegesis on the Soul 34 stated: “Now it is fitting that the soul regenerate herself….This is the resurrection that is from the dead. This is the ransom from captivity. This is the upward journey of ascent to heaven. This is the way of ascent to the father” (Robinson 1988:196). For the Gnostics, as for the Alexandrine fathers, ascension was one among several literary tropes that could signify mystical experiences of highly varied manifest contents.

So far as I know, the Hermetic system was the earliest in the West to propose a mystical initiation, consisting of multiple experiences, that is simultaneously a journey through places and a series of changes in the ontology of the self. Its ascension to the sky compares with Jewish and Christian apocalypticism; but its division of ontological states compares with Neoplatonic distinctions among sensibles, intermediates or divisible intelligibles, and indivisible intelligibles.

This sequence, which can already be discerned in Iamblichus, was eventually formalized by Proclus as three mystical stages of purgation, illumination, and union. However, the Hermetists slotted imaginals into the middle position that Neoplatonism limited to empirically demonstrable arithmeticals and geometricals.

This substitution brought Hermetism to a position on visions that differed from the reductive skepticism of Neoplatonism, which treated visions as ideas that were misrepresented by the senses in the form of images.

The Hermetic position also differed from the pure projections that Gnostics held visions to be. For Hermetists, the imaginal was not a projection whose ever various and impredictable content becomes increasingly pure as one’s mind purifies in its progress toward God. The imaginal was instead topographical, an actual and predictable itinerary in a visionary topos that had ontological integrity and coherence.

Although The Discourse was not transmitted to the West in the Corpus Hermeticum, the Hermetic concept of ontologically distinctive locations along an itinerary has been integral to Western esotericism for centuries. Because the Hermetic tradition survived without apparent interruption from late antiquity to be taught at least as late as eleventh century Baghdad, it is not surprising that a series of initiatory experiences were portrayed as an itinerary across nine mountains in Suhrawardi’s Treatise of the Birds (1982).

Shihab al-Din al-Suhrawardi (1154–1191)

To Suhrawardi, Sufism also owed the introduction of the ‘alam al-mithal, the “world of imagination” (Rahman 1964). The notion of an initiatory itinerary in the world of imagination was formalized, or at least made less esoteric, in the Sufism of Najm ad-Din al-Kubra (Merkur 1991:223, 234-35); and its passage from Islam to western Europe may be assumed.

Interestingly, Widengren (1950:77-85) demonstrated that the ancient motif of ascension to an audience before a heavenly god was replaced, in the Arabic Hermetic literature, by the motif of entering a subterranean chamber where Hermes sits enthroned, holding a book in his hand. Widengren suggested that the descent of Balinas (the Arabic Apollonius of Tyana) to acquire the Emerald Table of Hermes, along with variant narratives, blended the motif of an initiatory ascension with the motif, found in Egyptian and Hellenistic tales, of the discovery of a book in a subterranean chamber.

An illustration from an old collection of stories translated from Ancient Eyptian Literature. This scene depicts the character “Setna”, emerging from a tomb where he gambled to win a magical papyrus, known as the Book Of Thoth, the reading of which would empower him with all knowledge. Setna was based on a real person, Prince Khaemwaset, the fourth son of Ramesses II, who was a Holy Man of the highest order (Sem Priest) and credited as being a great magician. (It was this character from Ancient History that I give all credit to for embarking on my own Hermetic Journey – Jaq) Setna/Prince Khaemwaset

The motif of the cave of initiation, which found its widest audience through the tale of Aladdin in the 1001 Nights, may also have been influenced by Porphyry’s On the Cave of the Nymphs (Taylor 1969), in which a passage in Homer was allegorized as an image of the cosmos. Whatever its sources, the motif of an alchemical initiation by means of a subterranean itinerary is earliest attested in the writings of medieval Arabic Hermetists.

By this route, the motif of ascension in late antique Hermetism was likely historically antecedent not only to such celebrated European alchemical motifs as the Cave of the Philosophers, but also to the climactic encounters in Novalis’ Heinrich von Ofterdingen (1796) and Ferdinand Ossendowski’s Beasts, Men and Gods (1922).

Engraving from Baro Urbigerus Besondere chymische Schrifften, 1705.

Source: Stages of Ascension in Hermetic Rebirth

The Discourse on the 8th and 9th

The Corpus Hermeticum

Shihab al-Din al-Suhrawardi (1154–1191)


Gerald Massey – Wikipedia


In regard to Ancient Egypt, Massey first published The Book of the Beginnings, followed by The Natural Genesis. His most prolific work is Ancient Egypt: The Light of the World, published shortly before his death. Like Godfrey Higgins a half-century earlier, Massey believed that Western religions had Egyptian roots.

Massey wrote:

The human mind has long suffered an eclipse and been darkened and dwarfed in the shadow of ideas the real meaning of which has been lost to moderns. Myths and allegories whose significance was once unfolded in the Mysteries have been adopted in ignorance and reissued as real truths directly and divinely vouchsafed to humanity for the first and only time! The early religions had their myths interpreted. We have ours misinterpreted. And a great deal of what has been imposed on us as God’s own true and sole revelation to us is a mass of inverted myths.

One of the more important aspects of Massey’s writings were his assertions that there were parallels between Jesus and the Egyptian god Horus, primarily contained in the book The Natural Genesis first published in 1883. Massey, for example, argued in the book his belief that: both Horus and Jesus were born of virgins on 25 December, raised men from the dead (Massey speculates that the biblical Lazarus, raised from the dead by Jesus, has a parallel in El-Asar-Us, a title of Osiris), died by crucifixion and were resurrected three days later.

Christian ignorance notwithstanding, the Gnostic Jesus is the Egyptian Horus who was continued by the various sects of gnostics under both the names of Horus and of Jesus. In the gnostic iconography of the Roman Catacombs child-Horus reappears as the mummy-babe who wears the solar disc. The royal Horus is represented in the cloak of royalty, and the phallic emblem found there witnesses to Jesus being Horus of the resurrection.

Herbert Cutner notes that per the pamphlet Paul the Gnostic Opponent of Peter written by Gerald Massey, he proves quite clearly to any unbiased reader that “Paul was not a supporter of the system known as Historical Christianity, which was founded on a belief in the Christ carnalized; an assumption that the Christ had been made flesh, but that he was its unceasing and deadly opponent during his lifetime; and that after his death his writings were tampered with, interpolated, and re-indoctrinated by his old enemies, the forgers and falsifiers, who first began to weave the web of the Papacy in Rome.”

Source: Gerald Massey – Wikipedia

image: Gerald Massey 1856



I have written other books, but this I look upon as the exceptional labour which has made my life worth living. Comparatively speaking, ‘A Book of the Beginnings’ (London, 1881) was written in the dark, ‘The Natural Genesis’ (London, 1883) was written in the twilight, whereas ‘Ancient Egypt’ has been written in the light of day. The earlier books were met in England with the truly orthodox conspiracy of silence. Nevertheless, four thousand volumes have got into circulation somewhere or other up and down the reading world, where they are slowly working in their unacknowledged way.

Probably the present book will be appraised at home in proportion as it comes back piecemeal from abroad, from Germany, or France, or maybe from the country of the Rising Sun. To all lovers of the truth the writer now commends the verifiable truths that wait for recognition in these pages. Truth is all-potent with its silent power If only whispered, never heard aloud, But working secretly, almost unseen, Save in some excommunicated book; ‘Tis as the lightning with its errand done Before you hear the thunder.

For myself, it is enough to know that in despite of many hindrances from straitened circumstances, chronic ailments, and the deepening shadows of encroaching age, my book is printed, and the subject-matter that I cared for most is now entrusted safely to the keeping of John Gutenberg, on this my nine-and-seventieth birthday.


Full text at link

The ‘Alam al-Mithal: Henry Corbin & the Sufi Ibn ‘Arabi | FIFTH SUN / FIFTH WORLD

“Self awareness and mastery arises only through a direct participatory process. There can be no authority, even if that authority is simply the fixed authority of objectivity that inhibits such a mutual knowing. Corbin writes: “Each human being is oriented toward a quest for his personal invisible guide, or he entrusts himself to the collective, magisterial authority as the intermediary between himself and Revelation.” In Ṣūfīsm, those who refuse to follow any earthly master are called Uwaysīs and are said to follow an invisible master. It is the “co- responsibility for personal destiny assumed by the alone with the Alone,” in Corbin’s words.

In my own reading here, I would draw a direct correspondence to the Kashmir Shaivite understanding of the “Guru Principle” in which the true Guru is no longer the external master but, rather, the master personified within the Self. It is necessary not to misinterpret such an idea of a personified “invisible guide” or inner Guru as a dualistic act, such as the Incarnation or the personification of the monotheistic God. Rather, it is nothing if not Gnostic and participatory act of creative Imagination, that integrates the mystic into a mutual knowing. The inner guide is the archetypal manifestation of knowing.” – Peter Matthew Bauer

Source: The ‘Alam al-Mithal: Henry Corbin & the Sufi Ibn ‘Arabi | FIFTH SUN / FIFTH WORLD

The Hermetic Papers of A. E. Waite and his idea for The Hermetic Text Society



The Hermetic Text Society was a pipe-dream of Waite’s that never proceeded further than the issuing of this breathtaking prospectus’, A.E. Waite’s bio-bibliographer R.A. Gilbert intriguingly observed with reference to a 14-page pamphlet issued by Waite in 1907.  Searching the Internet for ‘The Hermetic Text Society’ only yields a few references, all to the now sadly defunct American periodical Cauda Pavonis: The Hermetic Text Society Newsletter.

Of Waite’s Hermetic Text Society’s ‘pipe-dream’ there is not a trace on the world wide web; in print, fortunately, there is Gilbert’s brief but informative description of Waite’s ‘grandiose affair’ in the biography which he published in 1987.

At the time Waite laid down his plan for a Hermetic Text Society, he had already been in control for a few years of the Isis Urania Temple of the collapsed Hermetic Order of the Golden Dawn, which he had re-named ‘The Independent and Rectified Rite’ (with the implicit and tacit addition of ‘of the Golden Dawn’). Waite had diverted the Order away from magic towards mysticism, altogether in line with his belief that there was a secret tradition underlying all esoteric paths, whether mystical, alchemical, kabbalistic, Rosicrucian, masonic or other, which led to direct experience of God. On the professional side of his life, he was wrapping up his career as a commercial manager for Horlick’s, manufacturers of malted milk. Waite wrote in his autobiography Shadows of life and thought that at this time, prospects ‘of a new life’ opened before him: these prospects were related to definitively establishing himself as an authority and an exponent of the ‘secret tradition’. His Hidden church of the Holy Graal, published in 1909, was to be its first product.

Gilbert writes that the idea for the Hermetic Text Society had been suggested to Waite by the gnostic scholar G.R.S. Mead, who had reviewed Karl von Eckartshausen’s The cloud upon the sanctuary in the translation of Isabelle de Steiger for the Theosophical Review in 1903. Waite had written an Introduction for the book, which had caused Mead to enthuse: ‘If only someone – and why not the scholarly mystic who writes this Introduction? – would play Max Muller to the “sacred books” of the Christian mystics from the XIVth to the XVIIIth centuries, what a feast there would be for hundreds of thousands of starving souls!’ – Cis van Heertum for The Ritman Library

more on the above at the Ritman Library

The Introductory Notes below are taken from “Hermetic Papers of A.E.Waite”, edited by R.A Gilbert (Aquarian Press,1987).
 The text of “What is Alchemy?” by A. E. Waite reproduced here is scanned from the periodical “The Unknown World”, and formatted and corrected by hand at[Adepti.com] Alchemy pdf
THERE are certain writers at the present day, and there are certain students of the subject, perhaps too wise to write, who would readily, and do, affirm that any answer to the question which heads this paper will involve, if adequate, an answer to
those other and seemingly harder problems- What is Mysticism? What is the Transcendental Philosophy? What is Magic? What Occult Science? What the Hermetic Wisdom?
For they would affirm that Alchemy includes all these, and so far at least as the world which lies west of Alexandria is concerned, it is the head and crown of all.
Now in this statement the central canon of a whole body of esoteric criticism is contained in the proverbial nut-shell, and this criticism is in itself so important, and embodies so astounding an interpretation of a literature which is so mysterious, that in any consideration of Hermetic literature it must be reckoned with from the beginning; otherwise the mystic student will at a later period be forced to go over his ground step by step for a second time, and that even from the starting point.
It is proposed in the following papers to answer definitely
by the help of the evidence which is to be found in the writings of the Alchemists the question as to what Alchemy actually was and is.

Rosarium Philosophorum; when you make the two into one..


When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the Kingdom.

    Gospel of Thomas, 22

18_Lion_2 10_Hermaphrodite_217_hermaphrodite_2

(images: Rosarium Philosophorum)

The combination of substances and the union of opposites is a key element in the alchemical process. This is often represented as a mystical marriage of the lunar element representing the feminine, Sophia (wisdom) and the solar element, the male, Logos (knowledge/reason). These two opposing elements meet and are joined in what is known as the ‘chemical wedding’. This union creates something bigger and more powerful than the individual parts – the perfect integration of male and female energies – the hermaphrodite.

Withdraw into yourself and look..


‘Withdraw into yourself and look; and if you do not find yourself beautiful as yet, do as does the sculptor of a statue … cut away all that is excessive, straighten all that is crooked, bring light to all that is shadowed … do not cease until there shall shine out on you the Godlike Splendour of Beauty; until you see temperance surely established in the stainless shrine-(Ennead, 1, 6, 9).

Alfred Kubin – The Guardian 1902-304-alfred-kubin-el-guardian-gardien-the-guardian-1902-03-peninkwashwatercolour

The Cosmic Cycle and the Black Madonna – by Jaq White

Here’s the content of the article I wrote that was published in Astraea magazine a few years ago. Copyright Jaq White.



In this article Jaq White examines the alchemical
symbolism in the ancient phenomena of the Black Madonna.

The Cosmic Cycle and the Black Madonna
Jaq White

“Nature comprehends the visible and invisible Creatures of the Whole universe. What we call Nature especially, is the universal fire or Anima Mundi, filling the whole system of the Universe, and therefore is a Universal Agent, omnipresent, and endowed with an unerring instinct, and manifests itself in fire and Light. It is the First creature of Divine Omnipotence.” (The Golden Chain of Homer Of the Generation of things, Part I Chapter 1 – What Nature is.)

The alchemists and medieval philosophers sought to imitate Nature and the Divine, and expressed the various stages of inner transmutation that leads to enlightenment and the “Philosopher’s Stone”, known as Spiritual Alchemy, through art and symbols. In paintings and illustrations there are depictions of a snake biting its own tail in a circular symbol known as the Ouroboros. In alchemic symbolism this represents, among other things, the final unifying stage of our dual nature, and becoming one with the Divine. It is the symbol of the All, the One. Another way of demonstrating the work needed to attain this inner unity is the image of two serpents apparently devouring one another. In some, the upper serpent is winged, which signifies the Universal World Spirit – the lower serpent signifies matter, the Virgin Earth, the earthly state. The upper winged snake is the Cosmic spirit that brings everything to life, that kills everything and takes all the forms of nature. It is at the same time everything and nothing. When the two serpents are united, they are said to have “devoured one another” and the result is the Ouroboros; one single serpent, devouring its own tail, to express the continuous cycle through the aspect of time.

The word alchemy is thought to originate from the Ancient name for Egypt (Khem), the Black Land. The Ancient Egyptians were skilful workers in metals – there are scenes of metal-working found at Thebes and other locations, and the best known metals have identifiable hieroglyphic symbols that are defined by the determinative “of the earth/ground”. The Egyptians knew to employ quicksilver (Mercury) in the process of separating gold and silver from the native matrix, and the resulting (black) oxide was thought, allegedly, to possess powers. This black powder was identified with the underworld form of Osiris – those in the underworld are often depicted with black face and hands – and credited with similar magical properties. Alchemy is related to the black of Osiris through the connection of the black (fertile) earth, the belief that all light comes out of the dark, and all life comes out of the black; the colour black is associated with the source of creation. The alchemists were obsessed with the prima materia. They called it the black virgin, because its colour was black and it was virginal in the sense that no alchemical transmutation had been performed on the material.
The alchemist Nicolas Flamel wrote that the lower snake is the fixed and constant masculine element, and that the upper snake is the volatile and the black or dark woman. In alchemic terms, the first is linked with sulphur, warm and dry. The other is linked with quicksilver or the cold and moist. This employment of the quicksilver in practical metal-working has been referred to above, with regard to the Egyptians, and the same ideas are at work on the spiritual level, with the two snakes.

In what is believed to be the earliest known alchemical text – attributed to one Kleopatra of 4th Century Alexandria, there is an image of an Ouroboros with its head and upper half portrayed as black, and its tail and lower half shown as a speckled white. This correlates with the upper half or upper, winged snake as the Cosmic Spirit that takes all forms of nature, and is the volatile, black feminine aspect, while the lower half, or lower snake, can be identified with the fixed and constant masculine, the earthly state and matter.

Many well-known medieval alchemists were Christians, and some of the most beautiful illustrations involved symbolism representing well known Christian icons, such as Jesus, the Virgin Mary, the Mother Mary, and Adam. They also included Gnostic figures such as Sofia, the female aspect of the divinity, also known as Wisdom. It is pertinent at this point, to mention that in Gnostic beliefs, the Holy Spirit is female.

Many of the grand medieval cathedrals and churches in Europe keep unusual statues of the Virgin and Child – a black-skinned Mary nursing a black-skinned infant Jesus. These are known as the “Black Madonnas”, or “Black Virgins” and tend to be kept in the crypt or some other underground vault.
There are many known examples of statues and paintings of the Black Madonna, perhaps as many as 300 in France alone, and a surprising amount of the paintings and statues have an association with St. Luke, the patron Saint of painters – he is attributed with painting them whilst in the presence of the Virgin Mary, who revealed her mysteries to him during the sitting. He has also been credited with carving at least one of the statues – the wooden statue of Montserrat which, legend has it, was hidden in the Holy Grotto to hide it from the Moors. However, carbon dating suggests the statue originated in the 12th or 13th Century. Hiding the statue to keep it safe is the main reason given for these Madonnas being found in crypts and grottos. The unusual colouring of the Madonna is often explained as due to decay. There are claims that some of the statues were made from a black stone, probably obsidian, that was then given a pale skin-coloured covering to depict the recognised image of the Madonna and Child. As the pale skin colour wore off and the black base was exposed, this Madonna was then relegated to the crypt. In some churches (for example in Poland and Russia) there are iconic paintings of Mary and the Infant Jesus, also claimed to be by the hand of St. Luke, where the blackened skin has been attributed to smoke from candles, or ageing.

Comparisons have been made of the image of the Christian Madonna and Child with almost identical depictions of Isis, Goddess of Ancient Egypt, nursing her infant son, Horus. The Mother Goddess was also widely venerated by Europeans, albeit under many different guises. Nowadays, many of these goddesses are linked with Isis and, in some cases, temples in France have been attributed to Isis; for example, the town of Issoudun is so named because it is believed there was a Temple of Isis under the main hill. If so, the goddess might easily have been assimilated by Europeans into their pantheon of deities due to the similarity with Earth and Mother Goddesses such as Nertha. Pagan temples to Isis and other Mother/Earth Goddesses would in time be replaced by Christian churches, and images of the various Goddesses of the Earth were replaced by images of the Virgin Mary, Mother Mary, or Mary in other guises (Queen of Heaven etc.) Symbolically, caves, grottos and crypts have been associated with the womb – a cave representing the womb of Mother Earth in mythology. There are goddesses connected with the Cave-Mother symbolism, and among these Cave-Mothers we might include Mary, who gave birth in a rock-cut shelter.

Some believe that these statues of the Black Madonna are not Christian in origin; rather, they are representations of Isis and Horus that when discovered, were wrongly identified as the Virgin Mary and Infant Jesus – if so, this would certainly create the need for explanations as to why the statues were originally hidden. However, there is another possibility; the Black Madonna might never have depicted Isis but might well be an esoteric – possibly medieval – Christian symbol.


The link with medieval alchemy and esoteric or Gnostic Christianity has been demonstrated, and the use of the symbol of the Ouroboros shows an understanding of the Cosmic Cycle, as in the coupling of the above and the below, of matter and spirit in earthly man. The circular motion of the snake eating its own tail illustrates the continuity of time, and endless development.

This Cosmic Cycle is incorporated in the Christian Holy Trinity; albeit in completely masculine terms, with God as heavenly father, heavenly Holy Spirit and the divine son made of earthly matter. This was enabled through the coupling of the male Holy Spirit and the “living” Virgin Mary. In Egyptian mythology, the living Isis only conceives her son Horus after the death of Osiris. He procreates from the spiritual world, when he becomes God of the Underworld. This can be explained in alchemical terms, with the masculine Osiris, the black virginal prima materia and fixed male, uniting with the black, volatile, female, spirit of Isis his wife, conceiving and producing the Divine child Horus,
the Earthly representative of his father Osiris. The serpents have devoured one another, the Ouroboros is realised and so the Cycle continues.

The serpent has long been perceived as an enemy of Christians, and the use of serpent symbolism in Christian iconography is generally to portray sinfulness, temptation, and the fall of mankind. The serpent as a symbol of the Divine state of man would not have been acceptable, and is still not acceptable to many Christians. However, in the “Black Madonna” we have the same trinity expressed. The Black Virgin is, like Osiris, the father and the divine, male essence. The Black Mother is, like Isis, the mother and the divine, female essence, and the product of their union is the Ouroboros, Horus – the Christ.

The Black Madonna could be another representation of the All, the trinity – and an esoteric Christian symbol of the Cosmic Cycle.

PH Runge’s Der Kleine Morgen, 1808 and Jakob Boehme’s Aurora


“..for a lily blossoms upon the mountains and valleys in all the ends of the earth..” Jakob Bohme – Signatura Rerum (The Signature of All Things)

Fig. 2. Der Kleine Morgen. Collection Hamburger Kunsthalle, Hamburg

“The painting consists of two separate parts, an interior and an exterior painting or “frame” that are connected to each other. The interior parting is dominated by a female figure that has often been interpreted as “Venus” or “Holy Mary”, while the child has been seen as “Eros” or “Jesus Christ”.12 Taking the exterior painting, I believe that the painting illustrates the Golden Age before the fall into matter as it is described in Jacob Böhme’s Aurora. The female figure illustrates Sophia, the divine wisdom while the child stands for the first man, the androgynous Adam. The idea of light, the fiat lux, is central to the painting. The top part is held in transparent primary colors, while the foreground already shows non-transparent features. The central axis of both the interior and the exterior picture is light and can therefore be understood as God (and his “female part” Sophia) being the central axis of all. The obvious reflection of light on the child’s body is mere a combination of internal and external light, of the sun and the divine glimpse inside the child.

The frame illustrates the fall into matter and the salvation of nature. At the bottom, the sun is darkened and two children – male and female – are fleeing from it, heading toward two other figures in the corners. Those are trapped under the roots of a plant, showing the entrapment into matter and their bodies fail to show the inner light. It is important to state here that even in this dark corner Runge does not use black, but only a very dark brown. He shows that, even in the darkest place, black (or evil) has not succeeded in taking over the world and that there is still hope for salvation.

Thus, the plant grows upwards, toward the lighter spheres and the red flower of the amaryllis bears a child, raising its arms. Its body reflects the light of the inner painting, the light of Sophia. In the top part of the frame you can see a lily and a winged child kneeling on its blossom. It has lost its sexual features and is bowing towards the top center of the exterior painting: Rays of light surrounded by small heads are reflected on a blue background. Taking the copper-print version of Der Morgen into account, which can be understood as an earlier work on the same theme, these rays symbolize God (fig. 3). In the copper-print, Runge uses the Hebrew name, while in the color version God “loses” his specific Jewish-Christian connotation and becomes a universal concept.” From http://www.theosophyforward.com/index.php/theosophy-and-the-society-in-the-public-eye/411-the-influence-of-jacob-boehmes-theosophical-ideas-on-the-farbenlehre-theory-of-colors-by-philipp-otto-runge.html?start=1

Jakob Boehme’s Aurora – Illustrated pdf file http://ia600401.us.archive.org/28/items/JacobBoehmesAurora-ElectronicText-edition/Jacob-Boehme-Aurora-electronic-text.pdf


Jakob Boehme
That is the
Dawning of the Day in the Orient
Or Morning­Redness
in the Rising of the SUN.
  That is
 The Root or Mother of
       Philosophy, Astrology &  Theology
 from the true Ground.

   Or  a Description of Nature