(The Way of Toabey)
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Master Athanasius Kircher
Victor. Arturo. Cabello. Reyes.
Curiously, the intellectual figure of the divine sage master of The Flower Athanasius Kircher – the center of everything from the Jesuit Roman College – was a creature of the Renaissance for whom nothing was more divine and sweet than knowing everything, as Plato said.
"When, in the course of time, Kircher developed his Hermetic, Magical, Occult, and Hieroglyphic gifts, the superiors of the Society could not but be flattered that a distinguished German member of their order, perfectly identified with the uses and purposes of the Society, was also one of the most notable minds in the field of Hermeticism and Renaissance magic. which had tended to be confused with the anti-Catholic policy of certain important intellectual and radical groups of Protestantism".
(Ignacio Gómez De Liaño, Athanasius Kircher, Itinerary of Ecstasy or the Images of Universal Knowledge, p. 18)
His name is associated with being a multifaceted scholar, author of numerous and varied works; Excellently endowed with cultured and fine qualities of ancestral wisdom, within the highest and most intimate spiritual vibration.
Skilled collector, museologist, musicologist, meticulous observer, analyst and lover of books.
He studied in a practical and constant way the worlds of physics, philology, linguistics, archaeology, magnetism, acoustics, astronomy, chemistry-alchemy, mineralogy, volcanology and optics.
His interpretation of the mysteries follows the Primordial Tradition and vision of a possible selective, coded encounter and communication between his angel Cosmiel and the Kabbalistic learning of a possible "Angelic Universal Language".
Multifaceted, extraordinary and prolific designer of artifacts and fertile builder of all kinds of machines and sundials.
As a master of the hundred arts in his museum in Rome, he designed talking statues similar to large, piercing 'interactive acoustic ears' that would make it easier for him to hear visitors entering the museum, unbeknownst to them.
All this thanks to a curious invention similar to a giant acoustic ear and examiner.
A profound and pragmatic man, capable of subtly penetrating the unfathomable mysteries of the divine mind.
Thanks to his energetic 'magical mind' he had the unique ability to assess, nourish and alchemically distill the primordial essences of other 'mental worlds'.
Its arcana varied and mysterious.
He made frequent errors (and there were many), contradictions and inconsistencies, fantastic and even improbable measurements or chronologies should in no way minimize his incomparable scholarly greatness and great intellectual rigor.
"To understand only Kircher's failures is to miss his successes".
(Paula Finden)
A very powerful and contradictory spiritual-encyclopedic mind, extremely complex.
Inventor, composer, geographer, geologist, Egyptologist and historian, adventurer, astrologer and kabbalist, physicist, mathematician, polyglot and astrologer-astronomer.
All this and, more... the legacy and merits of the Divine Master Kircher.
His exuberant and extraordinary polymathy or magic lantern manages to project itself into the unfathomable and unknown intellectual space between artificial and sumptuous images, precursors of the experimental nova science of his time.
He publishes more than 40 works.
For him, to understand the meaning of things was to go straight to their original source and the Source was Light = Wisdom of God.
It should be noted that, at the age of 23, he teaches high mathematics, Hebrew and Syriac in Heiligenstadt.
He was fluent in more than 12 languages, including Aramaic, Persian, Coptic, Latin, Syriac, Greek, Hebrew, possibly Arabic (to read the Koran), and substantial elements of Chinese.
Early in 1631 he published his first book on magnetism from a series of gems of the learned and learned literature of all times = (Ars Magnesia, Würzburg).
Later, settling in France, he taught philosophy, oriental languages and mathematics.
It was here that he became a close friend of his first great patron, the French scholar and antiquarian Nicolas-Claude Fabri de Peiresc (1580-1637).
It was he who recommended his attention to the influential Cardinal Francesco Barberini, nephew of Pope Urban VIII.
Peiresc, first of all, shows a great interest in the translation of Egyptian hieroglyphics.
Both manage to enrich their intellect in polite nightly conversations in polyglots and endless conversations about the enigmatic Rabbi Barachias Nephi.
They delve and digress into erudite conversations about Coptic, Gnostic gems, and the attempt to decipher Egyptian hieroglyphs = Prodromus Coptus sive Aegyptiacus, 1636.
It is the antiquarian Claude, according to the opinion of the researcher J. Godwin, who provides him with an excellent copy of the famous Bembine Tables of Isis.
(Oedipus Aegyptiacus, Vol III, Cardinal Bembo)
Peter Marshall says of Kircher: "There is no doubt that he knew and believed more than he was willing to reveal."
(Peter Marshall, The Sorcerer's Stone, p. 400)
The learned Kircher, always in his own way and style and reluctantly, beware of the ignorant censorship of the Church, publishing most of his works in Amsterdam.
Father of sinology = (China Ilustrata) and researcher of geology, antiquarian, linguist, Egyptologist, polyglot and musicologist of a thousand inventions, as well as of the widest and most varied Kabbalistic destinies.
(Oedipus Aegyptiacus (1652-55), contains 150 pages of Kabbalah)
His comprehensive erudition and unparalleled universal knowledge and knowledge of the arts and sciences – with its successes and failures – led him to create and master a complex symbolic and theurgical system, codified within his peculiar "Kircherian mystical logic" or clavis universalis.
Clavis Polygraphica.
Son of Hermes is through his tradition, who bestows teachings of ancient wisdom on a magical and intellectual world.
"His study of the hieroglyphs and esoteric traditions is best understood in the context of the passion for studying inscriptions, artifacts, and old and exotic manuscripts that was shared by many contemporaneous scholars-that is to say, antiquarianism''.
(Daniel Stolzenberg, Four Trees, Some Amulets, and the Seventy-Two Names of God)
It is plausible that among the mysterious domains of acoustics and magnetism, there are hidden features of lines or currents of deep assimilation in millenary wisdom, received from cultured ancestors of antiquity.
The wide mastery and skills of geometry-arithmosophy, which he always displayed, shows how solid and fecund was the intellectual scaffolding not established between weak empty premises or banal impossible mathematical theories.
His intellectual world was totally magical and rich chronological and historical fantasies= (Noah's Ark, 1675 and Turris Babel, 1679), enriching the foundations of the interesting hallucinatory journey through multiple fields of knowledge.
Those difficult, unexplored and unusual territories of the Mysterica.
Among his magical and shamanic world, he entertained himself with endless measurements of the dimensions of Noah's Ark and placed, not before, without "certain difficulties" of accommodation and feeding, an incredible and incalculable number of animals in it.
Apparently, he could easily believe in impossible chronologies that were "faithful to the chronology of the Bible".
He believed in mermaids, dragons, griffins, and all kinds of fantastic beings and animals.
(Joscelyn Godwin, Athanasius Kircher, A Renaissance Man and the Quest for Knowledge, p. 5)
In his life there was a very powerful and invisible protection and "magical-occult force", which in dangerous and critical moments of his life gives total support-protection to his companies and studies.
"It was quite clear that something was in the air-some occult force, as Kircher would have said, drawing the scholarly world back to him and his projects''.
(Paula Finden, 2004)
The spiritual master Kircher leaves a valuable coded legacy of wisdom which must be carefully reviewed and re-read again (caute legendum) in a careful, meticulous and expert way = sub cortice.
Golden link of this glorious millenary current of tradition and Apollonian Sophia.
Wisdom hidden among endless and extraordinary sets of intellectual and coded cryptographic-polygraphic messages = Trithemius, Steganografia, 1608 = Kircher, Polygraphia Nova, 1663.
In a subtle and enigmatic way, he gave a glorious name to the honorable function of priest, magician and naturalist, philosopher, Kabbalist, healer and able adviser to Popes.
Master of the Golden Chain.
"And yet Kircher and many others believed that a strain of true (or truer) wisdom had survived, in the form of the written texts attributed to Hermes and in teachings believed to connect Hermes, Orpheus, Pythagoras, and Plato, among others''.
(John Glassie, A Man of Misconceptions, p.138)
In his philosophy or prisca theologia all things rest connected and interconnected by invisible arcane knots = Arcanus nodis ligantur mundus.
Sentient knowledge for Kircher comes directly from the Sunlight and is a noble and ancient mercurial path; Kabbalistic World Tree or Geomancy-Astrological Tree.
(Fronstispicio Ars magna Lucis et umbrae)
"When Kircher first set his mind to deciphering the Egyptian hieroglyphs, he already had a profound knowledge of the esoteric philosophies of the ancient world, and an evident sympathy for them".
(Joscelyn Godwin, Athanasius Kircher's Theatre of the World, p. 59)
In this way, it reaffirms and re-establishes the unitary spiritual initiatory tradition of wisdom.
Kircher knew the theurgic power of the word and the infinite and magical possibility of rhythmic and melodious vocalization of sacred lyrics = Hebrew kabbalah.
It is there that the powerful words are emitted.
(Ars magna lucis et umbrae, Rome, 1646)
Managing to gain a foothold by Verbal Power, thus occupying a privileged place established within a real and potential position of polite unconventional natural magic.
In close relation between them and the nature of things.
(Musurgia Universalis [1650] = Frontispiece Yod and Hebrew Letters and Magic lucis et umbrae, p. 769)
In it, vis imaginativa, verbal concordances, approaches or expressive modalities are established with other significant scientific, Kabbalistic, astrological and magnetic currents.
Some are current Neoplatonic spiritual sources with deep ancestral roots in various strange modalities.
Or, even, esoteric currents, which were well received and assimilated through the rich traditions and writings, which Kircher studied deeply and of which he possessed a wealth of privileged and erudite knowledge.
(Bruno, Dee, Trithemius-Steganographia, 1606; Reuchlin, De verbo mirifico, 1494).
"Since their earliest recognition by Paracelsus and Athanasius Kircher, magnetic and subsequently electric fields have offered scope for scientific speculation about agents that connect all parts of the universe".
(Nicholas Goodrick-Clarke, The Western Esoteric Traditions, p. 241)
According to the opinion of Frances A. Yates, the Jesuit Kircher: "... who was a most notable descendant of the Hermetic-Cabalist tradition founded by Pico...''
(Frances A. Yates, Giordano Bruno and The Hermetic Tradition, p. 124)
Kircher, in addition to remaining faithful to the primordial Renaissance tradition—Oedipus Aegyptiacus—understood very well the Hermetic codes and hidden contents of divine truths.
According to Frances Yates, Kircher willfully ignored Causabon and the skilful Champollion appeared in 1824.
It should be noted that the Egyptian= world (Oedipus aegyptiacus) was seen by Kircher from a personal and magical point of view.
Not surprisingly, his controversial translation of obelisks = [Obeliscus Pamphilius] Egyptian monuments and hieroglyphs; "in Kircher's manner and form."
(Pope Innocent X calls him to decipher his obelisk)
His other world, that of magical flight and shamanic journey, evidenced in his inner and personal dream journey, "ecstatic heavenly journey" and "Itinerarium exstaticum coeleste".
The disciple Gaspar Schott witnessed these frequent trances.
Cautious and careful were his angelic and earthly mediators for him; cautious he was by the severe inquisition, his angels were= Cosmiel and Theodidactus.
His shamanic journeys to other celestial spheres are very recurrent.
His visions were enriched by aging with dignity and spending long periods in prayer and meditation in his divine spiritual retreat of Bishop Vulturella – Monte Vulturello – on the mountain of the Falcons or Mentorella.
From the perspective of the general and formal characteristics of a shaman, they can be applied in surprising ways to the life of Master Kircher.
For Mircea Eliade, the first characteristic is to be able to have the innate ability to "travel" in altered states of consciousness.
His Itinerary of Ecstasy (1656) is a faithful example of his ability and possibility to overcome the unusual 'magical-shamanic' flight in Kircher.
While listening to a concert in Rome, he felt swept away and embarked on his "shamanic flight" led by the angel through the universe until... "to lose oneself on the threshold of the Temple of God".
It would seem, then, that Theodidactus = Disciple of God, is a purely internal and personal narrative role of Athanasius.
The emanation power of Kabbalah in the emission of the magnetic seed of universal attraction and repulsion.
A source of living water that sustains, nourishes and reaffirms the power of the priest-magus-psychic-ritual-theurgic.
Kircher had recurring visions where he achieves communication with "angelic spirits".
And he even possessed the skill and profound study of the admirable handling of magical-therapeutic virtues of talismans, crystals, power stones and amulets = (similia similibus curantur).
His disciples, especially Kaspar Schott, often observe him in a "shamanic trance" and talking to birds, plants and natural beings.
Master Florido Athanasius Kircher presents highly symbolic and allegorical frontispieces established through content of the esoteric-Hermetic-spiritual Tradition.
Ars Magna Lucis deals with astrology and its influences, optics, comets, magic lanterns, and related subjects.
(First and Second Edition: Amsterdam 1671 in typography by Pierre Miotte)
Custom thought and elaborated by the Masters of the Flower and Sons of Hermes in order to preserve-transmit the Legacy of the Ancestral Sophia = Philosophia perennis. Vision of Man = Microcosm and Gold Chain Omnia Nodis Arcanis Connexa = (Magnes 1641).
World of the Reflection of the Cosmos established millennia ago by the Sons of Hermes and the Hermetic Philosophy as the essence of Thinking and consequent reflection of the Millennial Solar Chain of Cosmic Emanation = Universal Magnetism.
Man is a Great Miracle, a spermic substance or drop emanated.
Ens seminis = solar seed of the Cosmos = Macrocosm and incarnated in it Man = microcosm.
Substantially, it turns out to be the alchemical and astrological component of the human body and star in man.
On the title page of Ars Magna Lucis et Umbrae he manifests the Ineffable Name = (YHVH) of the Blessed Tradition of the Qabbalah.
Kabbalah and Divine Alchemy for the Masters of The Flower is One and the Same Thing.
"Gold, silver and copper are three metals that are allowed to make the Hashmal, which is the Elektron of Ezekiel".
(Blaise de Vigenère, Treatise on Fire and Salt, Ch.48)
Incarnation and sustenance of the Divine Sophia = Alphabet of the Arts, considered Combinatorial Art of the Tradition of Master Raymond Lullio = Ramon Lull.
For Master Kircher, astrological time is studied according to rigorous and precise observations and measurements by means of a telescope in Bologna (1643).
Let us meditate, brothers and sisters, on the Thought of our spiritual Master of Light and love in Wisdom, whom Kircher admired, Marsilio Ficino (1433-1499).
''I can only judge it be the most foolish act of all, that most people diligently feed a beast, that is, their body, a wild, cruel and dangerous animal; but allow themselves, that is the soul, insofar as they have one, to starve to Death''.
(Marsilio Ficino, Letters 19)
Master Athanasius Kircher
Victor. Arturo. Cabello. Reyes.
Bibliography:
1. Paula Finden, Athanasius Kircher.
2. Bruce T. Moran Paracelsus, p.133.
3. Henry Patcher, Paracelsus, p.83.
4. Charles Webster, From Paracelsus to Newton, p.58.
5. E.J.Holmyard, Alchemy, p.165.
6. Frances Yates, The Rosicrucian Enlightenment, p.144.
7. Henry M. Patcher, Paracelsus, p.p.230, 279-280.
8. Paula Finden, Athanasisus Kircher, p.285.
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