crown of creation

crown of creation
crown of creation, originally uploaded by Jacqueline Elaine Gomez.

 

“collage. transparency and watercolor on paper.”

 

The Hermetic Library visual pool is a visual scavenger hunt for images of a living Western Esoteric Tradition.

Images of your ritual or ritual space, images of sigils or tools, showing off your own library or special volume from the restricted stacks, sacred spaces and places, esoteric artefacts and installations, inspired paintings and people — these and much more are part of the culture and practice of magick.

Consider also:

  1. “A similar, though less elaborate nine-fold celestial hierarchy was proposed by Pope Gregory I in his Gospel Homilies and in his Moralia on Job by collecting the Old Testament and Pauline references to angelic orders and arranging them by logical inference. We speak of nine orders of Angels, because we know, by the testimony of Holy Scripture, that there are the following: Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherumbim and Seraphim. Nearly every page of Scripture is witness to the fact that there are Angels and Archangels. The prophetic books, as has been noted often, speak of Cherubim and Seraphim. Four more orders are enumerated by Paul the Apostle, writing to the Ephesians, when he says, ‘Above every Principality and Power and Virtue and Domination.’ And again writing to the Colossians, he says, ‘Whether Thrones, or Powers, or Principalities, or Dominations.’ When ,then, we add the Thrones to those he mentions to the Ephesians, there are five orders, to which are to be added Angels, Archangels, Cherubim and Seraphim, certainly making nine orders of Angels in all. Homily XXIV — Pope St. Gregory I”
  2. “It is in the Celestial Hierarchy that the Thrones become situated and defined with the structure of subsequent Christian metaphysics, and from this context that essentially all further elaborations are derived. The Thrones and their celestial functions are given in chapters II, V–VII, and XI of the Celestial Hierarchy, wherein they are described as being symbolically represented by ‘some kind of fiery wheels above the heavens, or material thrones upon which the Supreme Deity may recline,’ and further as great wheels, covered with numerous eyes, marking the end of the uppermost choir or hierarchy of angels where the emanations from God begin to take on material form.”
  3. “In the first section below and the text following it, not given but to which the careful reader is referred, the hierarchy is fairly strictly that of Saint Gregory and Denis. In the second section here we have a threefold division according to the lower planetary spheres, exactly along the lines given in the passage describing the principle hierarchies of the Sigillum, that is Thrones, Archangels (or as demonstrated above Trumpets) and Angels. And in the final section we see that Thrones are assigned to the motions of the heavenly spheres. This is the function they seem to have in the overall structure of the Sigillum and which clearly relates to the magical theories of Dee’s own Propeadeumata Aphoristica.”
  4. “It is important to understand that there was, for Dee and Kelly, a standard Renaissance view of the divine order and the place of the various echelons of angels within that hierarchy. This view was defined primarily from scripture, but drew the precise form that it did from the Celestial Hierarchy of St. Denis, the Aereopagite, so-called.”
  5. “King Pausol is not, in fact, legendary per se but the literary creation of the French novelist by Pierre Louÿs (1870-1925).”