Tag Archives: place

Then the plot was incredibly loose. It was of no particular time and no particular place, and to any cultured listener it seemed to have little bits of everything and everybody put in at odd moments.

Charles Williams, Descent Into Hell

Hermetic quote Williams Descent plot

He would crouch at the threshold, and call, call, call, call her Knock, knock, knock at the door; no more held back, but wild This is the place where he put pen to paper

Uvi Poznansky and Zeev Kachel, Home

Hermetic quote Poznansky Kachel home place

it is intended to be a place where those who earnestly aspire to spirituality may find the external conditions necessary to cultivate it and to acquire the true “magic staff” that will securely support them on their voyage through eternity; namely, the power to recognise divine truth within their own selves–not by any capacity of their own, but by the power of the Light itself, which comes to all men if they are willing that the darkness should be driven away.

Franz Hartmann, With The Adepts

To Take Place

Hermetic Library fellow T Polyphilus reviews To Take Place: Toward Theory in Ritual (Chicago Studies in the History of Judaism) by Jonathan Z Smith from the University of Chicago Press:

Jonathan Z Smith's To Take Place from University of Chicago Press

 

The “place” of the title and of Smith’s theory is not merely location, but also the “place” in sequence and the “place” in rank or value. He theorizes ritual as a “mode of paying attention,” which creates and affirms distinctions and differences, rather than contents or essences. He thus draws comparisons between the “places” established by Tjilpa dreamtime narratives, ancient near eastern temple architecture, the system of the Mishnah, and the Christian liturgical year.

As always, Smith is rigorous and thorough in his treatment of his illustrative cases, and he applies a critical sensibility to the history of the scholarship of religion. Not only does he take Eliade to task over the universality of the “sacred axis,” he dissects and addresses the abiding legacy of Protestant anti-Catholic polemics underlying the conception of “ritual” in academic discourse. [via]

 

 

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Egyptian Magic in Egyptian Magic by Florence Farr.

“And the KA or Ego had to return to the HAMMEMIT in the Place of Spirits and await the time when it might again have a chance of regenerating matter Astral and Material, and become of the number of these ‘Shining Ones,’ who are set like Jewels in the Diadem of the LORD OF SPIRIT AND LIFE, MADE ONE.” [via]

II. His Ruling Symbols from The Philosophy of Shelley’s Poetry in Ideas of Good and Evil by William Butler Yeats.

“I was with a number of Hermetists, and one of them said to another, ‘Do you see something in the curtain?’ The other gazed at the curtain for a while and saw presently a man led through a wood by a black hound, and then the hound lay dead at a place the seer knew was called, without knowing why, ‘the Meeting of the Suns,’ and the man followed a red hound, and then the red hound was pierced by a spear. A white fawn watched the man out of the wood, but he did not look at it, for a white hound came and he followed it trembling, but the seer knew that he would follow the fawn at last, and that it would lead him among the gods. The most learned of the Hermetists said, ‘I cannot tell the meaning of the hounds or where the Meeting of the Suns is, but I think the fawn is the Morning and Evening Star.’ I have little doubt that when the man saw the white fawn he was coming out of the darkness and passion of the world into some day of partial regeneration, and that it was the Morning Star and would be the Evening Star at its second coming.” [via]