Stars in my eyes
Stars at my feetetyjetyjSigurd.
Sigurd was feae first (or lowest) NINE, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing.
2. In the second NINE, undivided, (we see its subject as) the dragon appearing in the field. It will be advantageous to meet with the great man.
3. In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake.
4. In the fourth NINE, undivided, (we see its subject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake.
5. In the fifth NINE, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man.
6. In the sixth (or topmost) NINE, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance.
7. (The lines of this hexagram are all strong and undivided, as appears from) the use of the number NINE. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune.
Footnotes
58:I The Text under each hexagram consists of one paragraph by king Wăn, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the duke of Kâu, explaining the individual lines. The explanatory notices introduced above to this effect will not be repeated. A double space will be used to mark off the portion of king Wăn from that of his son.
Each hexagram consists of two of the trigrams of Fû-hsî, the lower being called ‘the inner,’ and the one above ‘the outer.’ The lines, however, are numbered from one to six, commencing with the lowest. To denote the number of it and of the sixth line, the terms for commencing’ and ‘topmost’ are used. The intermediate lines are simply ‘second,’ ‘third,’ &c. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers nine and six. All whole lines are nine, all divided lines, six.
Two explanations have been proposed of this application of these numbers. The Khien trigram, it is said, contains 3 strokes ( 
), and the Khwăn 6 ( 
). But the yang contains the yin in itself, and its representative number will be 3 + 6 = 9, while the yin, not containing the yang, will only have its own number or 6. This explanation, entirely arbitrary, is new deservedly abandoned. The other is based on the use of the ‘four Hsiang,’ or emblematic figures ( 
the great or old yang, 
the young yang, 
the old yin, and 
the young yin). To these are assigned (by what process is unimportant for our present purpose) the numbers 9, 8, 7, 6. They were ‘the old yang,’ represented by 9, and ‘the old yin,’ represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so 9 and 6 came to be used as the p. 59 names of a yang line and a yin line respectively. This explanation is now universally acquiesced in. The nomenclature of first nine, nine two, &c., or first six, six two, &c., however, is merely a jargon; and I have preferred to use, instead of it, in the translation, in order to describe the lines, the names ‘undivided’ and ‘divided.’
I. Does king Wăn ascribe four attributes here to Khien, or only two? According to Appendix IV, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the principles of benevolence, righteousness, propriety, and knowledge in man’s nature. Kû Hsî held that he assigned only two, and that we should translate, ‘greatly penetrating,’ and ‘requires to be correct and firm,’ two responses in divination. Up and down throughout the Text of the 64 hexagrams, we often find the characters thus coupled together. Both interpretations are possible. I have followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other.
‘The dragon’ is the symbol employed by the duke of Kâu to represent ‘the superior man’ and especially ‘the great man,’ exhibiting the virtues or attributes characteristic of heaven. The creature’s. proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest time the emblem with the Chinese of the highest dignity and wisdom, of sovereignty and sagehood, the combination of which constirless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition acetyjetyross the sea mid came into another country. While
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
IN Midgard, in a nort
Stars in my eyes
Stars at my feet
Stars at my arms, Stars at my feet [x3]ars in my eyes
In my eyes
At my feet
At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
IN Midgard, in a northern Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While her
Stars in my eyes
Stars at my feet
Stars at my arms, Stars at my feet [x3]ars in my eyes
In my eyes
At my feet
Enfin, avec le poids de l’éloge et du blâme,
Je pesai l’éternel, il appela mon âme,
Je mourus, j’adorai, je ne savais plus rien. 2
ONLY a mystic could write, and none but mystics can gauge, words so potent in their meaning, treating as they do of those great mysteries that are unfolded, in their entirety, only to the Initiated. The “Veil of Isis” ever hides the earnest
student of the Great Science from the vulgarly curious; hence in approaching the philosophic and mystic side of this mysterious life the difficulties of research become even more complicated by reason of that veil which hides this Initiate from the outer world. Glimpses of knowledge rare among men; indications of forces unknown to the “general”; a few earnest students, his pupils, striving their utmost to permeate the material world with their knowledge of the unseen spiritual life; such are the signs that surround the Comte de St. Germain, the evidences of his connection with that great Centre from which he came. No startling public movement springs up, nothing in which he courts the public gaze as leader, although in many societies his guiding hand may be found.
In modern Freemason literature the effort is made to eliminate his name, and even, in some instances, to assert that he had no real part in the Masonic movement of the last century, and was regarded only as a charlatan by leading Masons. Careful research, however, into the Masonic archives proves this to be untrue; indeed, the exact contrary can be shown, for M. de St. Germain was one of the selected representatives of the French Masons at their great convention at Paris in 1785. As one account says: “The Germans who distinguished themselves on
this occasion were Bade, von Dalberg, Forster, Duke Ferdinand of Brunswick, Baron de Gleichen, Russworm, von Wöllner, Lavater, Ludwig Prince of Hesse, Ross-Kampf, Stork, Thaden von Wächter. . . . The French were honourably represented by St. Germain, St. Martin, Touzet-Duchanteau, Etteila, Mesmer, Dutrousset, d’Hérecourt, and Cagliostro.” 1
The same category of names, but with more detail, is given by N. Deschamps. 2 We find Deschamps speaking of M. de St. Germain as one of the Templars. An account is also given of the initiation of Cagliostro by the Comte de St. Germain, and the Enfin, avec le poids de l’éloge et du blâme,
Je pesai l’éternel, il appela mon âme,
Je mourus, j’adorai, je ne savais plus rien. 2
ONLY a mystic could write, and none but mystics can gauge, words so potent in their meaning, treating as they do of those great mysteries that are unfolded, in their entirety, only to the Initiated. The “Veil of Isis” ever hides the earnest
student of the Great Science from the vulgarly curious; hence in approaching the philosophic and mystic side of this mysterious life the difficulties of research become even more complicated by reason of that veil which hides this Initiate from the outer world. Glimpses of knowledge rare among men; indications of forces unknown to the “general”; a few earnest students, his pupils, striving their 2
is upheld by various writers; in fact, the proof is conclusive that M. de St. Germain had nothing to do with the Jacobin party as the Abbé Barruel and the Abbé Migne have tried to insist.
Another writer says: “At this tiDhyana
As two-eyed and two-armed, situate in the white lotus of the head (26); clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples (27-28).
O Kuleshvari! the disciple should, after hDhyana
As two-eyed and two-armed, situate in the white lotus of the head (26); clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples (27-28).
O Kuleshvari! the disciple should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship, make Japa with the excellent Mantra, the Vagbhava-Vija. (29).
After doing Japa of the Mantra as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow before him, saying meanwhile the following (30):
Mantra
I bow to thee, O Sad-guru,
Thou who destroyeth the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula-dharmma,
Image in human form of the Supreme Brahman (31-32).
The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the Mula-mantra meanwhile (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisaDhyana
As two-eyed and two-armed, situate in the white lotus of the head (26); clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples (27-28).
O Kuleshvari! the disciple should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship, make Japa with the excellent Mantra, the Vagbhava-Vija. (29).
After doing Japa of the Mantra as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow before him, saying meanwhile the following (30):
Mantra
I bow to thee, O Sad-guru,
Thou who destroyeth the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula-dharmma,
Image in human form of the Supreme Brahman (31-32).
The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the Mula-mantra meanwhile (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Ishta-devata with the following (34):
Mantra
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and Destructress (35).nce to his Ishta-devata with the following (34):
Mantra
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and Destructress (35).
I bow to thee, O Sad-guru,
Thou who destroyete first (or lowest) NINE, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing.
2. In the second NINE, undivided, (we see its subject as) the dragon appearing in the field. It will be advantageous to meet with the great man.
3. In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake.
4. In the fourth NINE, undivided, (we see its subject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake.
5. In the fifth NINE, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man.
6. In the sixth (or topmost) NINE, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance.
7. (The lines of this hexagram are all strong and undivided, as appears from) the use of the number NINE. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune.
Footnotes
58:I The Text under each hexagram consists of one paragraph by king Wăn, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the duke of Kâu, explaining the individual lines. The explanatory notices introduced above to this effect will not be repeated. A double space will be used to mark off the portion of king Wăn from that of his son.
Each hexagram consists of two of the trigrams of Fû-hsî, the lower being called ‘the inner,’ and the one above ‘the outer.’ The lines, however, are numbered from one to six, commencing with the lowest. To denote the number of it and of the sixth line, the terms for commencing’ and ‘topmost’ are used. The intermediate lines are simply ‘second,’ ‘third,’ &c. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers nine and six. All whole lines are nine, all divided lines, six.
Two explanations have been proposed of this application of these numbers. The Khien trigram, it is said, contains 3 strokes ( ), and the Khwăn 6 ( ). But the yang contains the yin in itself, and its representative number will be 3 + 6 = 9, while the yin, not containing the yang, will only have its own number or 6. This explanation, entirely arbitrary, is new deservedly abandoned. The other is based on the use of the ‘four Hsiang,’ or emblematic figures ( the great or old yang, the young yang, the old yin, and the young yin). To these are assigned (by what process is unimportant for our present purpose) the numbers 9, 8, 7, 6. They were ‘the old yang,’ represented by 9, and ‘the old yin,’ represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so 9 and 6 came to be used as the p. 59 names of a yang line and a yin line respectively. This explanation is now universally acquiesced in. The nomenclature of first nine, nine two, &c., or first six, six two, &c., however, is merely a jargon; and I have preferred to use, instead of it, in the translation, in order to describe the lines, the names ‘undivided’ and ‘divided.’
I. Does king Wăn ascribe four attributes here to Khien, or only two? According to Appendix IV, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the principles of benevolence, righteousness, propriety, and knowledge in man’s nature. Kû Hsî held that he assigned only two, and that we should translate, ‘greatly penetrating,’ and ‘requires to be correct and firm,’ two responses in divination. Up and down throughout the Text of the 64 hexagrams, we often find the characters thus coupled together. Both interpretations are possible. I have followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other.
‘The dragon’ is the symbol employed by the duke of Kâu to represent ‘the superior man’ and especially ‘the great man,’ exhibiting the virtues or attributes characteristic of heaven. The creature’s. proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest time the emblem with the Chinese of the highest dignity and wisdom, of sovereignty and sagehood, the combination of which constih the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula-dharmma,
Image in human form of the Supreme Brahman (31-32).
The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the Mula-mantra meanwhile (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Ishta-devata with the following (34):
Mantra
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and Destructress (35).me Catholic Lodges were formed in Paris; their protectors were the Marquises de Girardin and de Bouillé. Several Lodges were held at Ermenonville, the property of the first-named. Their chief aim was ‘d’établir une communication entre Dieu et l’homme par le moyen des êtres intermédiaires.'” 1
Now both the Marquis de Girardin and the Marquis de Bouillé were staunch Royalists and Catholics; it was the latter, moreover, who aided the unhappy Louis XVI. and his family in their attempted escape. Again, both of these Catholic nobles were personal friends of M. de St. Germain2
is upheld by various writers; in fact, the proof is conclusive that M. de St. Germain had nothing to do with the Jacobin party as the Abbé Barruel and the Abbé Migne have tried to insist.
Another writer says: “At this time Catholic Lodges were formed in Paris; their protectors were the Marquises de Girardin and de Bouillé. Several Lodges were held at Ermenonville, the property of the first-named. Their chief aim was ‘d’établir une communication entre Dieu et l’homme par le moyen des êtres intermédiaires.'” 1
Now both the Marquis de Girardin and the Marquis de Bouillé were staunch Royalists and Catholics; it was the latter, moreover, who aided the unhappy Louis XVI. and his family in their attempted escape. Again, both of these Catholic nobles were personal friends of M. de St. Germain; hence it hardly appears possible that the assertions of the Abbés Barruel and Migne had any veracious foundation, since the establishing of “Catholic Lodges” certainly does not appear atheistical in tendency, nor the close friendship of true Royalists alarmingly revolutionary. According to the well-known writer Éliphas Lévi, 2 M. de St. Germain was a Catholic in outward religious observance. Although he was the founder of the Order of St. Joachim in Bohemia, he separated himself from
this society as soon as revolutionary theories began to spread among its members.
Some of the assemblies in which the Comte de St. Germain taught his philosophy were held in the Rue Platrière; other meetings of the “Philalètes” were held in the Lodge “des Amis-Réunis” in the Rue de la Sourdière.
According to some writers, there was a strong Rosicrucian foundation–from the true Rosicrucian tradition–in this Lodge. It appears that the members were st2
is upheld by various writers; in fact, the proof is conclusive that M. de St. Germain had nothing to do with the Jacobin party as the Abbé Barruel and the Abbé Migne have tried to insist.
Another writer says: “At this time Catholic Lodges were formed in Paris; their protectors were the Marquises de Girardin and de Bouillé. Several Lodges were held at Ermenonville, the property of the first-named. Their chief aim was ‘d’établir une communication entre Dieu et l’homme par le moyen des êtres intermédiaires.'” 1
Now both the Marquis de Girardin and the Marquis de Bouillé were staunch Royalists and Catholics; it was the latter, moreover, who aided the unhappy Louis XVI. and his family in their attempted escape. Again, both of these Catholic nobles were personal friends of M. de St. Germain; hence it hardly appears possible that the assertions of the Abbés Barruel and Migne had any veracious foundation, since the establishing of “Catholic Lodges” certainly does not appear atheistical in tendency, nor the close friendship of true Royalists alarmingly revolutionary. According to the well-known writer Éliphas Lévi, 2 M. de St. Germain was a Catholic in outward religious observance. Although he was the founder of the Order of St. Joachim in Bohemia, he separated himself from
this society as soon as revolutionary theories began to spread among its members.
Some of the assemblies in which the Comte de St. Germain taught his philosophy were held in the Rue Platrière; other meetings of the “Philalètes” were held in the Lodge “des Amis-Réunis” in the Rue de la Sourdière.
According to some writers, there was a strong Rosicrucian foundation–from the true Rosicrucian tradition–in this Lodge. It appears that the members were studying the conditions of life on higher planes, just as Theosophists of to-day are doing. Practical occultism and spiritual mysticism were the end and aim of the Philaletheans; but alas, the karma of France overwhelmed them, and scenes of bloodshed and violence swept them and their peaceful studies away.udying the conditions of life on higher planes, just as Theosophists of to-day are doing. Practical occultism and spiritual mysticism were the end and aim of the Philaletheans; but alas, the karma of France overwhelmed them, and scenes of bloodshed and violence swept them and their peaceful studies away.; hence it hardly appears possible that the assertions of the Abbés Barruel and Migne had any veracious foundation, since the establishing of “Catholic Lodges” certainly does not appear atheistical in tendency, nor the close friendship of true Royalists alarmingly revolutionary. According to the well-known writer Éliphas Lévi, 2 M. de St. Germain was a Catholic in outward religious observance. Although he was the founder of the Order of St. Joachim in Bohemia, he separated himself from
this society as soon as revolutionary theories began to spread among its members.
Some of the assemblies in which the Comte de St. Germain taught his philosophy were held in the Rue Platrière; other meetings of the “Philalètes” were held in the Lodge “des Amis-Réunis” in the Rue de la Sourdière.
According to some writers, there was a strong Rosicrucian foundation–from the true Rosicrucian tradition–in this Lodge. It appears that the members were studying the conditions of life on higher planes, just as Theosophists of to-day are doing. Practical occultism and spiritual mysticism were the end and aim of the Philaletheans; but alas, the karma of France overwhelmed them, and scenes of bloodshed and violence swept them and their peaceful studies away.utmost to permeate the material world with their knowledge of the unseen spiritual life; such are the signs that surround the Comte de St. Germain, the evidences of his connection with that great Centre from which he came. No startling public movement springs up, nothing in which he courts the public gaze as leader, although in many societies his guiding hand may be found.
In modern Freemason literature the effort is made to eliminate his name, and even, in some instances, to assert that he had no real part in the Masonic movement of the last century, and was regarded only as a charlatan by leading Masons. Careful research, however, into the Masonic archives proves this to be untrue; indEnfin, avec le poids de l’éloge et du blâme,
Je pesai l’éternel, il appela mon âme,
Je mourus, j’adorai, je ne savais plus rien. 2
ONLY a mystic could write, and none but mystics can gauge, words so potent in their meaning, treating as they do of those great mysteries that are unfolded, in their entirety, only to the Initiated. The “Veil of Isis” ever hides the earnest
student of the Great Science from the vulgarly curious; hence in approaching the philosophic and mystic side of this mysterious life the difficulties of research become even more complicated by reason of that veil which hides this Initiate from the outer world. Glimpses of knowledge rare amongDhyana
As two-eyed and two-armed, situate in the white lotus of the head (26); clad in white raiment, engarlanded with white flowers, smeared with sandal paste. With one hand he makes the sign which dispels fear, and with the other that which bestows blessings. He is calm, and is the image of mercy. On his left his Shakti, holding in her hand a lotus, embraces him. He is smiling and gracious, the bestower of the fulfilment of the desires of his disciples (27-28).
O Kuleshvari! the disciple should, after having thus meditated upon his Teacher and worshipped him with the articles of mental worship, make Japa with the excellent Mantra, the Vagbhava-Vija. (29).
After doing Japa of the Mantra as best lies in his power, the wise disciple should, after placing the Japa in the right palm of his excellent Guru, bow before him, saying meanwhile the following (30):
Mantra
I bow to thee, O Sad-guru,
Thou who destroyeth the bonds which hold us to this world,
Thou who bestoweth the vision of Wisdom,
Together with worldly enjoyment and final liberation,
Dispeller of ignorance,
Revealer of the Kula-dharmma,
Image in human form of the Supreme Brahman (31-32).
The disciple, having thus made obeisance to his Guru, should meditate upon his Ishta-devata, and worship Her as aforesaid, inwardly reciting the Mula-mantra meanwhile (33). Having done this to the best of his powers, he should place the Japa in the left palm of the Devi, and then make obeisance to his Ishta-devata with the following (34):
Mantra
To thee I bow Who art one with, and the Supporter of, the Universe,
I bow to Thee again and yet again, the Adya Kalika, both Creatrix and Destructress (35). men; indications of forces unknown to the “general”; a few earnest students, his pupils, striving their utmost to permeate the material world with their knowledge of the unseen spiritual life; such are the signs that surround the Comte de St. Germain, the evidences of his connection with that great Centre from which he came. No startling public movement springs up, nothing in which he courts the public gaze as leader, although in many societies his guiding hand may be found.2
is upheld by various writers; in fact, the proof is conclusive that M. de St. Germain had nothing to do with the Jacobin party as the Abbé Barruel and the Abbé Migne have tried to insist.
Another writer says: “At this time Catholic Lodges were formed in Paris; their protectors were the Marquises de Girardin and de Bouillé. Several Lodges were held at Ermenonville, the property of the first-named. Their chief aim was ‘d’établir une communication entre Dieu et l’homme par le moyen des êtres intermédiaires.'” 1
Now both the Marquis de Girardin and the Marquis de Bouillé were staunch Royalists and Catholics; it was the latter, moreover, who aided the unhappy Louis XVI. and his family in their attempted escape. Again, both of these Catholic nobles were personal friends of M. de St. Germain; hence it hardly appears possible that the assertions of the Abbés Barruel and Migne had any veracious foundation, since the establishing of “Catholic Lodges” certainly does not appear atheistical in tendency, nor the close friendship of true Royalists alarmingly revolutionary. According to the well-known writer Éliphas Lévi, 2 M. de St. Germain was a Catholic in outward religious observance. Although he was the founder of the Order of St. Joachim in Bohemia, he separated himself from
this society as soon as revolutionary theories began to spread among its members.
Some of the assemblies in which the Comte de St. Germain taught his philosophy were held in the Rue Platrière; other meetings of the “Philalètes” were held in the Lodge “des Amis-Réunis” in the Rue de la Sourdière.
According to some writers, there was a strong Rosicrucian foundation–from the true Rosicrucian tradition–in this Lodge. It appears that the members were studying the conditions of life on higher planes, just as Theosophists of to-day are doing. Practical occultism and spiritual mysticism were the end and aim of the Philaletheans; but alas, the karma of France overwhelmed them, and scenes of bloodshed and violence swept them and their peaceful studies away.
In modern Freemason literature the effort is made to eliminate his name, and even, in some instances, to assert that he had no real part in the Masonic movement of the last century, and was regarded only as a charlatan by leading Masons. Careful research, however, into the Masonic archives proves this to be untrue; indeed, the exact contrary can be shown, for M. de St. Germain was one of the selected representatives of the French Masons at their great convention at Paris in 1785. As one account says: “The Germans who distinguished themselves on
this occasion were Bade, von Dalberg, Forster, Duke Ferdinand of Brunswick, Baron de Gleichen, Russworm, von Wöllner, Lavater, Ludwig Prince of Hesse, Ross-Kampf, Stork, Thaden von Wächter. . . . The French were honourably represented by St. Germain, St. Martin, Touzet-Duchanteau, Etteila, Mesmer, Dutrousset, d’Hérecourt, and Cagliostro.” 1
The same category of names, but with more detail, is given by N. Deschamps. 2 We find Deschamps speaking of M. de St. Germain as one of the Templars. An account is also given of the initiation of Cagliostro by the Comte de St. Germain, and the ritual used on this occasion is said to have been that of the Knights Templar. It was in this year also that a group of Jesuits brought the wildest and most disgraceful accusations against M. de St. Germain, M. de St. Martin and many others, accusations of immorality, infidelity, anarchy, etc. The charges were levelled at the Philaletheans, or “Rite des Philalètes ou Chercheurs de la Vérité,” founded 1773 in the Masonic Lodge of “Les Amis-Réunis.” Prince Karl of Hesse, Savalette de Lange (the Royal Treasurer), the Vicomteed, the exact contrary can be shown, for M. de St. Germain was one of the selected representatives of the French Masons at their great convention at Paris in 1785. As one account says: “The Germans who distinguished themselves on
this occasion were Bade, von Dalberg, Forster, Duke Ferdinand of Brunswick, Baron de Gleichen, Russworm, von Wöllner, Lavater, Ludwig Prince of Hesse, Ross-Kampf, Stork, Thaden von Wächter. . . . The French were honourably represented by St. Germain, St. Martin, Touzet-Duchanteau, Etteila, Mesmer, Dutrousset, d’Hérecourt, and Cagliostro.” 1
The same category of names, but with more detail, is given by N. Deschamps. 2 We find Deschamps speaking of M. de St. Germain as one of the Templars. An account is also given of the initiation of Cagliostro by the Comte de St. Germain, and the ritual used on this occasion is said to have been that of the Knights Templar. It was in this year also that a group of Jesuits brought the wildest and most disgraceful accusations against M. de St. Germain, M. de St. Martin and many others, accusations of immorality, infidelity, anarchy, etc. The charges were levelled at the Philaletheans, or “Rite des Philalètes ou Chercheurs de la Vérité,” founded 1773 in the Masonic Lodge of “Les Amis-Réunis.” Prince Karl of Hesse, Savalette de Lange (the Royal Treasurer), the Vicomt
Stars at my arms, Stars at my feet [x3]ars in my eyes
In my eyes
At my feet
At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
IN Midgard, in a northern Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another countrHon. Klara Andric MLC klara.andric@mp.wa.gov.au (Electorate Office)
Mr Stuart Aubrey MLA stuart.aubrey@mp.wa.gov.au (Electorate Office)
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y. While d.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While n Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strontyetStars at my arms, Stars at my feet [x3]ars in my eyesIn my et MLC ayor.makurchuot@mp.wa.gov.au (Electorate Office)
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y. While d.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While n Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strontyetStars at my arms, Stars at my feet [x3]ars in my eyesIn my et MLC ayor.makurchuot@mp.wa.gov.au (Electorate Office)
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p.wa.gov.au (Electorate Office)
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Hon. Dr Brad Pettitt At my feet
At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
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Hon. Andrew O’Donnep.wa.gov.au (Electorate Office)
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Hon. Dr Brad Pettitt At my feet
At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
id came into another country. While MLC Brad.Pettitt@mp.wa.gov.au (Electorate Office)
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At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
IN Midgard, in a northern Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’jtyjetydjs name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While aife@mp.wa.gov.au (Electorate Office)
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Minister.Winton@dpc.wa.gov.au (Ministerial Office)
Hon. Pierre Yang MLC pierre.yang.mp@mp.wa.gov.au (Electorate Office)
Mr Basil Zempilas MLA basil.zempilas@mp.wa.gov.au (Electorate Office)
y. While d.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While n Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fYaz Mubarakai MLA yaz.mubarakai@mp.wa.gov.au (Electorate Office)
Mrs Lisa Munday MLA lisa.munday@mp.wa.gov.au (Electorate Office)
Hon. Andrew O’Donnell MLC Andrew.ODonnell@mp.wa.gov.au (Electorate Office)
Mrs Lisa O’Malley MLA bicton@mp.wa.gov.au (Electorate Office)
Mr Frank Paolino MLA frank.paolino@mp.wa.gov.au (Electorate Office)brian.walker.mlc@mp.wa.gov.au (Electorate Office)
Mrs Kirrilee Warr MLA kirrilee.warr@mp.wa.gov.au (Electorate Office)
Hon. Reece Whitby MLA Baldivis@mp.wa.gov.au (Electorate Office)
Minister.Whitby@dpc.wa.gov.au (Ministerial Office)
Mr Rhys Williams MLA rhys.williams@mp.wa.gov.au (Electorate Office)
Hon. Sabine Winton MLA sabine.winton.mla@mp.wa.gov.au (Electorate Office)
Minister.Winton@dpc.wa.gov.au (Ministerial Office)
Hon. Pierre Yang MLC pierre.yang.mp@mp.wa.gov.au (Electorate Office)
Mr Basil Zempilas MLA basil.zempilas@mp.wa.gov.au (Electorate Office)
y. While d.
Sigurd was fearless and strong; so fearless and so strong was he that he once capearless and strontyetStars at my arms, Stars at my feet [x3]ars in my eyesIn my eyesAt my feetAt myIn my eyesAt my feetI have star
Stars in my eyes
Stars at my feet
Stars at my arms, Stars at my feet [x3]ars in my eyes
In my eyes
At my feet
At my
In my eyes
At my feet
I have stars in my eyes
Stars in my eyes
I have 1. SIGURD’S YOUTH
IN Midgard, in a northern Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose name was Sigurd.
Sigurd was fearless and strong; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’jtyjetydjs name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While
s in my eyesStars i
etyjktyimone McGurk MLA fremantle@mp.wa.gov.au (Electorate Office)
Minister.McGurk@dpc.wa.gov.au (Ministerial Office)
Hon. Sophie McNeill MLC Sophie.McNeill@mp.wa.gov.au (Electorate Office)
Ms Libby Mettam MLA libby.mettam@mp.wa.gov.au (Electorate Office)
Hon. David Michael MLA David.Michael@mp.wa.gov.au (Electorate Office)
Minister.Michael@dpc.wa.gov.au (Ministerial Office)
Mr Kevin Michel MLA kevin.michel@mp.wa.gov.au (Electorate Office)
Mr Yaz Mubarakai MLA yaz.mubarakai@mp.wa.gov.au (Electorate Office)
Mrs Lisa Munday MLimone McGurk MLA fremantle@mp.wa.gov.au (Electorate Office)
Minister.McGurk@dpc.wa.gov.au (Ministerial Office)
Hon. Sophie McNeill MLC Sophie.McNeill@mp.wa.gov.au (Electorate Office)
Ms Libby Mettam MLA libby.mettam@mp.wa.gov.au (Electorate Office)
Hon. David Michael MLA David.Michael@mp.wa.gov.au (Electorate Office)
Minister.Michael@dpc.wa.gov.au (Ministerial Office)
Mr Kevin Michel MLA kevin.michel@mp.wa.gov.au (Electorate Office)
Mr Yaz Mubarakai MLA yaz.mubarakai@mp.wa.gov.au (Electorate Office)
Mrs Lisa Munday MLA lisa.munday@mp.wa.gov.au (Electorate Office)
Hon. Andrew O’Donnell MLC Andrew.ODonnell@mp.wa.gov.au (Electorate Office)
Mrs Lisa O’Malley MLA bicton@mp.wa.gov.au (Electorate Office)
Mr Frank Paolino MLA frank.paolino@mp.wa.gov.au (Electorate Office)
Hon. Daniel Pastorelli MLA daniel.pastorelli@mp.wa.gov.au (Electorate Office)
Hon. Dr Brad Pettitt MLC Brad.Pettitt@mp.wa.gov.au (Electorate Office)
Mr Stephen Pratt MLA Stephen.Pratt@mp.wa.gov.au (Electorate Office)
Hon. Stephen Price MLA stephen.price.mla@mp.wa.gov.au (Electorate Office)
Hon. Don Punch MLA Bunbury@mp.wa.gov.au (Electorate Office)
Minister.Punch@dpc.wa.gov.au (Ministerial Office)
Ms Cassie Rowe MLA cassie.rowe@mp.wa.gov.au (Electorate Office)
Hon. Samantha Rowe MLC samantha.rowe@mp.wa.gov.au (Electorate Office)
Mr Peter Rundle MLA peter.rundle@mp.wa.gov.au (Electorate Office)
Hon. Rita Saffioti MLA westswan@mp.wa.gov.au (Electorate Office)
Minister.Saffioti@dpc.wa.gov.au (Ministerial Office)
Hon. Amber-Jade Sanderson MLA amber.jade.sanderson@mp.wa.gov.au (Electorate Office)
Minister.Sanderson@dpc.wa.gov.au (Ministerial Office)
Hon. Andrew O’Donnell MLC Andrew.ODonnell@mp.wa.gov.au (Electorate Office)
Mrs Lisa O’Malley MLA bicton@mp.wa.gov.au (Electorate Office)
Mr Frank Paolino MLA frank.paolino@mp.wa.gov.au (Electorate Office)
Hon. Daniel Pastorelli MLA daniel.pastorelli@mp.wa.gov.au (Electorate Office)
Hon. Dr Brad Pettitt MLC Brad.Pettitt@mp.wa.gov.au (Electorate Office)
Mr Stephen Pratt MLA Stephen.Pratt@mp.wa.gov.au (Electorate Office)
Hon. Stephen Price MLA stephen.price.mla@mp.wa.gov.au (Electorate Office)
Hon. Don Punch MLA Bunbury@mp.wa.gov.au (Electorate Office)
Minister.Punch@dpc.wa.gov.au (Ministerial Office)
Ms Cassie Rowe MLA cassie.rowe@mp.wa.gov.au (Electorate Office)
Hon. Samantha Rowe MLC samantha.rowe@mp.wa.gov.au (Electorate Office)
Mr Peter Rundle MLA peter.rundle@mp.wa.gov.au (Electorate Office)
Hon. Rita Saffioti MLA westswan@mp.wa.gov.au (Electorate Office)
Minister.Saffioti@dpc.wa.gov.au (Ministerial Office)
Hon. Amber-Jade Sanderson MLA amber.jade.sanderson@mp.wa.gov.au (Electorate Office)
Minister.Sanderson@dpc.wa.gov.au (Ministerial Office)IN Midgard, in a northern Kingdom, a King reigned whose name was Alv; he was wise and good, and he had in his house a fosterson whose n
es
Stars in my eyesI have 1. SIGURD’S jng; so fearless and so strong was he that he once captured a bear of the forest and drove him to the King’s Hall. His mother’s name was Hiordis. Once, before Sigurd was born, Alv and his father who was King before him went on an expedition across the sea mid came into another country. While
Sigurd was fearless and stro
tyjn across the sea mid came into another country. Whileetyjetyj