The order of the planets in exoteric practice is that defined by their geocentric radii, or the distance of their several orbits from the Earth as a centre, viz., Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon. In the first three of these we find symbolized the celestial Triad of supreme power in the physical, manifested universe, or Brahmâ, Vishnu and Shiva; while in the last four we recognize the symbols of the terrestrial quaternary ruling over all natural and physical revolutions of the seasons, quarters of the day, points of the compass, and elements. Thus:
Spring. Summer. Autumn. Winter.
Morning. Noon. Evening. Night.
Youth. Adolescence. Manhood. Age.
Fire. Air. Water. Earth.
East. South. West. North.
But Esoteric Science is not content with analogies on the purely objective plane of the physical senses, and therefore it is absolutely necessary to preface further teachings in this direction with a clear explanation of the real meaning of the word Magic.
What Magic Is, In Reality.
Esoteric Science is, above all, the knowledge of our relations with and in Divine Magic,[795] inseparableness from our divine Selves—the latter meaning something else besides our own higher Spirit. Thus, before proceeding to exemplify and explain these relations, it may perhaps be useful to give the student a correct idea of the full meaning of this most misunderstood word “Magic.” Many are those willing and eager to study Occultism, but very few have even an approximate idea of the Science itself. Now, very few of our American and European students can derive benefit from Sanskrit works or even their translations, as these translations are, for the most part, merely blinds to the uninitiated. I therefore propose to offer to their attention demonstrations of the aforesaid drawn from Neo-Platonic works. These are accessible in translation; and in order to throw light on that which has hitherto been full of darkness, it will suffice to point to a certain key in them. Thus the Gnosis, both pre-Christian and post-Christian, will serve our purpose admirably.
There are millions of Christians who know the name of Simon Magus, and the little that is told about him in the Acts; but very few who have even heard of the many motley, fantastic and contradictory details which tradition records about his life. The story of his claims and his death is to be found only in the prejudiced, half-fantastic records about him in the works of the Church Fathers, such as Irenæus, Epiphanius and St. Justin, and especially in the anonymous Philosophumena. Yet he is a historical character, and the appellation of “Magus” was given to him and was accepted by all his contemporaries, including the heads of the Christian Church, as a qualification indicating the miraculous powers he possessed, and irrespective of whether he was regarded as a white (divine) or a black (infernal) Magician. In this respect, opinion has always been made subservient to the Gentile or Christian proclivities of his chronicler.