Fludd on Aristotle

Aristotle was before the incarnated Word, so also is it evident that he knew little of the Mosaic learning, which consists upon the Creation effected by the spageric of the divine Word, when he would have the world to be eternal. I confess that his Master Plato was more essentially grounded on the true wisdom; but Aristotle being puffed up with self-conceit, would, in derrogation from the Stoical doctrine of his Master, arrogate all wisdom to himself by framing out or fashioning a new worldly wisdom or Philosophy which was afterward termed Peripatetical; and so by his vainglory, he added to some truths many of his own inventions, making as it were a Gallimofry of good and bad, of true and false, of wisdom and folly together, which is far from the nature of the perfect Christian wisdom which must needs be therefore wholly truth itself, because it is described by the Spirit of God, in the which there is nothing but truth.

Robert Fludd in Mosaicall Philosophy (found in Huffman’s Essential Readings

Happy and sad

Now let us have a look at that other aspect of initiation: the happy and sad king Arthur. […] These two faces of the king, one happy, the other one sad, to me show a similarity with the two figures of Saint John from the folk tradition. Guénon already pointed to the fact that the expresssion ‘John who cries and John who laughs‘ is no longer understood by the people. Yet there is a close connection to the initiatory tradition of the West that is connected to the initiative God Janus. The two saints that the folk traditions speaks of are John (Johannes) the Baptist and John the Evangelist. We can derive the name Johannes from the Hebrew word containing ‘hanan‘. This means ‘mercy‘ as well as ‘praise‘. ‘Jahanan‘ can thus be translated with ‘mercy of God‘ and ‘praise to God‘. In Christian spirituality Saint John has frequently been associated with the esoteric tradition, a hidden doctrine. Definately there are many references to cosmic symbolism. […] Compared the the Christian calendar, the figures of John the Baptist and John the Evangelist equate with Janua Inferni and Janua Coeli from the Roman tradition. The initiative God Janus – who has two faces, one looks back the other forward – holds in his hands the keys to the gates of the solstices. He is the Janitor, he who opens and closes. The paths of Janua Inferni and Janua Coeli would etymologically and symbolically relate to the Indian Pitri-yana and DevÍ¢-yana, the path of the ancestors and the path of the Gods. One – that of the ancestors – leads from summer solstice (John the Baptist) to winter solstice (John the Evangelist), the other – that of the Gods – leads from winter solstice to summer solstice.

Koenraad Logghe in De Graal p. 235/6

Bafei meitós

In this context it may not be unimportant to point to the fact that the Knights Templar worshipped a mysterious God called Baphomet, who was depicted in the form of a devil. When the master of the order kissed the stature, he yelled: I alla. Things get even weirder when they are accused of burning their own children in offering to that God. I cannot get rid of the idea – even though we get on thin ice here – that this mysterious Bafomet is something more than just a devil. Let us not forget that the Knights Templar knew a ‘baptism by fire’, an initiative baptism specific to secret societies. The literal translation of Bafei meitós – contracted into Baphomet – is ‘baptism of wisdom‘. The devilish appearance of Baphomet reminds us of Lucifer, the fallen angel, literary ‘firecarrier‘, and in the Middle Ages there was an obvious luciferian trend under specific societies: meaning, groups that were convinced that they, as the tenth host of angels, lived here on earth, protecting the Divine fire that Lucifer carried with him during his fall.

Koenraad Logghe in De Graal p. 229

King of three functions

We noticed that the king cannot rule alone. He is accountable to the nobels and the druids. There is, however, no prevalence of the druids (spiritual authority) to the kings (secular authority), because each knows his place. Through the initiation that the king receives, chaired by the druids, the king outgrows the second function (secular authority) to measure somewhat of a religious dimension (which is expressed in the white colour, the colour of the ‘sacerdoces‘ of Nuada) without belonging to the first function. In a matter of speaking he overarches all three functions. In this sense the king has a pontifical function.

Koenraad Logghe in De Graal p. 188

Celtic þing

The king was not an aristocrat, he continuously had to ask council of his druids, just as of the meeting of ‘airig‘, the so-called ‘airecht‘ (similar to the Germanic ‘þing‘), or ‘óenach‘ of the State council (similar to the Germanic ‘Alþing‘).
Koenraad Logghe in De Graal p. 182


The cosmos was divided into the underworld, the middle world and the upper world and these three worlds were dominated by three groups of Gods. Above all was the Ineffable, from which everything emanated. From the One the three came forth. Somewhat similar, in medieval Christian metaphysics we find the Trinity formed by the Father, the Son and the Holy Spirit, but who all three are separate. Jacob Böhme said that this Trinity was the same as the indivisible centre, the One, and the three distinct statures he described as follows: “ex uno” (from the One – the Father), “per unum” (through the One – the Son) and “ad unum” (to the One – the Spirit).

Koenraad Logghe in De Graal p. 173

Initiative spiralling stories

Now we follow some brief sequential passages that are very similar. In each case this involves a fight against a snake. CaitlÍ­n Matthews expressed this repetition as follows: “The tripling of the snake is very confusing for the reader who get the impression that he or she is reading in circles.” Precisely such method is constantly used during the initiation of the novice: each time by a repetition of ‘similar’ situations, the newcomer is more driven into a spiral pushed up to the very core of the occurence. The spiral gives the impression that one is drawn upwards, or perhaps even more, that one sucked into some kind of whirlwind.

Koenraad Logghe in De Graal p. 148/9

Beards of power

The beard, as the story clearly shows, is a sign of maturity and adulthood, and of the courage of warriors. In the Raids of the cows of Cooley is told how Irish warriors refuse to fight with C͹chulainn because he is beardless. […] To rob somebody of his beard was seen as a humiliation and a deprivation of the power of the warrior. Therefor the retention of the beard is articulated in several places in the legends by defeating the giant who claims the beards of knights to make a shirt thereof.

Koenraad Logghe in De Graal p. 147/8

Sword world axis

One of the mythical aspects that are particularly important, we must recognize in the sword that is broken and put back together. It is similar to the pillar, which is hewn in half and healed. In essence, we here meet two identical symbols. The pillar represents the relationship with the gods on the macrocosmic level, the sword has the same meaning on a microcosmic level. For example, with the Scythians, the sword was equated with the world-axis, and to illustrate this, they planted it on top of a mountain.

Koenraad Logghe in De Graal p. 135

Tarnkappe, visible in the other world

The similarity with the so-called Tarnkappe of the Nibelungenepic is striking. Symbolically the wrapping oneself in a cloth that makes invisible brings the meaning of becoming visible, being born, in the other, that world of Divine powers. And this can only be so when one has reached a certain level.

Koenraad Logghe in De Graal p. 107