Gestures and symbols have always played a major part in the Western Mystery
traditions. Yet, of all symbols, the cross has been the most prominent and
influential in guiding western mystics towards cosmic consciousness. While
seen as almost an exclusively Christian symbol, the cross has existed since
the dawn of the mysteries. The Egyptian tau and anhk, the Cross of Christ's
Passion, the Rosy Cross of the medieval and Rennaissance alchemists, to
the post-Vatican Two cross of the Resurrected Savior, all are historical
variations of the same symbol that has lead a large part of humanity on
its path to God.
Generally, the cross is seen as the linking of an upright line with a horizontal
line, or the active (I) with the passive, or receptive (-). When these two
forces are combined, we have the creation of a third force, idea, or entity.
While definite early sexual symbolism is present, it is on the psychological
and spiritual levels that the cross is most fully explored. The Egyptian
ahnk, or looped cross, is said to be an example of this early sexual (i.e.
creative) symbolism, however, most of its later uses are as a sign of life
force and divine power in a complete sense.
Jung suggests that the cross has its origins in humanities discovery of
fire, and as such, is in reality a fire symbol derived from primitive man's
rubbing of two sticks together in order to start a fire for warmth, protection,
and the creation of tools. It is interesting to note, that words signifying
cross, such as krois, krouz, kreuz, crux, cruz, or croaz, possess etymological
similarities with words signifying fire. The roots ak, ur, or os, all signify
cosmic light or fire.
The earliest crosses were simply marked as (T) or (X). Later variations
added the additional arm to the top to form a (t or +). The equal armed
cross (+) was used to represent the four cardinal directions, elements,
colors of mankind (Hopi lore), as well as the Four Heavens of Zoroaster
and its later variation in Jewish Qabbalah. When circled it became the four
seasons, stages of life, and all of the associations of life, death, and
re-birth.
Plato in Timaeus tells how the Demiurge reunited the broken parts of the
fragmented 'World Soul' through two sutures shaped like, what we call, the
Saint Andrew's Cross (X). The Egyptian ahnk, or looped cross, has for many,
been the symbol of humanities resurrection, in that it shows the initiate
greeting the day with arms outstretched and head held high. One theosophical
writer calls this posture the "Madonna Posture" as if we are attempting
to embrace all of creation. She further states that it is also good for
the thymus gland/heart area, in that it creates a feeling of openness and
compassion, right where the vertical and horizontal shafts meet.
During the Middle Ages the cross became chiefly associated with the crucifixion
of Christ. As a result, the cross in an upright manner (+) became the symbol
of Divine Power and Presence, the defeat of death and ignorance. By logic,
the inverted cross, then became the symbol of blasphemy, demonic power,
or the rejection of Christ's sacrifice. Yet this was a strictly historical
interpretation a that time, for Saint Peter requested crucifixion in this
manner, inverted, as he felt he was not good enough to hang the same way
as did Jesus. Earlier, and later, mystical doctrines use the various forms
of the cross to signify different flows of Cosmic force, potential, and
rhythm.
In England the cross was associated with the Yew tree, often seen growing
in churchyards. Christ in medieval songs and stories is said to have been
'hung on a tree' just like the Norse god Odin. Christian mystics would later
change this to the "Tree of Life" of medieval Jewish mysticism,
or Qabbalah.
By using the sign of the cross in a conscious manner, we can create within
ourselves a condition that is supportive of mystical experiences and expanded
awareness. We in fact, make ourselves, open and willing channels for Cosmic
Wisdom, Universal Love, and Creative Power to manifest in our lives and
the world. The Christian mystics called this the 'axis mundi' or World Axis
- the joining of heaven and earth.
In his work, The Nature and Use of Ritual, Roche de Coppens quotes a masonic-rosicrucian
document in which 'Bishop Theodotus' states: "When we say 'In the Name
of the Father' and place our fingers on the forehead, we actually point
to an important organ in our spiritual body just below the space where God
dwells in us 'on high'. The vibrations set up in motion by our loving thought
about our heavenly Father activates the Divine Essence of the 'Crown' which
pours into our Heart center as a veritable though unseen Glory (Shaft of
White Light). This activation of the 'Crown' itself is described by St.
Peter: 'Ye shall receive a Crown of Glory'. When we say; 'And of the Son'
and place our fingers on our heart, we again actually point to a space in
our spiritual body where the Divine Light, in the words of the Prophet Isaiah
poured upon us from 'on high', is activating another spiritual organ suffusing
us with the Divine Love of the Son. And when we say: 'And of the Holy Spirit',
touching our right and left breast respectively, we activate these spiritual
sensoria within us which manifest as the creative and vitalizing power of
the Holy Spirit in our lives. Finally, when we say: "Amen' and join
our hands together, mentally affirming the presence of the Triune God within
us, we actually close the spiritual currents within the periphery of our
spiritual body in order to maintain this awakening to spiritual awareness
as long as possible." (from the S.R.I.A. Documents).
By bearing the cross of incarnation, like the Cosmic Christ before us, we
can know the light of our Inner spiritual cross of Illumination, Resurrection,
and Salvation. Just as Constantine went 'by way of the cross' so can we
know the esoteric meaning of 'via crucis' in our daily lives. By acknowledging,
accepting, invoking, and applying Cosmic Wisdom, Universal Love, and connecting
the two through the power of the Holy Creative Spirit, we can personally
know the Christ Within. When this happens, we partake of the true spiritual
communion, or Holy Mass, in which all are joined in the 'Corpus Mystica
Christi' or Mystical Body of Christ.
It is here, that all true and sincere believers are united in the Invisible
Church of which Eckarthuasen spoke: "It is necessary, my dear brothers
in the Lord (Cosmic Consciousness), to give you a clear idea of the interior
Church; that of the illuminated Community of God which is scattered throughout
the world, but which governs by one truth and (is) united in one spirit....
It is the most hidden of communities yet possesses members from many circles;
of such is this School. From all time there has been an exterior school
based on an interior one, of which it is but the outer expression. From
all time, therefore, there has been a hidden assembly, a society of the
Elect ... called the interior Sanctuary or Church....But when men multiplied,
the frailty of man and h weakness necessitated an exterior society which
veiled the interior one, and concealed the spirit and truth in the letter
... wrapped in external and perceptible ceremonies ... which the symbol
of the interior, might by degrees be enabled safely to approach the interior
spiritual truths ... so that the sensuous man could ... be gradually ...
led to interior truth ..." (from Cloud Upon the Sanctuary, Letter Two,
von Eckharthausen).
Since the 'Occult Revival Period' of the 19th and early 20th centuries,
several variations of the Sign of the Cross as a mystical and magical gesture
have become public. While many of the organizations that lay claim to these
techniques also make claims of somewhat questionable historical antiquity,
the effectiveness of the method is what must be judged, and not history
that may be more mythology than fact.
One of the largest, most splintered, and yet surprisingly effective of these
movements is Martinism. Tracing its lineage to the French "Unknown
Philosopher" Louis Claude de St.-Martin, and his rogue teacher and
master, Martinez Pasquales, Martinism came into full bloom in Europe, America,
and other areas around the world, prior to World War One. Under the careful
formation and leadership of Dr. Gerarde "Papus" Encausse, Martinism
quickly grew into one of the largest and most widespread mystical movements
in the world. Unfortunately, such quick and sudden growth also led to a
fractioning of the original Martinist Order into several schismatic organizations
and independent lodges. Despite their political quarrels, and doctrinal
differences, they all remained true to their rituals, teaching methods,
and core beliefs. Since Martinism identifies and defines itself as "esoteric,
Christian knighthood" based on initiation and the Qabbalah, it is no
surprise that several variations of the cross appear in some of its rituals.
In The Martinist Tradition (vol. 1), Rene Cossey gives a copy of a Martinist
ritual. The preface to the ritual outlines some of the long-standing history
of the cross in both Christian and pre-christian periods. Quoting Jean Danielou's
Les Symboles Chretiens Primitifs (Paris, 1961), Cossey points out that the
tau was used as a "Sign of the Elect" in the Old Testament, being
traced on the heads of the initiates by the Angel of Yahweh. The ancient
Egyptians, Gnostics, Eleusian Mysteries, and Rites of Dionysos, all had
uses for the tau prior to its being written about in Revelations, or adopted
as the Passion Sign of Christ.
The High Priest of Israel had it traced upon his head with Oil of Unction
upon his consecration. Early Christians in North Africa had it painted or
tatooed on their heads as as sign of faith. Medieval rabbi's visualized
it as they were tossed into the flames during the Inquisition as a shortened
version of the Tetragrammaton. For the purpose of this ritual however, the
'operator' is advised to trace it upon his or her forehead with their right
thumb (while possibly visualizing it in the aforesaid Qabbalistic fashion),
after making a plea for Divine Intercession in the world's state of affairs.
At one point however, the ritual changes to tracing the cross with the thumb,
as well as the forefinger and middle finger. This possibly symbolizes the
coming together of various Cosmic forces. An alternate method of tracing
it is to use a candle in the air in front of oneself. By drawing it as such
( ) it symbolizes resurrection, when drawn ( ) it symbolizes Divine incarnation
or assistance.
While the teachings of Martinism have had a wide influence on many mystical
organizations, particularly those either claiming the Martinist banner,
or of a Rosicrucian variety, the Hermetic order of the Golden Dawn has by
far had the widest and most well publicized impact on Western occult thought
in the last 100 years. Formed in the last quarter of the 19th century, the
Golden Dawn was a direct off-shoot of a quasi-masonic Organization calling
itself the Society Rosicrucia in Anglia (S.R.I.A.). Formed by a group of
Masonic scholars seeking the Rosicrucian roots of the Masonic Order, the
SRIA later became the nucleus for the Golden Dawn. Through the Golden Dawn,
the S.I.R.A. sought to establish an outer organization where members could
be trained in spiritual rites, whereby they might be prepared for later
admittance into the Order of the Ruby Rose and Golden Cross, or their version
of the Rosicrucian Order. Like Martinism which came only a few years later,
the Golden Dawn sought to re-establish the lost entrance way into the secret
and highly sought after Rosicrucian Order.
The Golden Dawn's greatest contribution to the understanding of the Sign
of the Cross comes in its highly revered ritual meditation known as the
"Qabbalistic Cross". In this ritual, like that described by Bishop
Theodotus, the initiate visualizes brilliant spheres of light and the formation
of a cross of white or golden light within themselves as they recite the
invocation: "For thine (head), is the Kingdom (heart), and the Power
(right shoulder), and the Glory (left shoulder), unto the ages, Amen (hands
together in prayer)." This simply, but powerful act, when done with
concentration and sincerity, can bring us into contact with Cosmic Wisdom,
Love, and Creative Power, just as its Christian variation can.
While this is just a brief and hopefully practical introduction to the meaning
and uses of the cross by mystics across the ages, it is important to remember,
as Eckharhausen has pointed out to us, we are not alone on our spiritual
journey. We are supported by a host of "Unknown Superiors" or
invisible allies that constantly seek to uphold us on our Pilgims Progress.
By seeking a deeper understanding of our spiritual symbols, and using them
in our daily meditations and prayers, we can strengthen ourselves inwardly
and bring ourselves one step closer to God's promised Kingdom - "Via
Crucis!"