The principle of the Ogdoadic Tradition (born from the fusion of pre-Christian traditions of the Eastern Mediterranean with very ancient mystical teachings) appears, among other places, in the symbolism of Byzantine art, in the architecture and ritual of the ancient Order of the Temple, in the design of the Florence Baptistery, in the ritual of baptism in the Middle Ages, and in the literary work of St. Bernard of Clairvaux. This principle was also utilized by Pope Pius XII in his encyclical De Mystici Corporis.

Ordo Aurum Solis (Main Lineage)
├── Founders (1897–~1950s: Council Governance)
│ ├── George Stanton (co-founder, ~1860s–?)
│ │ └── Led initial reactivation from Societas Rotae Fulgentis (antiquarian precursor society, est. ~1860).
│ └── Charles Kingold (co-founder, ~1860s–?)
│ └── Focused on esoteric research; no single Grand Master noscript in early years.
│
├── Pre-Schism Leaders (~1950s)
│ └── [Unnamed Council or Wardens] – Order inactive during World Wars; quiet revival post-WWII.
│
├── Schism & OSV Branch (1957–1971)
│ └── Ernest Page (Warden of OSV, 1959–~1971)
│ ├── London astrologer and graphologist; mentored Leon Barcynski.
│ └── Worked for OSV-Aurum Solis reunion; brought in Martinist/Druidic influences.
│
└── Post-Reunification Grand Masters (1971–Present)
├── Vivian Godfrey (a.k.a. Melita Denning; Grand Master, 1976–1997)
│ ├── First female Grand Master; Jungian scholar who joined after Middle Eastern travels.
│ ├── Co-authored *The Magical Philosophy* series (1970s–1980s), popularizing OAS teachings.
│ └── Died March 23, 1997; emphasized joyful theurgy and holistic Western tradition.
│
├── Leon Barcynski (a.k.a. Osborne Phillips; Grand Master, 1997–2003)
│ ├── Succeeded wife Vivian; trained under Ernest Page from age 16.
│ ├── Co-authored *The Magical Philosophy*; led psychic investigations in 1970s.
│ ├── Issued charters leading to offshoots (e.g., to William Stoltz in 2002).
│ └── Retired June 14, 2003; reaffirmed OAS's Hermetic roots in final declaration.
│
└── Jean-Louis de Biasi (Grand Master, 2003–Present)
├── French-born author/philosopher; involved in mysteries for 40+ years.
├── Named sole successor by Leon Barcynski; holds full archival rights and higher degrees.
├── Leads "Aurum Solis - Mediterranean Yoga" branch; integrates yoga, theurgy, and Stella Gloriosa inner circle.
├── Active globally (e.g., U.S. seminars); authored *The Divine Arcana of the Aurum Solis* (2011).
└── Maintains OAS as non-commercial, lineage-focused; rejects offshoot claims to main authority.

Offshoots from OAS Charters (Autonomous, Post-2002)
├── Ordo Astrum Sophiae (Est. 2002)
│ └── William Stoltz (Grand Master, 2002–Present)
│ ├── Received Charter of Succession from Leon Barcynski; former U.S. Commandery leader.
│ ├── Focuses on traditional Ogdoadic praxis; based in Minneapolis (House of the Winged Serpent).
│ └── Led post-2002 split after OAS restricted U.S. activities.
│
└── Ordo Rosa Solis (Est. 2014)
└── [Unnamed Chiefs/Adepts] – Received full charter from William Stoltz.
├── Emphasizes innovation within traditional Ogdoadic Mysteries.
└── Maintains fraternal ties to Ordo Astrum Sophiae; European focus.

The Temple and the Mandala: The meeting of Hellenic Tantra and Indian Theurgy on the metaphysical currents of the Silk Road: Introduction.

The traditions of late antique theurgy and the tantric lineages of India and Tibet, though separated by continents and centuries, disclose a shared intuition: that philosophy and meditation, to be true, must become rites of transformation. In the walkways of Alexandria and the heights of the Himalayas, sages and initiates intuited that the human soul could not remain a mere spectator of truth. It must become luminous, transfigured, and borne aloft into the presence of the divine. The philosopher must become a theourgos, one who works with the gods and ultimately takes on their form; in the tantric idiom, the yogin must recognize themselves as none other than the deity they invoke. Across these worlds, the same current flows: truth is realized only when embodied in symbol, imagination, and silence.

Theurgy, as Iamblichus articulates in the De Mysteriis, is not mere allegory but a sacred operation wherein divine tokens (sunthemata) and ineffable names (asēma onómata) open the soul to the descent of the gods (Shaw 1995: 33–54). The rituals are no arbitrary gestures; they are threads of cosmic sympathy binding microcosm and macrocosm. Through signs, sounds, and theurgic imagination (phantasia), the soul is irradiated by ellampsis, a divine shining-forth, until it is borne beyond discursive reason into union (henōsis). This is not metaphor but metamorphosis: the very substance of the soul is attuned to the One. The Chaldean Oracles, too, affirm that “the Father snatched himself away, but he left his symbols” — the sunthemata, scattered seeds of divine presence, awaiting recognition.

In the tantric worlds of India and Tibet, a parallel wisdom unfolds. The Mālinīvijayottara Tantra, revered by Abhinavagupta as the highest Śaiva revelation, declares that mantra and mudrā are not conventional signs but pulsations (spanda) of Śiva’s own power, embedded in the nondual Śākta theology of Kashmir. In Vajrayāna Buddhism, the Guhyagarbha Tantra teaches that mandala, mantra, and mudrā are none other than the radiance of primordial awareness itself, articulated within the Mahāyāna framework of the bodhisattva path. The yogin, in deity-yoga, does not imagine a fiction but awakens to a reality already inscribed in the depths of mind. Tsongkhapa in the Great Exposition of Secret Mantra insists that deity-visualization (dmigs pa) and mantra are means by which one’s ordinary aggregates dissolve into the luminous body (sgyu lus), the subtle form of enlightenment. Longchen Rabjam, glossing the same tantra, speaks of all appearances (including the appearance of you, the reader, and this article) as the mandala of spontaneous presence.

Thus we find, in traditions geographically distant yet metaphysically proximate, a science of awakening wherein imagination is transfigured into vision, language into mantra, body into divine vehicle. Iamblichus names this autophania, the self-manifestation of the divine within the soul. Dzogchen calls it rigpa, the primordial awareness that reveals itself without effort. Both point to a luminous epiphany where the finite is irradiated by the infinite.

It's called we do a little Jani-maxxing
👇🏻
https://substack.com/@esotericdixiedharma/note/p-175911991?r=5y14ud

Anime fantasy stories are all memories from a distant future.

I will not elaborate.

(This is real btw)

Women

Based

She Binah on my Chokmah till I Da'at all over her Keter.

Every time RR starts a video "ding dong" I fucking die

Orphic Cosmology

soon

Next Evola Stream COMING UP: Tuesday, 14th October 5am EST

Chapter: "The Second Preparation of the Hermetic Caduceus"

Too many fakecels here

Phanes

@OnarAgrypnon was this you