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primitive exercises of senseless, meaningless compositions of letters, and he then
turned to the well-defined, meaningful nomina sacra. He recommended this to his
students, not only as the means to change the mood, but as a direct key to transmute
the character and for spiritual rebirth.
With respect to this, Kerning writes the following:
"The external Human Being cannot obtain with his knowledge and his
activities, positive immortality. It is therefore absolutely necessary that
in his Innermost, in all the organs of his body, his "I" speaks his Name
and that he can perceive these organs, speaking again, to him.
When the Soul and the Spirit remain in our Flesh and Blood, and they
do not become alive to a free "I", then they are still buried in the Earth,
and when the corruption occurs, they must out of necessity, dissolve
into atoms. However, as soon as we deliver them from their
imprisonment, and we get them to speak, they incorporate the outer
"I", then they also become Lord and Ruler over the earthly life, and
they will lead us, since we became one with them, in Triumph to
Immortality. It is therefore imperative and our duty to have our Soul
speak, so that we can have a dialogue with her and receive from her
the infallible Laws for our real reason for being."
-(Kerning, Briefe �ber die k�nigliche Kunst)
And Kerning continues:
"Each and every Brah'min, who has reached a certain level, receives
from the higher Brah'min his "own Word," which must serve him as a
means of disposition in all matters of life i.e. when speaking, prayers,
helping and comforting the ill and those in need. The first christian
Churchfathers made use of these means with great success. But this is
dependent upon learning and feeling such a word within yourself, then
its effect is certain and infallible, like no other word in the whole of
creation ... The manner, to tune yourself with words, is the final stage
of thinking, the Crown of Freedom, the inextinguishable Light of the
Philosophers, and it is the often falsely understood Philosopher's Stone
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Alchemy Unveiled Page 34
who has made out of many unwise, fools; it is the key to the true
recognition of God."
(Kerning, Die Mission�re).
When it comes to such means of tuning or means of changing feelings, only certain
words or names can be considered and not just any senseless combination of letters
that has been proven by Kerning through many examples in his writings.
At this point, we will mention another statement Kerning made in regards to the
subject, to clearly show that you can find two totally different Systems of Teaching in
his writings. Kerning also said this:
"Whosoever is not afraid to make the effort and possesses
perseverance, will come to the conclusion as to how far distant the
Human Being is from his spiritual "I", and what he will gain when
finally, in the Innermost of his Heart, he will again learn how to call
himself.
The greatest part and focal point of these instructions is regarding this
"Inner Calling". It is, however, after the bark has been broken and
divided into several steps, because Human Beings consist of many
different energies, but they, each and every time, give the "I" another
name to elevate it to its highest honour."
-(Kerning, Wege zur Unsterblicheit)
It is Kerning's intention, as aforementioned, to lead his students to the point where
they not only think certain sacral words spiritually, but they should learn to feel them
with their whole heart as well. That means, astrally; yes, even perceive them through
the whole body.
In this connection, Kerning conceived the Human Being (the external appearance) as
a ladder, a gradation which the student should climb spiritually, from the bottom to
the top, by means of the letter-exercises; namely, the Freemason-Apprentice is in
three steps, the Journeyman is in five steps, and the Master is in seven steps.
This is probably one of the oldest, somewhat misleading masonic concepts of
Kerning s. According to this, it seemed possible to him, in this manner, to learn to
perceive particular words on a purely physical basis.
In regards to this speculation, Kerning went as far as dividing each and every step of
the seven steps of the Master into seven additional steps. On account of this, he
complicated the Human Form into 50 divisions and even more. Then, all of them had
to be dealt with accordingly, "letter by letter"; that means, to vitalize them to the
degree that they become able to perceive.
It seems however, obvious, when Kerning drafted this speculation, which he
considered to be free-masonic, that it became apparent to him, that it was uncanny. At
the end of his elaborations, he wrote with unmistakable skepticism:
"I do not know how you will get out of the labyrinth, into which I led
you."
Alchemy Unveiled Page 35
The last sentence allows you to look deeply into this matter, and it cautions you not to
make haste and to think first, to avoid taking any unwise steps in this direction. It is
fairly easy to lead someone into a labyrinth, but it is considerably more difficult to
guide them out, safe and sound.
Even though you will find such profound truth in certain parts of Kerning's Writings,
that does not mean you should not be very skeptical when it comes to some of his
statements, especially those which deal strictly with the Letter-Exercises; the latter
are the ones which Weinfurter constantly refers to. Here he gives proof that he
imitates Kerning thoughtlessly; he copied the writings of Kerning, of which Kerning
himself was very uncertain and most problematic.
.
There is not one person known to us that became a better Human Being, or was
spiritually reborn through such psychotechnic hokuspokus; you shall recognize them
by their fruit!
It seems that the followers of the psychotechnic Letter-Exercises have not come to the
realization that the Word of God should not only be contemplated and perceived, but
most of all, it should be learned. Be Doers of the Word, not Listeners alone! With
GOD, we shall do mighty deeds; that is what is written in Psalm 60-14. When the [ Pobierz całość w formacie PDF ]