Invisible Fire: Traditional Themes in Western Mysticism and Sethian Gnosticism, by Nicholaj de Mattos Frisvold
Crossed Crow Books, 220 pages, 1959883607, August 2024

Nicholaj de Mattos Frisvold’s Invisible Fire: Traditional Themes in Western Mysticism and Sethian Gnosticism offers a profound exploration of the starlit river of ancient wisdom that connects the diverse tributaries of Western spirituality. Drawing from a wellspring of Gnostic and Apocryphal texts, Frisvold illuminates the Primordial Tradition, turning our gaze to the heavenly realms of pure Platonic ideas where all mystical paths converge into a slipstream of cosmic consciousness.

Frisvold, a behavioral psychologist, anthropologist, and consecrated Bishop of Gnostic, Catholic, and Orthodox lineages, has spent decades studying a wide range of spiritual practices, from African-based traditions to European witchcraft. His scholarly analysis of ancient texts, combined with his poetic prose and engaging writing style, make these complex concepts more accessible to readers. Frisvold’s meticulous citations also provide a valuable resource for those seeking to dive deeper into the obscure texts discussed, providing a springboard for further exploration and independent research.

Divided into two parts, titled “Gnosis” and “Praxis,” this book offers both theoretical insights and practical guidance. The first section consists of essays on the Primordial Tradition, while the second provides a collection of rituals for personal spiritual growth. At the heart of Invisible Fire lies the Biblical figure of Seth, the third son of Adam and Eve, who replaced the slain Abel. From the Gnostic perspective, he is the embodiment of the Primordial Tradition and takes on a Christ-like role. “Due to his perfected state, Seth enters the world as a perfected one, the upright one, and, as such, becomes the symbol of redemption, prophecy, and tradition,”1 Frisvold says.

“Invisible Fire is about this legacy left by Seth and is explored through examining the Primordial Tradition and the Sethian themes found in Western Mysticism.”2 

Frisvold introduces the core principle of the Primordial Tradition as a non-dual cosmology centered on the interconnectedness of all things and the divine. This perspective rejects the dualistic worldview that separates the spiritual from the material, emphasizing the underlying unity of existence. In addition to this non-dual cosmology, the Primordial Tradition places great importance on divine revelation, the direct experience or understanding of spiritual truths. According to Frisvold, “these are paths of prophetic activity that focus on how we can connect to the Empyrean realm in such a way that we become subject to this revelatory fire that gives luminescence to stars and angels.”3

In the Primordial Tradition, God is considered the incandescent source and center of everything, both seen and unseen. Therefore, in our fallen, imperfect state, everything we experience is fragmented like a shattered mirror, the scattered shards reflecting distortions of the Divine Light. To truly understand the divine, we must transcend our material limitations and recognize that the physical world is a reflection of a higher, perfect order. This higher order can be understood through the stars, which represent a tangible manifestation of the divine.

Frisvold’s analysis of the Cain and Abel narrative offers a compelling interpretation that transcends dualistic notions of good and evil. Departing from the canonical portrayal of Cain as a villainous murderer driven by envy and wrath, the Primordial Tradition offers a more nuanced perspective, presenting him and his brother Abel as archetypal figures representing opposing forces within the human soul.

The story of Cain and Abel is not merely a tale of fratricide but a profound allegory of the dual nature of humanity, the clash of the divine and the profane. Cain, the hylic man, embodies the material and sensual aspects of existence, while Abel, the psychic man, represents the spiritual and intuitive nature. Their sibling rivalry represents the internal battle between the material and spiritual, waged within the heart of every human being.

Cain’s murder of Abel is not merely a senseless crime of passion but a symbolic sacrifice, a dark ritual that unwittingly sets the stage for a greater redemption. It is a catalyst for the emergence of Seth, the divine mediator, who bridges the chasm between the earthly and the celestial.

“When Cain murdered Abel, he sacrificed the flesh and released the spirit,” Frisvold says. “He did what needed to be done in order to become perfected.”4

Seth, the pneumatic man, embodies the divine spark that unites the material and spiritual realms. Through this act, Cain inadvertently paved the way for Seth’s revelation, demonstrating that even the darkest aspects of human nature can serve a higher purpose.

Frisvold explains that Cain’s murder of Abel was redemptive, much in the same way that Judas’s betrayal of Jesus paved the way for salvation. “It is the redemption of the soul from its material state that is enabled through the betrayer and the betrayed, the murderer and the murdered, dissolving the dyadic illusion and becoming one,”5 he says.

According to Frisvold, the white and black pillars standing sentinel at the entrance to the Temple of Solomon, Jachin and Boaz, symbolize the dual nature of humanity, manifested in the right and left-hand paths of Seth and Cain. Jachin, the pillar of understanding, reveals the mystery of Seth and the divine spark within us. Boaz, the pillar of confusion, represents the material world and the illusions that obscure our spiritual vision.

As Frisvold explains, “Ultimately, the pillar of confusion carries the secrets of Cain’s legacy as the pillar of Jachin reveals the mystery of Seth, which Cain made possible.”6 As the pillars of Jachin and Boaz stand before the Temple of Solomon, so too do Cain and Seth represent the twin forces of darkness and light. The profane and the sacred, the abyss and the empyrean, are not opposites but complementary aspects of the Great Work.

Frisvold’s insightful interpretation of the pillars aligns with the following passage from the Gnostic Gospel of Phillip: “Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its original nature. But those who are exalted above the world are indissoluble, eternal.”7

Frisvold’s analysis of the Cain and Abel narrative exemplifies the non-dualistic cosmology central to the Primordial Tradition, illuminating the interconnectedness of all things, even the seemingly contradictory forces within the human psyche. Cain is not merely a villain but a necessary catalyst for spiritual evolution. His actions, though seemingly dark and destructive, ultimately serve to illuminate the path to divine consciousness.

Seth, the third brother, emerges as a symbol of hope and renewal. He embodies the divine spark within humanity, the potential for spiritual enlightenment. Seth’s legacy is a testament to the enduring power of the human spirit, capable of overcoming even the darkest of sins. Thus, the tale of Cain and Abel is a timeless parable that teaches us the importance of balancing the material and spiritual aspects of our nature. By recognizing the divine spark within us and striving to overcome the limitations of our material existence, we can achieve spiritual enlightenment and liberation.

Frisvold also presents a non-dualistic perspective on the fraternal rivalry between Archangel Michael and Satan. “Bogomil doctrine teaches that Satanael, Michael’s brother, was forgiven for his mistake, and, as such, redemption already happened by the intervention of God, which made it unnecessary for Jesus Christ to die for a sin already forgiven,” Frisvold says. “Rather, Jesus came as an example and to light the fire of gnosis and wisdom. Saint Michael took care of the spiritual domain as the ‘Golden Tzar,’ and Satanael was given the material realm and to rule over as its ‘Silver Tzar,’ clearly referencing the two main luminaries of the heavens.”8

One of the most intriguing aspects of Invisible Fire is its emphasis on astral magic, the celestial wisdom Adam received from the angel Raziel and passed down to Seth.

“One who knows their star will know themselves, and from this, an ability of discernment that recognises the divine mirror upon the Earth will be born,”9 Frisvold says.

This passage really jumped out at me, because, a few years ago, one of my spirit guides told me in my sleep that my star is Aldebaran. The next day, I plugged fixed stars into my natal chart and was startled to discover that Aldebaran is exactly conjunct with my Sun at 9 degrees Gemini. I’ve been hooked on studying fixed stars in astrology ever since. 

In an essay titled “The Regent of the Milky Way,” Frisvold paints a vivid picture of the Milky Way as a celestial river of liquid silver flowing through the heavens. This astral stream of immortalizing milk is the Pleroma, a transcendent realm beyond the traditional seven planets, ruled by Seth. This evocative imagery reminded me of an enigmatic message on one of the Orphic gold tablets: “A god you have become from a man. A kid you fell into milk.”10 Perhaps the Milky Way represented the transformative journey from human to divine for Orphic mystics as well.

As a Gemini, I was especially intrigued by Frisvold’s association of the Milky Way with my zodiac sign. He explains that the celestial river leads to Gemini, the sign of duality, which nourishes the twins Castor and Pollux, and “challenges our choices by strength and mercy.”11 This house of Mercury holds the caduceus, the symbol of balance and healing, where the snakes of Mercury and Sulphur coexist in perfect harmony, supporting the sacred path. 

One of my favorite essays is titled “Raziel’s Secret.” In this magical work, the Tzohar is described as a literal jewel, a sapphire forged in primordial light. Revealed by the angel Raziel, this sapphire enabled Adam to read the Book of Raziel by holding it to his eye. I was delighted by this enchanting touch of Jewish fairy tale mysticism. 

Raziel, a being of extraordinary power, is both a Seraphim and an Ophanim, and as such, “belongs to the potencies of divine fire guarding and watching the divine throne itself.”12 Frisvold explains that Seraphim are the guardians of “the primordial fire of transcendence, the glowing coals of perfect fire flowing forth in the rivers of wisdom from the divine throne.”13 Being a Seraphim “means that Raziel is not only an angel formed in the likeness of the mystery itself; Raziel is the voice of the Tzohar.”14

The Praxis section of Invisible Fire includes several rituals that utilize the power of the fixed stars, and have that old school feel of the Greek Magical Papyri. One such ritual involves creating a protective talisman using a scorpion. The practitioner is instructed to feed the scorpion wine and herbs while reciting a hymn to Antares, the Royal Star and heart of the Scorpio constellation. While acquiring a scorpion, dead or alive (the ritual doesn’t specify which), might be challenging, I personally own a taxidermy scorpion necklace that I wear to honor my natal Mars and Saturn in Scorpio, which I’m considering incorporating into a modified version of this ritual to imbue it with protective energy.

While the grand scope of this luminous work may be a bit overwhelming for the casual reader, Invisible Fire will serve as a valuable resource for those seeking a deeper understanding of the mysteries of the universe and the human soul. Its esoteric insights, like the stars themselves, illuminate the ancient traceless paths of Gnosis, awakening the divine spark, the invisible fire that flickers within us all.

References

  1. page xi-xii
  2. page xii
  3. page ix-x
  4. page 180
  5. page 33
  6. page 33
  7. https://www.pseudepigrapha.com/LostBooks/phillip.htm
  8. page 184
  9. page 34
  10. http://assets.cambridge.org/97805215/18314/excerpt/9780521518314_excerpt.htm
  11. page 66
  12. page 134
  13. page 134
  14. page 134