The symbol of the spiral has been used by peoples throughout the historical period, presumably to refer to the principles of cycles and ascending spirals, which are made manifest or followed in the emanation, involution and evolution of successive universes and all that they contain.1 As in certain candlesticks and what are called "Ray Crosses," certain chosen jewels are also inserted in the Crozier of the Bishop, these as suggested refer to powers of the Godhead, their presence in the spiritual Selves of men and qualities of human nature and are specially blessed in order that they may add to the efficacy of the Crozier as a physical focus of and channel for these spiritual powers, directed as they are by Orders of Angels and Archangels. The Crozier of the Bishop is, therefore, a Center of spiritualizing forces.
Such ideas as these may, it is recognized, first be learned and held in mind as acquired knowledge. Meditation upon the inner purposes of consecrated symbols, with their associated jewels, may bring an illumination to the Priest, which convinces him of the complete realism behind ceremonies and symbols when used regularly and selflessly in the service of the Supreme Deity and the members of the human race. Those who have by meditation become thus illumined-however partially at first-may experience a form of extra sensory perception which could cause them to see consecrated objects and symbols as surrounded by, and glowing and radiating with normally invisible light, sometimes of many hues. The forces flowing through the Angels associated with each of them may also be not only mentally envisaged but intuited and even "seen" if only in moments of elation and enlightenment.
It may perhaps be usefully interpolated here that all Signs of the Cross made more particularly upon the brow of a physical body, whether of infant, child or adult, and applying oil that has been especially blessed, may facilitate the opening of such inward vision and its superphysical organ of sight. Whilst in no way encouraging the pursuit of psychic development and clairvoyant visions as necessary capacities of an ideal Priest -quite the contrary, in fact-devotees are sometimes afforded the kind of visions and realization to which the author is referring and these can assist in increasing the sense of complete realism concerning the spiritual and physical powers and purposes of ceremonials. This in its turn may add to the effectiveness with which a ceremonialist performs his or her functions.
The illumination of the human mind with understanding and deep insight into the purposes for which the Ancient Mysteries and their subsequent and modern "valid" representatives have been established-namely, as outward and visible signs and channels of inward spiritual Grace will naturally increase the effectiveness of an Officiating Participant in those Mysteries.
Regular daily contemplation of the divine and the purification of the bodily life, the heart and the mind, especially freeing them of either cruelty or self-desire in any form whatever, are the surest means of developing that interior, intuitive vision and implicit insight from which knowledge of underlying principles, laws and processes in nature may be gained.
With these thoughts and suggestions the author closes his presentation of a group of ideas which seem to him to be pertinent to the fulfillment of the highest ideals of the "sweet but heavy burden on the Priesthood."