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I suffered the deadly embrace of the Snake and of the Goat; I paid the infernal homage to the shame of Khem

:)


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5. I suffered the deadly embrace of the Snake and of the Goat; I paid the infernal homage to the shame of Khem.
Crowley's comment: It accepts the formulae of:

(a) Duality,i.e., life as vibration.

(1) Death.

(2) The illusion of Knowledge.

(b) Exile.

(1) The Hunger of Lust.

(2) Labour.

It acquiesces in the shame of being a God concealed in animal form.
6. Therein was this virtue, that the One became the all.
Crowley's comment: The object of this act is to realize the possibilities of one's unity by representing its wholeness as an infinite number of

particular cases, just as one might try to get an idea of the meaning of ``poetry'' by studying all available poems. None of these can be more than one imperfect illustration of the abstract idea; yet only through these concrete images can one get any understanding of what it means.

 

I am also reminded again of the Thelemic parable I was given some time ago, which I'll repost here:


Once upon a time there was a Great Wild Beast whose mighty roar could be heard all over a sleepy kingdom. In this kingdom there were many lovely maidens. Each maiden lived in a wonderful cottage by a lake or a stream or by the ocean or by an echoing valley. The children of this kingdom knew no mother or father but rather sought sustenance and comfort in the house of one of the many maidens. Each maiden gathered about herself all of the beautiful children that the she came in contact with and taught them by the LVX of Her Soul. Each maiden could hear the roar of the GWB and knew that with each roar new children would come seeking sustenance and shelter and knowledge. The maidens would leave on porch lights to guide the children to them for the Kingdom was enveloped in eternal darkness save in the presence of Maiden. If a child learned well they became a Maiden and left the cottage, with a light of their own, to build and light a cottage of their own. At intervals a GWB would be born and roar for a time. Each GWB, nearing the time of His passing, would teach a Maiden how to roar like them and instruct them to pass the roar on until they heard another GWB. Once the GWB died and his roar was not heard in the Kingdom for many a year. The faithful Maidens kept the porch lights on for the children but some of the maidens could not themselves remember what they should teach the children when they came. For these had taught only by the sound of the voice of the GWB and had never learned to teach by the LVX of Her Soul. So when the voice of the GWB could be heard no more in the kingdom these maidens gradually began to age and wither until they became hags full of venom and hate (which is love after another manner). Still the children came and still the Maidens and the Hags taught. If the Maidens taught self-reliance, the Hags taught submission. If the Maidens taught courage the Hags taught deceit. Thus was the way in the Kingdom for many a year.

 

The six Amshaspends (seven with himself, chief of all), the primitive Spiritual Angels and Men are collectively his Logos. The Zoroastrian Amshaspends create the world in six days or periods also, and rest on the Seventh; whereas that Seventh is the first period or "day," in esoteric philosophy, (Primary creation in the Aryan cosmogony). It is that intermediate AEon which is the Prologue to creation, and which stands on the borderland between the uncreated eternal Causation and the produced finite effects; a state of nascent activity and energy as the first aspect of the eternal immutable Quiescence. In Genesis, on which no metaphysical energy has been spent, but only an extraordinary acuteness and ingenuity to veil the esoteric Truth, "Creation" begins at the third stage of manifestation. "God" or the Elohim are the "Seven Regents" of Pymander. They are identical with all the other Creators.



But even in Genesis that period is hinted at by the abruptness of the picture, and the "darkness" that was on the face of the deep. The Alahim are shown to "create" -- that is to say, to build or to produce the two or "double heaven" (not Heaven and Earth); which means, in so many words, that they separated the upper manifested (angelic) heaven, or plane of consciousness, from the lower or terrestrial plane; the (to us) eternal and immutable AEons from those periods that are in space, time and duration; Heaven from Earth, the unknown from the KNOWN -- to the profane. Such is the meaning of the sentence in Pymander, which says that: "THOUGHT, the divine, which is LIGHT and LIFE (Zeruana Akerne) produced through its WORD, or first aspect," the other, operating THOUGHT, which being the god of Spirit and Fire, constructed seven Regents enclosing within their circle the world of Senses, named "fatal destiny." The latter refers to Karma; the "seven circles" are the seven planets and planes, as also the seven invisible Spirits, in the angelic spheres, whose visible symbols are the seven planets, (Another proof, if any were needed, that the ancient Initiates knew of more than seven planets is to be found in the Vishnu Purana, Book II., ch. xii., where, describing the chariots attached to Dhruva (the pole star), Parasara speaks of "the chariots of the NINE planets," which are attached by aerial cords.) the seven Rishis of the great Bear and other glyphs. As said of the Adityas by Roth: "they are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life which exists as it were behind all these phenomena."

It is they -- the "Seven Hosts" -- who, having "considered in their Father (divine Thought) the plan of the operator," as says Pyrnander, desired to operate (or build the world with its creatures) likewise; for, having been born "within the sphere of operation" -- the manifesting Universe -- such is the Manvantaric LAW. And now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. Those who were born within the sphere of operation were "the brothers who loved him well." The latter -- the "him" -- were the primordial angels: the Asuras, the Ahriman, the Elohim -- or "Sons of God," of whom Satan was one -- all those spiritual beings who were called the "Angels of Darkness," because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. Nevertheless, the spirituality of those much abused "Sons of Light" which is Darkness, must be evidently as great in comparison with that of the Angels next in order, as the ethereality of the latter would be, when contrasted with the density of the human body. The former are the "First-born"; therefore so near to the confines of pure quiescent Spirit as to be merely the "PRIVATIONS" -- in the Aristotelian sense -- the ferouers or the ideal types of those who followed. They could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by "God" -- otherwise, TO HAVE REBELLED.

We have here a description of that primordial N.O.X. that again, in our time, is ignored by all philosophical, mystical and magickal systems except Thelema.  And because of those dupes of the Black Lodge in the Yellow Press, leads others to believe that Crowley and those connected with his philosophy are mere hedonists and satanists.

These "Sons of God" and legions of Satan are the Watchers and guides of humanity, ready to teach us of the nature of our divinity when we are properly prepared that we may hear their voice.

93/93

pj

Very Interesting.



93

Paul Joseph Rovelli
wrote:

Hi All,


Further on in HPBs Secret Doctrine, Vol. IV, Section 4, we read:

 

Chinese cosmogonies have their "Lord of the Flame" and their "Celestial Virgin," with little "Spirits to help and minister to her; and big Spirits to fight those who are the enemies of other gods." But all this does not prove that the said allegories are presentments or prophetic writings which all refer to Christian theology.


The best proof one can offer to Christian Theologians that the esoteric meaning in the Bible -- in both Testaments -- was the assertion of the same idea as in our Archaic teachings -- to wit, that the "Fall of the Angels" referred simply to the incarnation of angels "who had broken through the Seven Circles" -- is found in the Zohar. Now the Kabala of Simeon Ben Iochai is the soul and essence of its allegory, as the later Christian Kabala is the "dark cloaked" Mosaic Pentateuch. And it says (in the Agrippa MSS.):

"The wisdom of the Kabala rests in the science of the equilibrium and Harmony."

"Forces that manifest without having been first equilibrized perish in space" ("equilibrized" meaning differentiated).

"Thus perished the first Kings (the Divine Dynasties) of the ancient world, the self-produced Princes of giants. They fell like rootless trees, and were seen no more: for they were the Shadow of the Shadow"; to wit, the chhaya of the Shadowy Pitris. (Vide about the "Kings of Edom.")

 

Chinese mysticism, especially Taoism has the repuation  of associating true attainment to the ability to carry on well in the practical demands of daily life in addition to the realization of enlightenment.  Such is the condition of their 'Superior Man'.  James Legge deals with this topic in his introduction to the I-Ching. 


 

The difference between differentiated consciousness (microcosm) and non-differentiated consciousness (macrocosm) is essential.  In a private discussion that I've been having with a friend of mine at the Luminist Foundation, I've argued for the idea that the Atman or Spirit is of the non-differentiated consciousness and that the heart of the soul (Tiphareth) is the only point where any idea of immortality may be attained; meaning that it is the higher personality that strives to attain this and that because of this, the personality (differentiated conscoiusness) would be annihilated otherwise.  The spirit is but a spark of the intimate fire that is God or Universal Mind & non-differentiated consciousness, which means it has no personality and all anthropomorphosisms are in complete error, as they pertain possibly and only to the personality that is our higher selves, addressed in a general fashion.  Therefore the personalities assigned to this generality by each specific culture, says more of the collective mind (Soul or egregore) of the culture than of any true nature of the Godhead.

 

It is such anthropomorphisms that most prophets rebell against in their search for the one principle, Cf, Zoroaster, Abraham, Mohammed etc.


 

The Hebrew Elohim, called in the translations "God," and who create "light," are identical with the Aryan Asuras. They are also referred to as the "Sons of Darkness" as a philosophical and logical contrast to light immutable and eternal. The earliest Zoroastrians did not believe in Evil or Darkness being co-eternal with Good or Light, and they give the same interpretation. Ahriman is the manifested shadow of AHURA-MAZDA (Asura-mazda), himself issued from Zeruana Akerne "boundless (circle of) Time" or the Unknown Cause. "Its glory," they say of the latter, "is too exalted, its light too resplendent for either human intellect or mortal eye to grasp and see." Its primal emanation is eternal light, which, from having been previously concealed in DARKNESS was called to manifest itself and thus was formed Ormazd, the "King of Life." He is the "first-born" in BOUNDLESS TIME, but, like his own antitype (pre-existing Spiritual idea), has lived within darkness from all eternity.

 

This lesser and finite light is that which is mentioned in Liber LXV; in part what I've posted above, and the following:


2. So came I to Duant, the starry abode, and I heard voices crying aloud.
Crowley's comment: Being now open to the whole Universe, the Soul hears whatever is spoken. (Air is the vehicle of sound).
Motta's comment: To mix metaphor with objective scientific information is sometimes dangerous. Air is not the only vehicle of sound, and any way, in the mystical symbologyof the elements, hearing is referred to Akasha. We might say, therefore, that here is spoken of Akasha Vay, Sub-Element of the Elemetn of Air which is, so to speak, the Root of emotions are referred to Water. But of course thought and emotion, in what they intereact, partake of the nature of both, and sometimes more, Elements. It must always be kept in mind—if you will pardon the pun—that this Chapter refers to mind from the point of view of Spirit, that is, from the point of view of Initiation.
3. O Thou that sittest upon the Earth! (so spake a certain Veiled One to me) thou art not greater than thy mother! Thou speck of dust infinitesimal! Thou art the Lord of Glory, and the unclean dog.
Crowley's comment: A ``Veiled One'' (Isis) explains that no individual consciousness can be more than the sphere of which it is born

and which constitutes its environment. It is equally supreme and vile, these qualities being illusions produced by artificial relations, which may be chosen at will.

Motta's comment: May be chosen at will before incarnation, and even then within limits. After incarnation, you are bound by your genetic limitations. You can do much, as in Initiate; but you are limited by your inherited combination of chromosomes.

This is one of the many reasons—all of them selfish, We assure—why the Adepts are continuously trying to improve mankind. The healthier, subtler, more complex combinations are asvailable, the greater the chances of expansion. Samadhi experienced by the brain of a 75 IQ is not the same as that of a brain of 300 IQ. Even if it happens to be the same kind of samadhi. You can’t make a silkpurse out of a sow’s ear. But you can make a beautiful purse out of pig leather, if you are skilful, and the pi8g healthy enough before death. In short, you must work with the material at your disposal, you must accept the fact that this material is basically an animal, and you must never make the mistake of denying or mortifying or restricting the beast in you. It must be trained, not broken!

 

This lesson is encountered by the Neophyte with the ordeal of the Nephesch.  In this grade one swears an oath to obtain control over the nature and powers of one's being.  Such a task is utterly impossible until the aspirant lears to work with the now exagerated and empowered movements of his or her animal soul rather than against it.  


 

Similarly one must not confuse one's pure will with either the higher aspirations of the Ruach, or the lower inertia of the prakrti and Nephesch, i.e. the tendencies.  Rather the pure will is unity of one's concious volition with the unconcscious self.  When the pure will is performed the 'inertia of the whole universe' is behind one's actions: it is the way of the Tao and involves the harmonization of one's aspiration with the powers of the beast within.   


4. Stooping down, dipping my wings, I came unto the darkly-splendid abodes. There in that formless abyss was I made a partaker of the Mysteries Averse.
Crowley's comment: The Godhead, in order to realize itself, must involuntarily submit to undergo the experience of imperfection. It must take the Sacrament which unites it with the dark glamour of ``Evil,'' the counterpart of that which exalts the ``Sinner'' to Godhead.

Motta's comment: The concept of God coming down into matter in order to “redeem” it is false, connected with the psychological hiatus between Chesed and Binah. The fable of the Fall was invented to explain why man is so unfortunately constituted (from the point of view of lazy men, of course), and to uphold the Father-Image at any cost. In reality, the hiatus is due to the fact that man is a Spirtual entity quickening the body and mind of na animal. There is no physiological connection in the brain between the faculties called the Supernals by the Qabalists and the highest faculty of the homo saps: Chesed. Daath is therefore an artificial construct (again th Ahamkara) with the purpose of making possible integration between the God and the man. Its inefficiancy is cdue to its very recent apparition. All the faculties related to the higher Manas and to Buddhi-Manas are liable to confusion and error at this stage of evolution, becdause they are new, and still at the experimental stage. And the lower faculties, left to themselves, work well from a worldly point of view: the man (or woman) is happy, contented, prosperous, and dead to the higher life. As soon as the higher faculties become active, happiness of this sort disappears. The man, no maltter how brilliant, proves incapable of providing his own living or that o fhis family; becomes “anti-social” and quite often ends up oin prison or in the asylum. In the land of the blind the one-eyed man had better run for his life. Check Liber VII II.27-33.

The purpose is to create a human type capable of living the higher life while in the body of flesh, and doing it without trouble, perturbation or unnecessary pain. This purpose may take Us a few hundred thousand years yet to accomplish, but that is Our program. Until then.

Why then does God come into matter? To enrich His-Her-Its Experience. And this enriching of experience is basically a selfish impulse. We are not trying to “save” man. Dammit, We are man. Without Us, there is only the monkey and the blind thing of slime here, as LXV itself wil make clear later on.


Matter is is but the condition of experience dictated by the law of 'divine reason' as described by Levi.  The kabbalah also supports this, there can be no experience, and thus manifestation of divine power as such without the self imposition of finite restrictions via space marks in the one mind.

 

The delusion of leaving behind the animal appetites and ascending into disembodied state as 'pure' non embodied bieng is like communism, is sounds great (to those who are afraid of life) in theory, but leads to imabalance and disaster in practice. 



5. I suffered the deadly embrace of the Snake and of the Goat; I paid the infernal homage to the shame of Khem.
Crowley's comment: It accepts the formulae of:

(a) Duality,i.e., life as vibration.

(1) Death.

(2) The illusion of Knowledge.

(b) Exile.

(1) The Hunger of Lust.

(2) Labour.

It acquiesces in the shame of being a God concealed in animal form.

6. Therein was this virtue, that the One became the all.

Crowley's comment: The object of this act is to realize the possibilities of one's unity by representing its wholeness as an infinite number of

particular cases, just as one might try to get an idea of the meaning of ``poetry'' by studying all available poems. None of these can be more than one imperfect illustration of the abstract idea; yet only through these concrete images can one get any understanding of what it means.

 

I am also reminded again of the Thelemic parable I was given some time ago, which I'll repost here:


Once upon a time there was a Great Wild Beast whose mighty roar could be heard all over a sleepy kingdom. In this kingdom there were many lovely maidens. Each maiden lived in a wonderful cottage by a lake or a stream or by the ocean or by an echoing valley. The children of this kingdom knew no mother or father but rather sought sustenance and comfort in the house of one of the many maidens. Each maiden gathered about herself all of the beautiful children that the she came in contact with and taught them by the LVX of Her Soul. Each maiden could hear the roar of the GWB and knew that with each roar new children would come seeking sustenance and shelter and knowledge. The maidens would leave on porch lights to guide the children to them for the Kingdom was enveloped in eternal darkness save in the presence of Maiden. If a child learned well they became a Maiden and left the cottage, with a light of their own, to build and light a cottage of their own. At intervals a GWB would be born and roar for a time. Each GWB, nearing the time of His passing, would teach a Maiden how to roar like them and instruct them to pass the roar on until they heard another GWB. Once the GWB died and his roar was not heard in the Kingdom for many a year. The faithful Maidens kept the porch lights on for the children but some of the maidens could not themselves remember what they should teach the children when they came. For these had taught only by the sound of the voice of the GWB and had never learned to teach by the LVX of Her Soul. So when the voice of the GWB could be heard no more in the kingdom these maidens gradually began to age and wither until they became hags full of venom and hate (which is love after another manner). Still the children came and still the Maidens and the Hags taught. If the Maidens taught self-reliance, the Hags taught submission. If the Maidens taught courage the Hags taught deceit. Thus was the way in the Kingdom for many a year.

 

Those who fear the life force, fear the beast and the whore, since such are the means by which the LVX manifests itself.  The delusion of escape from the animal, leads to a shutting up, such call themselves 'moral' and 'rational' yet their constitution is usually weak frail, distorted, and impotent. Hence the image of the old had, the anger and deciet are but the manifestations of the LVX denied in its animal form in favor of its unconditioned form.  Yet the contact with the LVX is nonetheless lost, since these cripples have replaced it with their ideals, and thus they enshrine the shells and the excrement of Choronzon calling it 'God'. 



 

The six Amshaspends (seven with himself, chief of all), the primitive Spiritual Angels and Men are collectively his Logos. The Zoroastrian Amshaspends create the world in six days or periods also, and rest on the Seventh; whereas that Seventh is the first period or "day," in esoteric philosophy, (Primary creation in the Aryan cosmogony). It is that intermediate AEon which is the Prologue to creation, and which stands on the borderland between the uncreated eternal Causation and the produced finite effects; a state of nascent activity and energy as the first aspect of the eternal immutable Quiescence. In Genesis, on which no metaphysical energy has been spent, but only an extraordinary acuteness and ingenuity to veil the esoteric Truth, "Creation" begins at the third stage of manifestation. "God" or the Elohim are the "Seven Regents" of Pymander. They are identical with all the other Creators.

But even in Genesis that period is hinted at by the abruptness of the picture, and the "darkness" that was on the face of the deep. The Alahim are shown to "create" -- that is to say, to build or to produce the two or "double heaven" (not Heaven and Earth); which means, in so many words, that they separated the upper manifested (angelic) heaven, or plane of consciousness, from the lower or terrestrial plane; the (to us) eternal and immutable AEons from those periods that are in space, time and duration; Heaven from Earth, the unknown from the KNOWN -- to the profane. Such is the meaning of the sentence in Pymander, which says that: "THOUGHT, the divine, which is LIGHT and LIFE (Zeruana Akerne) produced through its WORD, or first aspect," the other, operating THOUGHT, which being the god of Spirit and Fire, constructed seven Regents enclosing within their circle the world of Senses, named "fatal destiny." The latter refers to Karma; the "seven circles" are the seven planets and planes, as also the seven invisible Spirits, in the angelic spheres, whose visible symbols are the seven planets, (Another proof, if any were needed, that the ancient Initiates knew of more than seven planets is to be found in the Vishnu Purana, Book II., ch. xii., where, describing the chariots attached to Dhruva (the pole star), Parasara speaks of "the chariots of the NINE planets," which are attached by aerial cords.) the seven Rishis of the great Bear and other glyphs. As said of the Adityas by Roth: "they are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life which exists as it were behind all these phenomena."

It is they -- the "Seven Hosts" -- who, having "considered in their Father (divine Thought) the plan of the operator," as says Pyrnander, desired to operate (or build the world with its creatures) likewise; for, having been born "within the sphere of operation" -- the manifesting Universe -- such is the Manvantaric LAW. And now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. Those who were born within the sphere of operation were "the brothers who loved him well." The latter -- the "him" -- were the primordial angels: the Asuras, the Ahriman, the Elohim -- or "Sons of God," of whom Satan was one -- all those spiritual beings who were called the "Angels of Darkness," because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. Nevertheless, the spirituality of those much abused "Sons of Light" which is Darkness, must be evidently as great in comparison with that of the Angels next in order, as the ethereality of the latter would be, when contrasted with the density of the human body. The former are the "First-born"; therefore so near to the confines of pure quiescent Spirit as to be merely the "PRIVATIONS" -- in the Aristotelian sense -- the ferouers or the ideal types of those who followed. They could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by "God" -- otherwise, TO HAVE REBELLED.

 

My paper dealing with Zoroastrianism and Brahmanism also touches upon these issues cf: http://astron-argon.com/indo-iranians.htm


 

We have here a description of that primordial N.O.X. that again, in our time, is ignored by all philosophical, mystical and magickal systems except Thelema.  And because of those dupes of the Black Lodge in the Yellow Press, leads others to believe that Crowley and those connected with his philosophy are mere hedonists and satanists.

These "Sons of God" and legions of Satan are the Watchers and guides of humanity, ready to teach us of the nature of our divinity when we are properly prepared that we may hear their voice.

93/93


pj

 

93/93



 Ryan
That's really interesting. I'd heard about Merkabah mysticism but hadn't found a sort of 'in' to it that really made it click, but reading this and doing a little digging shows the parallels with Hellenistic thought. I'll have to reread LXV, with the commentaries. 

John M.
Hi John,

93

It seems the Hellenistic Jews may also be a part of the Akhenaten legend.  He had moved his capital city to the area of Egypt that later became Greece and it is he like Moses that is credited with founding Monotheism.  The Egyptian and Greek schools seem to have been profoundly intertwined as well.  And all of this, Blavatsky gives to Hindu origin, generally.



93/93

pj
Well If it were me I'd research what Philo of alexandria said about 


the merkabah as well as the Jewish encyclopedia and several other 
sources in Judaism
But then again thats just me

regards
john moon


Interest!!!

 

As..... AKHENATON ( akh -en- aton  = life -of -aton { Of God


 

In between political Capital Thebes and traditional Capital Memphis that akhenaton as his new Capital Amarna as today, don't understand how connect with Greece that time?

 

Because Tutmosis III ( Men-kheper-Ra ) took over from Akhenaton as Monotheism.


 

Wonder as say Blavatsky give to Hindu Origin, how that? and which Group  of Hindu?

John M.
Hi John,

93

Sorry, I don't know how I put it in my mind that Amarna was put near or into Greece.  Though I have (as others) connected Akhenaten with Oedipus and Moses, which I'll offer as my flimsy excuse.



Per HPB's tracing of much back to Hindu origin, note the Rig Veda's probably one of the oldest documents on the planet.  But really, it's discusses throughout Isis Unveiled and The Secret Doctrine.  Interestingly enough, in this morning's reading, the end of Section 4 of Volume IV:

In the Mythology of the earliest Vedic Aryans as in the later Puranic narratives, mention is made of Budha, the "Wise"; one "learned in the Secret Wisdom," and who is the planet Mercury in his euhemerization. The Hindu Classical Dictionary credits Budha with being the author of a hymn in the Rig Veda. Therefore, he can by no means be "a later fiction of the Brahmins," but is a very old personation indeed.

Throughout her works, HBP shows how much that was going on in Hindu writings, was translated into other cultures and she generally prefers the idea that the most ancient knowledge is in the East.

93/93


pj

Hi All,

93

Continuing with the fourth section of Volume 4 of HPB's Secret Doctrine:

 

The moon is the deity of the mind (Manas) but only on the lower plane. "Manas is dual -- lunar in the lower, solar in its upper portion," says a commentary. That is to say, it is attracted in its higher aspect towards Buddhi, and in its lower descends into, and listens to the voice of its animal soul full of selfish and sensual desires; and herein is contained the mystery of an adept's as of a profane man's life, as also that of the post-mortem separation of the divine from the animal man. The Ramayana -- every line of which has to be read esoterically -- discloses in magnificent symbolism and allegory the tribulations of both man and soul. "Within the body, in the midst of all these life-winds (? principles), which move about in the body, and swallow up one another (This is explained by the able translator of Anugita in a foot-note (p. 258) in these words: "The sense appears to be this; the course of worldly life is due to the operations of the life-winds which are attached to the SELF, and lead to its manifestations as individual souls), blazes the Vaishvana fire (" Vaisvanara (or Vaishvanara) is a word often used to denote the Self" -- explains Nilakantha.) sevenfold, of which 'I' am the goal," says the Brahmana (Translated by Kashinath Trimbak Telang, M.A., Bombay.).


 

It is interesting to see the Alchemical process of Solve et Coagula in the life-cycle; as all Alchemy is built on the observation of nature.  In this case, the spirit and soul (Mercury and Sulphur) are removed from the body (Salt) upon death...Solve. Death then, becomes some sort of cleansing formula where first the body is perfected by first being broken down (putrefaction-nigredo) and then restored into the evolutionary chain.  As well, the Soul is then fortified by its connection to Spirit; yet stripped of the limiting lower personality of the previous life.  Spirit is always pure, and perhaps it is in this that we can glean even greater insight into Liber AL's teaching on Pure Will.

 

But the chief "Soul" is Manas or mind; hence, Soma, the moon, is shown as making an alliance with the solar portion in it, personified as the Prachetasas. But of the seven keys that open the seven aspects of the Ramayana, as of every other Scripture, this is only one -- the metaphysical.



The symbol of the "Tree" standing for various Initiates was almost universal. Jesus is called "the tree of Life," as also all the adepts of the good Law, while those of the left Path are referred to as the "withering trees." John the Baptist speaks of "the axe" which "is laid to the root of the trees" (Matth. iii. 10); and the King of Assyria's armies are called trees (Isaiah x. 19).

 

It would seem interesting then, to look into this quote from Nuit in Liber AL:



AL I.59: “My incense is of resinous woods & gums; and there is no blood therein: because of my hair the trees of Eternity.

59. Nuit: Her cult.

Nuit declares the fit form of Her cult as a Rite. Her incense is of ‘resinous woods and gums’ – sacred to Her as scented, fluid1[1], and vital. There is no blood therein; for Her worship involves neither life nor death; it is a Growth in all ways, the primal mode of Being. Her hair: this phrase is to be studied side by side with my account of my Visions of Her2[2]: it will be clear to those who may attain thereto.

THE OLD COMMENT
"Because", etc. This mystical phrase doubtless refers to some definite spiritual experience connected with the Knowledge of Nuit.
THE NEW COMMENT
It seems possible that Our Lady describes Her hair as "the trees of Eternity" because of the tree-like structure of the Cosmos. This is observed in the 'Star-Sponge' Vision. I must explain this by giving a comparatively full account of this vision.
The 'Star-Sponge' Vision.

There is a vision of a peculiar character which has been of cardinal importance in my interior life, and to which constant reference is made in my magical diaries. So far as I know, there is no extant description of this vision anywhere, and I was surprised on looking through my records to find that I had given no clear account of it myself. The reason apparently is that it is so necessary a part of myself that I unconsciously assume it to be a matter of common knowledge, just as one assumes that everybody knows that one possesses a pair of lungs, and therefore abstains from mentioning the fact directly, although perhaps alluding to the matter often enough.

It appears very essential to describe this vision as well as is possible, considering the difficulty of language, and the fact that the phenomena involve logical contradictions, the conditions of consciousness being other than those obtaining normally.

The vision developed gradually. It was repeated on so many occasions that I am unable to say at what period it may be called complete. The beginning, however, is clear enough in my memory.

I was on a retirement in a cottage overlooking Lake Pasquaney in New Hampshire. I lost consciousness of everything but an universal space in which were innumerable bright points, and I realized this as a physical representation of the Universe, in what I may call its essential structure. I exclaimed: "Nothingness, with twinkles!" I concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and I thereupon completed my sentence with the exclamation "But what Twinkles!"

The next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. I perceived also that each star was connected by a ray of light with each other star. In the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. It is here that logical difficulty first presents itself. The seer has a direct perception of infinite series. Logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. This however is not the case. The space is completely full; yet the monads which fill it are perfectly distinct. The ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. The subject demands more than cursory examination. I can do no more than refer the critic to the Hon. Bertrand Russell's "Introduction to Mathematical Philosophy", where the above position is thoroughly justified, as also certain positions which follow. At the time I had not read this book; and I regard it as a striking proof of the value of mystical attainment, that its results should have led a mind such as mine, whose mathematical training was of the most elementary character, to the immediate consciousness of some of the most profound and important mathematical truths; to the acquisition of the power to think in a manner totally foreign to the normal (Normal, of course, in the sense of average) mind, the rare possession of the greatest thinkers in the world.

A further development of the vision brought the consciousness that the structure of the universe was highly organized, that certain stars were of greater magnitude and brilliancy than the rest. I began to seek similes to help me to explain myself. Several such attempts are mentioned later in this note. Here again are certain analogies with some of the properties of infinite series. The reader must not be shocked at the idea of a number which is not increased by addition or multiplication, a series of infinite series, each one of which may be twice as long as its predecessor, and so on. There is no "mystical humbug" about this. As Mr. Russell shows, truths of this order are more certain than the most universally accepted axioms; in fact, many axioms accepted by the intellect of the average man are not true at all. But in order to appreciate these truths, it is necessary to educate the mind to thought of an order which is at first sight incompatible with rationality.

I may here digress for a moment in order to demonstrate how this vision led directly to the understanding of the mechanism of certain phenomena which have hitherto been dismissed with a shrug of the shoulders as incomprehensible.

"Example No. 1". I began to become aware of my own mental processes; I thought of my consciousness as the Commander-in-Chief of an army. There existed a staff of specialists to deal with various contingencies. There was an intelligence department to inform me of my environment. There was a council which determined the relative importance of the data presented to them -- it required only a slight effort of imagination to think of this council as in debate; I could picture to myself some tactically brilliant proposal being vetoed by the Quarter-Master-General. It was only one step to dramatize the scene, and it flashed upon me in a moment that here was the explanation of 'double personality': that illusion was no more than a natural personification of internal conflict, just as the savage attributes consciousness to trees and rocks.

"Example No. 2." While at Montauk I had put my sleeping bag to dry in the sun. When I went to take it in, I remarked, laughingly, "Your bedtime, Master Bag," as if it were a small boy and I its nurse. This was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of myself. The two ideas came together with a snap, and I understood the machinery of a man's delusion that he is a teapot.

These two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind.

Further developments of this vision emphasized the identity between the Universe and the mind. The search for similes deepened. I had a curious impression that the thing I was looking for was somehow obvious and familiar. Ultimately it burst upon me with fulminating conviction that the simile for which I was seeking was the nervous system. I exclaimed: "The mind is the nervous system," with all the enthusiasm of Archimedes, and it only dawned on me later, with a curious burst of laughter at my naivete, that my great discovery amounted to a platitude. (But there is a great difference between intellectual awareness of a truth and actual experience of it. It is the difference between the man of letters and a sage.)

From this I came to another discovery: I perceived why platitudes were stupid. The reason was that they represented the summing up of trains of thought, each of which was superb in every detail at one time. A platitude was like a wife after a few years; she has lost none of her charms, and yet one prefers some perfectly worthless woman.

I now found myself able to retrace the paths of thought which ultimately come together in a platitude. I would start with some few simple ideas and develop them. Each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and, when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of Nature. At first I was shocked and disgusted to discover that a series of brilliant researches should culminate in a commonplace. But I soon understood that what I had done was to live over again the triumphant career of conquering humanity; that I had experienced in my own person the succession of winged victories that had been sealed by a treaty of peace whose clauses might be summed up in some such trite expression as "Beauty depends upon form".

It would be quite impracticable to go fully into the subject of this vision of the Star-Sponge, if only because its ramifications are omniform. It must suffice to reiterate that it has been the basis of most of my work for the last five years, and to remind the reader that the essential form of it is "Nothingness with twinkles".



 

Returning to HPB's writing...



 

The true meaning of the Garden of Eden was sufficiently given in "Isis Unveiled."

The writer has more than once heard surprise expressed that Isis should contain so few of the doctrines now taught. This is quite erroneous. For the allusions to such teachings are plentiful, even if the teachings themselves were still withheld. The time had not arrived then, as the hour has not struck now to say all. "No Atlanteans, or the Fourth Race which preceded our Fifth Race, are mentioned in 'Isis Unveiled,' " a critic on "Esoteric Buddhism" wrote one day. I, who wrote Isis Unveiled, maintain that the Atlanteans are mentioned as our predecessors, namely, in Volume I., p. 133, when speaking of the Book of Job. For what can be plainer than this: "In the original text, instead of 'dead things,' it is written dead Rephaim, giants, or mighty primitive men, from whom 'Evolution' may one day trace our present race." It is invited to do so now, now that this hint is explained quite openly; but Evolutionists are as sure to decline nowadays as they did ten years ago. Science and theology are against us: therefore we question both, and have to do so in self-defence. On the strength of hazy metaphors scattered throughout the prophets, and in St. John's Revelation, a grand but re-edited version of the Book of Enoch, on these insecure grounds Christian theology built its dogmatic Epos of the War in Heaven. It did more: it used the symbolical visions, intelligible only to the Initiates, as pillars upon which to support the whole bulky edifice of its religion; and now the pillars have been found very weak reeds, and the cunning structure is foundering. The entire Christian scheme rests upon these Jakin and Boaz -- the two contrary forces of good and evil, Christ and Satan the [[agathai kai kakai dunameis]]. Take away from Christianity its main prop of the Fallen Angels, and the Eden Bower vanishes with its Adam and Eve into thin air; and Christ, in the exclusive character of the One God and Saviour, and the victim of Atonement for the Sin of animal-man, becomes forthwith a useless, meaningless myth.

 

That Revelation is an edited version of the Book of Enoch, gives us a whole different perspective from which to interpreet the war that takes place in this story.  For example, the pit or hell that so many are cast into, is the incarnation on the material plane; thus a war in heaven that calls up the great harlot (BABALON) from the material plane.



 

In an old number of the Revue Archaeologique for the year 1845 (p. 41), a French writer, M. Maury, remarks: -- "This universal strife between good and bad spirits seems to be only the reproduction of another more ancient and more terrible strife, that, according to an ancient myth, took place before the creation of the universe, between the faithful and the rebellious legions."

Once more, it is a simple question of priority. Had John's Revelation been written during the Vedic period, and were not one sure now of its being simply another version of the Book of Enoch and the Dragon legends of pagan antiquity -- the grandeur and the beauty of the imagery might have biased the critics' opinion in favour of the Christian interpretation of that first war, whose battle field was starry Heaven, and the first slaughterers -- the Angels. As the matter stands now, however, one has to trace Revelation, event by event, to other and far older visions. For the better comprehension of the Apocalyptic allegories and of the esoteric epos we ask the reader to turn to Revelation, and to read chapter xii., from verse 1 to verse 7.

This has several meanings, most of which have been found out with regard to the astronomical and numerical keys of this universal myth. That which may be given now, is a fragment, a few hints as to its secret meaning, as embodying the record of a real war, the struggle between the Initiates of the two schools. Many and various are the still existing allegories built on that same foundation stone. The true narrative, that which gives the full esoteric meaning, is in the Secret books, but the writer has had no access to these.

 

That the early Christians copied or even plagiarized from Enoch still doesn't negate the value of the writing in terms of the Starry Gnosis, which presents the true keys to the myth.  For that matter, Enoch was also copies into Daniel and we find the same themes running in Liber CDXVIII.


 

In the exoteric works, however, the episode of the Taraka war, and some esoteric commentaries, may offer a clue perhaps. In every Purana the event is described with more or less variations, which show its allegorical character.

In the Mythology of the earliest Vedic Aryans as in the later Puranic narratives, mention is made of Budha, the "Wise"; one "learned in the Secret Wisdom," and who is the planet Mercury in his euhemerization. The Hindu Classical Dictionary credits Budha with being the author of a hymn in the Rig Veda. Therefore, he can by no means be "a later fiction of the Brahmins," but is a very old personation indeed.

 

This is altogether interesting...it seems the Buddha to be as much a fictional character as Jesus; how interesting it is that the Christians borrowed so much of their religion from the Buddhists.


 

It is by inquiring into his genealogy, or theogony, rather, that the following facts are disclosed. As a myth, he is the son of Tara, the wife of Brihaspati the "gold coloured," and of "Soma" the (male) Moon, who, Paris-like, carries this new Helen of the Hindu sidereal Kingdom away from her husband, which causes a great strife and war in Swarga (Heaven). The episode brings on a battle between the gods and the Asuras: King Soma, finds allies in Usanas (Venus), the leader of the Danavas; and the gods are led by Indra and Rudra, who side with Brihaspati. The latter is helped by Sankara (Siva), who, having had for his guru Brihaspati's father, Angiras, befriends his son. Indra is here the Indian prototype of Michael, the Archistrategus and the slayer of the "Dragon's" angels -- since one of his names is Jishnu "leader of the (celestial) Host." Both fight, as some Titans did against other Titans in defence of revengeful gods, one -- of Jupiter tonans (in India, Brihaspati is the planet Jupiter, which is a curious coincidence); the other, in support of the ever-thundering Rudra Sankara. During this war, he is deserted by his body-guard, the storm-gods (Maruts). The story is very suggestive in some of its details.

 

Any kind of story such as this, takes on the general tone similar to Revelation; all are apocalypses or recordings of events taking place in the heavens.  All these stories are extracted from the master story; the Starry Gnosis.


 

Let us examine some of them, and seek to discover their meaning.

The presiding genius, or "regent" of the planet Jupiter is Brihaspati, the wronged husband. He is the instructor or spiritual guru of the gods, who are the representatives of the procreative powers. In the Rig Veda, he is called Brahmanaspati, a name meaning "the deity in whom the action of the worshipped upon the gods is personified." Hence Brahmanaspati represents the materialization of the divine grace, so to say, by means of ritual and ceremonies, or the exoteric worship.

"TARA" -- his wife -- is on the other hand the personification of the powers of one initiated into Gupta Vidya (secret knowledge), as will be shown.

 

That a certain interpretation of events was designed to generate exoteric religion for the uninitiated masses provides a way for those candidates with greater promise to find their way to the mysteries.



 



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