May 232011
 

A mystical act and a gnostic act ‘precede’ in eternity the act of creation as a magical act; this is followed by the activity of formation by the demiurge, or the demiurge hierarchies, who undertake the work of craftsmanship – work which is essentially that of executive or Hermetic-philosophical intelligence.

The classical Cabala furnishes us with a marvellous example of the peace possible between apparently rival doctrines. In its doctrine of ten Sephiroth, it teaches first the mystery of eternal mysticism – AIN-SOPH, the Unlimited. Then it expounds the gnostic doctrine of eternal emanations from the womb of the Divine, which precede – in ordine cognoscendi – the act of creation. They are the ideas of God within God, which precede the creation – the latter being a conscious act and impulsive or instinctive.

Then it speaks of pure creation or creation ex nihilo – the act of the magical projection of the ideas of the plan of creation, ie, the Sephiroth. This creative, magical act is followed – in ordine cognoscendi, always – by the activity of formation in which the beings of the spiritual hierarchies participate, including man. It is in this way that, according to the Cabbala, the world comes into being, that the world of facts or deeds known to us through experience becomes what it is.

Now, ‘olam ha’assiah, the world of facts, is preceded by ‘olam ha yetzirah‘, the world of formation or the demiurgic world; this is the product of ‘olam ha beriah‘, the world of creation or the magical world which is, in turn, the realisation of ‘olam ha atziluth‘, the world of emanations or the gnostic world, inseparate and inseparable from God, who in his true essence is the mystery of supreme mysticism – AIN-SOPH, the Unlimited.

It is therefore possible – and for us there is no doubt about it – to reconcile the diverse doctrines concerning the creation; it is only necessary to put each of them in its proper place, or to apply each to the plane which is proper to it. The Cabbala, through its doctrine of the Sephiroth, provides a wonderful proof that this is so.

Pantheism is true for the ‘world of emanations’, (olam ha atziluth), where there are only ideas – within God and inseparable from him; but theism is true when one leaves the domain of uncreated eternity to pass on to the creation, meaning the creation of the ancestors of archetypes of phenomena that we know through our experience. And demiurgism is true when we contemplate the world or plane of formation, or the evolution of beings with the aim of coming into conformity with their created prototypes.

But leaving aside the worlds or planes of formation, creation, emanation and divine-mystical essence, one can confine oneself solely to the plane of facts. Then naturalism becomes true – within the limits of this plane, taken in isolation.

Meditations on the Tarot, Unknown Author, Letter II, The High Priestess