Mar 192017
 

“The Cosmic unity, until now obscure, was opened, and in the heights appeared the heavens with all their mysteries. The earth, hitherto unstable, grew more solid beneath the brightness of the sun, and stood forth adorned with enfolding riches. All things are beautiful in the eyes of the Divine, even that which to mortals appears uncomely, because all is made according to the divine laws. And the Divine rejoiced in beholding His works filled with movement; and with outstretched hands grasping the treasures of nature. “Take these,” He said, “O sacred earth, take these, O venerable one, who art to be the mother of  all things, and henceforth let nothing be lacking to thee!”

With these words, opening His divine hands, He poured His treasures into the universal font. But yet they were unknown, for the souls newly embodied and unable to support their opprobrium, sought to enter into rivalry with the celestial Gods, and, proud of their lofty origin, boasting an equal creation with these, revolted. Thus men became their instruments, opposed to one another, and fomenting civil wars. And thus, force oppressing weakness, the strong burnt and massacred the feeble, and quick and dead were thrust forth from the sacred places.
Then the elements resolved to complain before the Lord of the savage condition of mankind. For the evil being already very grievous, the elements hastened to the Divine the Creator, and pleaded in this wise–the fire being suffered to speak first.
Kore Kosmou

 

Feb 222013
 

One!
Oman! Take heed!
Two!
What saith deep midnight’s voice indeed?
Three!
I slept in my sleep
Four!
From deepest dream I’ve woke and plead:
Five!
The world is deep,
Six!
And deeper than the day could read.
Seven!
Deep is woe
Eight!
joy deeper yet than woe can be:
Nine!
Woe saith: Hence! Go!
Ten!
But joys all want eternity
Eleven!
Want deep profound eternity!
Twelve!

Friedrich Nietzche, Thus Spake Zarathustra

Feb 092013
 

The aim of conscious love is to bring about rebirth, or spiritual childhood. Everybody with perceptions beyond those of male and female must be aware of the change that comes over the man or woman, however old in years, who loves.

It is usually instinctive; yet it symbolizes the still more marvelous change occurring  when a man or woman loves consciously or is aware of being consciously loved. The youth in such cases has all the air of eternity, and it is, indeed, the divine youth.

The creations of such a spiritual child in each of the two lovers is the peculiar function of conscious love; and it depends neither upon marriage nor upon children. There are other creations proper to still higher degrees of love, but they must remain until we have become as little children.

A R Orage, Psychological Exercises, Love

Dec 312012
 

May God, who in the mystery of his vision and power transforms his white radiance into many-coloured creation, from whom all things come and into whom they all return, grant us the grace of pure vision….

He is the sun, the moon and the stars. He is the fire, the waters, and the wind…

Thou the blue bird and thou the green bird; thou the cloud that conceals the lightning and thou the seasons and the oceans. Beyond beginning, thou art in thy infinity, and all the worlds had their beginning in thee…..

There are two birds, two sweet friends, who dwell on the self-same tree. The one eats the fruit thereof, and the other looks on in silence.

The first is the human soul who, resting on that tree, though active, feels sad in his unwisdom. But on beholding the power and the glory of the higher Spirit, he becomes free from sorrow.

Of what use is the Rig Veda to one who does not know the Spirit from whom the Rig Veda comes, and in whom all things abide? For only those who have found him have found peace.

For all the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With Maya, his power of wonder, he made all things, and by Maya the human soul is bound.

Know therefore that nature is Maya, but that God is the ruler of Maya; and that all beings in our universe are parts of his infinite splendour…

May the seer of Eternity, who gave to the gods their birth and their glory, who keep all things under his protection, and who in the beginning saw the Golden Seed, grant us the grace of pure vision.

Svetasvatara Upanishad

Nov 092012
 

We pull an unwinding thread through to the centre and destroy all monsters.

By the silver cobweb we retrace our steps, slowly through the darkness without shadow.

The sun rises; water evaporates to mist. Freedom beckons, love cries and there, a rainbow, frames the hidden gateway.

Paths unfold before our feet….

Across the bridge of twilight space dissolves.

All is transfixed in perpetual motion, beyond the borders of time.

Only eternity, silent and golden, is present within us, beckoning always.

So, we rise, on ultra-light rays, white birds with transforming wings,

High above the mountain, far beyond Earth’s atmosphere, until we are suspended, rooted to Heaven.

Then we see, then we feel, then we know, that the whole of life is from a vow to save love, to rectify and redeem the moment

It was lost.

To return, be reunited,

To never relinquish the quest, seeking always the Beloved, who is still in the only hidden place.

Inside, when everything else is revealed, when all that there is can be reached.

In the mind, out of the mind.

Spark of soul untarnished by dark matter.

Ready to be raised upon the pinnacle, always, ever longing for reunion.

Aug 142012
 

I saw Eternity the other night,
Like a great ring of pure and endless light,
All calm, as it was bright ;
And round beneath it, Time in hours, days, years
Driv’n by the spheres
Like a vast shadow mov’d ; in which the world
And all her train were hurl’d.
The doting lover in his quaintest strain
Did there complain ;
Near him, his lute, his fancy, and his flights,
Wit’s sour delights ;
With gloves, and knots, the silly snares of pleasure,
Yet his dear treasure,
All scatter’d lay, while he his eyes did pour
Upon a flow’r.

 

*

 

Yet some, who all this while did weep and sing,
And sing, and weep, soar’d up into the ring ;
But most would use no wing.
O fools—said I—thus to prefer dark night
Before true light !
To live in grots and caves, and hate the day
Because it shows the way ;
The way, which from this dead and dark abode
Leads up to God ;
A way where you might tread the sun, and be
More bright than he !
But as I did their madness so discuss,
One whisper’d thus,
“This ring the Bridegroom did for none provide,
But for His bride.”

 

Henry Vaughan, The World

Nov 092011
 

It was clear from the start that the work was more brilliant than any other I had encountered and as the story unfolded I drank it in like nectar, the most sublime poem that had ever been written. I tried to commit the piece to memory but so perfect was the arrangement of words that my mind could barely comprehend their beauty, let alone learn them completely. Only one word would I remember, and this stood out as clearly as the others eluded me:

Rainbow

This is the only thing that I remembered for sure from what I read, that an early or integral part of it was of a rainbow, sign of God’s covenant with the Earth. But if the words were veiled, the meaning of the writing was evident at once.

I held in my hands the most heart-breaking love story that had ever been written by one (a male) for the other, at one and the same time human and divine, natural and supernatural. The character of the author was laid bare by the words but the object of his love seemed to have been absent from his existence for an eternity, or no longer present, except as a memory or product of the imagination. A tale of lost or unrequited love.

In this tale I beheld the power of love, as if tears that sprang from a broken heart had fallen from the eyes of the beholder and transformed themselves directly into words on a page. This was a passion so great that I wonder how I even bore witness to the fruit of its longing, beauty and sorrow combined with infinity and sown as a microcosm of nature.

So deep was this love that from the pain had been born the work of creation, which encompassed the whole of nature and found fragile first expression in the rainbow, wherein may be seen the depth of love as a blend of enlightenment and tears.

As I read on, enthralled and governed by the power of these words, they were seamlessly transformed into a pictorial continuation of the scene being described. I was completely taken up with what I saw, which seemed to satisfy every yearning for understanding within myself, even though the complete meaning was beyond my realm of knowledge.

I found myself in the outer limit of deep space, truly the middle of nowhere, suspended by the unseen force that was author of the magical words I had just been reading. Below me I  saw planets, but mostly was aware of simply the infinitude of space – the infinity he had to cross in order to reach her. Where had she gone and why – was she lost, had she run, did she die – what terrible catastrophe had befallen them to rend asunder the love that created the universe.

The whole of this space was the filled with the hymn of God to his lost love and my gaze was fixed on this impossible expanse of nothing, the overwhelming sorrow that was wholly without end; how I arrived there I shall never know.

When I became conscious of his mission – his determination against all odds to find her – the scene at once changed and I found my self upon the ground, but not within my room. I saw green fields appearing in front of me as if I were standing at the edge of a botanic kingdom. At the centre of this world was the largest and most wonderful tree I had ever seen. Could this have been the tree of life, I wondered, or the tree of knowledge of good and evil, perhaps?

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

Feb 032011
 

In the name of the Father and of the Son and of the Holy Ghost. An-Soph, Yah, Soph Yah.

Thou, the most Holy Divine Sophia, the substantial image of beauty and the delight of the transcendentally extant God, the bright body of Eternity, the soul of the worlds and the queen-soul of all souls, by the fathomless blessedness of Thy first Son and beloved Jesus Christ, I implore Thee to descend into the prison of [the] soul, fill this darkness of ours with Thy radiancy, melt away the fetters on our spirit with the fire of love, grant us freedom and light, appear to us in a visible and substantial manner, become Thyself incarnate in us and in the world, restoring the fullness of the aeons, so that the deep may be covered with a limit and God may become all in all.

Vladimir Solovyev, Prayer for a Revelation of the Supreme Mystery