Feb 112012
 

One can no longer deny the fact that, in the psychic domain, nothing dies and that the whole past lives present in the diverse layers of the depths of consciousness – the ‘unconscious’ or subconsciousness – of the soul….

…For this reason nothing perishes and nothing is lost in the domain of the psyche; essential history, ie real joy and suffering, real religions and revelations of the past, continue to live in us, and it is in we ourselves that the key to the essential history of mankind is to be found.

It is in we ourselves that there is to be found the ‘Edenic’ layer, or that of paradise and the Fall,  of which an account is to be found in the book of Genesis of Moses. Do you doubt the essential truth of this account? Descend into the depths of your own soul, descend as far as the roots, to the sources of feeling, will and intelligence – and you will know.

You will know, ie, you will have certainty that the Biblical narrative is true in the most profound and authentic sense of the word – in the sense that you must deny yourself, deny the witness of the inner structure of your own soul, in order to be able to doubt the intrinsic truth of Moses’ account.

The descent into the depths of your own soul in meditating upon the account of paradise in Genesis will render you incapable of doubt. Such is the nature of the certainty that one can have here….

….It expresses in symbolic language the first layer (first in the sense of the root of all that is human in human nature) of human psychic life, or its ‘beginning’. Now, knowledge of the beginning, initium in Latin, is the essence of initiation.

Initiation is the conscious experience of the initial microcosmic state (this is the Hermetic initiation), and of the initial macrocosmic state (this is the Pythagorean initiation). The first is a conscious descent into the depths of the human being, to the initial layer. Its method is enstasy, ie, experience of the depths at the foundation within oneself.

Here one becomes more and more profound until one awaens within oneself the primordial layer – or the image and likeness of God – which is the aim of enstasy. It is above all by means of the sense of spiritual touch that enstasy is effected. one can compare it to a chemical experiment undergone on the psychic and spiritual plane.

The second initiation experience – that we have designated ‘Pythagorean’ from a historial point of view – is based above all on the auditory sense or sense of spiritual hearing. It is essentially musical, just as the first is substantial or alchemical. It is by ecstasy – or rapture, or going out of oneself – that the macrocosmic layers (‘spheres’ or ‘heavens’) reveal themselves to consciousness.

Meditations on the Tarot, Unknown Author, Letter VI, The Lover

 

Oct 162010
 

In the foreground stands the dual conception of God, which takes on undeniable importance from the data concerning the king of the world. According to this ancient tradition, a superior divinity (0/0), not further defined in this context, ordered our world initially on clearly established principles embodied by an intermediary, the King of the World, who was charged with supervising them.

One of the most significant aspects to emerge is an implicit dualism symbolised by the concepts of peace and justice. We have just stated that these words conceal polarised values, one positive and the other negative. It is well known that the construction of the world on the basis of two antithetical principles is an age-old concept: it is best known as the yang and yin of Chinese tradition, but also forms an important element of Pythagorean philosophy.

It must be emphasised that this dualism does not issue from the highest divinity (0/0) but only from the demiurgic one (1/1), in other words, that this dualism is by no means all-encompassing, but merely proper to “our”  world. This involves a fundamental problem shared by all religions and philosophies and considered insoluble until now: the question of an explanation for evil in the world.

Fabre d’Olivet discusses it extensively in connection with Pythagorean ideas, though admittedly he is also unable to solve it, and refers only to ancient esotericism. We believe, however, that we are justified in treating this question too, in the light of the Lambdoma, since, as we have shown, the Lambdoma appears to be in very close agreement with the features of the King of the World, and hence with our world’s own principles.

Since in ancient traditions this cosmic dualism is mentioned in paired terms such as say and night, light and dark, etc, we can immediately assign everything negative, or evil, to one side of the Lambdoma (the”left”, as it were). If we look more closely, however, at the acoustic series, a new fact reveals itself: the overtone and undertone rows that give the diagram its apparent external symmetry are not equal principles in nature. As a natural law, only the overtones exist: it has never been possible to demonstrate undertones.

Therefore the so-called undertones rows of the Lambdoma are merely reflections, introduced susequently as it were: inversions of the mathematical law of the overtone row. They can be re-created not only in numbers, but also in the individual tones easily produced on a monochord. Unlike the overtone row that automatically appears at every generation of sound, however, the undertone row does not exist as a holistic natural phenomenon.

Consequently the second “negative” principle of the Lambdoma is only a derived one, extracted from the positive law by way of inversion (reciprocity) and thus artificial. We could almost apply t he same words metaphysically (and the justification for that we have already provided above). Accordingly, the evil in the world does not proceed from the highest divinity (0/0), nor is it an equal partner in a strict dualism, but it derives secondarily from a superior good by way of inversion. In other words, the evil in the world is in no way a property to be derived directly from God, but is o nly something “ordained”: intended, as it were, for our world, and having a very specific function.

Rufolf Haase, Harmonies and Sacred Tradition, from Cosmic Music, Musical Keys to the Interpretation of Reality edited by Joscelyn Godwin

Jun 192010
 

It is in we ourselves that there is to be found the ‘Edenic’ layer, of that of Paradise before the Fall, of which an account is to be found in the book of Genesis of Moses. Do you doubt the essential truth of this account? Descend into the depths of your own soul, descend as far as the roots, to the sources of feeling, will and intelligence – and you will know.

It expresses in symbolic language the first layer (first in the sense of the root of all that is human in human nature) of human psychic life, or its ‘beginning’. Knowledge of the beginning, initium in Latin, is the essence of initiation. Initiation is the conscious experience of the initial microcosmic state (this is the Hermetic initiation), and of the initial macrocosmic stage (this is the Pythagorean initiation).

The first is a conscious descent into the depths of the human being, to the initial layer. Its method is enstasy, ie, experience of the depths at the foundation within oneself. Here one becomes more and more profound until one awakens within oneself to the primordial layer – or the ‘image and likeness of ‘God’ – which is the aim of enstasy. It is above all by means of the sense of spiritual touch that this experience is effected. One can compare it to a chemical experiment undergone on the psychic and spiritual plane.

The second experience – that we have designated ‘Pythagorean’ from a historical  point of view – is based above all on the auditory sense or sense of spiritual hearing. It is essentially musical, just as the first is substantial or alchemical. It is by ecstasy – or rapture, or going out of oneself – that the macrocosmic layers (spheres or heavens) reveal themselves to consciousness. Pythagoras’ ‘music of the spheres’ was this experience, and it is this which was the source of the Pythagorean doctrine concerning the musical and mathematical structure of the macrocosm.

Christian esotericism unites these two methods of  initiation. The Master had two groups of disciples – ‘disciples of the day’ and ‘disciples of the night’ – the first being disciples of the way of enstasy and the latter those of the way of ecstasy. He also had a third group of disciples ‘of day and night’, ie, those who possess the keys to both doors at once, to the door of ecstasy and that of enstasy. Thus, the apostle, John, author of the Gospel of the Word-made-flesh, was at the same time he who listened to the heart of the Master.

He had a twofold experience – macrocosmic and microcosmic –  of the Cosmic World and the Sacred Heart, of which the litany says: Cor Jesu, rex et centrum omnium cordium. It is thanks to this twofold experience that the Gospel which he wrote is at one and the same time so cosmic and so humanly  intimate – of such heights and depths simultaneously. There, the macrocosmic solar sphere and the microcosmic solar sphere are united, which explains the singular magic of the Gospel.

Unknown Author, Meditations on the Tarot, Letter VI, The Lover