I’ve been reading Buckley’s Female Fault and Fulfilmennt in Gnosticism and in it she briefly articulate the five aeons of the Apocryphon of John and makes clear that the five aeons are, in fact, ten aeons; each of the five aeons is divided in two according to a principle of gendered duality. Oh, yeah, and that duality is gathered together into an overarching third (Father over the Mother and Son). While trying to keep firmly in mind the maxim about things looking like a nail when you are holding a hammer, it is a little difficult for me not to think about Kabbalism as I read this.
The movement to the elemental lines in the witness of the body is a movement from the visible to the invisible, from the outer to the inner. There is a distinct but parallel movement in the witness of time. That isn’t immediately apparent in the ascription of the elemental letters to the months, but when you examine the way in which the day can be divided into two sets of twelve esoteric hours you can glimpse the elemental lines within the day itself.
Within the planetary circuit, Pe follows Dalet and precedes Resh. In the sequence of the week it follows Gimel and precedes Bet. Upon the plane of orifices that constitute the face, Pe defines the extension of the ears alongside Resh. Within the Tree of Life, it is the bottom double upon the pillar of mercy, crowned with Chesed and resting upon Netzach. In all of these assemblages, it finds expression through the geomantic figures of Acquisitio and Amissio.
I haven’t spent much time talking about what I imagine the lifeworld of these ritual practices to have been, what sort of events and intentions animated their organization as well as their dispersal and divergence. I want to correct that a little, starting with the Sefer Yetzirah (SY). This is speculative, driven by imagination and informed by historical and spiritual study. The image of the past derived from it serves a spiritual purpose, though, as something with which I can dialogue as I develop a framework of meaning that supports my work.
I want to start with some broad historical context and then proceed to the speculation.
[This is the first of the pages being fed back into the blog. It’s a bit heady, but it has some bearing on the matter of correspondences which I will be talking about in the near future.]
I picked up the idea of the virtual from Gilles Deleuze and it is a concept that has much utility as we set out to discuss what it means to talk about the spiritual world. On this page, I am going to provide a brief introduction to the concept and its applications to occult philosophy. To get at this Deleuzian approach to the virtual I will need to do four things:
- distinguish this use of the term from another popular use of the term.
- define this term.
- detail the relationship between the two uses of the term which partially justifies the same word being applied to both.
- highlight how all of this can inform occult thinking.
Once a month, for the last three months, my Saturdays have looked much like this:
The Book of Revelation and Sefer Yetzirah have been intertwined for me such that at this point I tend to think of them as two elements in the life work, two blocks of the same becoming, two books in the hands of twin angels. The last three months or so I have been working through a conversation between myself and spirit about the elemental lines and as that drew to a close, I finally sat down and found my way through Book of Revelation from start to finish.
I continue to find the most compelling element to be the trajectory from the seven churches to the New Jerusalem in which twelve gates open onto a (starship) city shared in common by the redeemed. Whereas as the seven churches are separated by space and self-enclosed, the New Jerusalem gathers together the many in a single place.
The movement from the doubles to the elementals has mirrored that movement, led me back out into this place where I am feeling keenly the contingency of the boundaries that we draw in the magical community, boundaries rooted in history and reinforced by black iron prison of empire. It’s hard not to see some neo-traditionalism as a form of death wish, a love for the emperor’s boot heel. We have to begin where we are, but that toward which we reach ought to gather us together.
That seems like what the movement from the planets to the heavens is about, after all, the movement that animates the promises of Mithraic liberation, too. That there is a road beyond the boundaries of the day into a higher union with each other and the world, one organized by a recognition of our singularity and our community. I don’t know if I have a good way to talk about all this properly.
Cling to reasonableness and friendliness without compromising either, seems like a start.