[ Pobierz całość w formacie PDF ]
in the proposed new and perfected form. In ancient magical systems of initiation the candidate had to
pass through so-called elemental initiations. The spirits of the element were invoked in four specific
rites, each one relating to a different element. And the impact of their power upon the psyche of the
candidate purified him, awakening within the psychic realm a dormant faculty corresponding to the
nature of the element. The true power of the element is also imparted to the interior astral form which is
being consolidated by the ceremonial system. But I shall deal more fully with the ceremonial aspect in a
later chapter.
Convert the elements, says Arnold of Villa Nova, and you shall have what you desire. And
Mrs. Atwood elaborates by adding: 'Separate matter into its. essential relationships and join them
together in harmonious proportion. Whilst Jung writes in The Secret of the Golden Flower.
Without doubt, also, the question of making the opposites conscious (conversion) means
reunion with the laws of life represented in the unconscious or, expressed in Chinese terms, the
bringing about of Tao (the conscious way of union).
The phrase, restore thou it, also, to the superiors by its proper windings , is, I believe, a
significant phrase. For this reason. The Qabalistic Tree of Life, which we have decided to use as our
means of reference, may be looked at from several angles. One of the simplest methods of classification
is by means of the elements. That is to say Keser is considered to be Air, Chokmah is Fire, and Binah is
Water. These three constitute the first and most important triad. It is considered that this triad -reflects
itself downwards so that the elements make a sort of criss-cross pattern. Thus we have Chesed reflecting
the Water from Binah, Gevurah reflecting the Fire from Chokmah and Tipharas reflecting the Air down
the Middle Pillar from Keser. This completes the second triad, which again reflects itself downwards as
in a mirror. Netzach reflects the Fire from Gevurah, Hod, the Water from Chesed, and Chesod, the Air
from Tipharas. Here we have the third triad, which reflects itself and forms a new element, the
Page 23
Israel Regardie - The Philosophers Stone
combination and base of all the others, Earth in Malkus. Thus, as the simplest means of classification,
the entire universe and man himself may be understood in terms of the operation of the four elements.
To restore therefore the elements to their superiors Keser
becomes comparatively clear in view of the above
1
Fire
Water
scheme. Sublimation is clearly referred to. The spiritual
energy the life force manifesting through the
Binah
Chokmah
Unconscious, must gradually be referred back to its
Air
3
2
manifest antecedent and this further back, until finally we
reach its ultimate source or a very lofty degree of
expression. The possibility of sublimation is likewise Water
Fire
recognized in Psychotherapy. For where energy and
Gevurah
Chesed
attention is wasted in unproductive and antisocial habits,
5 4
by cultivating a more creative and socially useful one the
former bad habit is eliminated by the deviation of the
Tipharas
life-giving force from its channel. The magical view goes
6
Water Fire
deeper, however, and holds out a better hope of true
Hod
Netzach
usefulness.
Air
8. The egg of the philosophers refers to the aura,
8
7
the ovoid emanation exuding from and surrounding the
Yesod
astro-mental form. It is this shape which is the subject of
9
the work. When brought to fulfilment, it glows and
scintillates most brilliantly like some more than precious
Air
gem.
11 and 12. These verses obtain particular interest in
the light of the research done and nomenclature decided
Malkus
upon by Dr. Jung. I make reference here to his terms
10
anima and animus, parts of the personality.
When speaking of the masculine which is the
Fig.2 - The Elements on the Tree
heaven of the feminine , Hermes refers to what Jung
would consider the animus. It is the ideal principle operative in a woman's psyche, as is the anima in
man. He declares: Mind makes up the soul', or better the animus of woman . . . (it) consists of inferior
judgments, or better said, opinions . . . (it) consists in a plurality of pre-conceived opinions . . . (it) is an
inferior logos, a caricature of the differentiated mind.
The feminine is the earth of the masculine without a doubt corresponds to the anima. The
emotional nature of man (his inferior not superior function, not his mind) corresponds to the conscious
nature of woman. That is therefore, the ground whereon his conscious psyche may function. Anima
Jung further defines as an image, or archetype or as the resultant of all the experiences of man with
woman. . . It represents the emotional and feeling aspect of his psyche. I have defined the anima in a
man, continues he, as a personification of the unconscious in general, and have therefore taken it as a
bridge to the unconscious, that is, the function of relationship to the unconscious. See also the two
large coloured diagrams in Vol. I of The Golden Dawn, which extend these concepts.
13. A vast amount of material exists in early psycho-analytical literature on the subject and
significance of the Dragon. A great deal of this is well synthesized in The Psychology of the [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl aikidobyd.xlx.pl
in the proposed new and perfected form. In ancient magical systems of initiation the candidate had to
pass through so-called elemental initiations. The spirits of the element were invoked in four specific
rites, each one relating to a different element. And the impact of their power upon the psyche of the
candidate purified him, awakening within the psychic realm a dormant faculty corresponding to the
nature of the element. The true power of the element is also imparted to the interior astral form which is
being consolidated by the ceremonial system. But I shall deal more fully with the ceremonial aspect in a
later chapter.
Convert the elements, says Arnold of Villa Nova, and you shall have what you desire. And
Mrs. Atwood elaborates by adding: 'Separate matter into its. essential relationships and join them
together in harmonious proportion. Whilst Jung writes in The Secret of the Golden Flower.
Without doubt, also, the question of making the opposites conscious (conversion) means
reunion with the laws of life represented in the unconscious or, expressed in Chinese terms, the
bringing about of Tao (the conscious way of union).
The phrase, restore thou it, also, to the superiors by its proper windings , is, I believe, a
significant phrase. For this reason. The Qabalistic Tree of Life, which we have decided to use as our
means of reference, may be looked at from several angles. One of the simplest methods of classification
is by means of the elements. That is to say Keser is considered to be Air, Chokmah is Fire, and Binah is
Water. These three constitute the first and most important triad. It is considered that this triad -reflects
itself downwards so that the elements make a sort of criss-cross pattern. Thus we have Chesed reflecting
the Water from Binah, Gevurah reflecting the Fire from Chokmah and Tipharas reflecting the Air down
the Middle Pillar from Keser. This completes the second triad, which again reflects itself downwards as
in a mirror. Netzach reflects the Fire from Gevurah, Hod, the Water from Chesed, and Chesod, the Air
from Tipharas. Here we have the third triad, which reflects itself and forms a new element, the
Page 23
Israel Regardie - The Philosophers Stone
combination and base of all the others, Earth in Malkus. Thus, as the simplest means of classification,
the entire universe and man himself may be understood in terms of the operation of the four elements.
To restore therefore the elements to their superiors Keser
becomes comparatively clear in view of the above
1
Fire
Water
scheme. Sublimation is clearly referred to. The spiritual
energy the life force manifesting through the
Binah
Chokmah
Unconscious, must gradually be referred back to its
Air
3
2
manifest antecedent and this further back, until finally we
reach its ultimate source or a very lofty degree of
expression. The possibility of sublimation is likewise Water
Fire
recognized in Psychotherapy. For where energy and
Gevurah
Chesed
attention is wasted in unproductive and antisocial habits,
5 4
by cultivating a more creative and socially useful one the
former bad habit is eliminated by the deviation of the
Tipharas
life-giving force from its channel. The magical view goes
6
Water Fire
deeper, however, and holds out a better hope of true
Hod
Netzach
usefulness.
Air
8. The egg of the philosophers refers to the aura,
8
7
the ovoid emanation exuding from and surrounding the
Yesod
astro-mental form. It is this shape which is the subject of
9
the work. When brought to fulfilment, it glows and
scintillates most brilliantly like some more than precious
Air
gem.
11 and 12. These verses obtain particular interest in
the light of the research done and nomenclature decided
Malkus
upon by Dr. Jung. I make reference here to his terms
10
anima and animus, parts of the personality.
When speaking of the masculine which is the
Fig.2 - The Elements on the Tree
heaven of the feminine , Hermes refers to what Jung
would consider the animus. It is the ideal principle operative in a woman's psyche, as is the anima in
man. He declares: Mind makes up the soul', or better the animus of woman . . . (it) consists of inferior
judgments, or better said, opinions . . . (it) consists in a plurality of pre-conceived opinions . . . (it) is an
inferior logos, a caricature of the differentiated mind.
The feminine is the earth of the masculine without a doubt corresponds to the anima. The
emotional nature of man (his inferior not superior function, not his mind) corresponds to the conscious
nature of woman. That is therefore, the ground whereon his conscious psyche may function. Anima
Jung further defines as an image, or archetype or as the resultant of all the experiences of man with
woman. . . It represents the emotional and feeling aspect of his psyche. I have defined the anima in a
man, continues he, as a personification of the unconscious in general, and have therefore taken it as a
bridge to the unconscious, that is, the function of relationship to the unconscious. See also the two
large coloured diagrams in Vol. I of The Golden Dawn, which extend these concepts.
13. A vast amount of material exists in early psycho-analytical literature on the subject and
significance of the Dragon. A great deal of this is well synthesized in The Psychology of the [ Pobierz całość w formacie PDF ]