Tag Archives: kabbalah

Hellboy Omnibus Volume 2: Strange Places

The more Hellboy I read, the more I appreciate the quality and depth of these graphic novels. This volume is brimming with literary and occult references: H.P. Blavatsky, the kabbalah, the tetragrammaton, Edgar Allan Poe’s “The Conqueror Worm,” and Samuel Taylor Coleridge’s “Rime of the Ancient Mariner,” just to name a few. So while the books can be enjoyed solely for the entertainment value and the artwork, there are also layers of references and symbolism that deeper readers will find engaging.

In the book, the conqueror worm becomes a symbol for the cyclical decline of the human race, out of which a new race of humans will ultimately evolve.

… and we are all to be nothing but food for a conquering worm. It’s true. The worm is ringing down the curtain on the human race. For a while now all will be gravel and smoke. But look back to the beginning. Mankind was born out of that kind of smoke. The first race of man, the pre-human Hyperboreans… and that was mankind’s golden age… And when the polar ice crushed that world, a new race of man raised itself up from the beasts. The second race. Human… Atlantis. Lemuria. Sumeria. Babylon. Human civilizations come and go, but the human race has endured. Down long, hard centuries…

(pp. 196 – 197)

A symbol that I find very fascinating is the crossroads, and Mignola uses it nicely in this text.

You are now standing at the very crossroads of your life. And all your roads lead to strange places.

(p. 237)

This speaks to me on a personal and global level. From a personal perspective, I feel like I am at one of those points in my life where things are changing, and my life, stable for many years, is now filled with uncertainty and disruption. Not that this is bad, in fact it is good, but it is strange. And on the global level, I sense that the world is at a crossroads, that our entire reality is about to change, and we will all be thrust into a “strange place,” regardless of which road we collectively traverse. These are strange days, indeed.

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“Transcendental Magic: Its Doctrine & Ritual” by Eliphas Levi: Part 1 – Doctrine

Many years ago, I owned a small business that was next door to a used book store. I had a nice little barter deal going with them, where they gave me books and I provided them with food and beverages. They knew the kinds of books I was interested in, and would let me know when books arrived that might be of interest. This was one of those books, and it has been on my shelf for 15 years, but I am finally getting around to reading it. I believe that we read books exactly when we are supposed to.

Eliphas Levi was a nineteenth-century occultist and magician, whose real name was Alphonse Louis Constant. “’Éliphas Lévi’, the name under which he published his books, was his attempt to translate or transliterate his given names ‘Alphonse Louis’ into the Hebrew language.” (Source: Wikipedia) The text that I have is translated from the French original by Arthur Edward Waite, famous occultist and poet, best known as the co-creator of the popular Rider-Waite Tarot Deck.

The book is divided into two parts: Doctrine and Ritual. I finished reading the first half of the book, and decided to take a break, allow myself to digest what I read, and share my thoughts. I plan on reading the Ritual portion in the near future and will write about that half when I’m done.

As with all great occult texts, much is hidden for the reader to discover, and this book is no exception. In his introduction, Levi points out that the structure of the text is symbolic.

The numbers and subjects of the chapters, which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation.

(p. 31)

As mentioned already, the text is in two parts, itself symbolic of divine duality: masculine/feminine, body/spirit, positive/negative, theory/application, as above-so below, and the list goes on. But now it gets deeper. Each of the two sections contains 22 chapters. These correspond to the 22 letters of the Hebrew alphabet, and to the 22 cards that comprise the Major Arcana in the tarot. This makes sense, since Levi stresses the importance and power of kabbalah and tarot as complete magical systems. So with this foreknowledge, each chapter should be read and interpreted through the lens of the corresponding tarot card, and the kabbalistic meaning of the corresponding Hebrew letter. Now, this level of interpretation is way beyond the scope of this blog post, so suffice to say that if you are not familiar with these magical systems, then this is not a text you should be attempting to read.

In the first chapter of the Doctrine (for correspondences, think Aleph and The Fool), Levi provides a definition of magic for those who are starting out on the path.

Before proceeding further, let us define Magic in a sentence. Magic is the traditional science of the secrets of Nature which has been transmitted to us from the Magi. By means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly—that is, after a manner which transcends the normal possibility of men.

(p. 36)

So essentially, the study of magic is the study of the hidden laws of Nature. For me, this is why I see a strong relationship between physics and the occult. Both seek to understand the laws of Nature which form the inner and outer universes. Once an understanding of the natural laws is gained, then one can manipulate reality based upon interaction with forces that exist at the quantum level. But know that these things should not be taken lightly. Remember the Fool as he is about to step blindly off the cliff if he fails to heed the warning from the dog.

OK, if you’ve followed me this far and your head has not exploded yet, then you are ready for the last thing I want to talk about regarding the Doctrine. I’ll begin by citing Levi again.

Diseased souls have an evil breath and vitiate their moral atmosphere – that is, they combine impure reflections with the Astral Light which permeates them and establish unwholesome currents therein. We are often assailed, to our astonishment, in society by evil thoughts which would have seemed antecedently impossible and are not aware that they are due to some morbid proximity. This secret is of high importance, for it leads to the unveiling of consciences, one of the most incontestible and terrible powers of Magical Art. Magnetic respiration produces about the soul a radiation of which it is the centre, and thus surrounds it with the reflection of its own works, creating for it a heaven or hell. There are no isolated acts, and it is impossible that there should be secret acts; whatsoever we will truly, that is, everything which we confirm by our acts, remains registered in the Astral Light, where our reflections are preserved. These reflections influence our thought continually by the mediation of the DIAPHANE, and it is in this sense that we become and remain the children of our works.

(p. 108)

So the premise here is that our thoughts have a direct influence on the world around us. Basically, our thoughts create our realities. Now if this seems a little “new agey” you should know that this is supported by scientific experimentation in quantum physics. Photons react based upon the intended way that researchers choose to measure them. If it is decided to measure them as waves, then they become waves. If it is decided to measure them as particles, then they become particles. But they can only be one or the other, not both. Essentially, our thoughts and our will impact the structural reality of the world around us at a sub-atomic level. If you want to learn more about this, check out this article from Science Magazine.

So I have barely scratched the surface of the first half of this dense book. But that is all I feel I should share. Those who are interested in these studies can explore the text on their own. I will be sharing my thoughts on the Ritual portion of the book once I finish that. Until then, keep reading cool and interesting stuff.

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“Tao Teh Ching: Chapter 42” by Lao Tzu

Image Source: YouTube

Tao gave birth to One,
One gave birth to Two,
Two gave birth to Three,
Three gave birth to all the myriad things.

All the myriad things carry the Yin on their backs and hold the Yang in their embrace,
Deriving their vital harmony from the proper blending of the two vital Breaths.

What is more loathed by men than to be “helpless,” “little,” and “worthless”?
And yet these are the very names the princes and barons call themselves.

Truly, one may gain by losing;
And one may lose by gaining.

What another has taught let me repeat:
“A man of violence will come to a violent end.”
Whoever said this can be my teacher and my father.

As I began reading this passage, my mind was spinning with mystical symbolism. The first stanza, in my interpretation, presented occult idea of emanation as expressed in kabbalah, in Plotinus, in Christian mysticism, and so forth. I immediately began formulating my blog post in my mind, but as I reached the end, I knew that I would have to shift the focus of this post.

“A man of violence will come to a violent end.” How true. And it is a message that has been told over and over: “Those who live by the sword, will die by the sword.” “We reap what we sow.” “Instant karma’s gonna get you.” And yet, we still read about mass shootings on a regular basis. Violence and weapons proliferation have never been successful deterrents against aggression. And violence is not limited to gun violence against other people; it is also violence against our planet and the environment. If we continue to decimate the earth, we will ultimately decimate ourselves. We will reap what we sow. Personally, I would rather sow something beneficial.

Thanks for reading my musings. May you do great things.

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Occult References in “Promethea: Book 4” by Alan Moore

promethea_4

As with the first three books in this series, this volume is also steeped in occult mysticism and symbols. The text and artwork are so rich that it would be too much to cover in a single blog post, so I will just touch on some of the key passages that stood out for me.

The first passage I want to discuss is the conversation between Sophia and John Dee.

Dee: Know, child, that here is understanding. That was all of what we sought, and so we crave no higher place. For my part, I communed with angels told of in the Book of Enoch, Hebrew adept sacred to this third domain. In this third realm, form becomes possible. The number one suggests a single point. With two points, we may describe a line. With three points, we may enclose a space in two dimensions. We plot a triangle. Seen thus, the triangle is symbol to the element of water. It is here are Binah that all water, all compassion, has its origin. At Binah is the cup that overfloweth.

Sophia: You mentioned the biblical Book of Enoch, and he angels it speaks of. Did they truly teach you their language? The Enochian language?

Dee: Aye. It was dictated by the spirits in my scrying glass, as too were shewn the tables that map all existence. Boards of twelve squares by thirteen, being all together one hundred and fifty six, and on each square were symbols. Viewed from o’erhead, each square appeareth like unto a ziggurat with flattened summit, all arrayed in rows, a mighty township.

The conversation takes place in the sephirot of Binah, as Sophia is exploring the kabbalistic tree. The scene draws from kabbalah, as well as from John Dee’s conversations with spirits, in which he details the Enochian language. This is all very arcane and if you are interested I encourage you to study it more on your own (to download a free copy of John Dee’s book that is referenced, go to Archive.org).

As they continue to explore Binah, the group encounters the Shekinah, which simply put is the divine feminine aspect of the godhead. At this point, the dual aspect of the divine feminine is revealed.

Am I Marie. Girded with clouds and covered with the firmament am I made Queen of heaven… In my compassion have I not stooped low, so that my aspect is cast down? Behold, I am the Shekinah, I am the Bride, and on the World’s streets ragged go I, and reviled. In me there is descended the Sophia, that is Wisdom’s female face… That understanding is poured out like unto blood from me. Like noble wine, Mine essence runneth down into the Earth, and therein is degraded and made bitter. Yet it giveth succor to all things. Mother am I, that sways the great dark cradle of the night. Then am I Isis, am I Hecate, am I Selene. Black am I, like to the hidden Moon, or as a Womb. I taketh in, and I receive.

Finally, Sophia and Barbara make it to Kether, the crown of the kabbalistic tree of life. It is here that they encounter the unity of god, the divine one as the all and source of all existence.

Sophia: Here we are again.

Barbara: Something from nothing. One from none.

Sophia: One… Just the idea of one, of something, for that to even exist… where there was only nothing. This is God.

Barbara: Yes, and God… is one…

Sophia: And all, God is all. One is all. One perfect moment.

As heady as the text is, the artwork that accompanies it is stunning, beautiful, and full of graphic symbolism that adds infinite depth to the story. I highly recommend reading the text slowly and spending time exploring the visual panels that are such an integral part of this book.

There is one more volume left in the series. I plan on reading it soon, so check back.

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“Who Goes With Fergus” by William Butler Yeats

irishwoods

Who will go drive with Fergus now,
And pierce the deep wood’s woven shade,
And dance upon the level shore?
Young man, lift up your russet brow,
And lift your tender eyelids, maid,
And brood on hopes and fear no more.

And no more turn aside and brood
Upon love’s bitter mystery;
For Fergus rules the brazen cars,
And rules the shadows of the wood,
And the white breast of the dim sea
And all dishevelled wandering stars.

I read this poem after doing morning meditation, and it really spoke to me.

To understand this poem, you first need to know what Fergus symbolized for Yeats. According to M.L. Rosenthal, Yeats called Fergus the “poet of the Red Branch cycle, as Oisin was of the Fenian cycle of mythical tales of ancient Ireland.” So essentially, Fergus represents the archetype of the mystical poet who gives up pursuit of the worldly to seek the spiritual realms.

In this poem, Yeats asks the people of Ireland, who will follow the path that Fergus took, to turn away from the hopes and fears of daily life and pursue the mystic, which is symbolized by the woods, the sea, and the wandering stars. It is worth noting that Yeats uses three metaphors to describe the mystical realm. I believe this is intentional, evoking the trinity as well as the kabbalistic crown which represents the godhead. In kabbalah, the crown of the Tree of Life is comprised of three sephirot: Keter, Binah, and Chokhmah. Combined, these three symbolize the godhead from which all existence is manifested.

I could not help but wonder if Yeats was writing about himself, seeing himself as the one who is going forth with Fergus to explore the “shadows of the wood.” I suspect that he did see himself in this role, but that he was also reaching out to others to join him on this path, essentially saying “I am going with Fergus to explore the mysteries of the divine. Who else is willing to join me on this quest?” I for one am glad that Yeats extended this offer.

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Kabbalistic Symbolism in “Promethea: Book 3” by Alan Moore

Promethea_3

In this volume of the graphic novel, Sophie and Barbara (two incarnations of the goddess Promethea) proceed on a journey through alternate realms using the sephirot in the kabbalistic tree as a means to ascend the higher realms of existence. They begin by analyzing the diagram of the ten sephirot connected by the twenty-two paths. Barbara comments that the symbol resembles a game of hopscotch, which I thought was a clever analogy considering that the sephirot essentially allows one to “hop” into another realm.

Promethea_Hopscotch

The paths that the women take lead them from the lowest sephirah, Malkuth, which represent the physical world, and begin to work backwards toward the godhead. Following the reverse emanation from the divine crown, they proceed in this order:

  • Malkuth
  • Yesod
  • Hod
  • Netzach
  • Tiphereth
  • Geburah

While in each of the sephirot, they encounter symbols associated with each realm. The details are far too complex for me to elaborate on in this short post, but I will provide a couple brief examples.

When the women move from Malkuth into Yesod (Foundation), they cross the river Styx, symbolizing the transition from the conscious mind to the subconscious. It is the place where fact and fiction meet, creating the myth, which is eternal. It is associated with the moon, dreams, and imagination, all of which figure prominently in the text and the rich illustrations.

Next, they move into Hod (Splendor). This is associated with magic, mysticism, and the intellect. Here the path becomes the symbol for infinity and the women engage in a circular discussion that could go on for all eternity.

Promethea_Infinity

After exiting the loop of infinity, they continue through Hod and meet the god Hermes, who explains how language, story, and mathematics are the basis for our human reality.

Hermes:

Ha ha! Real life. Now there’s a fiction for you! What’s it made from? Memories? Impressions? A sequence of pictures, a scattering of half-recalled words… Disjointed hieroglyphic comic strips, unwinding in our recollection… Language. To perceive form… even the form or shape of your own lives… you must dress it in language. Language is the stuff of form. Mathematics, for example, is a language. Consider the forms it produces… This magic square of eight is called The Knight’s Tour. Connect its numbers in sequence and you produce the magic line of eight. Do you see? Mathematics is a language, a human invention, a fiction… and yet it creates such elegant form. It creates splendor. It creates truth.

Barbara:

So… everything’s made from language? We’re made of language? Even you?

Hermes:

Oh, especially me. How could humans perceive gods… abstract essences… without clothing them in imagery, stories, pictures… or picture-stories, for that matter.

Sophie:

Picture-stories?

Hermes:

Oh, you know: Hieroglyphics. Vase paintings. Whatever did you think I meant? Besides, what could be more appropriate than for a language-god to manifest through the original pictographic form of language?

Sophie:

Uhh… so like, what are you saying?

Hermes:

What am I saying? I’m saying some fictions might have a real god hiding beneath the surface of the page. I’m saying some fictions might be alive… that’s what I’m saying.

This only scratches the surface of the rich symbolism that is embodied in this book. Every page, every panel, contains both visual and textual symbolism and metaphor. But don’t be intimidated. While this is very complex and heady material, the story is still great and accessible, and the artwork is phenomenal. I highly encourage you to explore all the books in this series.

I will leave you with one more quote from this book, which I believe aptly sums up our reality.

“Man walks through a forest of symbols.”

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Occult Symbolism in “Promethea: Book 2” by Alan Moore

Promethea_2

I’ve read a lot of books in my lifetime, so being completely blown away by a book has become a somewhat rare occurrence for me. This is a book that has completely blown me away. When I finished the last page, it was like a nuclear explosion of consciousness went off within my psyche. I have never seen such complex mystical ideas expressed so clearly and beautifully, both through the text and the illustrations. There is so much occult philosophy embedded in these pages, it’s impossible to do it justice in a short blog post, but I will try. I figure I will lightly touch on some of the themes and ideas that are incorporated into this work, and then elaborate on one chapter that demonstrates the complexity of this book.

Moore draws from a wealth of mythology and occult philosophy in the creation of Promethea, who is essentially the divine feminine manifestation of the Prometheus myth. This alone is a wonderful interpretation of the myth, about the bringing of enlightenment (symbolized by fire) to humankind. But like Yeats’ widening gyres, Moore expands on the myth by incorporating a plethora of allusions to occult philosophies and then ties them all together, showing the connection between the philosophies and myths throughout the millennia. Just to provide a sense of just how much is woven in, there are references to Aleister Crowley, Eliaphas Levi, the Goetia, Faust, the Vedic texts, kundalini, tantric yoga, kabbalah, tarot, alternate planes of existence, and the list goes on. The sheer amount of literary and visual symbolism on just a single page could spawn a lengthy analytical post.

So now I will attempt to give a very high-level summary of Chapter 6, the final chapter in the book.

In this chapter, Promethea, having studied the occult texts provided to her by Faust, realizes she has learned all she can about magick from reading and must now move into experiential learning. So she consults the two snakes that form the Caduceus, or the staff of Hermes. The twin serpents explain the occult history of humanity and all existence through the symbols of the 22 tarot cards that comprise the Major Arcana. Now, the explanation of each card and its symbolic connection to the evolution of being also includes many references to science, genetics, mysticism, numerology, kabbalah, etc. But for simplicity’s sake, I will only provide a brief summary of each card and its occult significance according to this book.

0 – The Fool: Symbolizes the nothingness or quantum void from which time and space are formed.

I – The Magician: Symbolizes the masculine creative urge, embodied in the phallic wand, which generates the initial spark or big bang.

II – The High Priestess: Symbolizes the highest female energy, the foetal darkness where all existence gestates. From her, the cosmos is born.

III – The Empress: Symbolizes fecundity and the seeds of life, along with the four elements. We now have the building blocks for life and consciousness.

IV – The Emperor: Symbolizes the moment when divine energy achieves substantiality.

V – The Hierophant: Symbolizes evolution, the visionary force that guides the first single cells to evolve into the first human hominid.

VI – The Lovers: Symbolizes sacred alchemy and the first spark of divine consciousness in humans.

VII – The Chariot: Symbolizes the advent of early shamanism and mysticism. Through the use of nectar, ambrosia, and soma, consciousness is expanded.

VIII – Justice: Symbolizes period of adjustment, where humans implement laws and build the foundations of civilization.

IX – The Hermit: Symbolizes a phase of entering a cave, from which will emerge a more developed and complex civilization.

X – The Wheel of Fortune: Symbolizes the cyclical rise and fall of civilizations: Babylon, Egypt, Greece, Rome, etc.

XI – Strength: Symbolizes lust, particularly for power, which is the impetus for conquering empires.

XII – The Hanged Man: Symbolizes man’s dark age, a necessary ordeal which marks the transition from the state of empire. The world is upside down.

XIII – Death: Symbolizes a period of transition, marking the end of dark ages before the rebirth of light.

XIV – Temperance: Symbolizes the Renaissance. Science, art, and beauty are combined alchemically.

XV – The Devil: Symbolizes the decline of the spiritual (Age of Reason). The inverted pentacle has four points (the four elements representing the earthly) while a single point (the spirit) is subjugated and trampled.

XVI – The Tower: Symbolizes Industrial Revolution, culminating in the first World War.

XVII – The Star: Symbolizes the renewed interest in mysticism and the occult following WWI. Here we have the birth of Theosophy, Golden Dawn, etc.

XVII – The Moon: Symbolizes mankind’s darkest hour before the dawn. Insanity. “Auschwitz, Hiroshima, each blight, each tyranny obscures the light.”

XIX – The Sun: Symbolizes the cultural revolution of the 1960s. Here we have new interest in Buddhism, astrology, I-Ching, and so forth.

XX – Judgment Day: Symbolizes the moment of apocalypse which will be brought about by the information age, once we reach the point where speed of technology and information causes a new form of consciousness to be born. (Note: Moore writes that this will occur in the year 2017.)

XXI – The Universe: Symbolizes the moment in which humans transcend the earthly plane of existence.

As I said earlier, there is no way I could do justice to this book in a short blog post. I strongly encourage you to read Promethea. Start with the first book and work through. There are I believe five books total. I have the third already waiting to be read. Expect to hear my thoughts on it soon.

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