Enlightenment (or awakening) means to emerge from a state of unconsciousness—a state of ignorance. The world isn’t anything like what most people think it is, and nearly everything we perceive on this side of the abyss is an illusion—or, more accurately, layers upon layers of illusion. Some of that perception is due to the limitations of our physical senses, but much of it is based on lies and misdirection crafted by people with vested interest in keeping humanity unaware or even unconscious. When we cross the abyss, we see through all of this and look upon reality with the clear sight of our infinite, true nature. It’s not an intellectual process. It’s not something we can get by reading or thinking about it. We experience enlightenment directly, and only because we have completely refined our consciousness.
The more you advance in the practice of magick, the more you see that it’s actually all about transcending our enslavement to the ego and ultimately freeing ourselves from the endless cycles of incarnation.
“Neither good nor evil can be destroyed, and both will always be here. It’s meant to be. ‘The Lord hath made all things for himself, yea, even the wicked for the day of evil.’ Our role is to achieve equilibrium. And as we do that we must respect evil and we must make evil respect us. But, at times such as now, events indicate that we’re losing balance. And time is running out.”
These metaphysics of magicians And negromantic books are heavenly; Lines, circles, letters, characters— Ay, these are those that Faustus most desires. O, what a world of profit and delight, Of power, of honor, and omnipotence Is promised to the studious artisan! All things that move between the quiet poles Shall be at my command: emperors and kings Are but obeyed in their several provinces But his dominion that exceeds in this Stretcheth as far as doth the mind of man: A sound magician is a demi-god! Here tire my brains to get a diety!
Christopher Marlowe. Doctor Faustus: Act I, scene i.
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In this tractate, Plotinus discusses how a metaphysician should apply the philosophical practice of dialectic to assist in gaining an understanding of God, essentially raising one’s consciousness so as to become more godlike.
The Oxford Dictionary defines dialectic as the “inquiry into metaphysical contradictions and their solutions.” Plotinus goes into a deeper explanation of how dialectics are applied in the search for ultimate Truth and knowledge of the Divine.
It is the Method, or Discipline, that brings with it the power of pronouncing with final truth upon the nature and relation of things—what each is, how it differs from others, what common quality all have, to what Kind each belongs and in what rank each stands in its Kind and whether its Being is Real-Being, and how many Beings there are, and how many non-Beings to be distinguished from Beings.
Dialectic treats also of the Good and the not-Good, and of the particulars that fall under each, and of what is the Eternal and what the not-Eternal—and of these, it must be understood, not by seeming-knowledge [“sense-knowledge”] but with authentic science.
This is a lot to digest, so let’s identify the key points.
First, according to the dialectic method as applied to metaphysics, the only way to come to an understanding of divine Truth is through careful analysis and comparison between two opposites. Think of the yin and yang symbol. The whole is made up of two different halves, each the opposite of the other, yet containing a seed of the other. So, when Plotinus is talking about understanding Being by comparing Real-Being with non-Being, it would seem that he is describing the comparison between the Forms as posited by Plato with the manifestations of those archetypal Forms in this reality.
But then Plotinus takes this to the next step, which is knowledge of God, or as he states, the Eternal. In order to come to a complete understanding of God, one must experience direct contact with God and compare that with that which is not God, presumably the Soul which exists within each of us, the Soul being from God, but not God.
This is probably enough for today. Meditate on this a little and I will have another installment up soon.
In this tractate, Plotinus describes how virtue enables us to become godlike.
He begins by asserting that while “virtue is one thing, the source of virtue is quite another.” The source of virtue is the Supreme God, but since the Supreme is perfection, virtue does not exist within the realm of the Divine.
So with us: it is from the Supreme that we derive order and distribution and harmony, which are virtues in this sphere: the Existences There, having no need of harmony, order or distribution, have nothing to do with virtue; and, none the less, it is by our possession of virtue that we become like to Them.
Plotinus goes on to state that “our concern is not merely to be sinless but to be God.” Since “man is the very being that came from the Supreme,” the goal of being virtuous is to purify our being and return to our divine state.
Plotinus concludes this tractate by pointing out that we should not model ourselves and our virtues on the examples of virtuous people, such as saints. Instead, we should look directly to the source of virtue in order to return to our divine nature.
For it is to the Gods, not to the Good, that our Likeness must look: to model ourselves upon good men is to produce and image of an image: we have to fix our gaze above the image and attain Likeness to the Supreme Exemplar.
This tractate explores the connection between the body and the Soul, focusing on the question of where emotions and experiences reside. Basically, determining whether emotions like fear and courage are experienced by the Soul or by the physical body.
Plotinus establishes that the Soul is immortal, and since it cannot be threatened by the physical danger, it cannot be the source of these emotional states.
Now what could bring fear to a nature thus unreceptive of all the outer? Fear demands feeling. Nor is there a place for courage: courage implies the presence of danger. And such desires as are satisfied by the filling or voiding of the body, must be proper to something very different from the Soul, to that only which admits of replenishment and voidance.
Plotinus then goes on to argue that humans possess what he terms the Animate, which is essentially a combination of a physical body with the immortal Soul.
Now this Animate might be merely the body as having life: it might be the Couplement of Soul and body: it might be a third and different entity formed from both.
Plotinus later explores the question of perception, inquiring into whether the Soul can perceive things in the physical realm. He posits that the Soul perceives sympathetically, essentially picking up reverberations from what the body experiences on the physical plane.
The faculty of perception in the Soul cannot act by the immediate grasping of sensible objects, but only by the discerning of impressions printed upon the Animate by sensation: these impressions are already Intelligibles while the outer sensation is a mere phantom of the other [of that in the Soul] which is nearer to Authentic-Existence as being an impassive reading of Ideal-Forms.
Based upon this quote, it appears that the Soul, being divine in origin and immortal, has direct knowledge of the Platonic forms. The Soul thereby is able to identify the sensations from the physical world because of their connection to the ideals existing within the realm of forms. This reminds me of how, in music, a string will vibrate when a note of the same key is played on a different string. For example, if you play a D note on the A string, the D string will also vibrate.
That’s all I have for this tractate. We will look at the next one soon.
I have been considering doing a blog series on Plotinus for a while. Now seems like a good time to do so. I had previously read some of his work, but never the complete Enneads, which was something I had endeavored to do. I was first introduced to Plotinus in college when I was fortunate enough to study W.B. Yeats under the guidance of the late Prof. Phillip Marcus, who was considered to be “one of the world’s leading Yeats scholars.” Prof. Marcus assigned passages from Plotinus to the class to help us better understand the complex occult symbolism in Yeats’ work.
Here is a little background information for those who are unfamiliar with Plotinus.
Plotinus was a major Hellenistic philosopher who lived in Roman Egypt. In his philosophy, described in the Enneads, there are three principles: the One, the Intellect, and the Soul. His teacher was Ammonius Saccas, who was of the Platonic tradition. Historians of the 19th century invented the term neoplatonism and applied it to Plotinus and his philosophy, which was influential during Late Antiquity and the Middle Ages. Much of the biographical information about Plotinus comes from Porphyry’s preface to his edition of Plotinus’ Enneads. His metaphysical writings have inspired centuries of Pagan, Jewish, Christian, Gnostic, and Islamic metaphysicians and mystics, including developing precepts that influence mainstream theological concepts within religions, such as his work on duality of the One in two metaphysical states.
Prophyry was a disciple of Plotinus. Prophyry stated that Plotinus’ goal was “’…intimate union with the God who is above all things’ and testified that during the time he knew him Plotinus ‘attained this end four times.’” Union with God once in a lifetime is amazing; four times is almost unfathomable for me.
At this point, it is worth considering the structure of this work. I think this is important because I suspect there is a mystical symbolism in the structure of the text itself.
The word “enneads” comes from the Greek word “ennea,” which means nine. So essentially, an ennead is a group of nine. Each of the six enneads contains nine tractates, which, as we have seen already deal with the three metaphysical principles (the One, the Intellect, and the Soul ) that comprise Plotinus’ philosophy. This gives us a 3-6-9 structure. Now, I am not going to go into detail about the mystical significance of this number combination, but suffice to say that Nikola Tesla asserted that “If you only knew the magnificence of the 3, 6 and 9, then you would have the key to the universe.”
I think this is enough of an introduction for now. Going forward, I will be publishing a blog post for each of the tractates, which should be a total of 54. If you have any interest in following along, I will be using the translation by Stephen MacKenna and B. S. Page. Hopefully, some of you will read along and join in a discussion.
I like Lady Mechanika. She is tough and smart, qualities I admire in a woman.
For those who are unfamiliar, Lady Mechanika is a steampunk graphic novel series about a woman who is part human and part machine. The writing and artwork in all the volumes I have read have been consistently high quality, and this one is no exception.
I won’t go too deep into the plot. Suffice to say it involves secret societies, travels to exotic lands, searching for ancient relics, and battling a race of evil villains. The stuff of any good hero/heroine saga. What I found particularly interesting about this book, though, was the abundance of references to, and quotes from, occult texts, particularly regarding alchemy, a subject I find fascinating even though I am by no means an expert on the topic.
Anyway, I figured I would share a few quotes to whet your interest.
“Alchemy is the perfect knowledge of whole Nature and Art.” -Franciscus Mercurius van Helmont. One Hundred Fifty Three Chymical Aphohrisms
Strassmann: Three ones? The Tria Prima! Prof. Thomsen: Tria Prima? Strassmann: The three primes of alchemy! The alchemists say that all matter is comprised of three prime components which they call philosopher’s sulfur, mercury, and salt, representing the female component, the male component, and the hermaphrodite, or neutral component.
The Rosicrucian Order is supposedly dedicated to the pursuit of knowledge, and the “enlightenment of man” through the arts and sciences. Mr. Banerji insists that alchemy is of interest to only a small minority of Rosicrucians… and has not been the prevailing subject of study for centuries, not since alchemy gave way to its more respectable form, chemistry. The Rosicrucians may very well be responsible for chemistry as we know it today, a product of their applications of scientific methodologies to ancient alchemical practices. But I mistrust an association that claims to revere learning while shrouding itself in silence and secrecy. What possible harm could arise from the dissemination of knowledge?
I have to say that Ms. M.M. Chen, who wrote the text for this book, clearly did her research. The book is filled with other quotes and references to arcane and mystical texts, including the works of Paracelsus, Eliphas Levi, and Isaac Newton, just to name a few. But do not let this intimidate you in any way. The story is excellent, exciting, and entertaining. Anyone can pick this up and enjoy it.
Thanks for stopping by, and keep reading cool stuff.
I finished reading this book several weeks ago, but I have been busy with work and not able to take time to write about this text. Additionally, the nature of this book and the complexity of the ideas conveyed posed a problem: How could I possibly cover such a deep book in a short blog post? The short answer is, I can’t.
When I read this book, I read it virtually with a close friend who is also a fellow traveler of spiritual paths. We would read a section and have a weekly call to discuss what we had read. This led to some deep conversations which were both enlightening and thought provoking.
Anyway, this book was originally published in 1935 and goes into deep analysis of the symbolism and occult meanings associated with the Jewish Qabalah (or Kabbalah). While the text primarily focuses of the Qabalistic Tree of Life, Ms. Fortune does provide correspondences to other mystical traditions. Because this text is so dense, I will only touch on a few general excerpts and leave the rest open for exploration by those who are moved to read the book themselves.
Since the Qabalah is a highly symbolic structure, Fortune offers some sound advice early in the book for how one should approach the study of Qabalah.
When in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation would unfold what generations of meditation had ensouled therein. It is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition “by mouth to ear.”
Fortune is essentially stating that there is a kind of collective consciousness accessible through symbols, that the insights gained throughout ages by individuals meditating upon the symbol become joined to the symbol on a deeper level. These insights are then available to the seeker who meditates upon the symbol, most likely by the vibrational alignment with past meditators.
Fortune goes on to explain that, in addition to tapping into a collective knowledge, meditation upon Qabalistic symbols allows the mind to comprehend insights that are not available to those who primarily exist within our standard plane of consciousness.
The Qabalist goes to work in a different way. He does not attempt to make the mind rise up on the wings of metaphysics into the rarified air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp.
The last quote I want to share concerns what Fortune asserts is the ultimate goal of the occultist and the practitioner of the mystical arts, and this is nothing less than the union with God.
The Spiritual Experience assigned to Kether is said to be Union with God. This is the end and aim of all mystical experience, and if we look for any other goal we are as those who build a house in a world of illusion. Anything that holds him back from the straight path to this goal is felt by the mystic to be a bond that binds, and as such to be broken. All that holds consciousness to form, all desires other than the one desire—these are to him evils, and from the standpoint of his philosophy he is right, and to act otherwise would invalidate his technique.
I feel that this book is a must-read for anyone who is seriously interested in learning about the Qabalah. While there are many more traditional texts by Hebrew scholars such as Gershom Scholem (a personal favorite) that explain the Qabalah from a more Jewish perspective, this book provides a wealth of insight into this rich and complex symbolic mystical tradition.