Saturday, September 26, 2009
How Life Doth Sucketh
Here's an excerpt from The Occult Anatomy of Man, a book I'd like to get my hands on -- it's only 6$ but not available in Nazi Germany, oops, I mean the corporate state of Canada -- and shipping from States is more expensive than the book, seems perfectly reasoable to me! That and several other books of reasonable price are currently unavailable to me because of exhorbitant shipping costs.
Movies that Depict Me
Slumdog Millionaire, The Truman Show, and The Shawshank Redemption are three movies that -- from a symbolic perspective -- epitomize my life up till now. Also, the Star Trek TNG episode "Journey's End" resonates with my own experience of this life.
The Truman Show begins with Truman standing under the number "36" -- presumably signifying the age of Truman's awakening, and the age, therefore, that one is expected -- at least from the Gnostic perspective -- to awaken from the unreality of physical existence. Well, I just turned 36 a month ago ... Is this my year, my time, for awakening?
The Shawshank Redemption presents a falsely accused man spending 20 years in imprisonment. Well, it's been 20 years since I first moved to Montreal (Mon-treal, "my trial") and my saga of depression began. Again, is it my time now, after 20 years of imprisonment, to finally break from the "temple of doom" (to borrow the title of another movie).? The movie is not, as often touted, primarily about a friendship between two men in prison -- it's about imprisonment in form, and the resultant "insitutionalisation" that occurs where the incarnating spirit not only forgets its own divinity but fears release from its self-imposed prison.
Slumdog Millionaire is a symbolic rehashing of the Odyssey of Homer, the ageold quest of 'everyman' in search of himself. Jamal, the Odysseus character, is accused in the film of being "too truthful" -- something I've been accused of on more than one occasion. He also found and lost "Isis" (the Goddess of a Thousand Names, and called "Latika" in the film) several times in the movie -- I've found her once, and lost her once ("Isis" or as Jamal calls her "the most beautiful woman in the world", is the etheric presence in the aura of the indivdual who has purified his etheric body enough to sense her perenial presence). The Slumdog is also a poor beggar boy, and Odysseus himself comes home to Penelope (Isis) a beggar -- and never have I known "destitution" as now, and the past three years, of my life. It appears I'm ready to meet Isis again!
Each of the above movies involves an individual trapped in a "world" where he definitely wants to escape from and consequently the theme of all three is freedom, liberation (esoterically spiritual liberation). The Demiurgus god, i.e., the builder of form or the god that imprisons spirit in matter, is present in Shawshank as the Warden, in Slumdog as the gameshow host, in Truman Show, as the "Christof," the show's director.
Journey's End is apparently based loosely on the life of Mohammed, the prophet of Islam, but also reflects my own experiences of being a very unhappy, depressed young man who eventually stumbles onto illumination, the latter being the hope and not the reality in my case.
I know that each of these movies, and countless other productions, are meant to signify the path to and attainment of illumination -- another reason why I believe my time for the "second birth" is almost at hand. How many people watch Slumdog or Truman and see or understand the Gnostic overtones? How many people realize that neither Gnosticism or any other truly pagan 'theosophy' is either evil or to be shunned but is rather the path to illumination, the unconscious path we're all treading?
The Truman Show begins with Truman standing under the number "36" -- presumably signifying the age of Truman's awakening, and the age, therefore, that one is expected -- at least from the Gnostic perspective -- to awaken from the unreality of physical existence. Well, I just turned 36 a month ago ... Is this my year, my time, for awakening?
The Shawshank Redemption presents a falsely accused man spending 20 years in imprisonment. Well, it's been 20 years since I first moved to Montreal (Mon-treal, "my trial") and my saga of depression began. Again, is it my time now, after 20 years of imprisonment, to finally break from the "temple of doom" (to borrow the title of another movie).? The movie is not, as often touted, primarily about a friendship between two men in prison -- it's about imprisonment in form, and the resultant "insitutionalisation" that occurs where the incarnating spirit not only forgets its own divinity but fears release from its self-imposed prison.
Slumdog Millionaire is a symbolic rehashing of the Odyssey of Homer, the ageold quest of 'everyman' in search of himself. Jamal, the Odysseus character, is accused in the film of being "too truthful" -- something I've been accused of on more than one occasion. He also found and lost "Isis" (the Goddess of a Thousand Names, and called "Latika" in the film) several times in the movie -- I've found her once, and lost her once ("Isis" or as Jamal calls her "the most beautiful woman in the world", is the etheric presence in the aura of the indivdual who has purified his etheric body enough to sense her perenial presence). The Slumdog is also a poor beggar boy, and Odysseus himself comes home to Penelope (Isis) a beggar -- and never have I known "destitution" as now, and the past three years, of my life. It appears I'm ready to meet Isis again!
Each of the above movies involves an individual trapped in a "world" where he definitely wants to escape from and consequently the theme of all three is freedom, liberation (esoterically spiritual liberation). The Demiurgus god, i.e., the builder of form or the god that imprisons spirit in matter, is present in Shawshank as the Warden, in Slumdog as the gameshow host, in Truman Show, as the "Christof," the show's director.
Journey's End is apparently based loosely on the life of Mohammed, the prophet of Islam, but also reflects my own experiences of being a very unhappy, depressed young man who eventually stumbles onto illumination, the latter being the hope and not the reality in my case.
I know that each of these movies, and countless other productions, are meant to signify the path to and attainment of illumination -- another reason why I believe my time for the "second birth" is almost at hand. How many people watch Slumdog or Truman and see or understand the Gnostic overtones? How many people realize that neither Gnosticism or any other truly pagan 'theosophy' is either evil or to be shunned but is rather the path to illumination, the unconscious path we're all treading?
Hall, Lectures on Ancient Philosophy
Since learning from Manly P. Hall and others of the reality of reincarnation, I have often wondered why I chose to incarnate at this time -- i.e., in such a materialist and therefore decadant age. One reason seems to be the writings and wisdom of Manly P. Hall himself. As one reviewer has said, Hall explains the obscure allegories, mythologies, and ideas of the Secret Doctrine, or the Occult Western Tradition, in a way that someone seeking a genuine understanding of the nature of him/herself and of the universe can truly understand. When has humanity ever had such a clear expositor of the sublime truths of philosophy, theology, and science? He has truly been a very modern light in the darkness of human understanding.
I have not read the entire book, but felt compelled, this Sat. morning, to write a brief review. The book is essential reading next to Hall's Secret Teachings (an improper title compared to its original title: "An Encyclopedic Outline of Ancient Rosicrucian, Freemasonic ... etc., etc." -- because it really is more of an encyclopedia, with each chapter being an independent 'window' into the most precious, though recondite, wisdom of the human family).
The first 4 chapters (preceded by the most wonderful preface critiqing modern materialist values) provide the foundation of the book's metaphysical outlook, namely what Hall refers to as "the dot, the line, and the circle" -- representing the (source) God, the angelic beings or lesser gods, and finally the world of form (where humanity is 'trapped'). Chapters 2-4 explain each of these in turn.
On a personal note, Chapter 4 -- the Inferior Creation and Its Regent, dealing with the "circle" as the aspect of Self furthest from source (God) -- is my favorite chapter, perhaps of any book, because it perfectly describes life as I have experienced it (more or less, and sadly, as a spiritual being, trapped in form). In any case, the first 4 chapters offers a clear pagan understanding of Deity -- which Hall describes as "a fundamental monotheism manifesting through a complex polytheism" -- and that applies equally to the apparently polytheistic Greeks, as it does to any other ancient culture, as Hall adamantly stresses in this and other of his works.
I cannot do full justice to the book as I have not read it in its entirety but I do know that a solid grasp of chapters 1-4 is essential to an appreciation of occultism, just as it is to an appreciation of the rest of the book. I found chapter 5 (The Annhilation of the Sense of Diversity) to be less inspired, less interesting, than the other chapters and Chapter 10, on Pagan Cosmogony, I have so far found to be somewhat obscure, though I'm still struggling with it. Chapter 7, the Doctrine of Redemption Through Grace, is a scathing attack on Christian theology/morality, which seeks, according to Hall (and me), to bring God down to man rather than to bring man up to God. He also accuses Christianity of being an essentially idolatrous relgion because of its literalist interpretation of scripture and religious teaching. It's only when one appreciates parables, mythologies, allegories, etc. as symbolic of higher principles that one opens one's mind sufficiently to gain a true grasp of reality, and, therefore, of Deity.
Chapter 9 on The Cycle of Necessity, is essential reading on the pagan understanding of reincarnation. Hall has touched on this subject in other works ("Reincarnation") but this chapter is a wonderful addition to those. Hall opens the chapter with a "gauntlet" thrown at modern materialist intellectualism in the form of three pressing and perpetually unanswered questions: "Life is the beginning of what? Love is the fulfillment of what? Death is the end of what?" Materialist philosophy has ever been mum on the subject of a response to these questions.
Unfortunately I cannot comment on the rest of the book, as I have not read the rest of the, in total, 20 chapters -- but I was too enraptured with the first half of the book not to write a review of what I've read so far.
I have not read the entire book, but felt compelled, this Sat. morning, to write a brief review. The book is essential reading next to Hall's Secret Teachings (an improper title compared to its original title: "An Encyclopedic Outline of Ancient Rosicrucian, Freemasonic ... etc., etc." -- because it really is more of an encyclopedia, with each chapter being an independent 'window' into the most precious, though recondite, wisdom of the human family).
The first 4 chapters (preceded by the most wonderful preface critiqing modern materialist values) provide the foundation of the book's metaphysical outlook, namely what Hall refers to as "the dot, the line, and the circle" -- representing the (source) God, the angelic beings or lesser gods, and finally the world of form (where humanity is 'trapped'). Chapters 2-4 explain each of these in turn.
On a personal note, Chapter 4 -- the Inferior Creation and Its Regent, dealing with the "circle" as the aspect of Self furthest from source (God) -- is my favorite chapter, perhaps of any book, because it perfectly describes life as I have experienced it (more or less, and sadly, as a spiritual being, trapped in form). In any case, the first 4 chapters offers a clear pagan understanding of Deity -- which Hall describes as "a fundamental monotheism manifesting through a complex polytheism" -- and that applies equally to the apparently polytheistic Greeks, as it does to any other ancient culture, as Hall adamantly stresses in this and other of his works.
I cannot do full justice to the book as I have not read it in its entirety but I do know that a solid grasp of chapters 1-4 is essential to an appreciation of occultism, just as it is to an appreciation of the rest of the book. I found chapter 5 (The Annhilation of the Sense of Diversity) to be less inspired, less interesting, than the other chapters and Chapter 10, on Pagan Cosmogony, I have so far found to be somewhat obscure, though I'm still struggling with it. Chapter 7, the Doctrine of Redemption Through Grace, is a scathing attack on Christian theology/morality, which seeks, according to Hall (and me), to bring God down to man rather than to bring man up to God. He also accuses Christianity of being an essentially idolatrous relgion because of its literalist interpretation of scripture and religious teaching. It's only when one appreciates parables, mythologies, allegories, etc. as symbolic of higher principles that one opens one's mind sufficiently to gain a true grasp of reality, and, therefore, of Deity.
Chapter 9 on The Cycle of Necessity, is essential reading on the pagan understanding of reincarnation. Hall has touched on this subject in other works ("Reincarnation") but this chapter is a wonderful addition to those. Hall opens the chapter with a "gauntlet" thrown at modern materialist intellectualism in the form of three pressing and perpetually unanswered questions: "Life is the beginning of what? Love is the fulfillment of what? Death is the end of what?" Materialist philosophy has ever been mum on the subject of a response to these questions.
Unfortunately I cannot comment on the rest of the book, as I have not read the rest of the, in total, 20 chapters -- but I was too enraptured with the first half of the book not to write a review of what I've read so far.
Wednesday, September 16, 2009
Random Writings Under a Tree
I have been, I suppose, a man ever in search of an education (I think that defines me, my life, up until now -- neither food nor water nor shelter but an education have I searched for).
Education is about more than building mental structures; it is about more than attachment to or fascination with ideas.
I am convinced that a proper education starts with a proper understanding of the nature and essence of Deity or God -- the source of all things; and equally am I convinced that the fundamental problem of human existence at an individual and social level is a lack of proper understanding of God's nature. The man truly in search of an education, therefore, is the man truly in search of God.
God is not the Creator -- that is a lesser god than the one of which I speak. I do not, therefore, speak of Jehovah, Jupiter, Shiva, Osiris, Allah, or any of the other appellations for what the Greeks referred to as the Demiurgus. The Creator god is a "jealous" god, and steals from the source god in order create his forms. The source god is a higher god, an unmanifest, uncreate god that stands "beneath" creation as the dark earth stands beneath the organic life on our planet -- the formless source of all form. (I do not mean "beneath" in a spatial sense; in fact, manifestation happens in a concentric manner, therefore, the source god, though still the "dark earth", stands far outside His creation.)
Idea is the only substance. Forms are images and reflections of substance, and, therefore, they are completely insubstantial.
For the "inertially-trained" mind (conditioned by "physical existence" -- the latter being almost an oxymoron for the idealist), "substance" might be equated to, or related more closely to, form rather than to idea. But, for the one acquainted with reality, idea is the only substance. God is the ideal, and, therefore, the substantial.
Pure substance, and also pure motion (non-inertial motion), we become acquainted with in dream states, under the influence of exogenous DMT-like substances, at death, or upon spiritual illumination, i.e. liberation from the cycle of birth and death.
[Things get a bit hazy here but I thought I would leave it in -- I have to stop writing now: ]
The Ancients spoke of Man as an upside down plant -- referring principally to the central nervous system (the evidence of mind) with its roots in the cranium (the "heavens," supported by Atlas, the highest of the vertebrae of the spinal column) and its main trunk being the spinal cord, with all its branches exiting the vertebral foramen. The upside down analogy can be carried farther. For, as implied, we do not experience motion, but only its reflection, while living in the physical sphere -- likewise we do not experience substance, but only its refection. This brings us to the great forces of "being" -- involution (manifestation) and evolution (demanifestation or return to source).
In the upside down world that which is up must eventually come down (the world we inhabit). But, in the spirit world that which involves itself in creation ("goes down") must eventually evolve itself out of creation ("go back up").
That which is whole is that which is number.
I thought this on abike, not under a tree: Knowledge is not knowledge unless it is holistic -- or rather wholistic -- i.e. knowledge of the whole. At least part of me is convinced that partial knowledge, therefore, has another name, ignorance.
Education is about more than building mental structures; it is about more than attachment to or fascination with ideas.
I am convinced that a proper education starts with a proper understanding of the nature and essence of Deity or God -- the source of all things; and equally am I convinced that the fundamental problem of human existence at an individual and social level is a lack of proper understanding of God's nature. The man truly in search of an education, therefore, is the man truly in search of God.
God is not the Creator -- that is a lesser god than the one of which I speak. I do not, therefore, speak of Jehovah, Jupiter, Shiva, Osiris, Allah, or any of the other appellations for what the Greeks referred to as the Demiurgus. The Creator god is a "jealous" god, and steals from the source god in order create his forms. The source god is a higher god, an unmanifest, uncreate god that stands "beneath" creation as the dark earth stands beneath the organic life on our planet -- the formless source of all form. (I do not mean "beneath" in a spatial sense; in fact, manifestation happens in a concentric manner, therefore, the source god, though still the "dark earth", stands far outside His creation.)
Idea is the only substance. Forms are images and reflections of substance, and, therefore, they are completely insubstantial.
For the "inertially-trained" mind (conditioned by "physical existence" -- the latter being almost an oxymoron for the idealist), "substance" might be equated to, or related more closely to, form rather than to idea. But, for the one acquainted with reality, idea is the only substance. God is the ideal, and, therefore, the substantial.
Pure substance, and also pure motion (non-inertial motion), we become acquainted with in dream states, under the influence of exogenous DMT-like substances, at death, or upon spiritual illumination, i.e. liberation from the cycle of birth and death.
[Things get a bit hazy here but I thought I would leave it in -- I have to stop writing now: ]
The Ancients spoke of Man as an upside down plant -- referring principally to the central nervous system (the evidence of mind) with its roots in the cranium (the "heavens," supported by Atlas, the highest of the vertebrae of the spinal column) and its main trunk being the spinal cord, with all its branches exiting the vertebral foramen. The upside down analogy can be carried farther. For, as implied, we do not experience motion, but only its reflection, while living in the physical sphere -- likewise we do not experience substance, but only its refection. This brings us to the great forces of "being" -- involution (manifestation) and evolution (demanifestation or return to source).
In the upside down world that which is up must eventually come down (the world we inhabit). But, in the spirit world that which involves itself in creation ("goes down") must eventually evolve itself out of creation ("go back up").
That which is whole is that which is number.
I thought this on abike, not under a tree: Knowledge is not knowledge unless it is holistic -- or rather wholistic -- i.e. knowledge of the whole. At least part of me is convinced that partial knowledge, therefore, has another name, ignorance.
Sunday, September 13, 2009
J. S. Gordon, Theosophist
This article, which I actually haven't read in its entirety, contains enough flashes of brilliance to explain why Gordon has become one of my favorite authors. His writing is at times unclear or opaque -- but not quite as hard to follow as the founder of the Theosophical Society (Blavatsky).
Article
Article
Thursday, September 03, 2009
Truman Show
Why the hell would somebody make a movie about my life and call it the "True Man" show? Tick Tock Tick Tock ... And the fake world keeps turning, and the True Man waits for some kind of sign, or some kind of indication that he's fully committed to reality and fully uncommitted, therefore, to unreality. And if it is his chance at full illumination in this lifetime, then why does he feel (like the Father CRC in the "Chemical Marriage"?) so undeserving?
And the True Man says, "Mr., you're going to the top of this mountain, broken legs and all." I found part 3 -- where Lauren (Isis) says "It's just a show Truman!" -- to be very moving; it reminded me of The Slumdog Millionaire, when the game show host (i.e., the Demiurgus) yells "It's my show!" The entire movie (like parts 5 and 7), however, is -- I humbly offer -- worth seeing many times -- in spite of the "predictive programming" aspect of the film (your life on camera, no privacy), it is still about as profound as cinema can get. Part 8 is perhaps where I'm at right now -- weathering the damn storm. That's a pretty bold statement -- the courage it takes to break from unreality takes about 1000 lifetimes to muster. Am I there yet? I would have to be more self-assured than I am to assume so. Maybe somewhere between part 5 and part 8.
Part 9, the "Creator" (again, the Demiurgus) says "Listen Truman, there's no more truth in the world out there than in the world I created for you." That's the giveaway line of the whole movie.
And the True Man says, "Mr., you're going to the top of this mountain, broken legs and all." I found part 3 -- where Lauren (Isis) says "It's just a show Truman!" -- to be very moving; it reminded me of The Slumdog Millionaire, when the game show host (i.e., the Demiurgus) yells "It's my show!" The entire movie (like parts 5 and 7), however, is -- I humbly offer -- worth seeing many times -- in spite of the "predictive programming" aspect of the film (your life on camera, no privacy), it is still about as profound as cinema can get. Part 8 is perhaps where I'm at right now -- weathering the damn storm. That's a pretty bold statement -- the courage it takes to break from unreality takes about 1000 lifetimes to muster. Am I there yet? I would have to be more self-assured than I am to assume so. Maybe somewhere between part 5 and part 8.
Part 9, the "Creator" (again, the Demiurgus) says "Listen Truman, there's no more truth in the world out there than in the world I created for you." That's the giveaway line of the whole movie.
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