"The ancients devised magic to compel fate. They needed it to determine outer fate. We need it to determine inner fate and to find the way that we are unable to conceive." ~Carl Jung, The Red Book, Page 311.
Israel Regardie describes the purpose of magic in his book
"Tree of Life":
"The object of Magic, then, is the return of man to the Gods, the uniting of the individual consciousness during life with the greater being of the universal Essences, the more embracing consciousness of the Gods who are the everlasting sources of light and life and love. Only thus, to the human being, may there come liberty and illumination, and the power to see the beauty and the majesty of life as it really is. By returning in spirit to the sources from which he came, only by re-opening himself to them as a golden flower opens and turns to the Sun to imbibe anxiously and eagerly of its sustenance and light, so to man may come illumination, and the lifting of the earthly bonds and chains. By the discovery of his own inner God in the first place and forming an indissoluble relationship with the Gods of the universal life, herein lies the solution to the problems of man and the world. In this nobler consciousness of illumination devolving from divine union, may be resolved the intricacies of world-chaos. The cords which bind man with a strength beyond all mortal chains and fetters may thus be severed."
Israel Regardie describes the purpose of magic in his book
"Tree of Life":
"The object of Magic, then, is the return of man to the Gods, the uniting of the individual consciousness during life with the greater being of the universal Essences, the more embracing consciousness of the Gods who are the everlasting sources of light and life and love. Only thus, to the human being, may there come liberty and illumination, and the power to see the beauty and the majesty of life as it really is. By returning in spirit to the sources from which he came, only by re-opening himself to them as a golden flower opens and turns to the Sun to imbibe anxiously and eagerly of its sustenance and light, so to man may come illumination, and the lifting of the earthly bonds and chains. By the discovery of his own inner God in the first place and forming an indissoluble relationship with the Gods of the universal life, herein lies the solution to the problems of man and the world. In this nobler consciousness of illumination devolving from divine union, may be resolved the intricacies of world-chaos. The cords which bind man with a strength beyond all mortal chains and fetters may thus be severed."
DAATH - INNER TEACHER
In the branch of Jewish mysticism known as Kabbalah, Daʻat ("Knowledge", Hebrew: דעת [ˈdaʕaθ]) is the location (the mystical state) where all ten sefirot in the Tree of Life are united as one.
In Daʻat, all sefirot exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one sefira from another; thus they are one.
Daʻat is not always depicted in representations of the sefirot; and could be abstractly considered an "empty slot" into which the germ of any other sefirot can be placed. Properly, the Divine Light is always shining, but not all humans can see it.
The revelation or the concealment of the Divine Light shining through Daʻat does not happen only in Daʻat itself. It can appear by a human perspective also within the worldly affairs (Malkuth). The perception of the Divine Light shining can clearly occur also in Malkuth, all the times that humans become self-giving (Altruism). However, humans who remain selfish (Selfishness) cannot see it, and for them its benefits seem "hidden".
As a representative sefirahProperly, Daʻat is not a sefirah, but rather is all ten sefirot united as one. Nevertheless, Daʻat is sometimes counted as a sefirah instead of Keter, from the perspective of finite creation, using Daʻat to represent the "reflection of" (the "inner dimension" of) the infinity of Keter. Thus Daʻat appears in the configuration of the sefirot along the middle axis, directly beneath Keter. It corresponds to the image of God. Alternate countings of the sefirot produce 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either including Keter or Daʻat. In the scheme of Moses ben Jacob Cordovero, Daʻat is omitted, while in the scheme of Isaac Luria, Keter (Will) is omitted. Cordovero describes the sefirot as one light in ten vessels. Luria follows this, but lists sefirot beginning with Chokhmah (Wisdom) to describe their outer dimensions.
As spiritual stateThe kochos hanefesh "spiritual state" corresponding to the sefirah of Daʻat is yichud ("unification").
In the occult belief-system of Thelema, the Night of Pan is related to the progression through Daʻat. The City of the Pyramids and Babalon is on the "other shore".
As aspect of intellect According to the Tanya, Daʻat is the third and last conscious power of intellect. But in this context, it is actually the lower Daʻat of the partzuf of Zeir Anpin (not the upper Daʻat of Adam Kadmon).[clarification needed]
Zer Anpin refers to the 'personification' (partzuf) of six sefirot from Chesed to Yesod - and as a whole embodies its own ten sefirot and its own Daʻat. Zer Anpin personifies the revelation of the Torah and relates to the second level of the human soul called "spirit" (ruach), that corresponds to mental aspects, including reason and emotion.
Accordingly, Daʻat is associated in the soul with the powers of memory and concentration, powers that rely upon one's "recognition" (hakarah) of, and "sensitivity to" (hergesh), the potential meaningfulness of those ideas generated in consciousness through the powers of Chokhmah and Binah "understanding".
LevelsSee also: Da'as Elyon and Da'as TachtonDaʻat operates on two levels. The higher level, referred to as Daʻat Elyon ("higher knowledge") or Daʻat hane'elam ("the hidden knowledge"), serves to secure the continuous bond between the two higher powers of intellect -- chokhmah and Binah, wisdom and understanding. This is Daʻat within Keter.
The lower level, referred to as Daʻat Tachton ("lower knowledge") or Daʻat hamitpashet ("extending knowledge"), serves to connect the intellect as a whole with the realm of emotion; thereby enhancing one's determination and resolve to act in accordance with the essential truths that one has integrated into consciousness. This is Daʻat as the third power of the intellect.
Lower levelOf this level of Daʻat it is said (Book of Proverbs 24:4): "And by knowledge shall the chambers be filled with all precious and pleasant riches." "The rooms" are the chambers of the heart, the emotions of the soul (as alluded to by the word cheder, "room," which is an acronym for chesed din rachamim, the three primary emotions of the soul). The inner consciousness of Daʻat fills these rooms and enlivens them as does the soul to the body.
In the Zohar, this level of Daʻat is referred to as "the key that includes six." The "key" of Daʻat opens all six chambers (attributes) of the heart and fills them with life-force. Each of these six chambers, when filled with Daʻat, is referred to as a particular dei'ah ("attitude," from the root of Daʻat) of the soul.
Daʻat corresponds with the interstitium in the human body. In the brain, Daʻat is represented by the claustrum. Though their form is seemingly separate and dissimilar, their function is fairly similar.
FULFILLER OF VOID
In the banquet, Plato narrates (through the priestess Diotima) that Eros is not a god but a daimon, that is, he is an intermediate between the divine and the mortal, he lies half-way between the gods and men, he fulfills the void and, therefore, in him all is bound together. Eros is a mediator whose function is to interpret and transmit.
In the branch of Jewish mysticism known as Kabbalah, Daʻat ("Knowledge", Hebrew: דעת [ˈdaʕaθ]) is the location (the mystical state) where all ten sefirot in the Tree of Life are united as one.
In Daʻat, all sefirot exist in their perfected state of infinite sharing. The three sefirot of the left column that would receive and conceal the Divine light, instead share and reveal it. Since all sefirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish one sefira from another; thus they are one.
Daʻat is not always depicted in representations of the sefirot; and could be abstractly considered an "empty slot" into which the germ of any other sefirot can be placed. Properly, the Divine Light is always shining, but not all humans can see it.
The revelation or the concealment of the Divine Light shining through Daʻat does not happen only in Daʻat itself. It can appear by a human perspective also within the worldly affairs (Malkuth). The perception of the Divine Light shining can clearly occur also in Malkuth, all the times that humans become self-giving (Altruism). However, humans who remain selfish (Selfishness) cannot see it, and for them its benefits seem "hidden".
As a representative sefirahProperly, Daʻat is not a sefirah, but rather is all ten sefirot united as one. Nevertheless, Daʻat is sometimes counted as a sefirah instead of Keter, from the perspective of finite creation, using Daʻat to represent the "reflection of" (the "inner dimension" of) the infinity of Keter. Thus Daʻat appears in the configuration of the sefirot along the middle axis, directly beneath Keter. It corresponds to the image of God. Alternate countings of the sefirot produce 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either including Keter or Daʻat. In the scheme of Moses ben Jacob Cordovero, Daʻat is omitted, while in the scheme of Isaac Luria, Keter (Will) is omitted. Cordovero describes the sefirot as one light in ten vessels. Luria follows this, but lists sefirot beginning with Chokhmah (Wisdom) to describe their outer dimensions.
As spiritual stateThe kochos hanefesh "spiritual state" corresponding to the sefirah of Daʻat is yichud ("unification").
In the occult belief-system of Thelema, the Night of Pan is related to the progression through Daʻat. The City of the Pyramids and Babalon is on the "other shore".
As aspect of intellect According to the Tanya, Daʻat is the third and last conscious power of intellect. But in this context, it is actually the lower Daʻat of the partzuf of Zeir Anpin (not the upper Daʻat of Adam Kadmon).[clarification needed]
Zer Anpin refers to the 'personification' (partzuf) of six sefirot from Chesed to Yesod - and as a whole embodies its own ten sefirot and its own Daʻat. Zer Anpin personifies the revelation of the Torah and relates to the second level of the human soul called "spirit" (ruach), that corresponds to mental aspects, including reason and emotion.
Accordingly, Daʻat is associated in the soul with the powers of memory and concentration, powers that rely upon one's "recognition" (hakarah) of, and "sensitivity to" (hergesh), the potential meaningfulness of those ideas generated in consciousness through the powers of Chokhmah and Binah "understanding".
LevelsSee also: Da'as Elyon and Da'as TachtonDaʻat operates on two levels. The higher level, referred to as Daʻat Elyon ("higher knowledge") or Daʻat hane'elam ("the hidden knowledge"), serves to secure the continuous bond between the two higher powers of intellect -- chokhmah and Binah, wisdom and understanding. This is Daʻat within Keter.
The lower level, referred to as Daʻat Tachton ("lower knowledge") or Daʻat hamitpashet ("extending knowledge"), serves to connect the intellect as a whole with the realm of emotion; thereby enhancing one's determination and resolve to act in accordance with the essential truths that one has integrated into consciousness. This is Daʻat as the third power of the intellect.
Lower levelOf this level of Daʻat it is said (Book of Proverbs 24:4): "And by knowledge shall the chambers be filled with all precious and pleasant riches." "The rooms" are the chambers of the heart, the emotions of the soul (as alluded to by the word cheder, "room," which is an acronym for chesed din rachamim, the three primary emotions of the soul). The inner consciousness of Daʻat fills these rooms and enlivens them as does the soul to the body.
In the Zohar, this level of Daʻat is referred to as "the key that includes six." The "key" of Daʻat opens all six chambers (attributes) of the heart and fills them with life-force. Each of these six chambers, when filled with Daʻat, is referred to as a particular dei'ah ("attitude," from the root of Daʻat) of the soul.
Daʻat corresponds with the interstitium in the human body. In the brain, Daʻat is represented by the claustrum. Though their form is seemingly separate and dissimilar, their function is fairly similar.
FULFILLER OF VOID
In the banquet, Plato narrates (through the priestess Diotima) that Eros is not a god but a daimon, that is, he is an intermediate between the divine and the mortal, he lies half-way between the gods and men, he fulfills the void and, therefore, in him all is bound together. Eros is a mediator whose function is to interpret and transmit.
hga
HOLY GUARDIAN ANGEL
Angelic Formula
'Reveal thyself here to me today...'
A light which empowers our ability to see and creates the very act of seeing itself, creates an eye in order to be seen. A higher faculty of consciousness “sees” the imaginal realm. As we look upon the Angel, so does it look upon us, and so do we become. Meister Eckhart says, “The seeing through which I know him is the same seeing through which he knows me.”
The challenging Heraclitean fragment 54 simply translates "Character is fate." Its range of meaning includes "the good and evil genius of a person," the Greek sense of a daimon as a power influencing or even controlling human destiny. Character is our guardian divinity, providing guidance or protection rather than control as a spirit or some power either within or without.
Cosmic sympathy underlies Greek magic. Magic has qabbalistic and angelic formulae for calling up the daimon or Holy Guardian Angel, the most famous being that of Abramelin the Mage. Crowley used Abramelin and Dee's Call to curb destructive forces and elevate the spirit.
The angel's healing power is the 'medicine of the Imagination.' igniting the spontaneous arousal of psyche, placebo effect, and the immune system, perhaps via the vagus nerve. Incantation of widespread formulas and divination had curative effects. Thus, it functioned as a transpersonal integrative mind-body psychology. Malicious daemons are integrated and guiding spirits summoned by personification and identification.
Angelic invocation has its attributions, and this being so, there is no chance of the Operator using Names of Power and Formulas on wrong occasions and in error, tested by the power of symbols and signs. Within the magical trance, the mystic reconciles frustration by resorting to longer and more elaborate magical formulae.
The invocation of angelic names in magic or theurgic practice may be regarded in part as parallel to the pagan invocation of many deities by magic words, sacred names, amulets, and formulas, and in part as invocation of the personal angel with magical names for God. Magic is the materialization and manipulation of forces and phenomena of the imaginal domain. Theurgy is the same principle transposed to the supraordinary, noumenal or angelic realm, from astral to mind-manifesting.
Angelic invocations are formulas against malicious spirits, using magic squares, the seal of Solomon, and the shield of David. Magic circles, characters, attributions, and formulas, are image magic. All magic is self-hypnosis. A magical formula of power becomes one of love.
A mysterious initiation prepares the soul for a barely perceptible but intense and pleasing magical vision, with gradually increasing precision. This worship becomes a living reality to us. As we meditate, adore, and praise we grow continually in understanding of the divine being of this Great Work. We learn to feel at ease, wrapped in the form characteristic of our deity. As we are enveloped, love and understanding grow and gather increased meaning and richness. Increasing affinity with divine force builds up. Awareness become completely objective certainty of the numinous power.
'Reveal thyself here to me today...'
A light which empowers our ability to see and creates the very act of seeing itself, creates an eye in order to be seen. A higher faculty of consciousness “sees” the imaginal realm. As we look upon the Angel, so does it look upon us, and so do we become. Meister Eckhart says, “The seeing through which I know him is the same seeing through which he knows me.”
The challenging Heraclitean fragment 54 simply translates "Character is fate." Its range of meaning includes "the good and evil genius of a person," the Greek sense of a daimon as a power influencing or even controlling human destiny. Character is our guardian divinity, providing guidance or protection rather than control as a spirit or some power either within or without.
Cosmic sympathy underlies Greek magic. Magic has qabbalistic and angelic formulae for calling up the daimon or Holy Guardian Angel, the most famous being that of Abramelin the Mage. Crowley used Abramelin and Dee's Call to curb destructive forces and elevate the spirit.
The angel's healing power is the 'medicine of the Imagination.' igniting the spontaneous arousal of psyche, placebo effect, and the immune system, perhaps via the vagus nerve. Incantation of widespread formulas and divination had curative effects. Thus, it functioned as a transpersonal integrative mind-body psychology. Malicious daemons are integrated and guiding spirits summoned by personification and identification.
Angelic invocation has its attributions, and this being so, there is no chance of the Operator using Names of Power and Formulas on wrong occasions and in error, tested by the power of symbols and signs. Within the magical trance, the mystic reconciles frustration by resorting to longer and more elaborate magical formulae.
The invocation of angelic names in magic or theurgic practice may be regarded in part as parallel to the pagan invocation of many deities by magic words, sacred names, amulets, and formulas, and in part as invocation of the personal angel with magical names for God. Magic is the materialization and manipulation of forces and phenomena of the imaginal domain. Theurgy is the same principle transposed to the supraordinary, noumenal or angelic realm, from astral to mind-manifesting.
Angelic invocations are formulas against malicious spirits, using magic squares, the seal of Solomon, and the shield of David. Magic circles, characters, attributions, and formulas, are image magic. All magic is self-hypnosis. A magical formula of power becomes one of love.
A mysterious initiation prepares the soul for a barely perceptible but intense and pleasing magical vision, with gradually increasing precision. This worship becomes a living reality to us. As we meditate, adore, and praise we grow continually in understanding of the divine being of this Great Work. We learn to feel at ease, wrapped in the form characteristic of our deity. As we are enveloped, love and understanding grow and gather increased meaning and richness. Increasing affinity with divine force builds up. Awareness become completely objective certainty of the numinous power.