Tuesday, December 17, 2013

Core Golden Dawn 3: Inferences or Judgements Magicians Make

with Alpha Omega Imperator
David Griffin

Lesson Three:

"What types of inferences or judgments ...
.. do Golden Dawn Magicians typically make?"

The fundamental inference of the Hermetic tradition, from which the Golden Dawn is but one late manifestation, is that:

"Everything is ONE."

A second inference follows, since everything in its recondite structure is the replica of the One, that:

"As above ...
... so below."

The third inference then follows that by acting on the Microcosm, the human being, we can as a consequence affect the Macrocosm or Universe.

We stop with these first three inferences, because, properly understood, the resulting conclusions explain the whole of Magic.

If everything is one, it follows that we are Divine in power and virtue, although we are not conscious of this for a variety of reasons. Thus we know that, as part of the one, we can not die since the One is eternal ...

"Nothing is created ...
... but everything transforms."

If all is One, it further follows that ...

"We are all Divine ...
... in power and virtue."

... but we remain unaware of this for a certain series of reasons. Yet we know that being part of unity, we may not die in so far as the One is eternal and nothing is created but everything transforms - Thus this indicates to us that also in our small unity ...

"We may transform ourselves ...
... into something else."

... precisely as does the Universe, which is always in movement and transformation.

Thus the Magician, rather than waiting for nature to take its normal course of evolution over millions of years, accelerates the process using the same natural laws, to arrive at the completion of the evolutionary process in a vastly accelerated manner.

This brings us to the second inference which affirms "As above, so below," which carries us to the conclusion that each observation of the laws that govern the great world (Macrocosm, Universe), should in principle, by virtue of the previously stated laws, rule also in the small world (Microcosm, or the human being).

From here follow all of the techniques of purest Magic, which teaches how to move within ourselves the precise energies (third inference) which in turn through resonance (since everything is interconnected) move the energies in the great world (macrocosm) in such a manner that each internal conquest can reverberate and become manifest in the macrocosm or great world rather than remaining pure illusion.

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  1. Following from these three points, I take it, is that everything that is either is divine or else is meant to be divinized, in some fashion or other. Thus the work of the magician, I would think, is to aid in the process divinization, presumably in a two-fold way: to bring about self-divinization and simultaneously to bring about the divinization of the cosmos, to the extent that that can be achieved.

    If that is at least on the right page, it says a good deal about the importance of the magician's work, as well as implying a certain ethic concerning the work...

    1. Certainly the Hermetic tradition posits that it is possible to affect the Macrocosm by acting within on the Microcosm.

  2. In regards to Judgements specifically to the magician, I have several ideas in mind. First one needs to decide which spiritual beliefs they are going to incorporate into their sphere of magical practices, and judge whether they can coexist. One of the keys behind the art of magic is the power of symbolism and how it affects the magician. If the symbols ( for example which deities used) are closer to the magicians heart and mind, the more likely for a successful out come. Our judgement is key to interpreting how we interpret the tarot, astrology and messages. Our judgment similarly has to be applied to things taught to us. If something's " feels" wrong, then take it as an opportunity to explore it further. At first something could appear negative, but actually the negativity could be stemming from the fact that something is simply foreign. We naturally fear the unknown. I know the first time I channeled. I was very fearful, my initial judgement was it was " evil " because it scared me, but in reality that fear was my flight or fight instinct to something foreign to me. We must separate our responses sometimes, because we may be deceiving ourselves . Through exploring channelling, I have eliminated most of my fears and have learned a great deal.

    On the second question: what assumptions are made by the GD magician? As I have researched and believe personally, one must acknowledge a higher power beyond what is physically seen on earth. Secondly, that this higher power can be accessed or " tapped" into by the magician in their Great Work. Thirdly, that higher forces can be manipulated. And lastly, that these manipulations can actually bring about change. I must also add that their is the assumption that trial and error is an appropriate way to look at magic and that past trial and errors of other magicians are good validations for the magician.

    1. Thank you for such a well thought out and insightful reply. I would invite you to question further.

      You write:

      "one must acknowledge a higher power beyond what is physically seen on earth."

      What is the spatial location of this higher power, within or without the magician?

      Secondly, that this higher power can be accessed or " tapped" into by the magician in their Great Work.

      How may this be achieved?

      Thirdly, that higher forces can be manipulated.

      In what way? What are the mechanisms involved?

      I must also add that their is the assumption that trial and error is an appropriate way to look at magic and that past trial and errors of other magicians are good validations for the magician.

      What is the advantage of the experimental approach as opposed to following a path set out clearly by an established tradition?

  3. These further posts also raise a point I was thinking about when reading the original post. Many of the ancient and medieval philosophers and religious figures would tell stories ("myths") about how the divine emanated or manifested into the world and, particularly, how divine manifested in the human being. (I won't burden a blog post with scholarly references.) Many of them speak about the "divine spark" in us or use images like the broken vessels of the Qabalah and so forth. Were one to take the stories as a "belief system," rather than a symbolic system, one would think these were saying that there is something divine-like about us human beings but we are not in fact divine.

    Yet as a symbolic system, many of these narratives seem to be telling a different story: the difference between the divine and the human is in the final analysis only appearance not reality. Rather the difference between the divine and the human appears because we have not recognized and activated the divine within us. We tend to project outward what is not faced within and thus we experience the divine as "outside" rather than where it is, within.

    The first premise above seems to say just that: all is one. Our work in history is therefore to recognize and activate the divine in us, which overcomes the illusion that all is not one.

    This helps me see better also why the frequent insistence by Imperator Griffin that magic is not mysticism. Mysticism is a kind of passive attunement to something outside whereas magic is primarily the activation of the divine already within.

    1. I can not think of anything else to add. You seem to have understood perfectly and your reasoning is flawless.

  4. Todos somos ùno,pero a la misma vez,vivimos en diferentes estados de consciencia.Lo quèacabo de leèrme da la llave para lo què he estado buscando en esta vida,por los ùltimos casi cincuenta años,lunar,Operativo,y Solar.Gracias, al gran entendedorcon pocas palabras basta,el què tenga ojos què vea,y el què tengo oidos wuè oiga.Xilef 12-23-13