by on

This Tooth is called Twilight; it forms part of the first ascending great path in the Qabalah (along with Pneumatology) . This is the node Lygtwyth in the Hyperqabalah. The feeder node for Lygtwyth is Pnolodolia, which is a version of the sun at the level of the Hyperqabalah (and hence not identical to it).

I feel some kind of analysis of this spiritual region appearing. It may be hopelessly wrong and it is certainly conducted only from the level of intellect and hence does not help any one progress down any of these particular routes.

The pre-ontology I have written about elsewhere is somehow the ground of appearing. This appearing is almost always somewhat magickal before science and technology take hold. The buddhists seek a kind of appearing that bypasses conceptuality. This means they have removed the accretions from the vector field. They do not distort them, and hence they see the vector field ‘as it is’ or at least if they achieve Sunyata this is the case. This is a particular metaphysical configuration of the pneuma such that the bundles of pneuma that are human awareness are somehow disentangled from the vector field. This is unlike the regular configuration in which we as pneuminous bundles are constantly plugged into multiple accretions.

This bypassing of the accretive attachment in Buddhism is not what we seem to find for instance in shamanistic like traditions. In this case, the ground of being, the pre-ontology has been worked with to generate a series of accretive reflections of the environment. This ground also contains certain phenomena that can be perceived as spirits and omens. When this ground is worked with in this disclosure a primordial pneuminous accretive layer is formed. This layer is not abstract but real. It is, in this instance the world and as such, owing to the manner in which accretions actually affect the umbratic actively magickal.

In these ‘systems’ the practitioner seeks to enter certain pneuminous realms that have been formed over time out of the region. These realms are entered for certain practical purposes and not for liberation from thought and suffering. However liberation from thought is invariably a sine qua non for the entrance into these other world. In these worlds and in their general existence, other pneuminous beings that lack our regular corporality are encountered. The whether or not these are autonomous or pneuminous creations by humans cannot deciphered. The point is more that rather than escaping the accretions, the relation is refined in a different way. Vast pneuminous worlds are constructed, entered and used. Rather than escaping the pneuminous accretions in the Buddhist way, rather the pneuma is burrowed into, shaped and interacted with in ways that are directly magickal. Does the dead shaman, in some instances exit into the pneuma? This would not be the same as the clear light.

by on

This Tooth is called Pan. In the Hyperqabalah it is Bnasupach and is the feeder node for Pnaskolied (Passion in the Qabalah).

Buddhism speaks almost of exactly in the same way as accretive theory. In Cutting Through Spiritual Materialism Trungpa says ‘We tend to conceptualise the object, which means that at this point we are no longer able to perceive things as they actually are. We have created a kind of padding, a filter or veil between ourseles and the object.’

This is exactly how it is in accretive theory. What accretive theory focussed on was the notion that the padding, the accretion is the ontological feature of magick in what could be called a lower sense. This conceptual veil is not a metaphor but a description of an overlaying stuff that weaves and connects a-spatiotemporally and facilitates spell casting and synchronicity. Conceptual stuff is imposed upon and alters the emptiness (vector field) —presumably because its empty.

When it is removed there is a release, a different kind of engagement occurs. However the release can also facilitate simply an altered perception which could be mistaken as real owing to its strangeness -think of the girl’s perception of the world in Machen’s ‘The White People’.

Something like the Reticulum would be the openness fully achieved; this may be an extreme form, but how far down does it go?

by on

This Tooth is called Ethics. It is the horizontal central path of the Qabalah. Ethics and Freedom cross each other. The Qabalah exists at the level of the human; this crossover is clearly highly pertinent to the human essence. This is why in the hyperqabalah the paths (which have now become nodes) do not share the names of the qabalistic paths, for they are not the same energy; similar and yet entirely their own thing. Determining, trying to understand what these forces are and hence the paths of the Hyperqabalah is all part of the challenging work ahead. In the Hyperqabalah, node Xiset (path Ethics) is the central node of the whole structure. As mentioned elsewhere, this does hint at the notion that can be taken from both Pirsig and Levinas: Ethics is first philosophy, not an optional later branch. The Buddhist harmony of compassion and the naked state could also be seen as a correlate of this.

The metaphyics of reincarnation is one of the most repeated themes. It seems the closest notion to an actual description of what may be going on -though we of course accept this is still totally speculative metaphyics. Again the question reappears about the different end games. What if escaping the wheel, so to speak, were possible and yet it was only one option possible that we call a spiritual end game. If there is no over arching God with a kind of teleology then this may be the case. Someone who lives a good satisfying life and dies peacefully would not have built up the concentration supposedly required to escape the bardo into the clear light.

by on

This Tooth is called Freedom. It is the vertical central path in the qabalah, with Artemis above it and Luna below. In the hyperqabalah it is called Lehe. Its feeder node is Rahimaot (Mithras) whilst preceding it on the circuit is Lytwyth and after it Daagolenyfo (Twilight and Eskatology respectively) Freedom could then be seen as a mystery that emerges from a twlit world yet leads us to the end of all things.

Do Buddhism, western Qabalistic magick, Sufism, the fourth way, Toltec sorcery, Shamanism (a non-exhaustive list) all lead to the same place? The idea is often portrayed that these systems do the same thing through different routes. I am not convinced of this. Shamanism is clearly a dodgy item to put on the list as it can hardly be said to cover one set of practices or end games. The others may occupy something related, but is it really the same?

It seems there are regions that can be accessed by humans with either a certain facility and or training. These regions are similar, they require some form of cessation of mental activity to be achieved. The ways of achieving this are not identical, thoughts may be required to stop, or simply to pass through. Either way they are not attended to. There will be ways of bypassing/removing/working with the various layers of the personality/ego to reveal some form of inner being.

But is the ‘inner being’ that is accessed the same? Because of the region travelled, maybe when the layers are removed these practices take us to different places, each one of which is so ego defying and powerful that it appears like an ultimate state. Hence Buddhism (or at least some aspects of it) can pass judgement on other systems that utilise self-remembering. But if self-remembering succeeds in a different form of liberation that is self-sustaining then how can we judge which is superior? What has the Shaman become that they are so empty, they are inhibition free and travel thoughtlessly into other realms? Is this inferior to Sufi?

Here we do not pass comment on the ontology of what is going. The agnostic disjunction shows that the strangest phenomena experienced will inevitably be sucked into a potential rational interpretation which fights to control them. No side can win this fight on pure reflection/philosophy/appeal to current science. So the experiences as differently spiritual (the realms visited/beings interacted with) may just be different cultural projections, indeed even if the magickal interpretation is true this is likely the case. Whilst we would not take this as any reductionist proof as to the non-reality of any strangeness, it would be interesting to if there are any significant differences in the neurology of any of these different kinds of spiritual/mystical interaction. It seems likely they would all share the high gamma wave rates, but there may subtle pictures that differentiate between them. These different pictures would be the brain wave correlate of the thesis of different end spiritual regions.