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touch, for magical purposes, with a frequency state (separate it out from
homogeneous Godhead), we must act and think as though there is an aggregate of
gods. If we meditate on energy, on the life force alone, the energy will use us. We
have to "channel build" if we wish to use energy by the application of the mind to
the desired results, because energy not given a form seeks a natural channel to
flow into and through. We may meditate on the energy in a given chakra (center),
but if we wish to do anything with that energy besides direct it to a "higher" center,
we must mentally give that energy a form. We must start by using imagination,
which will automatically slip over into "active imagination" to use Jung s term. This
is why the god forms are the real secrets of the Western Lodges, and also of the
meditative method of Tantra Yoga. In the Western Occult Lodges development of
the psyche is achieved by meditating upon projection of the etheric double and the
use of imagination to induce a repercussion of the forces thus evoked against the
centers in the psyche. I can only say with Dion Fortune that I cannot say exactly
how this works. We only know that if we do certain things, we get certain results.
The results should be enough, without haggling over exact knowledge. We live
most of our life on intermittent acts of faith, but when it comes to the practice of an
esoteric principle we insist on an exact blueprint of the process. But, due to the
nature of the beast, the practical application of occult science is like taking castor
oil; it will work whether we believe in it or not. This is, of course, why we must
exercise the faculty of discrimination when we are fraternizing with the gods. An
overdose can kill us!
These energies, typed as gods on the Tree, are the formative powers of Nature
and they start out as one undifferentiated current, at their source. When they reach
the periphery of creation (as in the dichotomic principle of the sacred Ash Tree),
they turn back to finally merge into the one source from which they emanated. So
the One emanates from Kether, while the other rises up from Malkuth. Their
correlated function carries life through each of its great cycles. Thus we see that
heavenly bodies and earthly affairs are rooted in one source, and that Pralaya
follows Manvantra cyclically throughout the fullness of time.
It is vital for the student to understand that by following the rules of Yoga (East or
West) that he is brought under direct influence with these fields of force in the
Macrocosm. Once he begins to develop and expand his own energy system, then
this system is going to react with far more power to the Cosmic Tides, the ebb and
flow of energy within the cosmos. His physical, etheric, and emotional bodies will
become "like bursting wine skins" if he is not prepared to handle the ever increasing
ebb and flow of the energies of these tides as they rise and fall in his own aura
when the planetary bodies transit his natal aspects. Such aspects do indeed
represent a "time pattern" of the cyclic flow of energy. Just as we know that apple
trees blossom on a given date each spring, which they do with amazing accuracy
every year, so we should know that certain reactions will occur within ourselves in
concert with these same tides. All things soever in the manifested universe swell
within the bosom of The Great Mother, the Sea of Life. Her tides are the burden of
power. This is why the truly great adepts are at the same time tough,
compassionate, and cautious. The Qabalah (the written Qabalah) is an excellent
method for helping us to anticipate the results which are brought through its
practical application to the development of the psyche.
In the East these tides are called the Tattvas, or Tattwas. Relevant to matter, the
Tattvas link the five elemental impulses in which originated the five states of matter-
ether, air, fire, water and earth-with the basic impulses of the five physical senses:
the sensations of hearing, touch, sight, taste and smell. Because Alchemy deals
directly with matter (mater, the Great Mother) the five elements are directly affected
by the tides (tattvas), and because of this The Teachings of the Qabalah
correspondence, the senses are enhanced, disturbed, or thrown off balance by the
practice of Yoga or Alchemy.
So we see that Man does reflect the universe in his own sphere or world. As an
image of the Macrocosm he is a universe in his own right, and is a fourfold being.
To summarize, (1) he has, as the Qabalah tells us, a spiritual nature not only like
unto the Logos but an intrinsic part thereof, as contained in the Divine Spark which
is the nuclear atom (raw material) from whence arises his spiritual consciousness.
(2) He has an abstract mind and the intuitional faculty accruing to the Higher or
essential Self as functions of the intellectual consciousness of the individuality. (3)
He has an Astral consciousness or psyche appearing substantive (the creations of
his own desires and longings). (4) He has a physical body consisting of the subtle
electric substance of the etheric plane and the particles of course matter (physical
elements) coalesced thereon, or built into the framework of the etheric body.
The main purpose of this book is to try to explore the common ground of
understanding underlying the Qabalah and the psychology of C. G. Jung. We have
seen already that there are many correlations between the two systems. And I have
heard it said on a number of occasions that Dr. Jung drew heavily from the Qabalah
as well as from Eastern Yoga systems and especially from Theosophy. Dr. Jung
himself mentions, with some amusement, this latter allegation. I am personally of
the opinion that he arrived at his early conclusions independently and only later
drew on these systems by way of elucidation. In some of Dr. Jung s early works we
see the prejudice he held at that time against Spiritualism, and even to Eastern
disciplines for Western Man. In his autobiography he rectified some of his earlier
misgivings, hinting at the fact that due to misjudgment by his contemporaries he
had been at pains to deliberately avoid stating his personal views of these matters.
Today we see a great number of books coming onto the market, even written by
some of the students of the Jungian persuasion, pointing to the fact that Dr. Jung
must have been aware that his Collective Unconscious correlated with the Astral
world as the term is used in occultism. There is a great deal of criticism from these
sources today, stating that the term itself (Collective Unconscious) is too misleading
in respect to what is meant by the contents of this Collective source of inspiration.
Be that as it may, I respect Dr. Jung s reasons for the use of this term. As it was he
suffered a great deal from the judgment (or rather mis-judgment) of his
contemporaries who said he had become mystical in his later years. To that
accusation I can heartily say, would that every man could become mystical! [ Pobierz całość w formacie PDF ]