The Awakening of the Gods

Traditional Theurgy, as a way of interacting with the governing energies of the cosmos, is far removed from the recent tendency to psychologize images of the gods. We have already discussed that the Traditional worldview is characterized by a complex view of forces and energies, arising from the principle of analogy between the structures of the macro- and psychocosmos, which are reflections of one another — binary, “mirror” expressions of the Great Spirit in the aspects of mind and environment.

Therefore it is clear that the same matrices, Me, manifest in the macrocosmos — as “positions,” “functions,” “roles” occupied by various beings — and in the psychocosmos — as matrices of mind, its states and layers.

In other words, when seeking interaction with particular energies or forms of gods (and likewise angels or demons), it is important to understand that, on the one hand, the mind turns toward its own psychocosmic depths, and on the other hand, there is contact with the quasi-physical, “external” bearers of that matrix.

Underestimating either of these aspects risks not only reduced (or even lost) effectiveness of such interaction, but also a serious imbalance of energies, possible strikes of light or psychic trauma. Conversely, an adequate assessment and the full scope of the interaction help achieve the goals the theurgical practice sets.

It is obvious that there are also two such aims: on the one hand, the activation of certain Higher matrices of mind promotes its development, purification, and harmonization. On the other, bringing certain creative energies into the Space of the Ritual ensures the harmonization of the “manifested” world. Thus, as the Buddhists say, the “two benefits” are achieved — “benefit for oneself” and “benefit for others” — that is, both personal and universal perfection. We stress again that “one-sidedness,” the limitation of vision, and therefore of the practice’s aims, effectively negates its value. If the goal of theurgical practice is only “self-improvement,” the practitioner will not achieve significant success at it (or will be forced to painfully overcome their egoism under pressure of the Light). Likewise, by pursuing only “social” functions, the priest limits their development, which inevitably leads to degradation and decline.

For correct, effective interaction to occur, it is necessary to establish two axes of analogy: the first is visualization, the search for and activation of the corresponding matrices in the psychocosmos; the second is the “support of the body” — ensuring the “material” contact between the vessel and the force.

Both axes must be energetically charged: on the one hand, the visualization of a deity or another matrix is not merely its “imagination“; it is the filling of that matrix with mental energy, its “awakening,” its enlivening. To avoid the risk of creating an artifact, an “imaginary” friend, an illusion without analogy in the macrocosmos, one must clearly and precisely know the signs and attributes of the matrix being awakened; otherwise only an artificial vampiric structure arises, requiring constant effort to sustain it.

On the other hand, such knowledge is also important for attracting the energy of the summoned being into this world. Appealing is not simply a “prayer,” but the establishment of a bridge of powers, a channel through which the requested energy can enter the space of the Ritual. Building and maintaining such a bridge also requires considerable energy and skill.

Even when we speak of “gods of mind” — psychocosmic matrices such as tantric deities — constructing the “support of the body” is essential. Tantric practice likewise requires anchor points in the form of statuettes or images of the deities, offerings to them, and a special preparation of the practitioner’s body.

And just as an attempt to awaken a matrix in an unprepared vessel is liable to destroy that vessel, an effort to convey energy down an unsuitable channel or into an inappropriate destination can lead to destructive consequences.

The latter observation explains the traditional requirement of Initiation for interacting with a given extraordinary energy. Initiation is not simply “permission” to interact; it is the energetic opening of that possibility. If one imagines the sought-after energy as a treasury (or a museum, or a website with restricted content), Initiation is the opening of a legitimate access to it — the “ticket for entry.” Of course, with enough determination one can climb into a museum at night through a window and then walk around with a flashlight trying to make out the exhibits, but such penetration is not only dangerous, it is inefficient (although, of course, sometimes it is the only available option).

Theurgical practice, the “yoga of the deities,” the “Acceptance of divine forms” — is an invaluable instrument for perfecting the mind and the world, which, when applied correctly and persistently, allows one to raise one’s evolutionary status. An effective theurgist is, on the one hand, a being undergoing intensive development, cleansing and ordering the Psychocosmos, and on the other, a macrocosmic agent integrating and harmonizing the “physical” spaces.