Why Does the Wheel of Life Turn?
Regardless of how any given culture regards or interprets the idea of transmigration of mind, the question of its causes and motivating forces remains central; without such understanding, one cannot hope to find a way out of the cycle of existence.
The magical myth, aimed above all at seeking such an exit, naturally elaborates in detail the concept of gilgul and its mechanisms.
Recognizing the starting point to be the impulse of the supra‑real — the Great Spirit — toward self‑knowledge in an infinite multiplicity of its individual aspects, the myth cannot help but ask why this self‑knowledge, instead of following a direct course, assumes the form of an endless cycle full of meaningless repetitions.
It is clear that for the Great Spirit all its states — being and non‑being, unity in itself, unity within the multiplicity of potencies, and unity in actualized possibilities — are merged and are not something that exists separately. In other words, the Absolute, for whom time is but one of its potencies, already both knows and is knowable and is known by itself. Nevertheless, for the sum of its individual modes of self‑knowledge, which is the universe, the actual form of existence is the process of self‑realization — self‑knowledge as an ongoing process.
From the standpoint of the possibility of self‑knowledge in the aggregate of its separate energies, the Great Spirit distinguishes within itself an infinite number of knowing modes — monads — and an infinite number of knowable elements — energies, each monad serving as an absolute fractal source of further self‑knowledge.
For an individual mode of self‑knowledge to be truly distinct, it must be maximally independent, separate from all other perspectives, streams of consciousness, and monads.
In other words, the very nature of individuality implies separateness. At the same time, separateness, lacking roots in the Unity of the Absolute, almost inevitably becomes otherness and an opposition of oneself to others. Thus, in trying to become aware of itself as an individual, mind perceives itself — as separateness.
This opposition turns into the rejection of everything perceived as the “not‑I”, and thus a universal force of repulsion arises — Naxash. On the level of the individual mind this force manifests as anger — the refusal to accept what seems “foreign”. The next stage is the recognition of oneself as “better” than others — the assertion of the primacy of one’s own existence over the existence of others. Thus pride is born and its sustaining force — Lucifer. Once mind becomes accustomed to distinguishing “its own”, it begins to cling to it, creating the idea of personality and its qualities. Thus the spirit of possession is born — Lilith. Possession leads to the desire to acquire; greed, envy, and jealousy arise — the urge to make “one’s own” what appears “good”, for all that is “good” must be “mine”. By rejecting knowledge and introspection, mind gives rise to the next force — Beelzebul.
All this leads to the forgetting of the state of unity that underlies and constitutes the deep nature of individuality — a condition that Western myth names “the Fall”, and Eastern myth calls “obscuration”. That part of mind which fully identifies with this “sin” or “darkness” acquires a quasi‑independent existence in the form of the “Parasite of mind” or Yetzer hara. Strictly speaking, however, the “obscuration” is an absolute illusion, for in the depths of its being mind has not changed; it has always been and remains the pure light of the Absolute’s self‑reflection. For the superficial layers of that mind, its darkened state appears real; it becomes their motivational basis and field of activity. Acting from that state, mind, on the one hand, begins to generate unfinished streams that give birth to time and duration, and on the other hand becomes entangled in ever new destructive forces. This is precisely what is meant when people say, “we ourselves give birth to our demons.”
Thus it is evident that the root cause of the “cycle” of existence is a mistaken self‑identification — the perception of oneself as a separate being opposed to others, arising from the natural, yet correctible, absolutizing individuality.
Moreover, this viewpoint makes the distinction accepted in Western Magic between “monadic” or “free” and “ministering” beings plainly comprehensible. Beings that arise as the result of a monad’s “gaze” and that have the function of self‑knowledge are called “free”, while beings that are a “function of a function” — that is, arising as properties of that stream of awareness (the stream Dinur) — are called “ministering”, since they have no independent source of existence from that stream. Minerals, plants, animals, humans, and gods are thus perceived as “free beings”, while angels and demons are “ministering”. The notion of these beings’ “ministerial” status does not imply their “limitation” or “inferiority” from the standpoint of the world‑process itself; it makes sense only from an epistemological perspective, though it carries important practical consequences.
Thus two global tasks confront the Magus — on the one hand, self‑knowledge and knowledge of the world — the realization of oneself as a conscious being, and on the other — the overcoming of separateness and the identification of oneself with unified reality. It is precisely the joining of these two tasks that gives rise to the idea of the pleroma — the unity of fully realized individual modes of the Absolute’s self‑knowledge — as the form of the Great Spirit’s existence in the sum of its aspects.
For full development, a magician must eventually choose one side. One of the directions. Duality is good until a certain point. It only allows the magician to understand that everything is balanced in us and that this balance needs to be accepted for development. Light and Darkness, good-evil, everything has meaning.
A part of consciousness that completely identifies with this “sin”. (How is this???? This is when you feel like a “Rare nuisance” Hmmm… I thought this is exactly the “inner honesty”. Or the fall into sin?
LIGHT AND DARKNESS, TRUTH AND FALSEHOOD
All the charm lies in the fact that light and darkness, truth and falsehood – are one and the same.
Truth is the manifestation of light, falsehood is the manifestation of darkness. Light is the manifestation of Belobog, darkness is the manifestation of Chernobog. In the Veles book, it is said that “Belobog and Chernobog wrestle, thereby keeping the Varang in balance.” Therefore, by considering the macrocosm through the example of the microcosm, one can see that there is a right hand and a left hand. We need both hands. In spiritual literature, there are concepts such as the path of the right hand and the path of the left hand. Accordingly, the path of the right hand is followed by gods and we, if worthy, while the path of the left hand is followed by demons, spirits, and representatives of beings created by God, whose activity is aimed at creating lessons that enhance the qualification of beings born from God. Therefore, light has the property of truth, corresponding to the energy of Ra. Darkness corresponds to falsehood. And through truth and falsehood we perfect ourselves. We learn to discern good and evil, which is the task of this planet, where they are presented almost equally. This is done so that we, firstly, make a conscious choice between good and evil, and secondly, learn, like Belobog and Chernobog, to fulfill the will of the Forefather in our interactions.
Even an electric motor requires both plus and minus to perform useful work. And we use the electric motor just as the forefather uses the universe.
Thus, the Universe is intended not only for enhancing the qualifications of its creators but also for the development of their descendants, because we are their lived ones, born by them. And they, in turn, are born by the Forefather. And just like in a big and friendly family, the elders help the younger ones.
And further, the closest form of life is the light-field form. The birth of oneself with one’s spouse, from lived ones gathered with oneself, in the form of a new sun. And if we have up to seven planets, we are a Star; if more than seven – we are a Sun.
A new stage of our evolution begins. On our planets, born by us, those forms of life arise that we, carrying them within us, populated on these planets. And we ourselves walked, and now begin to live all the same, but already at the level of the gods of Prav, double, at least, for ourselves and for our students. The level of our consciousness rises so that we control the life activities of every infusoria in every ocean, in every stream of each planet and each person, from the peasant to the great saints…
The Path of the Right Hand (rational) – development, organization, building of consciousness to such an extent that it can see the Truth (Logos).
The Path of the Left Hand (irrational) – destruction of consciousness to such an extent that nothing remains but the Truth (Logos).
Magic sexual orgies, rituals, and psychopractices sweeping away the mind and leaving the flow of pure intuition – that is where it goes.
And this is also a Path.
There cannot be a flow of pure intuition in sexual orgies. Because anyone who participates in them is already inherently unclean, and intuition, if it exists, will carry the corresponding odor.
Only in those cases when the desire for a mystical experience becomes a mere cover for indulging one’s base instincts.
Which, in practice, occurs all too often.
Rituals based on sexual energy can provide keys to certain layers of the subconscious connected to intuition.
In fact, Enmerkar has an article on this topic. “Magic and Sex.”
What stopped me here is the very “desire for a mystical experience”. The brain is such a thing that in pursuing a mystical experience, a person will most likely move towards it. I was stopped in the sense that I thought about myself. That I have never wanted a mystical experience in life, what such a mystical experience is, and what I wanted, and what relation this has to that mystical experience.
They can, if the heart chakra suddenly opens. This is called love. But I have met people, about whom you write, and they all smell the same – like decay, a cemetery, a sweet smell of a decomposing corpse. That’s the whole result of their mystical orgies – they certainly gain power from this, but with the corresponding smell.
The article you mentioned was written in 2009, and now it is 2015. Perhaps now it would have been written differently. It is incorrectly written about the Templars in it. The Templars practiced celibacy, and all the best that was established in Christianity was thanks to them. “Naturally, within the concept of Christianity, which denied sex, this seemed dirty and shameful” – a quote from Enmerkar’s article. However, one should not dismiss tantra. And I don’t even want to write about Crowley, I have so little respect for that person.
The Templars practiced the opening of the heart chakra, and only by opening it could sexual energy be used for magical purposes, which Enmerkar did not write about in his article. And I am deeply uncomfortable with people, simply pathological ones, who recommend sexual orgies, demoniacal by nature. There is only one orgy – with a beloved person. Amen.
One should not confuse personal dislikes and disrespect with ideological considerations. If you dislike something, you should not immediately assert that it is bad or pathological. What other people do and how they live is their business and their choice (of course, as long as they do not interfere with others’ lives and development, but I don’t think Crowley personally interfered with you). And somehow I have great doubts about whether, firstly, the Templars “opened the heart chakra,” and secondly, whether it needs to be specifically “opened”. And also – I don’t think that the effect from the activation of the Anahata can be simply called love. Such an approach somehow diminishes what is clearly something infinitely greater than just an energetic effect.
Regarding the Templars – I will confirm my words: schemists (black monks), hesychasts emerged from the Templars. But this is about those Templars who were at the origins. Then a lot of riffraff and traitors were added, and gradually everything faded away, and there were many enemies. About love, of course, I was exaggerating, I agree with your comment. It’s hard to express an opinion on several topics in one paragraph.
I am interested specifically in this impulse that twists the wheel of life in different projections in different planes around ….?
form. wave. impulse. something from this set. or as I understood: “the cause of the ‘circulation’ of existence is incorrect self-identification”. That is, with correct self-identification, there will be no life rotation?
Will the answer to this question somehow affect your area of immediate actual development? What specifically occupies your life right now that is directly knocking at the screen of perception? I myself do not know in this case whether it is worth asking such questions because there are times and conditions for them, and of course, they are needed, at least as a guideline. But I don’t think so. That the answer in the blog will suddenly become an experienced experience of wholeness. If you want such an experience, plan something like hunting, prepare a vessel, and instead of asking how or what, which in reality will mostly attract those who for some reason wish to impose their answer on you, you can try saying, I wish to know. Don’t give me an answer, but I want to know. And maybe a whole quest can begin)
Any drop can overflow the cup (c)
In this context, I was interested in the possibility of the existence of a spark that twists the wheel of LIFE within the framework of magical myth.
This is precisely the quest I am moving in. Therefore, the words: “incorrect self-identification is the spark around which everything revolves” caused a mismatch. Hence the clarification. Is it really so? For me, quite the opposite – maximum identification creates maximum life forms and their diversity.
In my opinion, the whole magical myth is about being able to create a world someday, or in the opposite direction, becoming the world, which apparently is the same thing. And moving in this direction, for example, it is very important to find one’s own opinions and gain one’s experience.
I’m curious why you call gods free. I admit that an egregore can be called “free” when it gains enough strength and becomes independent from its creators, but still, with a great stretch. I would call “free” a consciousness capable of creation, that is, exerting its will on all levels, regardless of whether it be reality or void directly, without intermediaries.
On the other hand, we are all projections of the forces of the Almighty, his creative energy that has merely acquired material bodies, which also are just denser energy.
So can we call ourselves, humans, free, if we ourselves are just part of the Creator’s consciousness and either take the chance to become Great people or will have to start over again?
In this case, God is also what you call the Almighty. In my world, one can become that. I don’t know how, but theoretically, it is possible. This, by the way, does not contradict anything at all. One can also become a Great person, if one wants to, then so be it. The only thing I’ll say, returning from this question to reality and the current stage of the path, is that any relationships with believers seem strange to me. For example, love. How can the desire for infinity and the awareness of the other as the whole world resonate with a certain unattainable almighty? I can’t say anything about other gods of other myths because I’ve only seen one. But by my standards, he was free. Anyone who can love is free to me.
Moreover, this idea about the unattainable almighty, besides that it seems to me to interfere with love, also flourishes practically. Right after acknowledging the unattainability of the consciousness of the absolute, there appears one who knows for sure and accurately his plan regarding others and themselves, and starts a crusade, a witch hunt, or any war at all.
That is why to attain the fullness of Power, it is necessary to give up classifying the world, at first, into good and bad, then to abandon ownership – not to divide the world into one’s and others’, and then to deal with the complex – to get rid of division into higher and lower.