Ancestral Veneration 

I have decided that there must be reconciliation for the current concept of the individual regarding the death of the many parts of himself in this life. I believe in reincarnation in regards to parts of the soul which need it, and that this happens on a microcosmic scale while we are living. After all, the Invokation of the “Bornless” (Head-less) One before the evokation of the Goetia is a bringing forth of the archetype of the “be-headed” King and Queen in the Chymical Wedding, of the myth of Osiris, etc. This is an archetype of the Higher Self, the HGA which commands the “dead” parts of us (shells of the personal unconscious, spirits of the Goetia) to rise and be guided under Will. There appears a literal connection to these ideas and that of the old depictions of Atu XX; the dead rising from their tombs and are given eternal life.

I’ve looked forward so much that I seem to have forgotten how I got here. There is an undeniable aspect of energy in ancestral workings (harnessed primarily for thaumaturgical purposes) but albeit powerful and has been dominant throughout the centuries.

To the theurgist, although all parts of the self end up in Sheol, they are either resurrected for the purposes of the Great Work, or abide as Qliphotic aspects of self which must continue to be rectified–both for our sake, and “theirs.” It is interesting that by understanding the microcosm in this manner, we understand that these aspects of our self contain in themselves a type of base consciousness; a persistence to exist and stubborness to attempt to avoid change or the death of itself.

This is essentially what our individual manifestations are to the macrocosm.

The aspects of self which are “righteous” i.e. in alignment with the True Will of the Individual, having been resurrected, can be interpreted to be living in Heaven/the Supernals/in Harmony with the All.

When we venerate our ancestors, we are acknowledging the continuation of the cycle and drawing forth all the energy of the transformations they’ve made throughout time, feeling the energy of the All propelling us forth into the Light. Therefore any progress made in the present is never ours, nor our ancestors, but the permutation of the One. 

The Image of God


My Love for God and God’s Love for Me springs from the Great Secret we share.
The Secret is: God and I will achieve Supreme Enlightenment at the same moment.

 

When the “I” searches for the “I” itself, it disappears.
The “I” is like Chokmah as the reflection of Kether. Binah represents Kether being aware of its own reflection, at which point the reflection is Understood as not another Kether, but as a reflection – and returns unto Kether. It is said that because Binah is “Infinite Goodness,” the Light which descends down beyond the Supernals into a Finite vessel shatters this vessel, creating Da’ath and the Qliphoth. Because Da’ath is not a true sephira, it only appears when Kether does not; in other words, when Da’at is constricted, the Light from the Supernals do not reach us. It is Knowledge from seeing a reflection and identifying the “I” with it and not the Origin of the image.

 
The only “thing” that the “I” can do is mirror the actions of the Origin which is True Will. We are all ideas (images in motion) of the One, but we interact with one another like we are all separate entities. Because we are all images of God, the images/ideas of the One includes the ability to think – the motion of the image. Hence, if we silence our thoughts, magick manifests perfectly because we are at all times mirroring the actions of the True Will – we just think ourselves away from simply being.

 
Thought is defined as “an idea produced by thinking or occuring suddenly in the mind.”
Through me, its unfailing Wisdom takes form in thought and word.

 
“The mind circles round and round a key idea – the ‘seed’ of the meditation – and the process bores a ‘well’ down through the layers of the concrete mind until (if persistently pursued) a breakthrough is made to the intuitional levels of consciousness.”

 
The “I” is no different; it is the idea/seed (of the One) which we continuously think around but cannot think of. It is from Hod, the Binah of the Microposopus, that the “I” is able to rationalize what “it is” based off of seeing images of “others,” but never itself.

 
If there is no other watching the “I,” it does not know what to be – it knows what it can be from the illusion of memory – (sensations which stir into motion a record that appears separate from the present), and it knows what it thinks it wants to be from the personal unconscious, where our thought patterns are habit calcified through the many years (a reinforced type of illusion of memory). These are the interferences which must be squashed in order to allow True Will to operate. The “I” never knows what it’s supposed to be until the ruach forges a link with the neshamah, which is informed by the chiah. The Supernals represent the (capital O) Other, whereas other people are actually images of this Other. We all practice (here mainly in the world of Yetzirah) figuring out what our True Will is through other people until the “I” is ready to behold the Supernals. When it is linked without obstruction to the yechidah, the “I” is One with True Will; other and Other are united.