Latest Posts by sigilheart - Page 4
The hermeneutic circle describes the process of understanding a text hermeneutically. It refers to the idea that one’s understanding of the text as a whole is established by reference to the individual parts and one’s understanding of each individual part by reference to the whole. Neither the whole text nor any individual part can be understood without reference to one another, and hence, it is a circle. However, this circular character of interpretation does not make it impossible to interpret a text; rather, it stresses that the meaning of a text must be found within its cultural, historical, and literary context.
IO represents the underlying reality—the boundless immutable principle….The principle contains a duality—the I and the O—Absolute Self and Absolute Space. Neither is dominant for neither exists without the other.
Cosmic ideation is the product of the coming together of this primary duality to produce consciousness or the world soul—the sense of ‘self in manifestation’. For the Self to be conscious it needs a sheath to become self-aware in.
Bruce Lyon, Occult Cosmology
In Gurdjieff’s cosmology, The Universe is represented by the symbol of the Enneagram. The Enneagram itself is composed of three symbols
Russell A. Smith, Gurdjieff: Cosmic Secrets
The spiritual correlative of what we find externally in the world as the relations between the signs of the Zodiac and the seven planets familiar in Spiritual Science.
Rudolf Steiner, Human and Cosmic Thought: Lecture III
Gregg Henriques’ Tree of Knowledge System
[A] theory of scientific knowledge that defines the human knower in relation to the known. It achieves this novel accomplishment by solving the problem of psychology and giving rise to a truly consilient view of the scientific landscape. It accomplishes this via dividing the evolution of behavioral complexity into four different planes of existence….The ToK also characterizes modern empirical natural science as a kind of justification system that functions to map complexity and change.
The movement of the light into the sphere of work. Bringing the wisdom back into the consciousness of humanity, so that it can rise proportionately to its descent, to meet the higher mind of the Soul.
Claudine Aegerter and Berenice Benjelloun, The Spirit of the Tarot
From Blue and red light: or, Light and its rays as medicine; showing that light is the original and sole source of life, as it is the source of all the physical and vital forces in nature and that light is nature’s own and only remedy for disease by Seth Pancoast, 1877.
Context: Weblog | Books | Videos | Music | Etsy
The Atomic Ladder of Life, from solid to liquid to gaseous to etheric to spirit. From The Gate Beautiful by John Ward Stimson, 1903.
The Arbatel De Magia Veterum (Arbatel: On the Magic of the Ancients) is a grimoire of ceremonial magic that was published in 1575 in Switzerland. It was likely edited by Theodor Zwinger, and published by Pietro Perna. The actual author of the text remains unknown, but scholars suggest Jacques Gohory as a possible candidate.
The Arbatel mainly focuses on the relationship between humanity, celestial hierarchies, and the positive relationship between the two. The Olympian spirits featured in it are entirely unique to this grimoire. Unlike other grimoires, the Arbatel exhorts the magus to remain active in their community (instead of isolating themselves), favoring kindness, charity, and honesty over remote and obscure rituals. The teachings of Swiss alchemist Paracelsus greatly influenced the writing of this work, though it is also deeply rooted in classical culture, Ancient Greek philosophy, the Sibylline oracles and the philosophy of Plotinus.
Originally written in Latin, these selected ten pages come from a later German translation of the work, dated to 1686.
When the boundaries between the inner and the outer dissipate, the ego returns home, back into its original unity. In imagination—phantasy—the thin line between the inner and the outer begins to fade: the I of the abyss is the silent dialogue the soul has with itself. The same is true for the dreaming soul, asleep within its original lost unity, recovered, reconstituted—even if only for a moment—a confluence between the inner and outer is subsumed within the underworld. In imagination—the artist of the dream—there is a contraction of the ego back into its interior, bringing the wealth of its experiences to bear upon the soul.
Jon Mills, The Unconscious Abyss: Hegel’s Anticipation of Psychoanalysis
This Icelandic manuscript of magic, known as the “Huld” manuscript, presumably derives its name from the word “hulda” meaning secrecy, and was compiled from three older sources by Geir Vigfússon in 1860. These ten selected pages from the manuscript feature “stafir,” or what we might call sigils today.
For the description and purpose of each sigil, click “keep reading.”
Keep reading
Emmanuel Swedenborg, the Swedish scientist and mystic, held that the soul of a man was a 'spiritual fluid' diffused throughout the body, and that the medium for its diffusion was the blood, which was thus imbued with power from the divine source. On the other hand the French occultist Eliphas Levi spoke of blood as 'the astral light made manifest in matter', the astral light in this context being the vital principle of the etheric world.
Blood was regarded by all peoples throughout history as a magic substance of tremendous psychic potency and was therefore universally hedged in by taboos. It was the sign of supreme sacrifice; it sealed covenants; it betokened both maidenly virtue and the magic power of virgins. If split on the earth blood cried aloud for vengeance...'There is scarcely any natural object with so profoundly emotional an effect as blood'.
Benjamin Walker, Beyond the Body: The Human Double and the Astral Planes
Carl Jung, The Structure and Dynamics of the Psyche (Collected Works, Volume 8)
Johann Faust - Höllenzwang (17th c.).
At the beginning of the 17th century, a book of black magic was published, attributed to the mythical Faust, and known by the title Höllenzwang. The library in Weimar owned a manuscript of this text, which Goethe was aware of. The document, which is difficult to date, is written in cabalistic signs and, according to a German gloss, contains a series of magic spells for exorcists.
Guido von List, Armanen Runes, 1902
“The Armanen runes, or Armanen ‘Futharkh’ as Guido von List referred to them, are a row of 18 runes that are closely based in shape (though not necessarily name, let alone interpretation) on the Younger Futhark. They were "revealed to” the Austrian occult mysticist and Germanic revivalist Guido von List in 1902, and subsequently published by him.“
Magical and Amuletic scroll of Franz Anton Buechler
[Germany, 17th century]
Lavishly illustrated with 56 various amulets and sigils drawn from Heinrich Cornelius Agrippa’s De Occulta Philosophia and Johann Baptista Großchedel’s ‘Magical Calendar’, as well as medieval grimoires and the Clavicula Salomonis, this scroll was designed to invoke powerful spiritual and angelic protections for its owner, 17th-century magician Franz-Anton Buechler.