The gate to wisdom. Tavistock Institute. Part 132
Wisdom is wisdom, in ‘ all spheres. Wisdom is a pearl of great puce. It is what wise men have found, but found only as they have become wise. It will never be found without labor—labor with those who have it, to impart it to those who have it not.
The change is wise in him who changes ; but what is wise in God must be understood by him who is willing to make that wisdom his own. Wisdom is one thing, but to understand wisdom is what we call progress. Wisdom is now, as it ever will be ; but to under-stand it is not now as it will be.
No wisdom shall hide the mischief of men, no policy shall cover the wrongs of men, and no selfish work of shame shall go unree baked. The day when the secret works of darkness shall be made known has come. The day of retributive mercy will show what good the philoso, phy of progress can do.
The day is dawning when men shall know what will do them good, when they shall see the wrongs of men, and when they shall repent. The day will declare it. No means of human wisdom can conceal what will be disclosed. The mercy of heaven will write the truth. The truth will do no harm.
We will tell them that wisdom is not in wonder of the mind, neither are those who wonder, and wonder without progress, what they may be by receiving wisdom from heaven. It is a wonder with some minds what is necessary to get wisdom. Distrust never advances mind. Confi-dence never improves mind. It is wisdom.
Wisdom is the only thing. Confidence may aid, or it may oppose. We see mind confiding in mind. Both being alike, no advance is made. To ask minds to confide in minds unlike themselves, would be considered unreasonable ; and, in many cases among men, it would be dangerous. We must write a remedy. When minds can not confide, when distrust forbids confidence, something is required.
Who shall believe our report ? He who is wise. He shall not only believe what we teach, but he shall know that what we teach is true. We have said, he who believes shall know, and who believes? Who will write only with our aid? He who confides in what we teach. But he who does not confide in what we teach, it is unnecessary for us to aid, unless we overcome his doubts. When mediums ask us to aid, we will not refuse. But when they do not write as we will, we will to let them aid themselves.
We see some who will aid themselves. We see some who write what they will, and then we let them write. It is not our mission to violate the individual rights of human will. It is not our mission to control what is, and should becthe property of the owner. Hence, me-diums, who write without our aid to move the hand as we wish, are mediums of their own will and wis-dom, and not ours. We shall leave such to reap the reward of their folly. We will them no harm. It is a sufficient reward that they must reap what they sow. It will bring forth the grain sown.
The harvest will show what they have sown, and who has cultivated the vineyard. We will not write what they have done. We will write only that what is written by some who claim to be mediums, is not written with our aid. And, it is sufficient to say, we are not responsible for the evil communica-tions which they receive, nor the inconsistencies with which their writings abound.
There is one whom we censure. We will give his name. We will write it. It is IGNORANCE. It is what we write to destroy. It is what entails misfortunes to man. It is what we have resolved to slay, that others may be saved from its works of mischief and wrong.
The food of the Earthly world is “IGNORANCE”, its feeding mankind and preventing spiritual progress. Therefore, ignorance is this worlds saferty valve, and the outcome is food for the ego., and this captivates mankind within the Matix of the Archons, or the mind prison.
Spirits of the second circle are not perfect. They work as they can. They do good” as they can, and good to others. It is wisdom in them, but their wisdom is mingled with much ignorance. It will write, and preach what it writes, but it is cowardly. It is fearful of results. It wants confidence in itself.
The mind of the second circle is as honest as it dares to be in the body. But it is distressed with fear. It fears even the truth. It fears the consequences of truth. It distrusts its own power. It lacks energy and perseverance. It slackens its force in the face of opposition.
It yields to others what belongs to itself. it is accommoda-ting in its views of right—accommodating because it is unstable. It winks at evil. It looks with watch-ful eyes on the current of popular approbation. It smiles on the wrong of society. It moves cautious-ly in its investigations. It acknowledges facts to friends, but trembles to do so before enemies. It conceals its light, when concealment is deemed expedient for its safety.
It wishes well to all, but will not exert itself in opposition to others to save. It warns timidly, reproves sweetly, and smiles com-placently. It is fashionable, vain, weak, and pleas-ed with childish things. It wears well where noth-ing interferes. It wills well when no will opposes. It looks beautiful when compared with the first circle. Minds of this description never accomplish what is wanted.
Society has its charms, fancy its taste, fashion its form, beauty its grace, love its attachments, pride its follies, and wisdom its admi-rers. The circle of spirits which you call the sec-ond, is what we call the circle of wisdom in others. It is a circle dependent on the will and wisdom of others. It is what others are, without descending to their worst vices. It is concerned about what others may think and say of them. What others may think and say, influences them. If others think and approve of truth or error, they do the same. Its ignorance is will, and its will is its wis-dom. One will balance the other.
Society, as it is organized among men in the body, forbids the ministration of truth and light. The body is made the controller of the head. The members govern the head. There is no head to the body, but the body. As is the body, so is the head, or the body itself. The minister is but the minister of the body. What the body wills he wills. What the body wants he wants, and nothing more ; because he is the mere echo of the body.
The Bible is settled, but mind is not. The Bible is well, but who is controlled by it ? Who, when a man smites him on one cheek, turns to him the other also ? We ask who ? Answer me, ye, who turn the peace of the world upside down ?
Ye who contend with your brethren, and who write to overthrow what you never will accomplish, the wisdom of men like your own. We write what we see and know. The forces of worldly wisdom never can overthrow them-selves. The more parties, or coals it makes, the more divisions and subdivisions it creates ; the more works opposed to works are written and read, the more sects and creeds will prosper, and mind will work against mind with no abatement of vehemence, no relaxation of zeal, no inducement to reform with-out wisdom from heaven to induce, and there is no hope of union and harmony, without hope in mes-sengers of superior wisdom. Who then shall aid ?
Who shall write, and preach, and publish what will overcome minds and reconcile them with each other ? Who ? We can see who will not do it ! We can see who will do it. But who will do it ? The an-swer is written. God has written it. Nature is the page. Nature is the answer. But what is nature ? Hold ! What is mind ? Is it without nature ? Is it not a work of God in harmony with nature ? Are not all his works in harmony with each other ? Has he made any mind without nature ? What has na-ture not, then, to do with it ?
Harmony of mind with nature is the great secret of human enjoyment. Harmony with nature is harmony with God. Har-mony with nature is harmony with mind. Harmony with mind is reconciliation with mind. Reconcilia-tion with mind is reconciliation with God, and what is reconciliation with God is the unity of the divine wisdom is his works. The unity is one. It is one in wisdom, one in love, one in happiness.
Happiness is what mind craves. It is not satisfied with-out it. It is never dissatisfied with it, we say, it is never dissatisfied with its abundance. Its abundance is infinite. What is infinite, no progress can swallow. No mind can ever grasp infinite wisdom and infinite happiness. But who will progress ? The second circle is willing, if others will. They will as others do. Who wills as others do not ?
They who are not of the second circle. They are either opposed to progress in wisdom, or in favor of ad-vancing in it. If they are opposed, they are mem-bers of the first circle. If they will what others will of wisdom, they are members of the second, or sympathetic, circle. If they will to progress, independent of others, they are members of the third circle. Is wisdom sought where it is not found ?
Let the first circle answer. Is wisdom sought in others like itself? So judges the second circle. Is wisdom sought of superiors, is it sought of angels, whose wisdom has been cultivated by experience? The third circle have found it. They have not searched in vain.
That the Lord continually urges and presses man to open the gate to Him, is manifest from the words of the Lord in the Apocalypse:
Behold, I stand at the door and knock ; if any one shall hear my voice, and open the door, I will enter to him, and will sup with him, and he with me: (Revelation 3:20).
Man knows nothing at all concerning the in-terior state of his mind, or his internal man ; yet there are infinite things there, not one of which conies to his knowledge; for the internal of man’s thought, or his internal man, is his spirit itself; and in it there are things as infinite or as innumerable as there are in man’s body ; yea, still more innumerable; for man’s spirit is in its form a man, and all the things of it correspond to all things of man in his body. Now as man knows nothing from any sensation, how his mind or soul operates into all things of his body conjointly and singly, so neither does man know how-the Lord operates into all things of his mind or soul, that is, into all things of his spirit: the operation is con-tinual; in this man has no part; but still the Lord cannot purify man from any concupiscence of evil in his spirit or internal man, as long as man holds the external closed.
That there are many who love themselves and the world, and few who love God, the Lord also teaches in these words: ” Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat ; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:13-14). That dignities and riches are either curses or blessings, and with whom they are such, may be seen above. Luke 13:24 says; Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
The will of this world (ego) is become of such a nature; that he desires to have dominion over others, and at length over all, and wishes to possess worldly wealth, and at length all the wealth in the world These two loves cannot be held in bonds. Wide is the gate this world teaching how to live your life and iy channels this teaching through mass consciousness. Mass consciousness has become the wide gate. It is the wide gate or the highway people walk, few break free from this road of life.
What will happen to them who tries to leave the wide gate, leave the highway, log out from the matrix? People who walking blinded in the wide gate (highway) will begin to persecute the one´s who begin to walk in direction of the narrow gate to drag the person back again. They will begin persecute, and peole will begin to obstructing their new walk by walking in front of tme or they may blocking their way/walk in some way, or may interfere with sounds to distract their walk. Mass consciousness has for thousends of years been programmed to act in this way to keep all of mandkind trapped in the same walk of life within the road or the Archons (lower ego road).
The narrow way is a difficult path where “few there be that find it.” The chosen few are those who follow the narrow way leading to life, which is very difficult. It’s difficult not following the ways of the world.
Few there be that find the truth about religion, politics, food, medicine, vaccines, holy books, savior gods, religious dogma, the media, the educational system, large scale political elections, and government legislation. Few find the narrow way, and once they go against the ways of the world, their path will be very difficult. Wide is the gate and broad is the way leading to destruction, and the “many there be which go in thereat” are all slaves of the ways the world. Once the Global Elite successfully program those on the broad path leading to destruction, they will persecute those entering at the strait and narrow, making their path difficult. It will lead to persecution, obstructing, sound, frequency or communication interference to occupy their minds with a constant flow of sounds, constant flow of noise, or constant flow of prattle/babble around them.
As you already know, one of the two gates of the zodiac because through it souls pass into outer manifestation and to the appropriation of form, and subsequent identification with it for many long cycles. It is “the gate which stands wide open, broad and easy to pass through and yet it leads unto the place of death and to that long imprisonment which precedes the final revolt.” It is allied with material nature.
The secret (so-called) of the Cardinal Cross is the secret of Life itself, just as that of the Fixed Cross is that of the soul or the mystery of self-conscious entity, whilst the Mutable Cross holds hid the mystery of form.
In these words, you have the key to the secret of manifestation as a whole and to that mystery which was revealed to Christ at the final crucifixion and to which He testified His understanding reaction in the triumphant utterance recorded in The New Testament “My God. My God, why hast Thou forsaken Me.”
He then left the Fixed Cross and the Identity which has hitherto been His and identified Himself with that which was then revealed. To these words, thus translated somewhat inaccurately in the Christian Bible, there are three meanings or true significances. The translation hinted at in The Secret Doctrine (S.D. II 613) “The robe, the robe, the beautiful robe of my strength no longer serves” expresses the inner revelation of the Mutable Cross. as it was revealed to the Saviour. looking at life from the angle of the soul. In the words quoted above “My God. My God, why bast Thou forsaken Me.”
The mystery of the Fixed Cross was shown to Him and the secret of the Cardinal Cross was, for the first time, held before His eyes. The words, embodying that central mystery, have never yet been given out. One of the factors which distinguished the Christ from all preceding world Saviours was the fact that He was the first of our humanity Who, having achieved divinity (and this many have done), was permitted to see the “golden thread of light and of living life which links the light within the centre of all the manifested Crosses”; He was allowed to know the meaning of life as it expressed itself in the Cosmic Crucifixion, which is an episode of cosmic life and not of death, as is generally supposed. Hercules comprehended the true meaning of the Mutable Cross and, with full knowledge. mounted the Fixed Cross, with all its attendant difficulties and labours.
The Buddha comprehended, through complete illumination, the meaning of both the Mutable and the Fixed Crosses, for the secret of revelation in Taurus was His, just as the secret of directed energy in Scorpio was the source of the strength of Hercules. But the Christ, knowing both the above secrets. also understood with a living comprehension. the mystery of the Cardinal Cross. because the light of the Transfiguration revealed to Him the glory and transcendent mystery.
“the earth’s spirit of conception which creates twelve realms below and twelve archons to rule over Chaos and Hades. Jesus, in fact, conquered the archons when “he nailed the powers of the thirteen realms at his crucifixion.
The creation of the macrocosmos serves the purpose of saving the Living Soul which has been thrown into the Darkness, and thereby a special role is assigned to sun and moon.
The Manichean generation of the cosmos (cosmogony) is mirrored on a smaller scale by the generation of the human species (anthropogony); the structure and functions of the cosmos (cosmology) is mirrored on a smaller scale by the structure and functions of human nature (anthropology). The Father of Greatness, in order to defend the realm of light against darkness sends forth an emanation, the Great or Holy Spirit, who in turn projects the First Human.
The First Human ascends to the border with his five sons (the elements), where he is defeated by the dark force, and his sons are devoured by demons. The First Human decides to sacrifice his soul to the darkness and matter’s lust is satisfied; but the life-force in soul is a food not suitable to matter and the divine soul poisons the demons. The Father must redeem his prototype and so he calls forth the second creation, the friends of light, who themselves call forth the Demiurge, and the Demiurge calls forth the Living Spirit.
With his (its) FIVE sons the Living Spirit rescues the First Human from darkness, but he leaves behind the five luminous elements of his armament. Puech says that ‘the First Human is not only a hero who annuls death, defeats his enemies and reveals the paradise of light, he is primarily the prototype of the redeemed creature, of the redeemer who redeems himself.’
This ultimately entails a kind of ” ego death , ” a letting go of exclusive identification with the separating ego and a … of life and transpersonal experiences which dissolve ego boundaries and expand consciousness beyond the usual confines …
“The heavens shall roll away as a scroll. The elements shall melt with fervent heat.” We are told in the Raja Yoga philosophy of India, that the earth ego is shrouded by five sheaths which right doctrine will dissolve, and that the man ego is shrouded by FIVE sheaths which the right doctrine will dissolve.
The right doctrine is the true statement of what God is, what nature is, what man is, what life is. In a little book of translated aphorisms by Tookeram Tatya, we read, “A wise man must acquire the discrimination of Spirit and not-Spirit, as only by realizing the Self which is Absolute being, consciousness and bliss, he himself becomes bliss.” The “I” that is conscious of the gross body and is hurt or pleased by what happens to the gross body is the human ego. So long as that which happens in the gross world is observed and changes, we are human ego, human mind. This “I” is one of the sheaths of the divine Spark. By dissolving the human “I” or ego, the shining Absolute breaks forth and the gross body disappears.
This primal redemption consists in the awakening of consciousness, forgetful and ignorant while trapped in matter, to its true nature and, in the end, it culminates in his being made god again: ‘This spiritual resurrection is the work of the Nous … which becomes flesh and blood in the First Human, while his “armament”, which remains imprisoned in darkness, represents the element that must be saved: the psyche.’
One is meant to understand by this that it is the presence of mind in humans which makes possible the salvation of their soul, that is, in another, second life after death: ‘The awakening of the Nous is brought about or symbolized by the intervention of the Living Spirit which … brings to the soul “the Power of Life”, the pneuma with its five gifts (life, force, luminosity, beauty, fragrance), and these in turn enable the divine substance to recognize itself and to be rebom.’
The savior addresses the speaker’s spirit, telling him to fear not: ‘I am your mind’, he says, ‘and you are my body, the garment that had been oppressed by the powers of darkness!”$ More than that, ‘I am your light, radiant and primeval, your great mind and consummate hope.’ The savior promises the poor human to release him from every prison and torment in his earthly life, to cleanse him of filth and corrosion through which he has passed. ‘You are buried treasure’, he continues, ‘the pearl which is the beauty of all the gods.’
By these words the divine figure means that the human spirit is enclosed within the deepest layer of human nature; like a pearl which forms by accretions through slow metabolic processes around a seed. The savior is the mind’s gladness within the soul’s frame: ‘the light of your whole form, the soul above and the base of life’.
It is surely the human spirit which is said to be deficient when it does not have (or see) the knowledge it has acquired through many previous births. If the spirit does not see the advantage from recognizing timeless, eternal and unmixed goodness, then it needs a guide to show it the way to redemption from evil and to the soul’s blessed state.
The relevant Sogdian text states that the soul is of the same nature as the body. The bodily or corporal thing and the soulful thing are both dark, ignorant and harmful.’ The nature of the divine soul or spirit (gyan) is one of a different substance, but mixed with the bodily nature.
In the gods and virtues of the first days, the five limbs of the new man are correlated with the five benefits and five elements.’ From reason (qut) love arises and clothes the aether; from intellect faith arises and clothes wind; from mind zeal arises and clothes light; from thought patience arises and clothes the water; and from understanding wisdom arises and clothes fire. In contrast with the light-like powers within the new man, the dark powers of the old man are inverse properties. From the dark mind demons arise and fight with the new man; he becomes impatient and contentious when he loses his mind and intellect.
From the dark understanding demons arise and fight with the new man; his wisdom vanishes and he acts foolishly. But if the new man wins the struggle then – amongst other things not named – the power of the fivefold god ascends; thought becomes alert and careful.
The Coptic texts proffers the same list of limbs and virtues in the new man: that is, mind-love, thought-faith, insight-perfection, intellect-patience and reasoning-wisdom. These five powers are further correlated with five sites in the body, in an order from inner to outer: bone, nerve, artery, tissue and skin.
With regard to Manichean teachings about human salvation, Jason BeDuhn has presented a strong case that there are three phases or dimensions of the elect soul’s liberation from the body: separation, self-formation and ascent. The follower of the true religion comes to perfection by attaining conformity with his or her original nature. According to the Kephalaia the true self emerges in the same form as light.
However, despite humans’ basically homogenous nature, individuals do not have self-contained identities: ‘the contingency and impermanence of the body shows that it is not “a real existence”, but a temporary conglomeration of incongruous substances’, as BeDuhn says.
Their status as temporary aggregates does not imply that, after bodily death, individual souls transmigrate to other bodies and are then born again as the same individuals. Rather, the original separate divine elements, dispersed at the body’s demise, are reprocessed into new forms through transfusion (metagismos). BeDuhn argues that all of the available evidence shows that the Manicheans adhered to the traducian theory of the soul, in other words, each soul is constituted by the transmission of soul-like constituents from its parents’ souls.
This is the essential meaning of the pivotal Manichean idea of collection; after death, each individual must collect its soul’s limbs in order to assemble it into a complete self: `The Manichean “soul” or self does not possess an eternal or immutable identity; it is made by the processes of the faith, crafted in the metabolic fires, and forged as a unity from dispersed fragments of life …
The soul is a byproduct — or rather the essential product — of metabolic processes?’ With regard to the internal dimension of self-formation, BeDuhn says that the human soul has the potential to hold itself together and continue along a process of ever-increasing reunification.
If it fails to maintain that continuity or to find the `open gate’ through which it can manage its ascent, the soul will fly apart at death: ‘It needs to find a form, a permanent cohesiveness that survives mortality, a “body” divested of the pollutants that undermine its unity and clarity … Salvation comes by means of establishing an integrity for the self, an identity beyond contingency.’
The difficulty that all earthly humans face is that their bodies are subject to demonic forces; the ‘damaged vessel’ scatters the mind, since the body is filled with spirits which draw it ‘hither and thither’. In order for the whole person to be saved the individual must train his body until it becomes a fully functioning instrument in the salvific mechanism:’ ‘The soul or self is formed by the gnosis of separation, the practical knowledge of discerning and marking apart a self amid the flood of passions and drives of the human body.
The Manichean ethos is a technique for investing the body with a self, a self whose Manichean identity puts it in effective relation with the salvational processes of the universe.’ The true self emerges in an embodied form from both internal disciplines of thought and external disciplines of right action.”
In summary, there are five bivalent elements arrayed on two axes, light and dark. In the divine creation of Primal Human the five light elements comprise his five limbs or segments: through the dark principle’s counter-action the five dark elements imprison Primal Human in material fetters.
In the demiurgic generation of the human species the five light elements constitute the five gifts or benefits, which, if used rightly in thought, word and action, give rise to the five virtues. In ordinary human nature the five dark elements comprise demonic agencies which cause organic disorders and provoke an array of counter-virtues (vices). It seems to me that Andrew Welbum has captured the basic character of the five-fold types and antitypes. According to ancient texts. there are five species of light: four of them are bodies (or body-like) and the fifth is their spirit. The kinds of bodies are fire, light, wind and water, and their spirit is ether.
it is the fifth element which moves them and causes them to live. But as ancient texts has informed us, the five dark elements are the polar opposites of the five light ones: hence there are smoke, gloom, bad-water, bad-wind and bad-fire.
All the light-bodies are various embodiments of the ethereal energy [the fifth element] which moves in them: all the physical features of the elements are greater or lesser elaborations of the smoke, or darkening, densifying component …scheme reveals a view of the elements as living ethereal essences, but existing in various states of darkening or opacity.’
“The key idea behind this hypothesis is some sort of scalar dualism, that is, the two ‘realms’ of light and dark represent two extremes on a scale of intensity, not two worlds of intelligible and sensible forms. They are organized from dense. heavy matter, full of darkness, to light, airy non-matter, full of light.
This interpretation of the Manichean scheme shows that ‘the darkest of the forms, i.e. gloom, although it is the most fallen and “smoky”. is a reflection of the highest element, the essential nature of the light itself. Fire, in which, as we might say. matter passes over into energy, is for Mani the point where matter passes over into its “ethereal state”.’ The archetypes of the various elements are divine, living beings of light, and the earthly elements are reflections – as opposed to pale copies – of those archetypes. But, in addition, the five elements are also the external dimension of the spiritual qualities that underline them.
Hence, the five-fold archetypes are inverted from light to dark by means of an intensification of the material admixture, and comprise a light-like domain within human nature itself. In numerous Manichean texts devoted to the production of the human soul-body type, the elemental battery is assigned specific functions at various anatomical sites: these, of course, correspond with the five psychical faculties. The body is constructed in its five limbs by the dark principle, and the soul is bound to the body by the five sons of god, at five points: mind to bone, thought to nerves, insight to veins, intellect to flesh (or rather, soft tissue), and reasoning to skin.
Welbum comments on this: ‘The dark counters each God-substance of mind with its own alien counter-part. just as the smoke darkened the substances which would otherwise express the living essence of the ether.’ Again, as with the fundamental cosmic arrangement, the scheme delineates a scalar continuum from one extreme in one dimension to the opposite extreme in the other (anti-type) dimension:
The highest faculty is bound in the most dense and most deeply hidden element in the body. the bone. With bone we reach the transition to solid mineral substance, just as, at the other end of the scale, we pass from the manifestations of mind to its abstract essence. The lower faculties of mind, on the other hand, are reflected in the more outwardly visible form of man. the skin. for instance. The analogy with the pattern of underlying polarity in the scheme of the elements is therefore complete!’
Of course, the mind is not located in the bone … no more than reasoning is located in the skin! The five ‘spiritual’ strata are inversely reflected or encapsulated in the five bodily strata. When the cognitive power is increased through gnosis the adherent reaches deeper within. It is also true that bones ‘survive’ bodily death. that is. the release of life-force within, where, at the other extreme, the skin is the first to decompose. But the more appropriate analogy for the multiple ‘souls’ within the body is the naos-shrine. where an image of the deity is located in the innermost part of an inner chamber of a temple.
The individual soul’s status in the Chaldean system is a consequence of its place in the overall cosmic scheme. The First or Highest God `exists outside’ his productions; he is the Paternal Intellect, the Monad, or even the One. The Second God or Demiurge has the task of fashioning the intelligible world on the model of the First God’s ideas (frs. 33, 37).
As Second Intellect, the Demiurge is dyadic in nature, turned both toward the intelligible and toward the sensible worlds. The Demiurge projects the divine ideas into the womb of the world-soul (or primal matter) like Zeus hurling thunder-bolts from the heavens (frs. 35, 37). The process of cosmic division entails the existence of a Third God, a female generative entity, sometimes described as Dynamis (Power), sometimes conflated with the goddess Hecate as the Platonic world-soul (frs. 51, 52, 53, 56).
She is located on the border between the intelligible and the sensible worlds. As the goddess Hecate she is ‘a girdling membrane’ (fr. 6) through whom divine influences travel from one level to another; particular souls issue from her right hip (fr. 51).
The Paternal Intellect is the Father’s hypostasis and represents his creative powers; from him spring the basic seeds of the material world in the form of noetic thunder-bolts. The divine ideas enter the hollows (kolpoi) of the worlds, where they become less distinct, more muddied by contact with the lower, hylic strata of the universe. From the cosmic womb the `all’ (panto) stretches forth toward the place beneath the wondrous rays of the creator. Hecate receives the noetic forms or ideas and brings them forth again for the production of the physical world:°
Realization that the complete materialization of the Ideas in the Hylic World requires three entities in Chaldean doctrine – an emitter, a transmitter, and a final receptive ‘molder’ – is important for understanding a series of other fragments which discuss triads … At the time of the Oracles’ composition, overuse of the principle [of triadization) was not yet rampant: indeed, the presence of triads in the Chaldean system, so greatly reverenced by the Neoplatonists, probably encouraged later uncontrolled triadization.
The triad that measures or divides also holds together or retains (fr. 23): like the Platonic Cosmic Soul, the Chaldean World Soul divides and links the intelligible world and the sensible world. The Latin epithet bifrons and the Greek epithet amphtphaes (or amphtstomos) express Hecate’s ability to interact with two different realms. Although the goddess herself is described with triple adjectives (trigtenos and trioditis) in terms of her own powers, the dual adjectives characterize her having ‘two faces’ since she views two realms between which she acts as world-soul.” In conclusion, Johnston claims:
The triad’s middle entity. Hekate/Soul, stands between the two other members – the Paternal Intellect or emitter of the Ideas and the Demiurgical Second Intellect who uses those Ideas to create the physical world. She is in fact the ‘bond’ (dema) of the triad mentioned in fr. 31. joining together its other members. Hekate. within her womb. performs the important role of ‘nurturing’ the basic Ideas and then sending them forth altered to the Demiurge for his creative use. One of the ways in which she nurtures and alters the Ideas is to measure or divide them. In doing this. she helps to provide the delineation. boundaries and structures from which the physical world is built.
For human souls suffering ‘a specific imbalance within the administration of a divine being’, Shaw explains, ‘these objects become homeopathic antidotes if handled in a ritually appropriate manner.’ Through the proper theurgic manipulation of the divine ‘signatures’ the soul could awaken in itself the power of their corresponding symbols:
‘This realigned the soul with the manifesting energies of a deity and freed it from servitude to the daimons who watched over its physical expression:am The theurgist’s ritual practice consisted in working upon the gods by means of divinely instituted connections between the occult properties of certain stones, herbs and animals, the sympathetic harmony in the magic—wheel, and the cultivation of an ecstatic, trance-like state. The contemporary sources mention three kinds of theurgical operations:
(1) telestika concerned with the consecration and animation of magical statues of the gods,
(2) ecstatica concerned with the induction of a trance in the receiver; and
(3) the invocation by ritual words and actions of the god’s epiphany.
The primary purpose of all these operations, as Johnston argues, was to obtain secret information from the god, specifically about yet more refined words and actions that would lead to the purification and release of the soul. Every form of contact between the theurgist and the god could be called sustasis, the specific form of connection maintained by sympathetic means.265 The central element (or pivot) in the whole system was the lynx, both magical wheel and semi-divine entity, ‘The daemones of the Symposium still traveled in and out of man’s world, but now, as iynges, their passage could be set in motion by knowledgeable men [theurgists] whirling the proper tool, the iynx-top, and thus making the proper sounds.
Philosophical theory was given mystical justification and practical application; sympathetic magic was validated by Platonic cosmology:° The system of the Chaldean Oracles placed the iynxes under the control of Hecate as world soul, herself a hybrid of principle and goddess: the iynx-demons spring forth from her revolutions (like a cosmic wheel) in the heavens, and the iynx-wheel whirls with a sound and a motion that symbolizes and strengthens the underlying sympathy:
Establishment or utilization of cosmic sympathy depends on replicating appropriate elements of the larger divine world within the smaller human one. Such replication involves crossing the cosmic boundary represented by Soul in two ways: (1) the ideas/ symbola or iynges first must be sent by the Paternal Intellect from the noetic sphere into man’s world via Soul who disperses them; (2) once received, the symbola must be manipulated correctly to erect a bridge joining the theurgist to the divine. As mistress of the iynges, Hekate can help men utilize cosmic sympathy and thus take their first steps toward the theurgical ascent of the soul.
In conclusion, we can now state that theurgy is god-work carried out by an operator in order to transform his soul’s relation with god. There appears to be two modes of theurgical work described as either higher and lower, contemplative and practical, or better still vertical and horizonta1.269 It is work in that the operator’s mental activities (energeia) activate forces both within and without. It is work on the godlike part of the human soul; it is work through operations on symbols and tokens installed by the gods, and it is work for the human soul’s reunion with its divine source. It is not work exercised directly on the gods, but indirectly on god-given signs of the gods.