The World Tree, Earth, Hel, and the process of liberation the ego from gravitational pull, and superconsciousness

The raising of the World Tree into the black void separated the earth from the sky at the moment of creation and set the stars and planets in motion

When the Garden of Eden was created the tree of life is said to be in the midst of the garden, “and a river went out of Eden to water the garden, and from thence it was parted, and became four heads.” We shall find the same water going forth from the Aarru-garden in Amenta.

The river that went forth from the circumpolar paradise represented the Milky Way, whereas the water that issued from the midst of the garden in Amenta is the divinized river Nile (Rit., ch. 149). Also in this form the celestial Nile is traced to its earthly source in the lakes and to the powers of the inundation or high flood in the south.

Thus the Egyptian Ritual, which is not to be gainsaid, indubitably shows that the river which “went out of Eden to water the garden” in the original version of the mythos was the river Nile reproduced as the water-source of life in the garden of Amenta. On entering the lower earth the departed spirit prays, “May there be given to me a homestead in the fields of Aarru” (Rit., ch. 15).

And again, the speaker for the pair says, “Open ye to the gods (or divinized spirits) who came to cultivate the soil and grow the food” (in this earth of eternity). “Let the god Amsu, the divine husbandman, give me the ground to till. Let the god of green things open his arms to me,” as giver of abundance.

In the Egyptian original this delightful garden is the place in which the spirit was refreshed “under any type it wished”—a mode of saying that it offered all that heart could desire, and to wish was to have. It was the typical land of grapes and peaches, where the plenty flowed in rivers of milk and honey according to the Flebrew report. But it was likewise a land of labour and industry—no lubber-land of lotus-eating laziness. In the true Egyptian representation worship is work, and in these fields of food.

In proceeding to this elysium the Osiris takes the good path to the fields of flood. He says, “A divine domain hath been constructed for me: I know the name of it, the name of it is the garden of Aarru”=Eden (ch. 109). “I know the place where to plough the earth and mow the corn, to collect the harvest in it daily. I am in it, I prevail in it, I understand in it; food is in my hands from the lord of earth”.

This agricultural mode of earning an eternal living was typified by every one of the shebti figures set up in the tombs with the hoe of the husbandman in their hands. It is said, “When thou hast mowed with the souls, having kept their stride to the closed gates, thou art acquitted, and approachest thy house after thy labours, to the delight of thy two souls.” The Aarru paradise in Amenta is also the garden of the two trees, the same as the Hebrew Garden of Eden.

A form of Eden is undoubtedly Babylonian, even by name. According to the native tradition, the type was localized in Eridu, the place of the eternal tree or stalk at the centre of the circumpolar paradise, or of

Eridu in the firmamental water termed “the abyss.” In the mythos the Great Mother is called “the divine lady of Edin,” and also “the goddess of the tree of life.”

As the tree she brings forth her child, the branch, the same as Hathor does in Egypt. The name of Hathor signifies the house of Horus, as the tree. So the Great Mother Zikum is the house of Tammuz, as the tree that grew in Eridu. But the Egyptian stalk of the uat or papyrus plant is indefinitely earlier than the typical tree.

The divine lady of Edin is the goddess of the tree of life, and there is no mention of a tree of knowledge. Secondly, the serpent as a type of evil in the book of Genesis is not the Babylonian dragon Tiamat.

The biblical dragon is of neither sex, whereas Tiamat is female. The Hebrew dragon or evil serpent is the Apap of Egypt from Genesis to Revelation. Apap is a water-reptile whose dwelling is at the bottom of the dark waters called the void of Apap, from which it rises in rebellion as the representative of drought. This is the serpent described by Amos: “Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them” (Amos IX. 3). Another reason. The Hebrew Eden is in a land that was watered by a mist that went up from the ground, and where no rain fell on the earth (Gen. II. 5-6). That land above all earthly prototypes was Egypt, which assuredly did not suffer like Babylonia from the “curse of rain,” from which the Akkadian month “As-an” was named. But there was a pre-solar paradise enclosure which had but one tree in it.

The Norse tree Yggdrasil is single. Nor is there more than one tree or stalk in the garden of Eridu, where the Great Mother is the lady of the eternal tree. The eternal tree was certainly the pole. Its even branches show it to have been a numerical type of the heptanomis.

The two trees in the Garden of Eden can be accounted for upon Egyptian ground, but on no other; one being the tree of the pole in the stellar mythos, the other the tree of life or of dawn in the garden eastward.

The two typical trees are recognizable as Egyptian in the Book of the Dead. In one chapter (97th) they are called the two divine sycamores of heaven and earth. The sycamore of heaven is identified as the tree of Nut. It stands in the “lake of equipoise,” which is at the celestial pole.

The tree of earth is the tree of Hathor and of dawn. Atum-Ra, the solar god, is also described as coming forth from betwixt the two trees. “I know those two sycamores of emerald, between which Ra cometh forth as he advances over the firmament” (ch. 109). The tree of earth, or Hathor, and the tree of heaven, or Nut, were brought on together and united in the tree of burial for the mummy.

Wherever it was possible the Egyptian coffin was made from wood of the sycamore tree, the khat-en-ankhu, or tree of life, so that the dead might be taken in the embrace of the mother of life, who was represented by the tree. This was Hathor as bringer to birth in the mythology, and Nut the bringer of souls to their rebirth in the eschatology. The relative positions of these two goddesses with the tree were illustrated by the pictures painted on the coffin.

Hathor as a form of the mother-earth, the tree-form, is portrayed inside the coffin on the board upon which the mummy rested, taking the dead to her embrace as the mother of life. Nut, the mother-heaven, was represented on the inner part of the coffin-lid arching over the mummy as bringer of the manes to new life above. It was burial in the tree when the tree had come to be two trees—because the ground-rootage had been doubled in phenomena.

These two trees appear in the Ritual as the tree of Hathor and the tree of Nut; the tree of earth and the tree of heaven; the tree of the north and the tree of the east. The tree of Ilathor was a tree of life in Egypt. It was the sycamore-fig tree, from the fruit of which a divine drink of the mysteries was made. Therefore it was a tree to make one wise, which became a tree of wisdom or abnormal knowledge.

The tree of Nut was the tree of heaven and eternal life, hence it was designated the eternal tree. As herein suggested, the two trees originated as a dual symbol of the two poles in Equatoria. These were continued in two tree-pillars called Sut-and-Horus by Ptah in his making of Amenta. Again they are repeated in the garden or cultivated enclosure of Eden. Here they are called the tree of knowledge and the tree of life. As shown in the vignettes to the Book of the Dead, the tree or eatable plant and the water supplied the elements of life to the manes in the lower paradise.

The goddess Nut pours out the water and offers the fruit of the tree to Ani and his wife, when he has reached the garden of Amenta (Pap. of Ani, plate 16). The pole had been the tree first planted in the astronomical mythology. It was the tree of Nut, or heaven, in the stellar phase, and being astronomical it was naturally the tree of knowledge. But in the making of the nether earth a second tree was planted in the garden eastward. The mythos now was solar, and this was the tree of dawn, the tree of wet or dew, which was a veritable tree of life in Egypt. It was the emerald sycamore of Hathor in her character of goddess of the leafy-green dawn.

The first was the tree in the most ancient stellar mythos, the second was added as an equinoctial type, the sycamore of earth now rooted in the land of dawn.

The sun as soul of life in the tree of dawn is probably the nature-type of the soul in the bush, the “bush-soul” of various African races, i.e., the spirit of vegetation and food. The name of Heitsi-Eibib the Hottentot deity in his solar character signifies the one who appears in the tree, misrendered by Hahn as the “one who has the appearance of a tree.”

The god was not the tree itself but the power appearing in the tree as giver of food. This tree that springs up below the horizon on the eastward side of the earth may be meant by the bush of the Australian blacks who, on being asked by a missionary where the soul went when it left the body, said it went “behind the bush,” the same bush that was signified in the custom of the Hottentots. Behind the bush was equivalent to our “beyond the veil.” The typical two trees in the enclosure are both Egyptian, and both are represented in Amenta. The tree of earth is Hathor’s, called the sycamore of the south.

The tree of heaven is the sycamore of Nut, who pours the water from it for the revivification of the manes. Water, as the supreme element of life, retains its primacy of place in the Amenta in relation to the two waters of earth and heaven and the two goddesses Hathor and Nut.

The sycamore of Hathor had been the discoverer of water with its deep rootage in the desert sand. The sycamore of Nut dropped down the liquid of life in dew and rain as water of heaven. These two are both represented by two lakes or pools of water welling in the garden of Amenta from the fount of source itself in the abyss.

The tree of life is imaged standing in a pool of the water of life in the midst of the Aarru-garden and the goddess in the tree who gives the water also gives the fruit for food and sustenance to the °skilled deceased.

The tree is thus portrayed with its roots in the water of earth and its branches dropping down with the life-giving dew or divine drink of heaven. In some of the Egyptian drawings the goddess Nut is represented in the tree of knowledge, gathering baskets-full of figs from the sycamore-fig tree, and presenting them to the souls of the departed. At other times she offers fruit directly from the tree itself.

Nut in the tree offering its fruit to the pair in the garden, who are Ani (male) and Tutu his wife, in the papyrus of Ani (plate 16), are the nearest likeness to the woman tempting Adam to eat the fruit of the tree; and Nut is the goddess feeding souls with the fruit of the tree of life here figured as the sycamore-fig tree. No name of species is given to the tree of knowledge in the book of Genesis, but we assume it was the fig-tree that furnished the leaves from which the loin-girdles of the primal pair were made. And the fig-tree as now traced was the sycamore-fig of Egypt.

This was the tree of Hathor in the Aarru-paradise. Moreover, the goddess Iusaas, the consort of Atum-Ra and mother of the coming son, lusa, or lu-em-hetep, was a form of the cow-headed or cow-eared Hathor, lady of the sycamore-tree in the temple of the sun at Annu.

The tree in Eridu is called the shrine of the two, whom we understand to be the primeval mother and her son, who as Egyptian was called the bull of the mother. The pair are also described as “the lady of the eternal tree” and the great supreme bull, he who was both the child and consort of the mother.

The ibis is a bird of a deep black colour, with legs like a crane ; its beak is strongly hooked, and its size that of the landrail. This is a description of the black ibis which contends with the serpents.” Another bird held in great reverence was the bennu, a bird of the heron species which gave rise to the mythical bird, the phoenix. It is identified with the sun, a symbol of the rising and the setting sun.

Many fables arose concerning this bird, and are recounted by Herodotus and Pliny. Another sun-bird was the falcon, sacred to Horus, Ra, and Osiris, and this was worshipped throughout Egypt in the pre-dynastic period. In another form, represented with a human head, it was symbolic of the human soul, a distinction it shared with the heron and swallow, in both of which it was leaned out a Hathor, Lady of the Underworld, offering sustenance and water to the passing souls.

Sometimes it is a palm-tree from which she ministers to the dead, and perhaps it is a lear from this tree circled by inverted horns which stands for the peculiar symbol of Safekht, the goddess of learning. But the sycamore seems to have been first favourite, and on some monuments it is represented with peasants gathered round fervently paying their devotions to it and making offerings of fruit and vegetables and jars of water.

It was always held as sacred to Nut and Hathor, and their doubles were believed to inhabit it, a certain species being regarded as “the living body of Hathor on earth ” ; indeed, the Memphite Hathor was called the ‘ Lady of the Sycamore.’

It was Hathor in the form of a cow who received the dead when they entered the Underworld, she gave them new life.

Hathor’s associations with Re were numerous. In some rituals she was referred to as the mother of Re, and represented as a cow carrying an emblem of the sun between her horns. In others she was called the daughter or the Eye of Re. Her name means “Temple of Horus” (Huwt-Hor), which strengthens her identification as “Lady of the Sky,” since Horus was lord of the sky.

The name Hathor signifies “House of Horus”.

The Greeks gave Horus the name of Apollo

The popular Egyptian goddess Hathor has been labeled a sky goddess, a moon goddess, a sun goddess, a goddess of agriculture, a goddess of moisture, and a universal Mother Goddess and creator of the universe. Origi-nally, she was said to be the daughter of Ra, the sun, and was later said to be his mother and, similarly, his wife. Sometimes Hathor was represented as a cow, and at other times, as a woman with a cow’s head. She stood arched over the earth, her feet the pillars of the sky and her star-studded belly the firma-ment, nursing the world with her heavenly milk. Although Hathor in many ways served a function similar to the function of Nut, the sky goddess, Hathor was probably primarily a moon goddess.

The moon rose in the heavens before the sun as the sun’s mother, appeared in the sky alongside the sun as the sun’s wife, and then rose after the sun set as the sun’s daughter. Hathor was the sacred cow goddess of Egypt, identified with the moon, as was the cow itself, perhaps because of the connection between cows, the lunar phases, and agricultural fertility. Hathor’s connection to fertility also associated her with the rise of the Nile River and the corresponding rise of the star Sirius, whose first yearly appearance signified the water’s rise. In representations of the great goddess, Hathor was often depicted in a horned headdress with the disk of the moon or Sirius between her horns.

Sirius as the goddess Hathor.

The goddess Hathor was also associated with Sirius. Hathor, whose name means “House of Horus” is often depicted as a cow or cow-headed goddess and was alternatively believed by Egyptians to be the mother of Horus and the daughter of Re.

Hathor received Re in the west each evening, protecting him during his journey through the underworld until he was reborn in the morning sky. A common image of Hathor is a standing cow-headed goddess with the disk of the sun cradled between her spreading horns. In other images. a nocturnal Hathor is a fully bovine kneeling cow, with the star Sirius between her horns.

By Greco-Roman times, a center of Hathor worship was firmly established at Dendera. where a well-preserved temple of that era still exists on the western bank of the Nile, some fifty kilometers north of Thebes.

The principal temple at Dendera was dedicated to Hathor, but there was also a smaller adjacent temple dedicated to Isis. Dendera was the reputed birthplace of Isis, and there an important festival was held on the first day of the Egyptian calendar, when the statue of Hathor was brought out onto the roof of the temple to be reunited with Re and the rays of the sun.

Sothis is the female form, deified as a goddess, of the dog star Sirius (Sothis)

Maya is the mysterious power which sustains the world tree of existence.

Maya is the mysterious energy behind the image of the world tree and axis mundi of existence

Maya or the mysterious power of the Lord is indeed that which brings about bondage and misery to the free and Divine Spirit

The tree is upside down because it is rooted in the highest reality and extends down into the world of shadows.
The Tree of Life or cosmic tree, rooted in the waters of the underworld and passing through earth to heaven.
The World Tree is rooted deep in the heart of the Earth and towered high in the sky to reach the heavens.

The idea that the UnderWorld, the realm into which all roots reach, is “evil” is inherited from a naive dualistic worldview, the product of political religion.
The roots of the Tree of Life, for us in this world, are deep in our sacred Planet Earth.

The Tree is a map to and through the realms of enchantment to the heart of creation. It is a recipe for transformation of your self from a mere sur-face walker into one who walks the hidden paths of dream and the brilliant streams of starlight to the source and sum of creation. Flowerer, the first steps of the journey are within, through the bloodline of the seeker. Your body and mind are the gateways to the souls/siths of the threefold life and the worlds in which they live. These souls are your heritage, for they hold the mysteries of their source, the Creator of all things. They are untapped reservoirs of spiritual insight and liberation. The Tree shows us that all of the living beings and processes of the three worlds are mystical, magical, powerful, and crucial. The Tree makes us aware that all orders of life minister to us aspects of truth and spiritual being—cre-ative and destructive, maleficent and benign. There are no accidents in the processes of universal intelligence. However, the Tree will not reveal its secrets without real change—real reshaping of the self in all its forms. Truth is a hard-won lover, one that will never compromise or be compromised. Truth requires personal change, and change may require personal sacrifice.

The Tree illustrates a series of relationships between beings, states of being, and the three souls or “walkers” of your spirit. It depicts how these comprise the living holism of your world and your experiences. At each level of the Tree, there are attending spiritual forces that vary front beings of light to beings of shadow; from the ancestors of humanity to the architects of form and nature; and front the destiny of our planet and incarnate selves to the creative forces of the universes. The Tree is no intellectual exercise. Instead, it is a process of exchange, contact, and partnership with the forces of creation, destruction, and transformation. Over time, this process unfolds an actualized being. You must engage the forces of the Tree to be changed. This is a tradition of co-creation and partnership, not manipulation and domination. The forces encountered cannot be willed into submission by your human mind.

The Tree of Enchantment will introduce you to the Tree and its powerful forces.

The Tree is divided into three distinct, yet interpenetrating, spheres or realms: the upper world, the middle or surface world, and the lower world. They illustrate the perception we have of looking above to the distant white stars, Move to the deep earth out of which all life grows and into which the dead travel, and around us to the elemental forces that come upon us from the four directions. It is easy to imagine that these three perspectives (above, below, and around) are the basis of all life, and we frail humans seem to stand at the center, for we are the center of our own world.

Odin experienced a shamanic journey when he suspended himself from the World Tree and perceived the knowledge of the runes.

The Magical World ofthe Maya is divided into three horizontal registers that depict the celestial, terrestrial, and subterranen realms.

The raising of the World Tree into the black void separated the earth from the sky at the moment of creation and set the stars and planets in motion

Another important symbol for it equates to the mythological World Tree or axis mundi (axis of the world)

This “world tree” runs through the “navel of the earth” and provides the shaman access to the three worlds by means of ecstatic ascents and descents.

For instance, Yggdrasil, the world tree (an ash) of Norse mythology has roots in the various worlds of Norse

some of the Maya of Yucatan believed that the universe consisted of seven levels, each of which was formed by the branches of a great ceiba.

The World-Tree is a giant Ash or Yew— it’s not entirely dear— upon which the nine worlds of Norse Mythology are vested. The Underworlds lie between the roots while Midgard is suited in the middle of the trunk, the heavens lie at the top, the crown of the World-Tree. Between these three ‘levels’ the World-Tree works as a medium by which all the worlds are connected and can be entered. The roots lie above the Well of Wyrd, from which the World-Tree drinks.

The World-Tree is called Yggdrasill and is sometimes referred to as Mimameid. Yggdrasill means “terrible” (ygg) + “steed” (drasil). ‘Terrible is a name for Odin, meaning that Yggdrasill is called “Odin’s Steed”. Mimameid means Mimir’s tree, meaning it’s the tree of the giant who heeded the Well of Wisdom and again refers to the connotation between the Well of Wisdom and the origins of the World-Tree.

This might seem a bit strange: how can a tree, especially such a large tree, be a steed, a horse? The tree-steed should not be taken literally, but rather as a symbol, a euphemism for a sorcerous concept. Some people have suggested that the World-Tree is called Yggdrasill, because Odin hanged himsel upon this tree. However, this doesn’t explain why it’s called a steed, a hone that is ridden. The Steed of Odin is actually a magical horse, Sleipnir. Sleipnir was the horse that carded Odin into the Underworld, as well as other people in other stories. Sleipnir is a magical vehicle by which Odin and other Gods could cross the boundary and enter Hell. In this light, the idea of the World-Tree as a steed isn’t that strange anymore. The World-Tree was used as a medium, the pole that connected the worlds. By riding this tree, Odin or any other Hedgerider, could go into the Underworld.

Yggdrasil is the World Ash, spreading vertically from the Underworld, where its roots are anchored, via the middle world, (trunk and lower crown), to the heavens (top); and it spreads horizontally to the ends of the world’s oceans.

The tree trunk represents the phylogenetic psyche common to all humans and encoded in the human genome.

“World Tree” — illustrates the plight of the triune human brain!

There are nine levels on this pyramid because it holds the time codes of the Nine Underworlds, the cycles of time

We refer to the dimension of the Tree explored by the ancient Norse culture as Yggdrasil. Ygg is a byname of Odin, and Yggdrasil means “Odin’s steed”, a kenning. This doesn’t mean that Odin owns or controls the Tree—he doesn’t—but he was hung on it once as part of a pain ordeal, and the reference is to him “riding” the tree in this way. The Tree itself is sentient, and has been known to send messages to people (and through them), but the messages are usually long, slow, and cryptic. The Tree is not a humanlike being, and its way of knowing and communicating is much longer and slower than ours.


You are the seed of this Universe. Earlier you were like a seed where all dualities like life-death, happiness-sorrow, good-evil, day-night, and so on, which are always equal to each other were in perfect harmony within you. In other words you were neither living nor dead, neither happy nor unhappy, neither good nor evil and so on, and were in a state of perfect peace or bliss. Later on, this seed or you received the nourishment of the water of desire. Once it got this nourishment in the form of desire, it grew with a big bang into a massive and endless tree which is known as this Universe. Your consciousness is the root of this tree, your mind is the main stem/trunk, the five basic elements (i.e. Earth, Water, Fire, Air, Sky) are its five main branches, your ten senses (i.e. eyes, ears, nose, tongue, skin, voice, legs, hands, anus, genitals) are the ten sub-branches of the tree. The five objects of senses i.e. smell, taste, touch, form and sound are the leaves of this tree. Your Karmas are the manure for this tree, and it bears the beautiful flowers of happiness and the bitter fruits of pain. This tree of Universe is within you and you are within this Universe like a seed.

When you were the seed, all the dualities were in perfect harmony within you, and you experienced perfect peace or bliss. But when you grew into this massive tree, the said dualities were separated within you by time/space, and you started experiencing both life-death, happiness-sorrow, profit-loss and so on in equal proportions and became extremely restless like waves which keep on going up and down, or the pendulum of a clock which keeps on moving from side to side. Your mind is endlessly wandering in the past, present and future for achieving certain goals in life which you falsely believe will give you more satisfaction and happiness than the present. All the time you are chasing that mirage and never are you able to achieve your endless desires and goals. Now, the question is how to again achieve that state of perfect peace and bliss, that is, how to become that seed again? The answer is-first of all stop feeding this tree with the water of endless desires.

This can be done by understanding that all the objects of senses in this world are not sufficient to satisfy even one person. The more you try to enjoy these objects the more your desire will increase like adding fuel to fire. Once, you become detached from the objects of senses, you will find that this tree has become dry and weak. Once it has weakened, cut this tree with the axe of indifference. You can become indifferent if you understand that there is nothing to achieve or lose in this world, as the two sides of the dualities will always be equal to each other. The more you will try to run after profit, the more loss you will suffer, the more you try to run after happiness, the more sorrow you will get, and so on.

You should sit down and quietly meditate for at least half an hour every day, reminding yourself at regular intervals that there is nothing to achieve or lose in this world, as your gains and losses shall always be equal in all situations of life. You will find that after meditating for some time, your mind has become more peaceful and has stopped wandering in the past or future. Your sight will get fixed in between your eyebrows. Instead of looking outside, your vision will turn inwards. You will start experiencing certain divine emotions, beauty and objects which are beyond words. Time will slow down and you will experience that everything around you including your thoughts are moving in slow motion. Slowly and steadily, with practice you will conquer the time/space which have separated the two dualities, and become the seed again with a big crunch and attain Samadhi/Nirvana, which is the state of perfect peace or bliss, which is your true self.

In The World Tree second chakra is represented through “Hel” and is the home of darkness,where Hel reigns.

Hel had a dual nature, as represented by the goddess Hela.

The word “Hell” comes from the land of the subterranean Goddess Hel, but her underground was not a place of punishment. It was only the dark womb, symbolized by the cave.

The goddess of the lower world, and particularly of its domain of bliss, was in the mythology, as shall be shown below, the goddess of fate and death, Urd, also called Hel

This phase also corresponds to the layer of the unconscious (in the trinity of the conscious, subconscious and unconscious mind) where we have access to collective symbols.

The residence of the goddess Hel as Niflhel (the dark underworld)

The goddess of the lower world, and particularly of its domain of bliss, was in the mythology, as shall be shown below, the goddess of fate and death, Urd, also called Hel,
hell (originally, Hel, the underworld or subconscious

Hell. This word is derived from Hel, ” darkness,” the Sanskrit Kal-i, ” the Black,” which, in the Norse religious mythology, was the goddess of death, who was said to dwell in Hel-hemir, ” the home of Hel,” a place of cold and polar underworld.

The Scandinavian goddess Hel made her home beneath the first root of Yggdrasil, the giant ash tree that held the world together. Guarded by her faithful dog, Garmr. HEL is sthe goddess who rules Helheim. She decides ho the dead are going to live through eternity i her realm. Garm is Hel´s dog, who guards the entrance to the underworld.

In a greatly distanced era and setting, the Norse goddess of the under-world, Hel (whose name means “The Concealer”), was symbolized as a cauldron, a metaphor for the womb, both as life-giving and as purgative. In Nifleheim, the goddess presides over a realm distinguished by ice, cold, and darkness, as appropriate to the harsh reality of northern climes in winter. And the entrance to that realm was named Nagrind, gate of the dead.

Swartalfheim represents a level of awareness that might be likened to the subconscious aspect of the Mind.

Hel: Niflheim is connected to the world of the dead, Hel. As discussed earlier, it is ruled by a giantess of the same name. All those mortals not immediately chosen to occupy the goddesses’ or gods’ halls travel here and are sometimes reincarnated. Hel also represents unconscious thought, as it emerges through deep sleep. Interestingly enough, the world of Hel holds within it nine other worlds. This is a wonderful attempt by early people to explain the concept of infinity. On this level, the further one travels in Hel, the more dimensions one uncovers. Hel symbolizes the concept of life created through death: regeneration. Hel could very well be a representation of Ginnungagap, as it is connected to both Niflheim and Muspellheim. Because of this, Hel may be symbolic of the void in which the roots of creation are conceived.

Death is the catalyst that continually restarts the process.

Regeneration in Spirit

ONCE REGRESSION IN THE service of transcendence has returned the ego to the Ground, a developmental reversal occurs: the dark night of the soul comes to an end and a period of psychic renewal commences. The period of regressive deconstruction is over and the ego enters a period of transcending reconstruction, a period that, adopting traditional terminology, this is regeneration in spirit. The developmental reversal that sets the ego on this course has been expressed in a great number of symbolic images. Included among these images are, for example, those that depict a transformation of violent waters into life-giving springs and founts, infernal fires into the flames of spiritual purification, raging winds into the breath of life, hell into purgatory, passion into resurrection, and, in general, death into new and higher life.’

In the West, a second influential coneceptions of the regenerative process is that of alchemy. It is the assumption of alchemy that universal transsubstantiation is possible, and in particular that base metals can be transubstantiated into gold and that the fallen soul can be transubstantiated into a soul that is spiritually perfect. The process by which the soul is transubstantiated is conceived differently in different alchemical systems; however, most systems agree that the process has at least the following stages.

(1) The soul is subjected to intense inner heat through the practice of rigorous ascetic disciplines.

(2) This heat gradually decomposes the soul and reduces it to prime matter—which, according to Aristotelian metaphysics, is the universal matter underlying all distinct substantial forms.

(3) Upon being desubstantialized, the soul comes under the catalytic agency of the philosopher’s stone or, as it was also called, the elixir (the power of the Ground as spirit) and begins to be reconstituted or transubstantiated. And

(4) the process of reconstitution continues until the soul reaches a state of spiritual perfection, that is, until the soul is no longer merely something that is subject to the transforming action of the philosopher’s stone but is itself the full and perfect embodiment of the philosopher’s stone. The alchemical account of regeneration, then, is one that, like our own, conceives of the regenerative process as being a period of psychospiritual reconstitution that follows upon a period of radical psychic deconstitution.


Let us first consider the general features of the regenerative process; then we can turn to some of its more specific dimensions.

  1. The calming of physico-dynamic potentials. The conflict between the egoic and nonegoic spheres that occurs during regression in the service of transcendence consists of a double action. One of these actions is an upsurge of physico-dynamic potentials which, no longer contained by original repression, break free from underlying instinctual regions and erupt into the higher, mental-egoic domain.

In this sense, regression in the service of transcendence is like a volcanic upheaval that spews highly energized materials from psychic depths into the stratosphere of consciousness. Occurring simultaneously with this upsurge of physico-dynamic potentials, however, is an equal but opposite downfall of the ego into the prepersonal unconscious, the gravitational pull of which, no longer blocked by original repression, now acts directly upon the ego. In this sense, regression in the service of transcendence is like plunging into an underlying deep, into an abyss seething with sinister forces. The violent conflict between egoic and nonegoic poles occurring during regression in the service of transcendence is therefore both an eruption of the psyche’s repressed underlife and a submersion of the ego in this underlife.

And this conflict is both of these movements at once, since the regressive return of the ego to nonegoic life is at once an explosive derepression of the latter and a precipitous collapse of the former. This eruption/submersion ordeal escalates throughout regression in the service of transcendence, since the eruption of nonegoic potentials and the submersion of the ego proceed through ever-deeper and more highly charged levels of the unconscious.

The ordeal comes to an end, or at least begins to do so, only when the most ulterior and potent levels of the unconscious have vented themselves and the ego has been pulled to the deepest of the depths. Only at this point does the conflict between the two psychic poles begin to abate and do the ego’s prospects begin to look up toward a brighter horizon. This turning point marks the end of regression in the service of transcendence and the beginning of regeneration in spirit.

It is signaled in two immediate ways: (1) the ego is released from the abysmal gravity of the Ground, and (2) the violence with which physico-dynamic potentials discharge themselves significantly diminishes.

The ego is released from the gravity of the Ground not because the power of the Ground loses any of its magnetism but rather because the ego finally reaches the bottom of the abyss, and therefore touches Ground.

The ego re-establishes contact with the point in the psyche from which the gravity of the Ground emanates. It is re-Grounded, and, consequently, it is relieved of its prior impulsion toward the Ground.

The ego continues to be affected by eruptive pulsations arising from the physico-dynamic sphere, but having completed its descent to the Ground, it is no longer subject to the lure of the deep. In the words of Nietzsche’s Zarathustra (1966), the soon-to-be overman is at last disburdened of the oppressive “spirit of gravity” and, now rooted in Dionysian depths, begins to climb toward the clear atmosphere of mountain heights.

I.K. Taimni interprets this as meaning that Udana (fifth chakra) is obviously connected with gravitational pull of the earth on the body, and by controlling this particular prana it is possible to neutralise this pull. Man’s mind is not limited by his physical body, although he usually thinks it is. But it is the intellect and the ego that bind him there. The psychic body has no weight, and, therefore, gravitational forces cannot work on it.

The release of the ego from the gravity of the Ground is indicated in the disappearance of the morbid transfixions that are symptomatic of the second stage of regression in the service of transcendence. If we remember, the mental ego during this stage is vulnerable to being captured by black holes in psychic space and to falling into blank trances.

The mental ego is vulnerable in these ways because the power of the Ground, having infiltrated the egoic sphere, exerts an irresistible magnetism that commands the mental ego’s attention, arrests its activities, and holds it fast, as if in the grip of death.

The mental ego, caught in this stranglehold, panics and struggles to keep itself from being sucked under. Despite its fears, however, the mental ego is hypnotized by the power of the Ground and thus, paradoxically, is drawn toward the very thing from which it seeks to escape. Morbid transfixions such as these are symptomatic of the second stage of regression in the service of transcendence because this is a time during which the ego is open to but still unanchored in its underlying Ground.

Accordingly, the ego does not overcome its susceptibility to these transfixions until it has completed the regression to the Ground and, taking root therein, is released from the Ground’s downward gravitational pull.

When the ego is finally released from the gravity of the Ground, it also begins to be treated less violently by resurging physico-dynamic potentials. This happens in part because the most highly charged of these materials have by this time already vented themselves.

Coinciding with the ego reaching the bottom of the abyss is the discharging of the most potent strata of the prepersonal unconscious. Another reason for the decrease in violence is that physico-dynamic potentials, in discharging themselves, do not reaccumulate to authentic spiritual life. In short, what the ego had perceived as breakdowns, it begins perceiving as breakthroughs, and what it had perceived as vulnerabili-ties, it begins perceiving as emerging strengths.

This movement of spirit as it forces its way through repressions and breaks down facades is at the heart of the purgative process. Considered in this light, purgation can be seen to be a process that is similar to childbirth, since, like giving birth to a child, purgation is a process by which an emerging life breaks through resistances and is delivered into a new plane of being.

Even more closely resembling physical birth, purgation is a process that (1) unfolds by way of alternating dilations and contractions and (2) involves not only agonizing pain but also ecstatic joy.

Purgation begins with dilation. The power of the Ground forcibly opens and penetrates the egoic sphere. Now, assuming that the action of spirit has begun being affirmed, the ego responds to this dilation and penetration in a twofold way. On the one hand, since it affirms spirit, the ego eagerly invites spirit to enter the egoic sphere and assists spirit in the dilation-penetration process. This is the attitude of faith. However, despite its sincere desire for spirit, the ego is still burdened by deep-seated resistances to openness and transparency.

Hence, the ego no sooner welcomes the penetration of spirit than, in being touched intimately within itself, it is struck with visceral fear, and therefore contracts. It aborts the birthing process; it cuts short the adventure in faith. But the ego by this point realizes full well its need of spirit, and so in time it resummons courage and begins again to cooperate with the movement of spirit. Consequently, it is again dilated and penetrated, this time more widely and deeply than before. But once again, given its remaining resistances, it contracts in fear, although this time less severely than before.

And so the process unfolds. With each succeeding phase the egoic sphere is dilated more widely, penetrated more deeply, and contracts less completely than was the case in the preceding phase. By these steps of the birthing process, then, the ego becomes progressively more open and progressively less resistant to the movement of spirit.

Restricting defenses are gradually broken through, facades are gradually dismantled, rigid postures are gradually dissolved, and fears are gradually dispelled. Everything within the egoic system that encumbers the spontaneous life of spirit is gradually purged until, finally, the egoic sphere becomes fully open and transparent, a perfect vehicle-mirror of spirit.

Text source; “The Ego and the Dynamic Ground: A Transpersonal Theory of Human Development”

In Norse mythology, the World Tree, Yggdrasil, has nine roots, each of which lead to an underworld realm. These were said to exist as three realms on three levels. The tree’s roots go down into the underworld, and beneath them bubbles a spring, source of hidden wisdom.

The underworld – and the subconsciousness mind – collective mind – and dna activation.

The second chakra is is the lower brain, the seat of the subconscious.

the underworld may hold the “root of gravity” in these subconsciousness levels or dimensions as they control matter and the physical body……………..

The ancient ones taught us we can’t evolve without transmuting old energy. There are nine levels on this pyramid because it holds the time codes of the Nine Underworlds, the cycles of time

maya (the mind’spower to create illusions in the subconscious, in contrast to enlightened consciousness)

Projections arising from the darkness of illusions (maya) and entered into a state of hypnotic torpor. They lie in a state of illusionary sleep caused by the degradation of their Wisdom. When they awake from this hypnotic sleep, their eyes see everywhere the world of illusions (maya).

In the Mayan tradition there are nine, representing the nine levels of consciousness one needs to go through to reach enlightenment. In Norse mythology, there are also nine worlds, with the underworld ruled over by Hel.

The nine Underworlds are, from bottom to top, as depicted in the Mayan pyramids: the Cellular Underworld, the Mammalian Underworld, the Familial Underworld, the Tribal Underworld, the National underworld, the Regional Underworld, the Planetary Underworld, the Galactic Underworld, and finally the Universal Underworld. Goal; the transition to the final stage, or Universal Underworld, which will reunite the human race in cocreation with God.

There is a metaphor that can be used to describe the journey from nonabiding to abiding awakening: that of a rocket ship. A rocket ship takes a tremendous amount of thrust and a tremendous amount of energy both to get off the ground and then to break the gravitational field as it travels through the sky and ultimately into space.

If there is enough fuel in the rocket and it gets far enough away from the Earth, it can eventually get beyond the gravitational field of the planet. Once the rocket is beyond the gravitational field of the Earth, the Earth no longer has the power to pull it back down.

As a metaphor, we can think of the egoic structure, or the dream state, as the Earth. The dream state has a gravitational force; it has the tendency to pull consciousness into itself. This gravitational force is really what one is dealing with throughout the entirety of the spiritual journey. Awakening is breaking free of this gravitational force. Initially, it may simply be leaving the dream state, awakening from the dream state of “me” and separation and isolation. But because we’ve awakened does not mean that consciousness has gotten past the gravitational pull of the dream state. If we haven’t gone completely beyond this gravitational field, we’re going to be pulled back toward the experience of “me” and the perception of separateness.

Using the metaphor of the rocket ship is a way of thinking about the process of awakening. The dissolution of the ego takes time. While the moment of awakening is a process that unfolds thereafter – the process of getting beyond the gravitional force of the dream state. This process, this greater individualization can override and shed one´s ego, and become a kind of superself that has the ability extend the individual consciousness beyond the constraints, into a form of communication with the Divine Consciousness or Universal Consciousness.

Superconsciousness does not emerge from the intellect but manifests through other faculties that are more subtle and sensitive, such as the intuition that lives in the soul and spirit.

Unconsciousness corresponds to the mineral kingdom
The subconscious corresponds to the vegetable kingdom
Consciousness belongs to the animal kingdom
Self-consciousness belongs to the domain of human beings
Superconsciousness to the domain of the Angels, which is also the domain of Masters, Initiates and supermen.


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