The Human Design System channeled by Ra Uru Hu in 1987 was a breakthrough in knowledge that aimed at synthesizing ancient wisdom tools into a modern tool for self-knowledge. When Ra Uru Hu was given the information he was given the body graph and its channels and hexagram correspondences as well as the geometric and specifications for the body graph.
As Ra worked with the materials attempting to understand the knowledge associated with the structure he was given he came up with his own interpretation of the information. The evolution of Human Design was critical in bringing new knowledge of how the systems it included in the body graph could be synthesized. However, Ra was a messenger not a theoretician or a social scientist and he knew that he needed more scientific knowledge to make the information he was given longevity.
The Four Worlds
Ancient Wisdom teaches that we live in a multidimensional universe and function in four worlds accessible to our consciousness as well as other dimensional realities that are beyond the veil of general awareness.
In recent times, more people are talking about and recognizing that consciousness is not limited to the waking world and that many individuals function in dimensions of time and space that cannot be easily quantified.
As a clinical psychologist, I have worked with dreams and other dimensional awareness throughout my practice and have documented the worlds in the Beyond Human Design Charts statistically as well as clinically.
In short, there are many layers of functioning, but those who only believe in the physical and personality expressions of being are limited and missing out on learning from the other realities they’re actually operating in unconsciously.
it is the science of
essences, i.e. realities that are universal and unchanging,i.e. do not
depend on time or any particular degree of manifestation. Metaphysics is
not the same as speculative philosophy or theories of creation.
Metaphysics is and is true whether or not Big Bang Theory of the
Hypothesis of Evolution are true. The subject matter of metaphysics
proper is the Truth as perceived by the so-called Divine Mind.
Metaphysics is not a human knowledge but is the content of the Divine
Intellect or Pure Intellect. Metaphysics is not invented or learned; it
cannot really be taught; it is only discovered, i.e. remembered, by a
Seeing that is altogether other-worldly and absolute. This science,
contrary to all other human sciences, is not done by speculation or
experimentation but through intellection which is a transcendental, and
by no means mental, activity of the spirit.
Metaphysics is about Truth Itself and not what men and women, whether
saints or philosophers, have thought or said about the truth.
Metaphysics is about the architectonics of reality as a whole, i.e.
totality, as opposed to empirical science which consider reality only
insofar as it is sensible and measurable by minds and men. We cannot
say, for example, that metaphysics is other than physics though it is
also not identical with it. Metaphysics encompasses all other sciences
and is their very ground, but the nature of its relation to human
sciences is always misunderstood; this relation is best understood only
within the framework of an analogy, of course until the attainment of
metaphysical realization which is the same as the Liberation. So, we
offer the following analogy that we hope clarifies the nature of the
relationship between metaphysics and empirical reality or empirical
sciences:
Consider a video game in which your avatar, i.e. your embodied
character inside the game-world, is put in a world similar to ours and
its mission is to explore this world and find its natural laws.
Basically, in this game you are a scientist that has to use the tools of
the game to find the most general regularities of that world, things
such as gravity, electricity, etc. Now, if we want to transpose the
idea of metaphysical knowledge into the context of this game, what
element of the game should we choose? Let us begin by saying that
metaphysics is not anything of the nature of a fact or a piece of
knowledge within the game-world and can be sought and found in the same
manner that one seeks and finds the facts of a world. It is not
something that our scientist can find by means of exploring inside the world game.
Within the context of our game, metaphysical knowledge can be
compared not to any natural law or any fact of the game-world but to the
programming code that is behind the very phenomenon called the
game-world and has made that world possible. Our scientist cannot find
this underlying code by exploring inside the game-world and
experimenting on its phenomena; he himself and all his explorations,
etc. are nothing but the manifestations of the programming code
underlying the game. To access metaphysical knowledge, i.e. the code in
this analogy, the avatar does not even have to look outside himself or
to move around, for this knowledge is, as it were, inside him, i.e.
known by realizing that “there is a game” and then trying to transcend
it. Now, how a game can be programmed so to make such our scenario
possible, and whether it is possible or not, is entirely irrelevant
here. The point of analogy was only to show the radical nature of this
science of metaphysics and its relation to all other empirical sciences
which can know only what is inside the game and not what is behind it.
Even the methods of inquiry are radically different: In empirical
science we explore and experiment, but metaphysical truths, i.e. that
programming code, is not susceptible to such methods of investigations;
the only way of accessing such knowledge is to somehow exit or transcend
the game, or more precisely, to wake up rather than to look out and
explore.
It is natural that the methods of inquiry inside the game, methods
designed to find empirical facts and natural laws, can in no way help
one even become aware of the possibility of a programming code behind
the game, let alone finding that code. All such methods, all empirical
sciences, are sciences of phenomena, but metaphysics, being the science
of essences, i.e. the science noumena as opposed to phenomena,
has nothing to do with phenomena but the meaning behind them. In other
words, metaphysics studies the metaphysical roots of phenomena.
Therefore, the failure of empirical methods in becoming conscious of the
possibility of metaphysical knowledge, let alone discovering it, is
only a failure and a shortcoming and doesn’t mean that there is no
metaphysical foundation, or code, behind the game, a code that is
different from the facts and natural laws inside the game simply because
these laws are themselves manifestations, or projections, of that very
code. One cannot use these methods to prove or deny the existence of a
program behind the game, and this indicates the futility of all attempts
at denying that there is a metaphysical foundation behind all things.
The ultimate proof of metaphysical truths and realities is metaphysical
realization, and this realization has been known and done and is not
something up for discussion or refutation. As we have said many times,
those trying to deny metaphysical knowledge, which by the way has
nothing to do with god or religion but encompasses them, are like blind
men trying to dispute the reality of a rainbow. A true metaphysician,
i.e. a Jivan Mukta, never bothers trying to prove to anyone the
possibility and reality of metaphysical truth; he can at best show the
way for the seeker of truth to see and realize for himself that which is
never a matter of opinion or speculation of any kind: The only proof of the Face is the face Itself.
Now, what does all this have to do with geometry? Well, as we said
metaphysics is the science of universal and immutable truths, realities
that are unchanging, and hence do not depend on time or any becoming
whatsoever. Thus, all theories of creation, modern or traditional,
religious or secular, are only human theories and speculations and at
best have symbolic value, for they all presuppose a becoming of some
sort. In metaphysics, there is no becoming. Creation is a human fact;
from a metaphysical, i.e. transcendental, point of view, creation and
becoming are absurd and unreal concepts. But since we find ourselves as
humans in the midst of a world of becoming, our thinking is conditioned
by it and can understand things mostly in terms of being and becoming.
At the same time, because of the transcendental nature of metaphysics it
can only be understood through analogies until the point of
metaphysical realization in and through which all metaphysical truths
are grasped immediately and intuitively and with absolute certainty.
A proper and successful analogy is that which is based on a
fundamental but common feature present in both sides of the analogy.
Since immutability and the absence of time and becoming is the most
fundamental and definite characteristic of metaphysics, the most
appropriate analogical means for its expression should be another
science that is devoid of the concepts of time and becoming. We know
that all empirical sciences such as physics, biology, etc. are in fact
about change and becoming, so they cannot possibly provide enough ground
for a successful analogical method of communicating metaphysical
truths. Of all the sciences accessible to man, the only one that is
devoid of the concept of change and time is geometry, and in general
pure mathematics. There is a direct correspondence between most
propositions of geometry and abstract algebra, and this to the extent
that we can even say geometry and abstract algebra are only two
different ways of expressing same mathematical truths: In abstract
algebra we are dealing with abstract symbols and their relationships but
in geometry we are dealing with spatial relationships, so it is like
abstract algebra only with the advantage of visualization. For this
reason, geometry is a little more suitable for communicating
metaphysical truths because it allows some space for visualization which
is a great tool in all learning.
Thus, we believe and we can show that metaphysical truths, which are
entirely independent of the concepts of god, creation, divine, etc. but
are at the same time the very source and ground of all these concepts
and realities, is best conveyed through geometry. And it is no surprise
that geometry has always been considered a sacred science and present
almost in all esoteric schools such as Pythagoreanism, Platonism,
Neoplatonism, Eastern and Western religious esoterisms, and also in
Freemasonry. For example, the letter G at the center of
the symbol for Freemasonry consisting of square and a compass,
traditional tools of architecture, stands both for God and Geometry, in
which God is viewed as the Great Architect of the Universe who creates
by means of immutable and intelligible relationships, i.e. geometrical
forms. We only add that geometry is not to be seen as identical with
metaphysics, and we should not think that in reality there are points
and circles; but geometry and its concepts are used as the best symbolic
means of expressing intelligible realities that are beyond any spatial
relationships. In other words, geometry is the reflection of
intelligible truths in the plane of human mind which can understand
things only in terms of the conditions of time and space. The reflection
of the sun in the pond is not the sun but can tell much about the sun,
at least about its form. Metaphysics too exposes the universal forms by
which truth can manifest Itself, the Truth Itself and in Itself
remaining always unmanifest and only known by being it, a mode of
knowledge accessed upon metaphysical realization, i.e. Supreme Identity.
It is outside the scope of this article to delve into geometry and
show the metaphysical truths that are reflected in it. Our goal was only
to show, firstly, the radical nature of the science of metaphysics and
its relationship to all other spheres of human knowledge, and secondly,
to suggest the best way of approaching this science, which is done
through geometry. We hope that in the future we can devote a few
articles to some aspects of metaphysics using geometrical truths. The
main problem that makes metaphysics difficult to understand for the
average mind is that metaphysics is not a science for everyone and
requires a very refined and objective intelligence not deformed by the
assaults made against the mind by the universal compulsory education.
One needs to know some abstract algebra and be very well familiar with
geometry, particularly the theory of functions, power series, Taylor
Expansions, etc. in order to perceive the subtle metaphysical truth
reflected in these forms. However, metaphysical truths, which is a way
toward liberation and Supreme Identity,
is not the only way. Religion and spiritual disciplines have the same
end in view. While metaphysics is the way to Truth for the born
philosopher, religion is a way for everyone, even the last man. The
spiritual man if he succeeds may come to see the Face of Truth, but the
metaphysician if he succeeds comes to see the Whole of Truth.
Image above: A Hermetic Temple: an integration of the Seventh Book of Hermes
Trismegistos (12 Penalties, 10 Potencies and the Secret Song of
Regeneration) with the Tree of Life, pillars of Solomon and Zodiac signs
with their Elements
Last week, I summarized the history of alchemy in Europe, the Middle East, India and China. Alchemy is tradition spanning millennia that influenced the development of modern chemistry, medicine, philosophy and psychology. Western alchemy blends Greek, Egyptian, Islamic and Jewish traditions, and is a branch of Hermetic philosophy, which is based on the works of Hermes Trismegistus, meaning “Thrice-Great” Hermes.
It is debated why Hermes Trismegistus was called “Thrice-Great” but it is thought that it is because he knows three parts of the wisdom of the universe: alchemy (the operation of the sun), astrology (the operation of the stars) and theurgy (the operation of the gods). Hermes credited the creation of astrology to Zoroaster, founder of the Zoroastrian religion and Middle-Eastern philosopher living sometime in the second half of the 2nd millennium BC.
Hermes Trismegistus is considered the founder of science, religion, mathematics, geometry, alchemy, philosophy, medicine and magic. He is a combination of theEgyptian God Thoth of wisdom, learning and communications and the Greek God Hermes, messenger of the gods.
He is also credited to have written somewhere between 20,000 (Seleucus) to 36,525 (Manetho) works, of which 42 were kept the great Library of Alexandria, which was destroyed multiple times. Unfortunately, but against all odds, a small handful of Hermes’ texts remain today, most of which are compiled into the Corpus Hermeticum.
It is said that Hermes Trismegistus received his divine wisdom in meditative trances. He covered topics such as medicine, chemistry, law, art, music, magic, philosophy, geography, mathematics and anatomy. His knowledge was so vast and all-encompassing that the ancient Egyptians called him the messenger or communicator of the gods.
Who was Hermes Trismegistus?
Hermes Trismegistus may have been an actual living king, philosopher and priest, as well as a sage, scientist and sorcerer. He was known by many names and he was considered to be an amalgamation of several people and mythological figures of ancient history. The main function of the various “incarnations” of Hermes is to transcribe the word of God, and his main symbol is the caduceus or serpent staff.
Historical and mythological figures associated with Hermes Trismegistus:
Thoth (Egyptian Paganism): Egyptian god of wisdom, learning and communications. He is the scribe of the gods and was believed to have invented language, the alphabet and writing (i.e. hieroglyphs). The Egyptians credit him as the author of all works of science, philosophy, religion, wisdom and magic. It is believed that Thoth would have actually been an Egyptian priest-king and philosopher who would have lived somewhere around 2000-1200 BC.
Hermes (Greek Paganism): The Greeks identified Thoth with Hermes, the son of Zeus and the god of science, commerce, language and writing, as well as the messenger of the gods and the first teacher of alchemy. Hermes was also believed to be the inventor of astronomy, astrology, mathematics, geometry, medicine, botany, theology and all branches of knowledge.
Mercury (Roman Paganism): The Roman adaptation of Hermes is the god Mercury, who is the patron of commerce
Enoch/Metatron (Biblical figure in Judaism and Christianity): Enoch is the great grandfather of Noah who ascends to heaven and becomes the archangel Metatron, celestial scribe.
Idris (Prophet in Islam): Synonymous with Enoch.
Moses (Judeism, Islam & Christianity): Moses was an Egyptian prince of Hebrew heritage, who lived in Egypt somewhere between 2000-1200 BC. He established a monotheistic religion in pagan Egypt but was forced to exile. He is credited with the writing of the Torah and the Ten Commandments, which were given by God through Moses.
Akhenaten (Egyptian Pharaoh; reigned from 1353–1336 BC): He attempted to make pagan Egypt monotheistic under one sun god. His mother, Tuy, was likely of Hebrew origin and he was driven out of Egypt like Moses. The city with the most Statues of Akhenaten is the the city of Hermopolis, which is dedicated to Hermes Trismegistus
Nabu (Babylonian): God of writing and wisdom, scribe of Marduk and keeper of the Tablets of Destiny.
In modern day, the term “Hermetically sealed” is commonly used to mean airtight and impervious to gases. The word “Hermetic” today typically means secret or sealed. Hermeticism was generally veiled in secrecy and only those who were truly ready could receive the Hermetic teachings. Hermes is also said to have had magical powers that could seal a box or chest is such a way that it could never be opened.
Hermes’ symbol, the caduceus, is also the modern symbol of commerce and medicine.
Hermetic Philosophy
Hermetic philosophy or Hermeticism is one of the oldest religious and philosophical traditions, a synthesis of religion, philosophy, which flourished in Ptolomaic Egypt. Hermeticism was not embodied in a single religious group, but instead was a philosophical system that is at the root of many traditions, some of which are still alive today!.
Hermeticism is said to hold “prisca theologia”, a doctrine that claims a true theology at the root of all religions that was given to man in antiquity. The Hermeticists believe in one transcendent God and that “All is One” in the universe, though they also believe in the existence of other beings such as aeons, angels and elementals. Hermeticism influenced Judaism, Islam and Christianity, especially the early Christian Gnostics who were considered heretics.
The destruction of Hermetic wisdom
Much of the Hermetic and alchemical literature was destroyed and the remainder shifted to the Islamic world in 400-600 AD, and eventually emerged in medieval Europe into the Renaissance. The Christians, starting with Emperor Constantine and his successors, erased almost every trace of Hermeticism from 312 AD until well into the 6thcentury, putting to death thousands of pagans, many of whom were Hermetic, and destroying temples and sacred texts.
Being opposed by the Church, the Hermetic tradition was forced to the occult underground and permeates Western esoteric traditions. This includes secret societies such as the Freemasons, Rosicrucians, Hermetic Order of the Golden Dawn, Thelema, as well as modern Paganism, New Age, and Wicca. The Theosophical Society, the philosophy behind the Waldorf/Rudolf Steiner schools, is also influenced by Hermetic philosophy.
Hermeticism’s influence on the Scientific Revolution
The Greek philosopher, mathematician and astronomer, Pythagoras (570 – 495 BC), was said to be an initiate to the Hermetic arts, which he studied in Egypt. Plato (424/423 – 348/347 BC) was deeply influenced by Pythagoras and was also inspired by the Hermetic teachings; some claim he also studied with the Egyptian masters. Both Pythagoras and Plato were influential for early modern scholars of the Scientific Revolution.
The Greek philosopher and scientist Aristotle studied at Plato’s Academy in Athens from 328 – 347 BC. He taught Alexander the Great starting in 343 BC, who conquered Egypt in 331 BC and founded Alexandria, a hub for alchemy and Hermeticism.
Contrary to popular belief, Hermeticism, Neoplatonic mysticism and natural magic had a remarkable influence on the Scientific Revolution, which began in the Renaissance period. The Scientific Revolution embraced empiricism, reason and open inquiry over faith, mysticism, or dogma. Ironically, the Renaissance saw a resurgence of Hermetic ideas, as well as in mythical, metaphorical and magical ways of thinking.
Indeed, the fathers of the modern science and the scientific method were deeply religious and many were alchemists and esotericists, traditions rooted in Hermeticism. Hermetic principles can be seen in the works of luminaries such as Nicolaus Copernicus, Johannes Kepler, Robert Boyle, Isaac Newton and Francis Bacon, as well as medieval philosophers, notably Roger Bacon, but also Islamic philosophers like Al-Kindi and Avicenna.
Copernicus, who presented the first predictive mathematic model for a heliocentric system, describes the sun:
“in the middle of all sits the Sun enthroned. In this most beautiful temple could we place this luminary in any better position from which he can illuminate the whole at once? He is rightly called the Lamp, the Mind, the Ruler of the Universe; Hermes Trismegistus names him the Visible God, Sophocles’ Electra calls him the All-seeing. So the Sun sits as upon a royal throne ruling his children the planets which circle around him.”
Isaac Newton, the father of modern physics, spent most of his time rediscovering the occult wisdom of the ancients, including the Corpus Hermeticum and the Emerald Tablet. He was a devout scholar and practitioner of alchemy, which greatly influenced his scientific work, including the laws of motion, the theory of gravity, his work on optics and the invention of calculus.
Although there is a link between celestial and terrestrial realms in Hermeticism (“As above, so below”), there is the central idea of progress of knowledge and advancement of learning. In the Hermetic tradition, nature is investigated through observation, experiment and illumination. The purpose is to discover and detect that which is invisible and find the hidden linkages between things. The magical tradition within Hermeticism endeavors to discover the influence of one thing over another, to understand phenomena and learn how to manipulate them.
Paracelsus was a Renaissance physician, surgeon, botanist, astrologer, alchemist, and is considered the founder of toxicology. He wrote the famous phrase “The dose makes the poison”. Paracelcus had an affinity for Hermetic, Neo-Platonic and Pythagorean philosophy. He advocated that the final arbiter for a theory should be experience, and that humility and diligent labor is necessary.
“he can be surprised by an anomaly- like a white raven- which confounds all the books; and all his experience, everything he has learned at the sickbed, is suddenly gone. Therefore study each day without respite, investigate and observe diligently; despise nothing, and do not lightly put too much trust in yourself. Do not be arrogant.” – Paracelsus
The separation of spirit and science
While Hermeticism was influential in the rise of modern experimental science, part of the Hermetic tradition had to be repudiated in order for science to emerge. This includes a separation of science from religion and the spiritual world, as well as removing illumination as a way of obtaining knowledge.
Until the mid-17th century, natural philosophy generally described nature as an organic, dynamic, living, interconnected organism. There was no clear distinction between astronomy and astrology; alchemy and chemistry; science and magic. The Scientific Revolution separated these disciplines and brought a mechanistic view of nature, a focus on rational and logical thought, and a separation of religion and spirituality from the pursuit of knowledge.
In science, a phenomenon that is being observed is separated from the soul and the internal value system of the observer. When science observes a phenomenon, it assumes that’s its nature; the perceptual is the actual. However, in the modern fields of relativistic and quantum physics, observation affects the process being observed, with a different outcome than if the process were unobserved.
In Hermeticism, that which is being studied is a reflection of the observer and the two are instrinsically linked. This is central to Hermetic philosophy as seen in the famous phrase “As above, so below’: the universe is a symbolic reflection of what is happening inside of ourselves. The quest for knowledge becomes a spiritual journey to return to a state of unity with the divine, known as the “Great Work” of humankind.
Dreams can be a compass when you’re doing workings which fall outside of reason or logic.
For the past little while I’ve been in the midst of magical operations which work on very subtle aspects of my self.. The goal is essentially to discover the true nature of myself, my true will you could call it. To align my conscious self with my unconscious.
The great difficulty with this is that anything you can consciously think of is filtered through both the true will and the false will. The “me” who is deep inside is always present but by the time anything reaches my conscious mind it is muddled with all the imprints and conditioning that I have accumulated in life.
In a situation like this you can’t trust a single thought that comes into your mind. Any one of those thoughts could be a traitor in the mix, even the ones which seem like brilliant ideas. In fact, the ones that seem like brilliant ideas turn out to be traitors quite often.
How do, then? How do? Luckily we have an avenue in which the true self gets more control than our conscious self. Dreams. As Crowley has stated in Liber Aleph the places, characters, and objects in our dreams are often results of our conscious experiences. Yet the feeling of the dream, the events, and arrangements of symbols are all aspects which the unconscious takes control of.
Ecstatic dreams signal that we are coming closer to our true will in the area of the topic that the dream was based on. Terrifying, sad, or violent dreams are signals that we are moving far from our true will.
As an example if you have a dream about your love life in which you are filled with anxiety, and the events of the dream are violent, then your approach to love is coming from a position of false will. If, on the contrary, you have a beautiful and enjoyable dream about love then your perspective on love is in alignment with your True Self (or unconscious self).
This allows us to tiptoe around the traitors Reason and Logic. It allows us to receive messages, more or less directly, from our unconscious.
The transmission may be partially delayed, but that is a small price to pay for a tool which allows you to avoid all the wretched confusion the thinking mind creates. Personally I’d rather make slow progress towards the right destination instead of taking leaps in random directions and hoping I end up at the right place.
What is synchronicity and why does it have such an impact on our lives? Well, whether you believe in it or not, synchronicity is a spiritual phenomena, which is presented by experiencing frequent coincidences, names, phrases, numbers or even seeing the same animal regularly (omens). Coincidence, on the other hand , does definitely exist just like synchronicity, but ther’s a slight difference. Coincidences only happen once and one time only, whereas synchronicity is the same coincidence that keeps getting repeated. Now this is when a simple coincidence that happens to us becomes a sign from the higher realms and the universe. This is when we should take note of it and listen to our intuition, rather than ignoring it. The first person to take notice of synchronicity, was Swiss psychiatrist and psychologist Carl Jung, who was talking to a client about a dream they had about a golden sacrab beetle, and before they knew it, they saw one in the window of Carl’s psychotherapy cabinet which was rather majestic considering that species of beetle wasn’t native to Switzerland.
Most people in everyday society believe that synchronicity is utterly meaningless and should be taken as a pinch of salt. However, this is the attitude that feeds mediocrity and unsatisfaction within our lives. By acting this way, we are subconsciously blocking ourselves from experiencing serendipity, joy and blessings that life brings into our path. Ever since we were children, society and our parents have continuously made us believe that the world is dangerous, scary and full of negativity and tragedy. Society doesn’t want you to have a curious mind because society thinks these people have the power to change world instead of conforming like everyone else. So start embracing your inner child and explore the world like you’ve never stepped on Earth before. You’ll begin to see your life as more blissful, wondrous and free, so adopt this attitude and end the cycle of negativity.
1. You keep noticing or hearing their name in random places
Have you ever experienced this? When you consistently hear or see a particular name everywhere on your travels it means that this person male or female, is soon to enter your life in 3D some time in the near future, who will awaken you spiritually and make drastic changes in your life for the better. It can also have romantic connotations as well, which means that they will be manifested as your ultimate lover that you’ve always dreamed of. This is very common with people who are on the twin flame journey, particularly during the seperation stage. The universe gives you these divine messages because it wants you to know that you are still loved by your beloved twin, even though in reality it doesn’t seem like it at all. It’s like the universe is telling you to never give up hope and listen to your higher self.
2. You see angel numbers and sequences on a regular basis
You see numbers like 1111, 777, 888, 111 and many other sequences on a regular basis whether that is on a clock, number plates or telephone numbers. Sometimes you can wake up at the same time every morning or night as well, which often causes many people to freak out. The synchronicity of 1111 is very common within the spiritual community, as it generally means someone special is coming into your life such as a twin flame. However, it can also mean that you are going through a spiritual awakening as well. I have experienced the 1111 phenomena occasionally, but it is not as common for me. My angel number has been 111 for over a year and it continues to be even now. I have also seen 222 and 333 randomly sometimes. These numbers can also represent as a deceased loved one that is trying to communicate with you. See these numbers as a message from a deceased relative that is telling you to keep following your spiritual path and have faith in it.
3. You think of someone and then out of the blue you accidently bump into them
When this happens most people take this as a pure coincidence or chance. This is right, especially when it only happens once and never to occur again. However, when you consistently think of someone and see them randomly on your travels, take note. Do not get this synchronicity confused with stalking, as this can be mistaken very easily. If you keep bumping into someone serendipitously this means that this particular person will have a powerful impact in your life in someway. They can be people you knew in the past or a random stranger you just met yesterday.
4. Hearing a song on the radio that reminds you of someone or scenario that had a significant impact in your life
Have you ever listened to the radio and then a random song plays with lyrics that coincidentally matches up with how you feel about someone or a scenario? I have experienced this several times in my life. This usually happens between soulmates and twin flames during the separation phase of the divine partnership. It is another form of telepathy or psychic communication soulmates and twin flames can experience when they’re not talking to each other in the physical world. Music is created and lead by the emotions and the spirit, so this is why many twin flames and soulmates have experienced this synchronicity while they’re on their spiritual journey to reunite with each other again.
5. Randomly thinking about someone and they call you or send you a message a split second after
This phenomenon is very common with soulmates, but more so with twin flames. This phenomenon is called telepathy, which means mental communication between two people (whether they are near each other or faraway). Sometimes twin flame or soulmate couples can have telepathic communication – even when they’re on the other side of the world from each other. I have experienced this myself, and I have to confess that I’ve often scratched my head out of pure confusion because the phenomena is just absolutely bizarre. It’s so bizzare that no one would believe you if you told them about it or they would ask for evidence to prove that it exists. Bearing in mind that soulmates and twin flames don’t necessarily have to be a potential romantic partner, but they can also be a relative, your child, sibling, a best friend or parent. However, most of the time twin flames (more so than soulmates) are romantic partnerships.
6. You come across something that fixes a problem that has been worrying you for some time
Have you ever gone into a store or read an article online and then out of the corner of you eye, you suddenly see something that has the answer to a problem that you’ve been desperately wanting to fix? These are epiphanies or miracles from the universe showing you that you can finally break down the blocks that have cause you pain, suffering and anguish. When you see this, the universe is telling you that there is hope and you can escape from what has been holding you back.
7. You meet a stranger that awakens you about a particular aspect in your current life
Throughout our daily lives we meet many people who come in and come out without us consciously thinking about it, but then there’s some people that entered our life in some way that stay in our memory for many days, months, years, decades or even for a lifetime. These people may have been a stranger that helped you or saved your life or that special someone who took your breath away at the first glance of them. These people are usually lightworkers, twin flames, soulmates or your guardian angel that has incarnated on Earth. When you encounter someone like this, you feel an instant connection to them which feels sacred and cosmic. These people are your healers, protectors, divine lovers, soul friends and spirit guides. This why you’ll always remember them for many years.
8. You consistently see meaningful or sacred symbols
These symbols can be anything that has significant meanings and interpretations or have a religious connection to them. Symbols such as the holy trinity or infinity (lemniscate) are perfect examples of this. If you are on the twin flame journey, whether that is meeting your twin for the first time in 3D or you are currently going through separation you may see synchronicity involving the infinity symbol. When this happens the universe is basically telling you that their love for you is eternal and unbreakable and you should never give up hope even when you feel lost, helpless and stuck. On my twin flame journey, I have experienced synchronicity, especially with the infinity symbol so much so that I decided to buy an infinity necklace because it’s meaning meant so much to me.
9. You casually find yourself watching a movie that accurately mirrors the story of your life and what you’re going through (or have gone through)
This is a rarer type of synchronicity, as there are not many movies that have been made, which are nearly accurate to your own life story. If you have experienced this before, consider yourself lucky because it’s very, very rare. I believe that this is the most meaningful and poignant kind of synchronicity that I have listed in this post.
10. Reoccurring prophetic dreams about an event or person that will soon be entering your life
This synchronicity is very common when you begin to start waking up spiritually and develop psychic abilities. When you have very profound dreams that are repeated regularly with the same dream, this is known as clairvoyance or psychic vision. You’ll begin to have these at the very beginning of your spiritual awakening and journey. By having these dreams, you are now becoming self-aware of your divine gifts and talents that you can share with the world, rather than ignoring them and pushing them away.
“What is the Universe? We have seen that there can be nothing outside of THE ALL. Then is the Universe THE ALL? No, this cannot be, because the Universe seems to be made up of MANY, and is constantly changing, and in other ways it does not measure up to the ideas that we are compelled to accept regarding THE ALL, as stated in our last lesson. Then if the Universe be not THE ALL, then it must be Nothing – such is the inevitable conclusion of the mind at first thought. But this will not satisfy the question, for we are sensible of the existence of the Universe. Then if the Universe is neither THE ALL, nor Nothing, what can it be? Let us examine this question. If the Universe exists at all, or seems to exist, it must proceed in some way from THE ALL – it must be a creation of THE ALL. But as something can never come from nothing, from what could THE ALL have created it. Some philosophers have answered this question by saying that THE ALL created the Universe from ITSELF – that is, from the being and substance of THE ALL. But this will not do, for THE ALL cannot be subtracted from, nor divided, as we have seen, and then again if this be so, would not each particle in the Universe be aware of its being THE ALL – THE ALL could not lose its knowledge of itself, nor actually BECOME an atom, or blind force, or lowly living thing … But, what indeed is the Universe, if it be not THE ALL, not yet created by THE ALL having seperated itself into fragments? What else can it be – of what else can it be made? … We find here that the ‘Principle of Correspondence’ comes to our aid here. The old Hermetic axiom, ‘As above so below’, may be pressed into service at this point. Let us endeavor to get a glimpse of the workings on higher planes by examining those on our own. The Principle of Correspondence must apply to this as well as to other problems. Let us see! On his own plane of being, how does Man create? Well, first, he may create by making something out of outside materials. But this will not do, for there are no materials outside of THE ALL with which it may create. Well, then, secondly, Man pro-creates or reproduces his kind by the process of begetting, which is self-multiplication accomplished by transferring a portion of his substance to his offspring. But this will not do, because THE ALL cannot transfer or subtract a portion of itself, nor can it reproduce or multiply itself – in the first place there would be a taking away, and in the second case a multiplication or additon to THE ALL, both thoughts being an absurdity. Is there no third way in which Man creats? Yes, there is – he CREATES MENTALLY! And in so doing he uses no outside materials, nor does he reproduce himself, and yet his Spirit prevades the Mental Creation … THE UNIVERSE, AND ALL IT CONTAINS, IS A MENTAL CREATION OF THE ALL. Verily indeed, ALL IS MIND!”
— Three Initiates, The Kybalion – A Study of the Hermetic Philosophy of Ancient Egypt & Greece
The tetractys also known as a tetrad, the mystic tetrad, the tetractys of the decad, and the pyramid of emanation is a equilateral triangular figure consisting of ten points arranged in four rows. The Tetractys is a reality map that can be used to understand more about existence through the connection, and relativity of the points, or emanations that make up it. The Tetractys is a geometrical representation of the fourth triangular number in mathematics, and creates a perfect equilateral triangle. It is also connected to pythagoreanism, which is the teachings, and beliefs held by Pythagoras, and his followers, who saw the symbol as very important mathematically, and philosophically. Pythagoras understood that the tetractys was a symbol of the musical, arithmetic and geometric ratios upon which the universe is built, and because of this it was considered sacred geometry.
The first row consists of 1 point, the second row consists of 2 Points, third row consists of 3 Points, and the fourth row consists of 4 Points. The Tetractys is a combination of the monistic understanding of source, the dualistic system of the metaphysical law of gender, the triadistic system of the three principles of alchemy, and the tetradistic system of the 4 western classic elements. All of the points of the tetractys add up to ten, which corresponds to unity, completion, and higher order, and makes the Paradigm a decadistic system.
Monistic:
The Monistic row of the Tetractys represents:
Source
Monad
Unity
Singularity
Divinity
Divine wisdom
This is the first point of divinity where all other emanations are created from. It represents all the raw power of being, while also acting as a divine essence of everything.
Dualistic:
The dualistic row of the tetractys represents:
The Dyad
Masculine/Feminine
Creation/Destruction
God/Goddess
Yin/Yang
Love/Strife
Light/Darkness
Activity/Passivity
Limit/Unlimited
Peras/Apeiron
The dualistic row of the tetractys is the first separation of the whole, and the beginning of motion. Where two forces of the whole push against each other changing, creating, and destroying as they do so.
Triadistic:
The triadistic row of the tetractys represents:
Sulfur, Mercury, Salt
Mother, Child, Father
Body, Mind, Spirit
The triadistic row of the tetractys separates out the states of being, and the canvases in which the universe will be painted upon.
Tetradistic:
The tetradistic row of the tetractys represents:
Fire, Air, Water, and Earth
Hot, Dry, Wet, and Cold
The tetradistic row of the tetractys is the separation of the core aspects of existence mostly being elements, and qualities that make up everything, and put the rest of existence into being.
A
L C H E M Y may be described, in the words of Baudelaire, as a process
of ‘distilling the eternal from the transient’. As the art of
transmutation par excellence, the classical applications of alchemy have
always been twofold: chrysopoeia and apotheosis
(gold-making and god-making)—the perfection of metals and mortals. In
seeking to turn ‘poison into wine’, alchemy, like tantra, engages
material existence—often at its most dissolute or corruptible—in order
to transform it into a vehicle of liberation. Like theurgy, it seeks not
only personal liberation—the redemption of the soul from the cycles of
generation and corruption—but also the liberation (or perfection) of
nature herself through participation in the cosmic demiurgy. In its
highest sense, therefore, alchemy conforms to what Lurianic kabbalists
would call tikkun, the restoration of the world.
Almost
invariably, the earliest alchemical texts describe procedures for
creating elixirs of immortality—of extracting transformative essences
from physical substances in order to render metals golden and mortals
divine. Through this, the earliest alchemists innovated physical
processes such as distillation and fermentation, extraction and
refinement, and the analysis and synthesis of various chemical
substances. However, it must not be forgotten that the earliest contexts of ‘material’ alchemy were not proto-scientific, but ritualistic.
Whether one looks at the Taiqing (Great Clarity) tradition of
third-to-sixth century China, the Siddha traditions of early medieval
India, or the magical and theurgical milieux of Hellenistic Egypt, the
most concrete alchemical practices were always inseparable from ritual
invocations to and supplications of the divinities whose ranks the
alchemist wished to enter. Moreover, in east and west alike, the
alchemical techniques themselves were allegedly passed down from
divinity to humanity. Alchemy was a divine art (hieratikē technē).
Whether
stemming from the entheogenic properties of physical elixirs, or
developing independently, the desire to encounter the divine directly
through inner experience (gnōsis, jnāna) was soon cultivated
via internal practices of a meditative or metaphysiological character.
Here the elixir began to be generated within the vessels of the human
body in order to transform it into an alchemical body of glory. Thus,
the two basic traditions—external and internal alchemy; neidan and waidan,
laboratory and oratory—can, in the final analysis, be regarded as
complimentary approaches to the same end: the attainment of perfection
through liberation from conditioned existence.
Despite
these generalising remarks, and despite the unusual aptness of
Baudelaire’s phrase, it must nevertheless be conceded that the effort to
define alchemy to everyone’s satisfaction may well be impossible. On
one hand, alchemy needs to be defined in a way that encapsulates the
living breadth and depth of the world’s alchemical traditions. On the
other hand, such a definition must also be internally consistent with
the many specific, historically contingent (and at timescontradictory)
expressions of alchemy. Moreover, the very attempt to strike such a
‘golden mean’ between the universal and particular, between the
‘synchronic’ and the ‘diachronic’, is something of an alchemical act in
and of itself—the elusive, indeed transformative, point where ‘art’
becomes science and ‘science’, art. In this respect, alchemy may well be
seen to inhere precisely in such ‘nodal points of qualitative change’
(as Jack Lindsay called them in his landmark study of Graeco-Egyptian
alchemy), or in instances of
‘qualitative exaltation’ (as the twentieth-century alchemist, René
Schwaller de Lubicz, described them with regards to the ‘teratological
proliferations’ of biological species).
Rather
than offer a single, rigid definition (which will quickly become
restrictive), what I would like to do in this introduction is present a
series of linguistic, historiographical, and phenomenological
‘circumambulations’ around the alchemical mysterium. In so
doing, I seek to trace some of the more salient contours of the
alchemical landscape, and, if possible, glimpse the presence of its
elusive ‘centre’. One of the merits of approaching alchemy by
circumambulation is that it affords a much wider circumscription of the
phenomenon than the narrowly fixed parameters of disciplinal specificity
usually permit; it therefore allows a more eidetic or phenomenological
insight to develop—an approach that, in German philosophical traditions,
is seen to promote actual understanding (Verstehen) rather mere explanation (Erklären). As Hans Thomas Hakl points out in a recent study of Julius Evola’s alchemical works, circumambulatio is
precisely the approach taken in order to engender an actual experience
of the realities that allegedly underpin the multiplicity of Hermetic
symbols. It is, potentially, a
method of ‘knowledge by presence’ rather than simple ‘representational
knowledge’. Of course, such approaches, which are fundamentally
morphological in their method, are also ahistorical in character, and so
what must be offered here is not an exclusivelyphenomenological
approach, but a circumambulation that is also tempered in the fires of
historical rigour. Such an approach, in my experience, is fundamentally
more balanced than either of the extremes.
At
the same time, it must be recognised that there is an inherent tension
to this balance; a tension that requires one to embrace a Heraclitean
‘harmony of contraries’ between deeply opposed methodologies. In
circumambulating a centre, whether as an ‘essentialist’ or ‘relativist’,
the ultimate nature of the centre, indeed the substantial existence of
the centre itself, must remain an open question. As the Dao de Jingremarks,
‘thirty spokes meet in the hub of the wheel, but the function of the
wheel is in the empty part’. Without the concrete spokes of
empirical-historical data, we may not become aware of the centre, and
yet this centre, which is empty, is precisely the function (the
phenomenological Verstehen) around which the spokes revolve,
giving them their form, their function and thus their meaning. Both
aspects are interdependent and both must be equally accounted for. Thus,
before we open up to any deeper phenomenological perceptions, our
circumambulations must begin by first situating alchemy in its concrete
historical-linguistic and historiographic contexts.
Occult Aspects 