As before, there is no ritual admitting to the grade of Philosophus. Now entering the third of the yetziratic triad the new Philosophus will now have build up considerable momentum. Furthermore, he will have lost some excess weight in the form of outmoded thinking and attitudes. Having been put through ordeals both of the body and the mind he is ready for the next stage of the process.
Netzach corresponds to the planet and Goddess Venus, and refers to love, more properly Agaph, which we can handily think of here in it's original sense of brotherly love. Where Hod was the library of the temple, Netzach is more of a social space for interactions with other beings, quite possibly a bar, and there may be alcohol, exotic dancers, and other forms of intoxication around with which to lubricate social interactions. Many people stay here all there life, and it is easy to see why! The usual translation of the name Netzach is 'victory', which gives us another insight into Venus, since in ancient times the goddess of love was also goddess of war. Aphrodite was reputed to be the mother of the warrior Achilles, and while we all know him for his weakness in the ankle, from which we draw the name of Achilles tendon, if we re-read the Iliad it becomes apparent that peerless in warfare, his real weakness was of the romantic kind, and was the cause of his dispute with the king Agamemnon which almost cost the Greeks the Trojan war.
The task of the Philosophus is as follows: "To obtain control of the repulsions and attractions of my own being". This compliments that of the previous grade, vacillations being essentially sideways movements, repulsions and attractions are movements forward and backwards, towards and away. This describes in one sense timidity and aggression, what we shy away from and what we head towards vigorously, as well as what repels or attracts us about other people, for the Netzach grade is essentially outward looking. A pattern begins to emerge, and this is summarised by the symbol that distinguishes the Philosophus, the Calvary cross of the elements, which now has a sturdy base with which to touch the earth and is fully extended in all four directions (see the top of this post).
This grade is related to the socio/sexual conditioning of the aspirant. This is the Sephirah not simply of love, but of who and how we love. It is also the sephirah of hate and conflict. The work of this grade seeks to uncover deep drivers of behavior beyond the merely intellectual. The instinctual drives, what you love and what you hate, and how you respond to the world around you. In the Zelator grade something similar is carried out in the physiological training of Hatha Yoga and a good yoga instructor or ones supervisor will be able to test this. In Netzach something similar occurs in the life of the Philosophus as a result of his grade work, and he will be able to adapt this principle of self-testing to obtain insight into his repulsions and attractions, thus enabling him to begin to exercise some control over them.
The core practice of the Philosophus is that of Bhakti Yoga, which is Yoga by devotion. The precise Bhakti referred to here is para-Bhakti, or pre-bhakti, and is encompassed in the practice of Liber Astarte, a text which instructs in the building of a devotional practice aimed at a specific deity of the aspirants choice. He is also tested in his devotion to the order, but as other writers on the matter have stated, he will by now probably have demonstrated a considerable degree of devotion just by getting to this advanced grade! Crowley writes in Liber Astarte that the practice is better if the deity selected for devotion is one whom the aspirant has no particular love for, and in fact antipathy might be better to begin with. Again this refers to the main task of the grade in which the Philosophus must be ruler of his repulsions and attractions to the extent that he is able to maintain equanimity with regards to his likes and dislikes, thus freeing him from another potential barrier to the realisation of his True Will, being his own personal preferences! In any case this pre-Bhakti is deliberate, targeted, and trains the aspirant in devotion as a principle in itself, not out of instinctive passion, as he might be devoted to a desirable partner, but to willed devotion. We can look at this work as a precursor to 'love under will'.
The ritual work designated for this grade is Liber V vel Reguli, also called the ritual of the Mark of the Beast. After learning and practicing this ritual for a while, I used it to construct my own ritual of the same type, which I dubbed Liber co, This went on to become my 'Act to represent the Universe', of which more later. He also applies himself to chapters 5 and 6 of Liber O, which instruct in rising on the planes, which is not tested here but should be noted down as usual in the diary, which will give some indication of the quality of the work, which covers the path of Samekh, and Art: leading directly from Yesod to Tiphareth along the middle pillar.
The practice of evocation is assigned to the 4=7 grade and is attributed to the path of A'in. The Devil, with the Goetia being the go-to text. However other texts can and should be looked in to. My approach was to use the Goetia method as a basis, but by this time having obtained certain magickal keys of my own I departed from an exact replication of those methods and instead utilised my keys in harmony with tradition, constructing a lamen, talisman and triangle of art in keeping with my then understanding of ADNI and the names, signs and numbers so far received, and used these in my evocations. It is worth noting that in harmony with what I wrote earlier about Netzach and the socio/sexual drives of the aspirant, this work is by definition a bringing out what is within, so beyond the simple ability to summon a medieval demon to poison your enemies cow or enchant his wife, which is child's play compared to the purpose of the Great Work, the work of evocation summons and bring to the surface the demons of ones own hidden drives and compulsions, which you then have the job of reigning in and bringing into the service of your will. My advice: don't forget to consecrate your triangle of arte!
The third path to traverse is that of Nun, and the tarot card Death. The practice here is Mahasatipathana, essentially a form of introspective mindfulness. The reason for attributing this to the path of Nun will be apparent once you begin the practice. This practice is really an analysis by detached observation, first of the body followed by the mind-body connection, the thoughts, the impulse of though (pre-thoughts perhaps). The practice can begin in Asana, lying down, or walking, with detached notice being taken of each arising 'skanda', perhaps joined with the phrase 'not this, not this' (neti neti). The four domains in Satipatthana are (Body, feelings, mind, and dharma, which Patenjali divides into Yama (constraints) and Niyama (observances)). You will note here the commonality here with the task of the grade. Mindfulness then becomes another tool for obtaining control over ones repulsions and attractions, and is thus death to the wandering ego that thinks it is in command but is in reality a victim of circumstance, drawn or repulsed like iron filings to a magnet.
Liber DCCCXIII vel ARARITA is a beautiful book which indicates something of key importance to the 4=7 grade. As usual the Aspirant chooses a chapter to memorise. These chapters are short, only fourteen verses each. I would advise study of the whole book for some time before deciding which chapter to commit to memory, since the message contained is a key to understanding the whole grade from the position of equilibrium of the middle pillar.
The wand of a Philosophus, constructed of solid copper and gold-plated brass and formed according to Liber A.
The Philosophus cuts the magick wand (See above), and in accordance with Liber A, uses it in an act to represent the universe. For me this was a ritual act, which as mentioned above, I called Liber co, pretentiously subtitled THE RITUAL OF THE UNIFICATION OF THE ONE WITH THE ALL IN THE FORM OF THE UNIVERSAL FIRE. Since I had been re-reading the Chaldean Oracles at the time, and A'sh you will recall is both fire and that which is burned up in the fire, and encapsulated my understanding of the universe as a self creating, self immolating process at the time. The Philosophus can create whatever act he wills here, the supervisor need only get the gist of it and see that it is in harmony with the overall trajectory of aspirants work.
Some words finally on the ordeals of the grade. Formally, the Qlippoth here is called Orev Zarak, translated by Crowley as 'The Ravens of Dispersion'. This name evokes the aftermath of battle when the ravens descend to devour the corpses that only that morning were proud and belligerent young men, bringing to mind a haiku penned by the wandering poet, Matsuo Basho:
Summer grass,
Of warriors splendid dreams,
The aftermath.
We can reflect on what Basho saw here, at the site of the destroyed capital of Fujiwara, nothing left but ruins and the bones of the dead among the summer grass. You will recall that Venus is a goddess of both love and war, exciting men to passion not only of love but of conflict. Nationalistic pride leads to slaughter, a fight over a girl outside a bar leads to a visit to A&E or the morgue: it's all the same to her once the ravens are flying.
This grade is essentially outward looking and social. Practically speaking the challenges are those of emotionalism and failure to regulate our response to our environment. Believe it or not these responses and ingrained habits are not absolute and can be changed with conscious training. After all, if such change was impossible then the whole theory of Magick would be in question, the person who feels that they cannot change these things is anything but a magician!
A way to think about our repulsions and attractions is in terms of likes and dislikes. If you have a lot of likes and dislikes this indicates that you are easily manipulated by your environment. We have probably all had occasions where we meet people that we irrationally dislike; it could be a mannerism or a habit of speech, but is quite often unjustified when we analyse it. The same applies to picky eaters and those with finicky tastes such as the child who will only eat bread with the crusts cut off: a healthy appetite enjoys all manner of food.
Not that Venusian behaviour is of itself a bad thing, but it can be addictive and can lead to any of the traditional vices. Addiction to socialising itself can indicate a similar reliance on environment to regulate our feelings, as can an intolerance to crowds, which is something I have struggled with, being more of a compulsive hermit. We can also be drawn into cycles of pleasure leading to the abuse of intoxicants or behaviours which can be destructive both to our bodies and our family lives. As initiates we are responsible for ourselves and our own behaviour in response to such things, and cannot blame others or the world around us for our own actions.
There is an element of stoicism in this: the aspirant, having hopefully begun to experience the fruits of meditation will be in a position to go beyond the judging mind and the human tendency to discriminate and blame and instead will have begun to develop what another school calls a 'spirit of non-dissension. This attitude is what is meant by the often misunderstood injunction to "love one's neighbour as oneself", not as passive, servile acceptance of hurt or injustice by which a coward convinces himself of his virtue, still less the silent harboring of the words and misdeeds of others in our hearts, which is mere endurance and leads only to resentment and the internalisation of strife, but is the expression of an open, magnanimous attitude, as that of the sea that accepts all tributaries into the wave-less depths of the heart.
Between birth and death,
Three in ten are following life,
Three in ten are following death,
And men just passing from birth to death also number three in ten.
Why is this so?
Because they live their lives on the gross level.
He who knows how to live can walk abroad
Without fear of rhinoceros or tiger.
He will not be wounded in battle.
For in him rhinoceroses can find no place to thrust their horn,
Tigers can find no place to use their claws,
And weapons no place to pierce.
Why is this so? Because he has no place for death to enter.
(Tao Te Ching - Lao Tzu - chapter 50)
A look at the book 777, column 50 shows us that the transcendental morality associated with Netzach is unselfishness. Just as the Practicus is bound to an adherence to reality as it is in itself (truthfulness), the Philosophus is bound to realise unselfishness, which is an expression of Bhakti yoga. This is the original meaning of Agaph, brotherly love, which is not to say you need to like everybody you meet, but should work to maintain a positive attitude despite the behaviour of others. The Ordeals of the grade can also take on a sexual character that requires a deep understanding and control of the reproductive instinct. The approach is much the same, Agaph implies absolute respect for other persons as "members of the body of God".
Summer grass,
Of warriors splendid dreams,
The aftermath.
We can reflect on what Basho saw here, at the site of the destroyed capital of Fujiwara, nothing left but ruins and the bones of the dead among the summer grass. You will recall that Venus is a goddess of both love and war, exciting men to passion not only of love but of conflict. Nationalistic pride leads to slaughter, a fight over a girl outside a bar leads to a visit to A&E or the morgue: it's all the same to her once the ravens are flying.
This grade is essentially outward looking and social. Practically speaking the challenges are those of emotionalism and failure to regulate our response to our environment. Believe it or not these responses and ingrained habits are not absolute and can be changed with conscious training. After all, if such change was impossible then the whole theory of Magick would be in question, the person who feels that they cannot change these things is anything but a magician!
A way to think about our repulsions and attractions is in terms of likes and dislikes. If you have a lot of likes and dislikes this indicates that you are easily manipulated by your environment. We have probably all had occasions where we meet people that we irrationally dislike; it could be a mannerism or a habit of speech, but is quite often unjustified when we analyse it. The same applies to picky eaters and those with finicky tastes such as the child who will only eat bread with the crusts cut off: a healthy appetite enjoys all manner of food.
Not that Venusian behaviour is of itself a bad thing, but it can be addictive and can lead to any of the traditional vices. Addiction to socialising itself can indicate a similar reliance on environment to regulate our feelings, as can an intolerance to crowds, which is something I have struggled with, being more of a compulsive hermit. We can also be drawn into cycles of pleasure leading to the abuse of intoxicants or behaviours which can be destructive both to our bodies and our family lives. As initiates we are responsible for ourselves and our own behaviour in response to such things, and cannot blame others or the world around us for our own actions.
There is an element of stoicism in this: the aspirant, having hopefully begun to experience the fruits of meditation will be in a position to go beyond the judging mind and the human tendency to discriminate and blame and instead will have begun to develop what another school calls a 'spirit of non-dissension. This attitude is what is meant by the often misunderstood injunction to "love one's neighbour as oneself", not as passive, servile acceptance of hurt or injustice by which a coward convinces himself of his virtue, still less the silent harboring of the words and misdeeds of others in our hearts, which is mere endurance and leads only to resentment and the internalisation of strife, but is the expression of an open, magnanimous attitude, as that of the sea that accepts all tributaries into the wave-less depths of the heart.
Between birth and death,
Three in ten are following life,
Three in ten are following death,
And men just passing from birth to death also number three in ten.
Why is this so?
Because they live their lives on the gross level.
He who knows how to live can walk abroad
Without fear of rhinoceros or tiger.
He will not be wounded in battle.
For in him rhinoceroses can find no place to thrust their horn,
Tigers can find no place to use their claws,
And weapons no place to pierce.
Why is this so? Because he has no place for death to enter.
(Tao Te Ching - Lao Tzu - chapter 50)
A look at the book 777, column 50 shows us that the transcendental morality associated with Netzach is unselfishness. Just as the Practicus is bound to an adherence to reality as it is in itself (truthfulness), the Philosophus is bound to realise unselfishness, which is an expression of Bhakti yoga. This is the original meaning of Agaph, brotherly love, which is not to say you need to like everybody you meet, but should work to maintain a positive attitude despite the behaviour of others. The Ordeals of the grade can also take on a sexual character that requires a deep understanding and control of the reproductive instinct. The approach is much the same, Agaph implies absolute respect for other persons as "members of the body of God".
My supervisor regards this grade as the one most likely to blow a fuse in the aspirant and the one responsible for more casualties than any other. Most of us with the best will in the world, even when we are capable of controlling the foundations and vacillations of our being, have our work cut out when it comes to our repulsions and attractions. In most situations where this gets put to the test will find that we have acted without thinking as our socio/sexual circuits take over, revealing us to be little more than semi-aware automatons programmed to flee, fight, procreate or eat according to deeply ingrained responses of desire, anger, love, hatred and the rest.
To my mind, the best weapon for this fight, and the core practice to carry out all throughout the Philosophus grade is that of mindfulness. The aspirant has demonstrated courage as a Zelator, and shown insight as a Practicus, and an incisiveness which like a razor can, if held with a cool eye and steady hand, cut painlessly into the tender flesh of the aspirants deepest fears and desires which he has exposed by his evocations and which will, unless he is prepared, run riot in his life. Here, perhaps more than ever, I am inclined to agree with Israel Regardie's assessment, anybody approaching initiation needs their head examined!
Success in this work entitles the aspirant to add the red petaled rose of the Spirit to the cross of the elements, which is the symbol of the willing crucifixion of the Self in the world. The developed Philosophus may then take the oath of a Dominus Liminus, returning him to the middle pillar in preparation for the final stage of the Outer College work.
Love is the law, love under will.
No comments:
Post a Comment