History of the Abyss
“The history of the abyss has so far been characterized by an extreme reluctance on our part to gaze unflinchingly inward… this reluctance has resulted in a disassociating from the true nature of our existence, a “banishment.” Archetypically speaking, we have fallen from grace, and landed in oblivion. Living here, over time, throughout recorded history in fact, we have, like good mammals, adapted to the environment and become wholly dependent on it. And now, the true nature of our existence has become a closed book. We subsist on a scattering of symbols, all of them divorced from their essential meanings… At sea in a mess of unknown imagery, surrounded on all sides by all types, both arch and stereo, the legion of demons come and go, gods which we never see, but still hear of now and then, in our mythic underworld.
In occult writings, there is a tradition that states that the true light of being is hidden beneath a false light of “knowing”; that, between the object and the eye, there exists and opaque film, a film which we know of as “interpretation.” The sun we see, for example, is no more than an image created by us to apprehend a mysterious phenomenon which we will never understand. It is no more than a shell of the true Sun. Even outside the halls of occult lore, the Sun is the central archetype of our existence as humans. It is not only the center of our system, it is the center of our world. It is our heart and our soul.
The number of the physical sun in Kabalistic gematria is 666, the number of the beast. In occultism, the splendor of Nature, as represented by the beast, the tempter – passion, courage, strength, lust, energy, will – is not evil, as so many religions would have it. But it is deceptive, just as the Serpent in the fable is deceptive. As such, it can be utilized only so long as it remains in its proper place. The beast, or “instructor,” is the means by which we acquire knowledge of good and evil. The good relates to the true, higher, or divine aspect of Nature. The evil corresponds with the lower aspect of nature, that which binds rather than looses us. The danger of the beast, then, is only in that he is not what he appears, or claims, to be. The key is to convert knowledge into wisdom, interpretation into understanding. This is the difference between the symbol and the archetype which it represents (and conceals). The first acceptance of paranoid awareness is that archetypes, like all invisibles, come disguised, be it in rags or in robes.
The number of the hidden Sun, by the same system, is 888, the number of Christ, the savior – kindness, wisdom, mercy, beauty, vision, love. By such occult logic, Beast and Christ are two aspects of a single archetype, the one naturally serving to conceal the other. By the very act of representing him, the beast obscures Christ. So it is with all symbols. One cannot take the clothes for the man, or the finger for the Moon, without getting lost in a maze of misconception. By taking the myth for the history, and the history for the myth, says the paranoid, we have ensnared ourselves in a never-ending web of illusion.”
— Aeolus Kephas (2004), The Lucid View, pp. 15-16
“Most folks would agree, if pressed, that we have, as a society and even as a race, reached an impasse. Many of us feel that we are faced with a choice: to collapse inward, into despair, or make the leap beyond. We are given enough “facts” to deduce that ecosystem (and hence all life) is in danger of coming to a violent and total end, and so our despair grows, more justified with every passing day. But then, so does out hope for some mysterious, magikal solution. The solution, however magikal, is obvious: to re-engage our natural instincts, the consciousness of our living connection to the Earth.
Magik is this connection, and the Rainbow Bridge between the worlds of the living and the dead. It states that there is but one world, and that Man belongs to it, and that it does not belong to Man.
Putting all the “occult facts” together, it appears that the awakening of a deeper, primal consciousness in Man will only be achieved via a reconnecting with the basic, animal energy, perceived by nice politically correct people as satanic, or at best bestial. This energy is needed to reach the higher realms that we have been so vainly striving towards. The “adversary,” then, is the rock against which consciousness must push, in order to “lift off.” The impending collapse of civilization and the subsequent “Dark Age” foreseen by paranoid awareness is also seen as but the first, catastrophic motion of this primal awakening. It is the moment when everything grinds to a halt and the old gods emerge, from the depths of our unconscious, demanding blood.
More than anything else, an archetype is an idea – in the sense, both of image (or inspiration) and impulse. The key to understanding archetypes from the occultist perspective (i.e., as gods) is to accept that they exist not only within us but outside, and independent of, ourselves. They pertain not to individuals, but to the race as a whole. At the same time, they appear to reside within the heart and soul (the psyche) of each and every one of us, because there exists within us the corresponding quality by which we are able to identify these archetypes. The current global crisis screams out at us that we have lost touch with the deeper, darker, and more potent areas in our psyches and, by extension, in the Universe at large. Hence it turns against us.
The assumption that what gives structure or meaning to our reality may itself be devoid of reality is an assumption whose vanity is equaled only by its blindness. It is akin to attributing the light of the Sun to the power of our eyes. The apparently diverse concepts of star and god have more in common with their names. A god is a “a pure working.” It is a first cause, and as such is inconceivable to us in all but effect. We only perceive the acts of the gods. And yet, in occultism, the act and the god are one. “Great aggregations of events coalesce, become cosmic in scope and are called ‘gods.’ A god is technically an energy-aggregate of colossal concentration.”
— Aeolus Kephas (2004), The Lucid View, pp. 21-22
The primary archetypes of our existence are the celestial bodies; the secondary archetypes are the earthly bodies; respectively, the gods and the beasts. According to occultism, Man is the medium between the two. His is the rational thought by which the void assumes meaning. To release this meaning, our primitive nature must be awakened through an understanding and a dominating of the animal realms. Our divine nature, on the other hand, must be accessed through an acknowledgement and a surrender to the celestial realms. This is basic alchemy: as the roots strain ever downward in to Earth, so the branches spread ever higher, towards the Sun.
The animal realm is known as the daemonic or elemental kingdom, the celestial realm as the angelic. The language of both is found in mythology, science, religion, and occult lore throughout history and throughout the world. The names of the gods, beasts, planets, stars, angels, demons, warriors, saints, heroes and general wildlife, both real and mythological, are the keys to this understanding of Nature, and of God.
— Aeolus Kephas (2004), The Lucid View, p. 23
Besides the popular fatalism of astrology, humanity remains unaware of being ordered and guided by a collective will, a will that connects us (both organically and psychically) to the Earth, and then (and only then) to the other planets and stars. We have chosen, collectively or individually, to ignore our place in the cosmos, in favor of some vague but tantalizing idea called “free will.”
James Joyce said that history is a nightmare from which we are struggling to awaken. Or maybe it is a chrysalis from which we are shortly due to emerge? The archetype of this emergence is embodied not only in the gods and spacemen and superheroes of our mythology, but also in the ghosts, faeries, Ufos, and other apparitions, as encountered by growing numbers of people around the world, and with a growing frequency and intensity, by all accounts. Our myths have come back to haunt us, and reality gets more and more unreal with every passing day.
In a world of stereotypes, a true archetype might well appear to us, alien as it would be, as terrible and beautiful at the same time. Reaching out towards this unknown is only the paranoid’s way of expressing his affinity with it. Reviling it, dismissing it, or fleeing in horror from it is his way of denying it, of refusing it access to his psyche. He might as well expect to stop a tidal wave with a hand signal. The “god” speaks a different language all together.
— Aeolus Kephas (2004), The Lucid View, p. 31
Between the All-Seeing Eye of Lucidity and the blind base of matter, there exist degrees of insight. Between the puppets and the puppet-master are the strings; and so, consciously or otherwise, the pattern is extended. Magik – the occult or hidden law of Nature and its connection to human consciousness – rules both over and under everything. Belief in magik is not the issue here. A man does not need to believe in electricity to use a flashlight, and dismissing occult realities does not change the fact that major portion of reality remains occulted from us.
— Aeolus Kephas (2004), The Lucid View, p. 55
The essential thing for Custodians to maintain control of the Consensus is not merely to know, but to know what others don’t know. Knowledge that is controlled becomes power; if you control what people know, you can control what they think. If you control what people think, then you can control what they say and do. This is total control, the only kind of power available to those lacking wisdom. Paranoid awareness states that if we admit that the world at present is ordered upon principles of tyranny, we admit also that it is founded upon secrecy. We may be paranoid as a result, but at least we are aware. On the other hand, if we don’t admit this, then we are merely confirming the success of the secrecy, and of the tyranny. We may not be paranoid, but the price of our “security” is high. It is the security of slaves.
Occultism defines magik as the manipulation of awareness, or the control of perception. Fifty percent of sorcery’s power is in its subtlety: if you are aware of being controlled, then you are already that much less susceptible to control. If the true nature of organization is sorcerous, it follows that the real society must be secret. Since the goal of such hypothetical “Custodians” is tyranny, they would have no interest in fair play: like chess-players who ensure that their opponent only see his own pieces, they make their victory certain, even if they must spoil the game to do so. Their bid is for superiority over everyone and everything.
The essence of conscious, willed magik is deception; it depends on trickery and subterfuge. It is a snare. This is not because magik is false or illusory, but because a good magician knows that an illusion will serve just as well as the real thing. Since magik is a matter of perception, of awareness, often the Imaginal and the actual count as the same, provided that they are both equally believed by the percipient. Hence, one basic rule of magik might be: never perform a real miracle when mere trickery will suffice. At some level, every paranoid knows what he is doing when he attempts to supplant history with myth, to replace reality with fantasy, to overthrow reason with the imagination, with will. He seeks to become a figment of his own dream, to dispel the cloud of illusion and make contact with what lies beyond. A period of dementia and unreason – of paranoia – is a necessary and desirable stage in this process.
Just as the apprentice must surrender his ego (lose his mind) to the Master if he is to successfully enlighten his Soul, so the warrior’s bid for lucidity demands that he consciously attack the mundane shell or matrix of Consensus reality that restricts and defines him. He must endure a designated gestation period in which he is – in the eyes of the world, and even perhaps himself – cracked. This is the rule of paranoid awareness, and the inevitable price of “awakening”: complete social ostracization.
— Aeolus Kephas (2004), The Lucid View, pp. 56-57
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