What some authors have seen as the fundamental dualism of our text is, however, by no means so very marked, for it leaves it clearly to be inferred that the Darkness comes from the Light itself, for previously there was nothing but Light and all thing had become Light to the eye of the seer. It was, in my opinion, precisely for the sake of removing the thought of dualism that the seer is shown a still more intimate vision within the Light Veil, where all ideas of monotheism, dualism, tritheism, polytheism, and pantheism lose their formal distinctions in a Formless State, or, at any rate, in a state of being where all are interblended with all. In describing it, the "tongue of flesh" has to use the familiar language of form, but every word employed has a new significance; for even the "tongue of angels" cannot describe it, or any of the "tongues" of heaven; He alone who speaks forth the Words of the One Mind can express it.
[17] An interesting interplay being that David Myatt went beyond good and evil to this place, this silent desert, this mactoron but the language of the recent incarnation of the ona seems not seems to hinge great importance on dualism and an us and them interesting because of what it denotes, which should be obvious, but is not.
We now return to the main narrative. Within the World-Egg, which was encircled by the Mighty Power (the Gnostic Horos), there had already been developed the three Cosmic Elements of Fire, Air, and Water-Earth. This had been effected by the descent of the Cosmic Logos into the Primal Elements of Disorder. As the Logos descended, Fire and Air ascended, and the Logos remained in Water-Earth. This was the result of the First Outpouring from the potency of the Pleroma the First Word uttered by the One Mind.
The Second Outpouring of Mind was of Mind no longer regarded as Light only, but as Light and Life, Male-Female. This emanation appeared as the enforming Mind -- that is, Mind the Maker, the Fashioner or Former, Artificer or Demiurge of lives or souls. It was the ensouling of the Ordered Elements of Nature with lives, whereby these Cosmic Elements were drawn together into forms.
[18] First Mind being what THEM call the Thrasz o9a might infer as the Acausal / second mind what THEM call the Phyrm o9a might infer as the Causal.
The Great Mind, as Light and Life, reflected itself in the "pure formation" of Nature -- that is to say, in Fire and Spirit (Air), Fire for Light and Spirit for Life, to further enform, things. The Mighty Power or Self-limitation of Mind, the boundary that no mortal can pass, marks off the formative area of the whole cosmos. This area, however, was by no means only the mixed sensible world that we perceive with our present physical senses. On the contrary, there are within it various orders of the main cosmos. For the Ordering Mind, as the Enformer or Soul-fashioner, differentiates itself into seven Ruling Forms or Spheres that "enclose" the mixed sensible cosmos; these spheres, therefore, must be of a psychic nature -- that is to say, of a pure or subtle substance. They are forms of subtle matter endowed with reason. They constitute the cosmic engine of the fashioning of souls, or psychic natures, and of their perpetual transforming. Their energies and activities are those of Fate, or the ordered sequence of cause and effect, symbolized by spheres perpetually entering into themselves.
[19] Naturally perceived this is symbolized by the Tree of Wyrd, its seven spheres and the pathways that join them as a unified matrix. The Sphere's of a psychic nature are the Forces as themselves the spheres of subtle nature are the Forms as they appear the reason that binds them is ultimately to give way to the Logos to experiencing the denotation of the 'energy' of the Spheres in its purest essence in isolation each and then in unison all.
In all the main phases of this divine operation, there is to be observed the idea of a downward tendency followed by an upward. The Darkness descends; it then transmutes itself and aspires above in a Cry, or Vibration, or primordial yearning for Light. The Word descends, and immediately the Fire and Air ascend. Mind the Maker descends, and immediately the Word ascends from the mixed Water-Earth, which unites (at-ones) itself with its co-essential emanation from the Father. This creates a space about the Seven, and thus leaves the still down-tending elements in the Element Water-Earth deprived of its immediate presence, after giving physical matter the initial impulse to order. This physical matter our author calls "pure matter," meaning thereby matter deprived of the immediate presence of Reason. Hereupon from the impulse she has received, Nature begins her physical enformation, develops her physical elements and bodies of irrational lives. Water-Earth divides into water and earth, and also air, for this air is clearly something different from the Spirit-Air that ascended; the lower air is one of the downward elements.
[20] The immersement of the neophyte into the energies, forms, associations, living of various energies denoted by the spheres exhausts appearance and gives way to understanding to essence which bears barely remote resemblance to the former. This opens a finer appreciation, a truer understanding of the forces thus symbolized Without the trappings and burdens of form and only force alone which is intimate. There is therefore, matter, intuitively understood without the burden of reason.
When this had been accomplished, there followed a Third Outpouring -- the descent of Man, the consummation of the whole enformation of things, a still more transcendent manifestation of Mind, the One Form that contains all forms, His Very Image coequal with Himself. God finally becomes Himself to consummate and save the cosmos in the form of Man -- that is, to gather it to Himself and take it back into the Pleroma.
[21] And here we understand the ferocity of the o9a toward some if we understand the passage correctly. Myatt's Aeonics, Myatt's Numinous Way, Myatt's Pathei Mathos, Long's Order of the Nine Angles.
And the evolutionary drive for an individual to dissolve into a collective and be reborn anew and too that which it is reborn into, anew.
Nevertheless, the Word and the Mind the Maker and Man are not three different persons; they are all co-essential with each other and one with the Father. For the Word is co-essential with the Demiurgic Mind, and the latter is Brother of Man, and thus Man is coequal with God. And so Man, as the Beloved, descends; and in his descent he is clothed with all the powers of his Brother's creative energy, the creative energy of Life conjoined with rational Light.
Having learned the lesson of the conformations and of the limitations of the Spheres, he desires to break right through the Great Boundary itself; but to do this, he must descend still further into matter. Before he can burst through upwards, he must break through downwards. Accordingly he breaks through the Spheres downwards, seeking his consort Nature below, and shows her his Divine Form radiant with all the energies bestowed on him by all the Powers above.
[22] It is not dismissive to explain this as the dissolution of ALL Forms and more accurately all For(m). This is how contradictions resolve themselves. An example oft given by my Temple is that of vantage learned through the abstractive lessons and vehicle of the star game how one thing is no thing and in being no thing many things besides. What appears as a busy street filled with shoppers, noises, cars, signs, smells, conversations, exhaust fumes, transactions, commerce and clusters a thousand forms into the presence of mind can, elevated high enough above the cityscape be seen as one silent city even as that life beneath goes on unseen.
And she in her great love, wound herself round the image of this Form mirrored upon her water, and the shadow of it thrown upon her earth. Just as the Darkness wound itself, like a Great Serpent, round the lower parts of the Light, so does Nature coil herself round the shadow and reflection of Man. Man is Above, yet he is Below; man is free, yet is he bound -- though bound willingly in love for her who is himself.
[23] O9a and THEM differ in no way ontologically here both of us are expressions of Nature desirous for evolution inescapable parts of the whole of Nature. One is younger than the other with obvious implications.
