Archetype. The Star of Azazel uses this word to describe the primal attributes, or rather the sources of these attributes, that manifest as gods on a high spiritual and intellectual level. These pure primal forms are timeless and without locality but their reflections recur in all temporal and local being; they are like seals pressed to all existence and with their alteration and transformation they make individual life and progression possible. Archetypes appear on different levels from more formed and assembled ideas to higher cosmocrators, of which the latter can be equated to cardinal numbers.
Astral. The human mind constantly recognizes sensations, attractions and repulsions that stick to different associations and memories. When these inner incitements are given a subjective existence by the mind (usually in dreams and imagination), the so-called astral plane is born. It is possible to receive transcendental knowledge from this plane but as there’s great risks of distortion and grave mistakes, the higher occultism rapidly seeks to rise over the astral plane to the worlds of intelligence and spirit.
Âtma.The Divine Self. This term is used to describe the quintessential nature of humanity as the self-expression of Divinity. It does not mean human personality, characters, thoughts, emotions, affections or knowledge, but the ultimate experience of existence and its ineffable meaning underlying all being. In some contexts it is called the Will that is more or less the same as human dharma or experience of it.
Buddhi. The core of a human soul, the heart; Love that the philosophy of the Star of Azazel considers as the sense of unity because it manifests the mysterious oneness of the self and the otherness. The awakening buddhi is characterized with deepening intuition that enables clear and emancipated use of intelligence and empathy that makes harmful acts more and more impossible. Although âtma is higher than buddhi and manas is equally eternal, Buddhi is most essential to the occultist of the Path of ascension because without actualizing this mediating and merging factor human would easily start carrying out regressive and harmful aspects of the absolute existence even though the purpose would be good.
Ego. When written with a capital letter the meaning behind this word is the immortal aspect of the humane personality. In the philosophy of the Star of Azazel there are three basic self-images: The mundane personality, which is mortal; The godly self, which is immortal, but hard to grasp in its informality; and the Ego, which works as a medium between these two. When a person visits his favorite restaurant and orders a dish he/she really likes; that which takes notice of this is the personal self; When he creates a great work of art or makes a thrilling intellectual observation, goes through holy emotions or ones that create an ethical discovery; These are the workings of the Ego; And during all of these observations the Godly Self sits firmly in its grounding, is eternal and as a permanent force behind every action – In the food eaten, in the eater, in the work of art and the mind inspired by it, because godliness does not experience the selfness-otherness separation like timely beings. The Ego is the true Man.
Ecoterism. Research to seek the inner meaning of things, occultism. An esotericist seeks to consistently reach through the outer facade of things toward their inner, spiritually meaningful side. On this basis, esotericism is practically in opposition to materialism, cynicism and nihilism.
Fohat. The name Fohat was adopted to western occultism from H.P. Blavatksy’s teachings based on esoteric Tibetan Buddhism. Fohat is the mystical entity that is connected to universal dynamism: The cosmic vital electricity and it’s rhytmic periods in cycles of life and death. The name of this extremely abstruse being has already been used as titles for two publications of Star of Azazel, fra Nox’s booklet (H. Nox: Fohat, 2012) and fra Nefastos’ article (J. Nefastos: Fohat 2008, reprinted Kirjoituksia Magiasta (Writings on Magic), 2014).
Initiated. “Initiated to mysteries”, a human who has made great achievements in spiritual development and has come to realize fundamental laws of the nature in a practical, internally awakening and energizing way. There are various initiations and all of these have different effects in different human natures. However, the thing in common with all initiations is that they bring greatly enlightening and spiritually strengthening charge that awakes the humanity’s inner part, i.e. Ego.
Kâma. Lust; natural attractions and repulsions that appear in humankind and animals. To that extent a human’s emotions are not merged to love (buddhi) all emotionality works on the reactive basis of kâma. However, in contrast to many forms of the right hand path, the philosophy of The Star of Azazel does not equate kâma to evil or iniquity. Part of the lower threefold world
Kâma-manas. The forming, analyzing, logistic and linear structure of intelligence. The prevalent modern culture often regards Kâma-manas as the only believable form of intelligence. Part of the lower threefold world
Karma. In the sanskrit language the word literally means action, but as a doctrine it can be seen as the way how all action is bound to return to oneself and thus also to the conscious Self. A golden rule familiar to practically all religions and also to several atheistic moral codes (Don’t do to others what you wouldn’t want to be done to yourself) is an adaptation of the knowledge of the law of karma. The philosophy of The Star of Azazel sees karma as a basic law of the world which is an inevitable and unconditional expression of the informal character of the higher Trinital world: Because the separation of form and time is ultimately an illusion, every effect to ostensible otherness is by it’s true character an element made by ourselves to ourselves, and will create an equal effect at a later time which can also be observed as an effect by our conscious mind at this point. Time, which in fact is an irrelevant factor, creates a feel of separation between the subject and the object of the action, even though they are factually the one and the same. When perceived profoundly this selfness-otherness-convertibility will create a strong feeling of sympathy and empathy towards all existence. This can be seen as the inner motive for karmic action if the desire is to see the subject from a meaning principled perspective.
Left Hand Path. A spiritual doctrine that focuses on emphasising individual approach and the meaning of personal creativity and interpretation. Where following only the Right Hand Path can lead to rigid conservatism, the risk of the Left Hand Path is to lose connection to basic virtues of love, truthfulness and non-violence and to drift to the occult practices of the Path of descension.
Linga sharîra. The theosophists call this “the double of the body which is ethereal”. It could also be called the physical energerical whole of Man. Linga sharira is the inner, vital part of the human body: The body seen as the expression of lifeforce and as a binding factor concerning the whole. The theosophists add to their list of principals also sthûla sharîra, which is the outer physical body of Man, but this is not seen as a basic principle in terms of the philosophy of the Star of Azazel. To an ordinary person the difference is pointless, because these two sharîras are the one and the same to them. Belongs to the lower world of trinity.
Lucifer. The myth of a fallen archangel is usually understood as a presentation of humanity’s inner being that originates from higher spiritual planes and has it’s connection to both the divine and the material existence. Thus, that which is ingenious within us results from the inner inspiration of transcendental intelligence in it’s connection to the divine and this transcendental part lives “crucified” in our human form of consciousness. Lucifer is both an archetype and human’s inner manas, i.e. Ego.
Manas. The immortal part the intellectual understanding; the fundamental, clear intellectual perception, the incorruptible and truthful part of the abstract thought. Depending to what extent a human has been able to actualize this intelligence within, his/her consciousness operates on levels higher than the mechanical world order without being fanatic, absurd or illogical. The Star of Azazel considers manas as a manifestation of Lucifer
Neophyte. A human who has become part of life’s esoteric side as a conscious individual and is reborn to a life based on spiritual values. Can be used in case of a human who has gone through the first occult initiation.
Path of ascension. In the philosophy of Star of Azazel the ‘path of ascension’ is used in the meaning of the multiphased process that leads man to over-humanity and apotheosis through great personal efforts. These efforts are primarily ethical and internal, and only secondarily operational and intellectual
Path of descension. In the philosophy of The Star of Azazel the descending path is the twisted form of spiritual development in which one or more of its parts have become warped and start to control the whole in a harmful way. A person whose will, intelligence and/or personality is one-sidedly developed might stray from the path towards regressive evolution and its atavistic laws. In Theosophical sources the descending path is considered equal to ”The Left Path” to which The Star of Azazel gives a different meaning.
Profane. Esoteric groups use this word in meaning of non-occultists. In the Sermon on the Mount the profane are called pagans, i.e. those who are not part of a certain inner group or spiritual knowledge in general.
Right Hand Path. Mental model of progression based on a practice which stays in a context accepted by either the community or tradition. A form of occultism which emphasizes on general social values such as responsibility, love for the fellow man ect. One of the main points in the philosophy of the Star of Azazel is that without a living connection to the left hand path this kind of structure which in itself aims for good can drift to authoritarism, ie. mental tyranny, and lead to the loss of individuality’s deeper creativity.
Satan. The name Satan derives from the hebrew language in which it stands for The Adversary. The general stand in the philosophy of The Star of Azazel is that Satan will always make the person face the opposite of their being, the factors still missing from the consciousness becoming whole. The more the person is in terms with his/herself and with All, the brighter Satan will be revealed as: The masks of evil will fall and from under all the “opposition” will be revealed the most meaningful aspiration in an all-encompassiong progression. Within the society many books and articles have been written on the subject. Especially Fosforos and other various articles yet to be translated to English deal with the meaning and the being of Satan in detail. The names of Lucifer, Azazel and Satan can be seen as the aspects of the “satanic trinity”.
The threefold world. Matter, ie. the physical world, emotion ie. the world of inner feelings (which in contact with the mind’s ability to form creates the astral world) and the mental world of intellect are seen as one whole. These three factors require each other’s presence and are unable to function without constant interaction. Above this ”lower trinity” we can see a ”higher trinity”, which is formless and, in general, can only be incarnate for man in holiness, metaphysics and true love – the first of which is subject to alteration ie. it is mortal/immanent and not transcendent, and the last of which is immutable (archetypical) and immortal.
Theosophy. “Wisdom of the Gods”, i.e. an occult doctrine concerning the whole of nature. Primarily founded and made known by a Russian occultist H. P. Blavatsky (1831 – 1891).