Nefastos wrote:In a way, it might be more apt way to draw the hexagram of the principles in a way wherein prâna and âtma swap places, and âtma is in the middle, i.e. present in all the other principles. Blavatsky's original points of the esoteric theosophical sevenfold scheme were that a) "âtma" actually does not exist as a principle in itself, but is more like a veil for the so-called auric egg in Jupiter correspondence, and b) that prâna (life force) equals jiva (~ spiritual Self or the monad) in spiritual realm and they are in a way one.
This really opened up an important gateway to the principles as I have understood them, though more vaguely. The atmic principle as a veil is exactly the way I have understood Satan, who corresponds to the atmic principle in the upper triangle – as the last veil before the absolute. The idea of auric egg instead on concentrated point, I think, is better suited for my Shakta monism, at least on metaphorical levels.
This reminds me of the structures of the Zoharic Metaphysics. Therein the Upper World (that in a way does correspond to our upper triangle) is described as the Great Countenance, that is, Arich Anpin. Now, the skull of this Arich Anpin is said to be filled with a subtle essence called the Dew, and from therein it descends on the head of the Little Countenance, which corresponds to the Jiva/prana –principles.According to Mme. Blavatsky, the Auric Egg per se is colored Blue, and its correspondence in the body is the cavity of the skull, filled with Ākāśa. (Theosophy WiKi: Auric Egg.)
This Dew takes part in the mystery of Satan, or at least thus I have concluded from my gematric research.
In the Psalm 133 it reads:
The term “As if the dew of Hermon” (KTL ChRMVN) corresponds to the value (363), which is one less than the value of the the name Ha’Satan (HShTN) or The Satan. Ha’Satan corresponds exactly with the name "Hidden Light" of the 1st Path, “Or Mofla" (AVR MVPLA) – that is, Kether - both having the gematric value 364.1
How good and pleasant it is
when God’s people live together in unity!
It is like precious oil poured on the head,
running down on the beard,
running down on Aaron’s beard,
down on the collar of his robe.
It is as if the dew of Hermon
were falling on Mount Zion.
For there the Lord bestows his blessing,
even life forevermore.
But there exists also the gematric rule formulated by Moses of Cordovero, called the Rule of Colel, which means that one can add or reduce Aleph (1) from a word without changing the essential correspondence. I rarely rely on it, because, obviously gematria is an art, and not a science, and I think that art profits from strict boundaries (here is where I part ways especially with Kenneth Grant, whose gematria bends the boundaries too much to my liking). But in this case, the Rule of Colel paints such a meaningful pattern that it cannot be ignored.
I have one final thought on the Jiva/Atma –relationship. I am reading a book called “Offering Flowers, Feeding Skulls” by June McDaniel, and there were two examples of possession in Shaktism that have to do with Jiva and Atma.
In folk shaktism, a dissociative form of possession is usual. In this form of possession, the medium is unconscious or passively separate from the possessing entity. One holy woman from India has explained that in this model the lower personal ego (Jiva) is possessed by the higher atmic self. In this sort of possession (bhar), the possessing atmic deity puts the jiva asleep.
Another form of possession is found more often in Tantra and Bhakta Yoga. In this possession, the atmic self is penetrated by the Goddess:
The Jiva possession is often involuntary, though by accepting it a person can gain some measure of control over it. But the Atma possession (Bhava) results from intense devotional love – a form of Agape.The Goddess’s presence or power enters the divine self, filling it with light and bliss during the time of the possession, bringing greater strength, concentration, and energy than the person has normally. The ordinary personality stays in place, as does the person’s memory, but the divine self is filled with the goddess’s presence. Thus the person’s ordinary language, ideas, and memory are present, but motivation, energy, and underlaying will belong to the goddess. (June McDaniel: “Offering Flowers, Feeding Skulls”, 2004, Oxford University Press, pages 50 – 51.)