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The Cosmic Philosophy

Pascal Themanlys

note: the following material - from the introduction by Pascal Themanlys to the book Visions of the Eternal Present, (a selection of texts from the cosmic works of the Theons), edited by Argaman in Jerusalem, 1991, has been reproduced basically as is, with minimal editing. There are a few links and I comment on some of these matters at greater length in other pages

The published works of Max Theon and his wife are extraordinary, and yet, they were little known and understood by the intellectual milieu to which they were addressed.

This fact, together with their reluctance to be exposed to the public, have served to keep their very personalities almost unknown. Notwithstanding, they belong to that highest strata of humanity whose grandeur and outstanding abilities could transform generally accepted concepts of human possibilities. The sixteenth century philosopher Francis Bacon, deplored that the barbarian destructions by Attila and the Goths came to aid Aristotelianism to complete the ruin of ancient wisdom: "After human science suffered this terrible wreck," he said, "the plank of Aristotelian philosophy surfaced and was thus saved as something lighter and less substantial." But, the ancient tradition was not obliterated as totally as Francis Bacon believed. Through the ages, here and there, certain small brotherhoods conserved the old doctrines, maintained their practice and kept alive their best interpretations. Ancient legends place the golden age in the remote past. Contemporary historical materialism sees primitive society, without classes or superstructures, as an imperfect form of the future society. And indeed, if one considers human history in a greater scope, one can easily admit that those who first created numbers and letters, who cultivated the almond tree, and who tamed certain animals, were already remarkably advanced in the psycho-intellectual field. Not suffering from complexes due to superstructures, they could approach reality at all levels. One of the first of the ancient sciences was the science of numbers. Various philosophical notions were attached to numbers as symbols, such as unity, duality, intellectual classifications of the trinity, the quadernary, the septenary, and they formed living frameworks for thought. Later on, every doctrine tended to exalt one number more than others. The Persians-dualism, Christianity-trinity, while astrology leans on the septenary and the duodenary. As for the Pythagorean theory, which gives numbers and rhythms a universal t significance, is it not coincidental, in spite of Aristotelian sarcasms, with the modern data of wave physics which reduces qualities to variations of the quantity of vibrations, or to degrees of frequency? The ancient tradition being monistic, the pre-Socratic Schools (Iona, Elea, and the Pythagorean School) refer to it more directly than do the schools of Plato and Aristotle. Later on, the Stoics, and some European philosophers like Spinoza or Hegel, rediscovered certain fundamental ancient thought which denied the opposition between spirit and matter, the distinctions between religion, art, science, and various theological conceptions. The Garden of Eden by the River Euphrates, the Ark of Noah whose descendants spoke the same language, the priesthood of the king of Salem, seem to be alluding to a unique centre of the oriental wisdom, Pythagoras, Lao Tse, Buddha, belonged to this centre. Powers, priesthood, royal art and occult sciences were the domain of an elite of thinkers whom the peoples respected as divine emanations. Often, these initiates made up spiritually or materially the idols in which they themselves did not believe. The greatest among the initiates resisted it and wanted to spread the high knowledge. Thus, Moses revealed to a whole people philosophical, scientific and social data that were jealously hidden by the Chaldeans, Egyptians and Midianites. The institution of prophecy, independent of the priesthood and of royal authority, came to reinforce this emancipatory work. Often there was an interruption of the oral transmission of wisdom and a fixation of dogmatic doctrines. The effect of this was to isolate the local tradition from the great Universal Tradition. In the Middle Ages, the alchemists hid in their laboratories the persecuted frame of true science. These ancestors of modern scientists had the most noble aims for their endeavours: the Panacea, Elixir of Life, the Fountain of Youth, Perpetual Motion, Squaring of the Circle. The alchemist Roger Bacon, in his "Letter on the Wonders of Nature," showed remarkable insight into the psychic capacities of man and was able to foresee some of the discoveries of modern science. At the same time, the Kabbalists were bringing to blossom, in biblical commentaries, the best of the ancient wisdom of the Chaldeans. Interpretation of ancient texts is one of the most illuminating achievements of the 'cosmic' books of the Theons. This interpretation discloses the truth between the letters of the sacred books. It is through restoring the actuality of basic precepts that leaders of the great spiritual movements in history revived the glorious past. They were innovators preaching the return to a doctrine that had been distorted through the ages. They always had a revolutionary approach, exalting both the far distant past and the possibilities of the future. The 'cosmic' writings are so called because they deal with the science of all the degrees of cosmic substance. This science, which is akin to the science of numbers, was unknown to the official bible exegists of the various religions. In fact, these interpreters endeavoured to introduce connections between the formless and the physical state, while neglecting the invisible degrees between them, or confusing them with one another. That is, they freely replaced the qualities of one number with another number and took formal manifestations for the non-manifested. The first document at our disposal, regarding the activity of Max Theon in London, concerns the H. B. of L.-Exterior Circle of the Holy Brotherhood of Luxor-of which Max Theon was the Grand Master, and Peter Davidson, a Scottish philosopher, its visible head. In later years, Peter Davidson emigrated to the United States and there published several books. The Order of the H. B. of L. had considerable influence in all the milieu of Western occultism. The researcher, G. Marvin Williams, wrote that Madam Blavalsky's claim of being involved with a mysterious circle called H.B. of L.-an initiating brotherhood-was just a creation of imagination designed to gain publicity. But, despite Marvin's scepticism, Madam Blavatsky was indeed a member of the Order.

The following is the essential part of an authentic document on the "Origin and Objects of H. B. of L.":

"The interior Circle of the H. B. of L. was formed within a distinct Hermetic Order in consequence of a division that took place in the ranks of the Hermetic Initiates. This division was the outcome of the natural difference between the initiates belonging to the Sacerdotal Caste and those who were seriously tested and graduated in the schools of occultism."

"The true initiates did not borrow anything from India. The apparent similarity between Egyptian and Hindu names and doctrines does not constitute proof that Egypt received from India, but rather shows that their major respective teachings derive from the same original source, which is neither Egypt, nor India, but the Western Island that no longer exists."

"In 1870 (and not in 1884, as the Theosophists claimed), an adept of calm, of the ever-existing ancient Order of the H. B. of L., after having received the consent of his fellow-initiates, decided to choose in Great Britain a neophyte who would answer his designs. He landed in Great Britain in 1873. There he discovered a neophyte who satisfied his requirements and he gradually instructed him. Later, the actual neophyte received permission to establish the Exterior Circle of the H. B. of L."

The charter of the Ancient and Noble Order of H. B. of L. which was signed: "M. Theon, Grand Master pro temp of the Exterior Circle," contains high principles and important data:

"We recognize the eternal existence of the Great Cause of Light, the invisible center whose vibrating soul, gloriously radiant, is the living breath, the vital principle of all that exists and will ever exist. It is from this divine summit that goes forth the invisible Power which binds the vast universe in an harmonious whole."

"We teach that from this incomprehensible center of Divinity emanate sparks of the eternal Spirit,which,after accomplishing their orbit, the great cycle of Necessity, constitute the sole immortal element of the human soul. Accepting thus the universal brotherhood of humanity, we reject, nevertheless,the doctrine of universal quality." "We have no personal preferences and no one makes progress in "the Order without having accomplished his assigned task thereby indicating aptitude for more advanced initiation." "Remember, we teach freely, without reservation, anyone worthy of instruction.: "The Order devotes its energies and resources to discover and apply the hidden laws and active forces in all fields of nature, and to subjugate them to the higher will of the human soul, whose power and attributes our Order strives to develop, in order to build up the immortal individuality so that the complete spirit can say I AM." "The members engage themselves, to the best of their ability, in a life of moral purity and brotherly love, abstaining from the use of intoxicants except for medicinal purposes, working for the progress of all social reforms beneficial for humanity." "Finally, the members have full freedom of thought and judgment. By no means may one member be disrespectful towards members of other religious beliefs or impose his own convictions on others." "Each member of our ancient and noble Order has to maintain, human dignity by living as an example of purity, justice and goodwill. No matter what the circumstances may be, one can become a living center of goodness, radiating virtue, nobility and truth." The first volume of "The Light of Egypt," originating from the pupils of Max Theon at the time of the H. B. of L., had nine editions in one hundred years in the U.S. The book is attributed to its secretary, Th. H. Burgoyne. One of the purposes of publishing the book was to clarify vulgarized conceptions about reincarnation and 'karma,' and to modify the influence of simplified Buddhism, so different from the true lights of the Far East.

Max Theon was born in 1848 in Warsaw in Poland, and studied the ancient tradition. Since there are no conditions to the transmission of knowledge and each initiate is free to use it as he sees fit in this respect, Theon's early fellow-initiates approved his mission to bring light to Western seekers. However, they wished to avoid the responsibility involved in such a work of dissemination, and asked not to be connected with his work.

It was at a party of London's high society that Max Theon was introduced to a young Irish poetess. She had a calm look, full of light. Touching hands for the first time revealed to them the harmony of their deepest beings. They were married in 1885, in London.

In 1888, the Theons traveled through the regions of Montpellier and Toulouse, and went on to Italy. Afterwards, in Algeria, they purchased a villa near Tlemcen, where they subsequently lived for many years with their faithful secretary, Miss Theresa.

It is said in one of the Cosmic books published by the Theons that supreme initiation is that of duality, namely, the spiritual union of man and woman, the earthly image of the Cosmic Wedding. Indeed, thanks to the prodigious gifts of Mrs. Theon, they achieved degrees of knowledge hitherto unexplored or long forgotten.

In an intense state of contemplative passivity and concentration, they unlocked hidden sources, which were no longer available to the initiates. For, only those who are at the summit of acquired knowledge can receive new knowledge.

Thanks to Mrs. Theon, all the sciences of the occult accumulated by the Master could be put into practice. Remarkable phenomena such as foresight, inspiration and medium ship became their daily realizations.

Mrs. Theon's lucidity and equanimity of soul drew the admiration of the few who had the privilege of approaching her. Her indefatigable work and her action on all degrees make her an incomparable feminine personality without precedent in history.

Mrs. Theon had compassion for all, but was not sparing of false beliefs, thus applying the sane definition of tolerance: respect for all people within the struggle for ideas.

Throughout the ages, the purpose of hierarchical initiation has been "the supremacy, the infinitude of the Causeless Cause and the restitution to man of earth, which is, by Divine order, his heritage and home."

"The Cosmic Philosophy offers to show the psycho-intellectual man the true object and aim of life and the great possibilities inherent in the development of human capacities. It reminds the psycho-intellectual man that he is of Divine origin, carrying Divinity within himself, and that his mission is to manifest the Divine."

The Cosmic Philosophy aspires to contribute its share in "raising the collective undeveloped man out of the gross state of his vegetative existence, and works towards the restoration of the primordial tradition through which science and theology may be reunited on an intellectual basis."

Max Theon welcomed all movements of human emancipation national or social and he felt compassion for all the oppressed, in particular for the sensitives whose needs and capacities are yet unrecognized by society. Were conditions more favorable, the contribution of the sensitives towards the collective progress would be priceless.

For those who lived in the atmosphere of Tlemcen, it remained an unforgettable memory. The Master liked to work on the maintenance of the villa, using his skill as mason, painter or locksmith, or else he would be in the garden, cultivating the fruit trees or grafting roses.

The Master, who sought out sensitives considered that a great number of them are to be found among artists, and he enjoyed their company. He himself used to sing and practice other arts as well. In addition to his contemplative life at Tlemcen, the Master corresponded in all languages with students of the Cosmic Philosophy, received intellectuals, undertook long journeys and spent time in Paris.

Mira Alfassa Morisset, who later became the "Mother" at the Sri Aurobindo Ashram in Pondicherry, India, was amongst the followers of Theon who stayed in Tlemcen. Indeed, it is significant that her works and those of Aurobindo carry the emblem of the Cosmic publications of Theon, and express a great number of the Cosmic ideas. In her last interviews, she often spoke about the masters of Tlemcen, but sometimes proved incomprehensible.

The leader of the Cosmic Philosophy Movement in Paris was L M Themanlys Even before reading the Cosmic works, Themanlys had described in "The Living Souls," a little community of artists adepts of the Doctrine of Unity and Charles Barlet, the first director of the Cosmic Review, discovered so many Cosmic ideas in this novel that he took the author tor a follower of the Cosmic Philosophy Subsequently L M Themanlys devoted his life entirely to the Movement.

Theon was so shocked by the First World War he wrote to his disciple L M Themanlys "War is the greatest crime, because life is sacred," Afterwards, he expressed his hope "The Divinity may assume people's sufferings in order to save humanity," According to Theon the ideal of politics is the sovereignty of Wisdom He liked to repeat "Harmony is my whole religion,"

Many eminent scientists, writers and important philosophers like Kant, Schopenhauer, Hegel and Bergson emphasized the importance of exploring different levels of the mind, investigating telepathy, medium ship, etc. Some, like Reichenbrach, Charco, Charles Richet and Oliver Lodge, devoted themselves to these studies, while Bergson had mentioned that he would dedicate his life to these studies were he live his life over again.

The Cosmic writings provide a certain revelation on the nature of the psychic senses and their development, on the science of spiritual repose, the degrees of being, the powers of man, the various qualities of the auras and 'aurisation.' They restored the vital importance of states of concentration and passivity, which was hardly known in the West, just as activity was neglected in the Far East. Moreover, the fact that women were highly gifted as sensitives was brought to light in the Cosmic books. This could be the basis for a new feminism. For the equality of the sexes is grounded not only on similarity of capacities, but even more so on their diversity. The importance of integral affinity in marriage and of a couple, or duality, was wisely explained. These writings show how sensitives, who, although they suffer more than others, can contribute more than others to the development of civilization itself, and this should confer on them rights and duties previously unknown.

The great number of experiments made by Max Theon with sensitives, and the profound investigations of Mrs Theon, enabled them to develop new aspect of psychic life.The experimental work together with philosophical speculations and traditional facts, enhance the value of the manuscripts left behind them.

They returned again and again to the questions concerning the -its colors and different qualities. There are auras of protection of sustenance; equilibrating, illuminating, materialising auras, and still other

Theon specified that it is preferable to develop, as much as possible, the protective and the sustaining aura before all others.

An important aspect of the aura is the phenomenon of 'aurisation.' The aura of an individual, especially that of a strong personality, leaves an impression, something like a perfume, in places and objects close to him This phenomenon of aurisation explains the attachment of humanity to certain countries, sites or relics which carry a part of such an aura, thus facilitating spiritual contact with the past.

Max Theon specified that those who work with sensitives and are responsible for them can do so in different ways, either as vitalisers, evolvers, or as pathotisers. The vitaliser provides the sensitive with the vital force during meditation or repose. The evolver uses the knowledge of certain techniques to perfect the latent senses of the sensitive. The pathotiser may combine his own efficacy with the work of the sensitives so as to contribute to the illumination of matter and in blessing the world.

It must be emphasized that these transmitters of forces should never work as hypnotisers while experimenting with sensitives. The hypnotiser attempts to subjugate the sensitive by the power of his will, while the pathotiser should offer his will as a support. And this will of his should not reflect the personal, but rather the superior will: "Let there be light."

Max Theon considered these experiments as sacred, because they contribute to bind the worlds. Understandably, these occult investigations, while serving the advancement of knowledge, differed from those of lower spiritualism which ignore the ancient secrets and the ancient disciplines of purity.

The four-fold definition of dream brings many new elements: distinction should be made between a dream having a physical origin; a symbolical dream, valuable only when interpreted; an earthly vision (past, present or future); and a heavenly vision of realities existing in the higher degrees of the cosmos.

Replying to a question of someone alarmed at the revelation of so many mysteries, Max Theon said: "Don't be afraid, there will always remain enough mysteries."

The Cosmic Philosophy of the Theons appeals to psycho- intellectuals. As Theon explained in the Cosmic Review "A psycho- intellectual is one who awakens to the consciousness of the intellectual soul in himself. and who is in such intimate rapport with this soul that the soul can see through the nervo and the nervo-physical veil and become aware of the activity of the one who clothes it. Henceforth, he is no longer the animal-man who suffers, but rather the Divine and human man, within whom Divinity dwells. He thus reflects on one side the spiritual world in accordance with his conception and comprehension of things, and, on the other side, the physical reality which again, according to his conception and comprehension, is seen in the spiritual world. Hence the great importance for him to be cosmic; that is to say, without personal preconceptions, being able to see things as they are. At this stage, the psycho-intellectual is capable of becoming a conscious incarnation: he can at will attract to himself sparks and souls with which he is in affinity, and thereby he becomes an initiate. In order to fulfill his highest task within the cosmos of being, namely the manifestation of Divinity by humanity, the soul, once individualized, has to work to endure in order to balance its vestments. The possibilities of the incarnate soul are infinite.

The Cosmic writings evoke the Theons' explorations and findings in spiritual world. They also contain precise allusions to an esoteric tradition, the prophetic Kabbalah as perpetuated by Abulafia, the Ari and the Baal Shem Tov. This oral tradition had been increasingly hidden by the progress of rationalism and the events of the two worlds. Today young Westerners go to the Orient looking for treasures:wich they could find at home, such as knowledge of the higher degrees in man and in the cosmos, various forms of meditation,psychic repose, reincarnation, development of psychic senses, and importance of affinity.

The work, "The Cosmic Origins," is an old part of the intellectual symphony, which has unfortunately become silent.

It shows man at the early periods of his formation, when he resembled his Former and was universally acknowledged by the Chiefs of the Hierarchies. The basic truth gradually became hidden as men capable of receiving the truth became more and more rare. Moreover, the descendents of of psycho-intellectual man, owing to their lofty origin, attempted to penetrate all the secrets and all the mysteries. Diluted traditions and legends began to float around the sacred light like clouds and fog around the sun. Thus allegory gradually clouded the pure rays of science so beautiful in its simplicity. Indeed, as the authentic Kabbalah of the origin of man and of the lesser beings was deformed or lost, other traditions, allegories, legends, mystifications and myths increased and multiplied to such an extent that the words "Hear ye the chosen ones the Lord your Creator is the only God," were obscured by the noise and chatter of gods, demi-gods and other symbolic representations of the forces of nature. Their followers, who were often their creators as well, proclaimed universal or partial homage, obedience and respect to those gods.

"Wholly free, unencumbered by society, not wishing any followers, independent of nationality and belief, without prejudice or partiality, all that we write have for their aim only the truth and the restoration of the psycho-intellectual man. Leaving aside all other studies of the many traditions, stories and cults in history, we focus on the Biblical, which particularly interests the Western nations. Enough of the psychic and physical sciences has remained from the tradition and the cult of the Chaldeans, Egyptians and Hebrews as oral transmission from one generation to another, so that one may consider it a genuine occult science. Since the time of Solomon, who was himself a researcher of the psychic and the material, the written tradition has become more and more incomprehensible to the Hierarchies, to whom the old manuscripts were exclusively available."

"Moreover, the European translations are unquestionably open to doubt because of the translators' imperfect knowledge of Middle-Eastern languages, the meaning of the letters or their alphabets, and their inner spirit. Thus very often the sign or symbol of a truth, being the key to the mystery, was interpreted by the European translator according to his own imagination; not knowing the significance of certain signs and letters, he invented something to fill the gaps."

"The first section of the Book of Genesis contains the basic elements of the various psycho-cosmic works which were destroyed in the fires of Jerusalem. Nevertheless, that which has survived is invaluable and priceless to a researcher, providing, as they do, a link between past and present. United by the same origin and the same goal, psycho-intellectuals have undertaken to ascend the stages leading to the temple of truth, where the eternal light burns."

"Originally, there were four versions concerning the formation of the degrees of the most material world: the Alifa, the Arcana, the Avasha, and the Adama."

This profoundly intellectual text may be used as an introduction to the entire Cosmic literature concerning Genesis.

The "Bases of the Cosmic Philosophy" constitute a remarkable intellectual monument. They exalt Unity and evoke the entire prism of traditional wisdom. Summarized, here are the essential points:

1. The Cause Without Cause, the Invisible, the Unique Formless, is for us, as yet, unthinkable. The most subtle Cosmic Forces veil and manifest it.

2. Substance, that can take form, has numerous degrees of rarefaction and density. All that is, lives, and wherever there is life, intelligence and love can awaken. These are the primary qualities. The Cosmic Forces emanating from the Formless give form to, and perfect, worlds. The more rarefied degrees act as forces in the denser degrees.

3. On the earth, man is the supreme evolver. Science should direct the drive of its research toward the conditions for terrestrial immortality. Transformation being the law of life, progressive transformation should replace retrogressive transformation.

4. Charity, inseparable from Justice, is the fundamental individual and collective Law, freeing from prejudices which impose beliefs, codes and customs.

5. Activity and passivity, are both necessary for life. Passive qualities should thus also be developed and, in this respect, women

6. The human couple, united by love, has before them possibilities of unlimited development.

7. Equality of chances for all children, equality of sexes, free expression of the capacities of everyone, union of nations, constitute the main features of Cosmic Sociology.

8. Those humans who are the most psychically gifted and intellectually prominent, without distinction of origin, form the true elite that should be the directing leadership of humanity. One of the tasks of this leadership is to help all those less advanced on the progressive way.

9. The aim of the Cosmic Philosophy is unification.

The literature of the Cosmic Philosophy consists of unsigned works originating from an ancient source, oral or written, and of commentary and legends, to which the Theons referred as rather more personal works.

The Theons published a number of articles and narratives in the seven years of the Cosmic Review and in other periodicals. Further, they published six volumes of the "Cosmic Tradition."

In these books and in various narratives, such as "Lives of Attanee Oannes Beyond the Tomb," and "Visions of the Royal Neophyte," one finds different interpretations of certain biblical texts. There are, for instance, four versions, almost contradictory, of the significance of the Tree of Knowledge. One of them, the one from the first volume of the "Cosmic Tradition," most probably refers to a specific time, and tends to release man from any responsibility and even from sin. It is known that, according to ancient commentaries, the emanations of the divine attributes, such as certain angels, tried to oppose themselves to the creation of man and judged him severely. Other narratives of the Cosmic books point to the reintegration of these personal intelligences in the cosmic order ("Lives of Attanee Oannes," "Chronicles of Chi," Volume 2). Most of these texts tend to warn the sensitives not to put blind trust in invisible entities.

These books open up fascinating vistas on various states and degrees of the cosmos in forms commonly known as the seven heavens, gehenna, the Garden of Eden, etc.

The opening pages of the "Cosmic Tradition" were thus summarized by the initiators:

"The Cosmos of Being, that is, that which has form, is described as consisting of four classifications, but one has to understand that these classifications are adopted for the sake of simplification and there is no real division between them. Just as in the rainbow, each color merges gradually into the adjacent colors.

"Of the four classifications, the one of Materialisms is the densest; Etherisms follow in the order of density; Pathotisms are the third, and Occultisms are the most rarefied.

"That which the "Cosmic Tradition" calls the Impenetrable or the Indivisible, is that which religions often call Pure Spirit without form or likeness. "Cosmic Tradition" also uses the term-the Formless. It is said that the Impenetrable is veiled by the Nucleolinus, the Occultisms by the Nucleolus, and the Pathotisms by the Nucleus. These terms are found most convenient because they were often used by advanced physicians and biologists such as Haeckel.

"Tradition teaches that the seven Attributes, or inherent qualities of Adonai (called also the Cosmic Cause of the Materialisms) are manifested in an intermediary region between Etherisms and Materialisms, of which earth and other celestial bodies of similar constitution are the densest.

"Thus, in the immense and magnificent cosmic order, those forces manifesting the Impenetrable and the Indivisible, permeate the entire spectrum of matter, from the most radiant and most rarefied to the densest, according to the receptive capacities of each state.

"The receptive and responsive capacity of each proportional to its evolvement or development It is inspiring to know that sublime, glorious and beneficial forces a around us, and that every step on the path of evolution unite us more firmly with the Divine Indwelling Presence and with the Universal Being, and our individual perfection is limitless due to our ability to serve as a garment for the manifestation of heavenly light As it was said by the royal harpist, the havens proclaim the magnificence of God, and the firmament manifests the work of His Attributes, His Emanations and His Formations:

"This manifestation of the Unique in and through the multiple is the alpha and the omega, the most powerful raison d'etre of the universal Charity. From the most perfect being to the least evolved, each justifiably will declare: 'We and our God are one'."

We have found in Tlemcen some precious manuscripts and especially that of the cosmic books of the six epoch, which the Theons used to give only to some rare advanced adepts to read.

This huge unedited manuscript referring to classification of matter resembles in certain aspect the Cosmic Tradition and at the same time it is considerably different.

At the beginning of the work of the Sixth Epoch it is stated: The Intellectual Cosmic Embryo manifests itself as Light or Intelligence.

The limitless expanse of mixed matter slowly responds to the manifestation of Light or intelligence by leaving its state of passivity for that of activity. It then aligns itself in spheric gradations around the Light of the Cosmic Embryo which veils the unique dual and eternal Germ.

In the sphere, the union between the centripetal or inward tendency, and the centrifugal or outward tendency, or the union of the passive and active states, gives rise to individual formations.

The Book of Confusion and the Book of Conflict tell how the being of light classified the states and degrees of substance, and how the work of forming the Spheric Dominion and populating the seven Avasas was incumbent upon Aba, the second formed active being of light, one with his Origin, and upon Ama, the first formed passive being of light.

The Spheric Domain is that of individualized intelligence represented from degree to degree by Aba and Ama. Beings originating from non-individualized intelligence opposed the constructive work of Aba and Ama. Nevertheless, out of the non-individualized intelligence , there emerged as well some beneficial forces which came to the aid of Aba and Ama. The Avasas are the meeting places of the two orders of intelligence.

"Intelligence and matter constitute Infinity ." Disequilibrium is the effect of wrong mixture between intelligence and matter, while equilibrium will be the result of perfect union between intelligence and matter. Pathetic force comes from the impetus of two separated parts of matter attempting to reunite. It is the only force having the power to undo the wrong blending of intelligence and matter and to create new and better ones.

Out of the fierce impulse of divided matter towards reunion comes all that was, is and will be.

Mavb, an immortal passive formed in relative imbalance, but restored and dedicated to the service of Light, thus answered the question of Amen Horus, the Egyptian king who wished to build a temple for the God of truth: "Gods are only fragments of non-individualized intelligence which can influence sensitives. The earthly representatives of the one who classified all states of beings, and who suffered throughout the ages, are the only ones deserving of honor and praise. Gods divide humanity and attempt to dethrone reason, which is the link between Light and matter."

While observing the earth and its atmosphere, Mavb perceived beings who had survived ancient conflicts there. These are fragments of beings of light, beings of darkness, and beings in whom shadow and light are incessantly struggling. Because of their heroic nature and their survival capacity, these fragments of the beings of light on earth attract to themselves all their superior degrees.

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