Alchemical Traditions, 12




Amor, Corpus Resurrectionis

Paul Scarpari


p. 435 [an erroneous translation, perpetrated (mayhap jestingly) by Julius Evola, and rather slavishly copied by author P.S. (who ought to have known take any-too-seriously Evola's jolly renditions )]

"the expression : without death or 'deathless' (sahaja)." (Evola 1992, p. 206)

{FALSE! The meanings of Skt \sahaja\ are 'congenital, innate, hereditary , original , natural', NEVER 'deathless'.}

{Traits which are innate or inhaerent tend to be enduring; but that cannot quite make the word "innate" a true synonym of "deathless" (though to assert so might make for a classy witticism).}

p. 436 erotic love as figurative of willful death (suicide)

p. 436

"In Platonic literature, love is said to be 'a voluntary death' ... (cf. Hypn[o-]eroto[-]machia Poli[-]phili)."

{'Sleep-sexual-war of City-affectiom', a litterary composition abounding in very strained applications of litterary expressions [deliberately applied for grotesque effect, intended humorously], with allusion to the incongruous collocations of unrelated waking-state events, so typical of dreaming.}

p. 436, fn. 7

"Here, a correspondence between love and wisdom arises :

{The litteral signification of \philo-sophia\ is 'love of wisdom' : but this expression is not intended to suggest that mundane erotic "love" (sexual attraction to the material body of someone of opposite gendre) is in every case "philo-sophical", nor even "wise".}

Henry STATEN, Eros in Mourning : Homer to Lacan (Baltimore & London : John Hopkins University Press, 1995), 126."

p. 436, fn. 8

"Evola's comment on the Todestrieb (death drive) : '... the desire for death is dictated by the idea of a beyond in which the absolute union of the two lovers can take place' : EVOLA, Eros and the Mysteries of Love, 83."

{This is, indeed, the usual motive behind a suicide-pact. But Platonic philosophers do not typically countenance suicide-pacts, but instead are wont to declare worldly love to be as fatuous as is unavailing suicide. As usually, Evola is, in effect, misrepraesenting the wise sobriety of Platonic philosophy.}

p. 437 some distortions of Hellenic metaphysics in Roman applications to funerary monuments

"In Renaissance Platonism, the Hermetic figure of Eros re-emerges as a power personified, loosening or breaking 'the chains that bind the soul to the body'. [Wind 1968, p. 160]

{Despite this Roman application, in true Hellenic metaphysics not Erot-, but Thanatos ('death'), is the god extracting the soul-body from the material body at death.}

Death as the 'ultimate embrace' thus came to be associated with Eros embracing Psyche. ...

{This is another Roman misapplication : for, neither god Erot- nor goddess Psukhe is specifically associated with death in their myth (told in Apuleius and in Loukianos).}

Morta ['death' goddess], the daughter of the Roman goddess of Night (Roman Nox) in Ancient Roman mythology, as well as her counterpart Atropos, the third of the Fates, corresponded ... ."

{The name \A-tropos\ is simply intended to mean 'not to be turned aside', scil., the plans of the Moirai. The Hellenic meaning of 'unswerving' is very poorly repraesented by a Roman goddess having a name meaning 'death'.}

Wind 1968 = Edgar Wind : Pagan Mysteries in the Renaissance. London : Faber & Faber.

{There may have once-upon-a-time have been Etruscan deities occupying the ro^les afterward misapplied in Roman funerary art to Hellenic deities.}

p. 437 rote speech to be uttered by soul of defunct to queen Persephone {though author P.S. (and/or his source) misunderstood direction of the speech}

"the chthonic female deity Persephone, {to} who{m} upon confronting{,} the soul in Hades responds in a Totenpa:sse fragment ;

[quoted from Panofsky 1964, 18] "I am a child of earth and also of starred heaven.

I come from what is pure {viz., rites of Mystery-cult}, {O!} pure Queen of Death;

But fate has brought me here, and the immortals."

Panofsky 1964 = Erwin Panofsky : Tomb Sculpture : Its Changing Aspects from Ancient Egypt to Bernini. London : Thames & Hudson.

p. 438, fn. 12 tomb as womb of earth-goddess (Gaia)

"'Mother is a ... phantom of earth ... . But she is also ... the death-giving mother; ... her womb is a tomb'. [quoted from Fromm 1973, p. 363]

Paracelsus has this to say on the mother ... :

'he who would enter the Kingdom of God must first enter with his body into his mother and there die',

{Surely this odd assertion is intended as a queer comment on the exasperated quaery by Niko-demos : (Eu-angelion kata Ioannes 3:4) "How can a man ... enter the second time into his mother's womb, and be born?"

ELIADE, The Forge and the Crucible, 154. See also Karl S. GUTHKE, The Gender of Death : A Cultural History in Art and Literature. (Cambridge : Cambridge University Press, 1999), passim."

Fromm 1973 = Erich Fromm : The Anatomy of Human Destructiveness. NY : Holt, Rhinehart, & Winston.

Eu-angelion kata Ioannes 3:4

pp. 438-9 (Panofsky 1964, 11, n. 1) certain females designated as "lamiai"

p. 438

"the female vampire (lamiae), who first appear in the German Vulgate editions (Isaiah 34:14 {where \liyliyt\ is otherwise translated 'female screetch-owl'}), transmogrifies into die ungeheure Nacht-Frau (monstrous night-woman)."

p. 439

"the lamiae are maidens who have died 'between betrothal and marriage'".

Ys^a<yah 34:14

pp. 439-41 death in Arkadia

p. 439

"the painting Et in Arcadia ego ... by Nicolas Poussin (1584-1665) [Panofsky 1970],

p. 440

will demonstrate ... the potential for a second death in the intermediate post-mortem state."

"In Arcady, the immortal gods became mortal through Eros".

p. 440, fn. 22

"Francesco COLONNA's Hypnerotomachia ... in a classical meditation on the very themes expressed in Poussin's painting. A later adaptation of the text,

Be'roalde de VERVILLE,

{This author, a satirical humorist, "despite ... thoroughgoing satire in almost every domain, ... preaches a doctrine of laughter" (WVBV, p. 15).}

Le Tableau des riches inventions ... dans le Songe de Poliphile (Paris, c. 1600) sought to expound the alchemical interpretation of Colonna's narrative. Edgar WIND : 'The plan of the novel,

{Be'roalde de Verville's poe:m "L'Alche'mist" is "witty, lascivious, satirical, drawing as it does on the pseudo-scientifical terminology of the alchemist, and ... combines two preoccupations of Be'roalde -- alchemy and a play on images, language and substance." (WVBV, p. 27)}

pp. 440-1, fn. 22

so often quoted and so little read,

{It is often quoted by rhetoricians to furnish examples of deliberate misapplications of out-of-context litterary quotations to incongruous contexts. It is little read otherwise, inasmuch as, if taken litterally by a nai:ve reader, that reader will be apt to be unwittingly misled into all manner of misappraehensions.}

pp. 441, fn. 22

is to 'initiate' the soul into its own secret destiny -- the final union of Love and Death', 104." {Rather, it is to initiate a "Dictionnaire a` dormir en toutes langues." (WVBV, title-page facsimile following p. 38) This would imply its being intended as a dictionary of the significations of various events experienced during dreaming : in all languages, such as those of the heavenly orders of divine "angels" (i.e., Morpheus and of that ilk).}

{NOT SO! It is, instead, meant to demonstrate how, in a dreamy (i.e., inattentive-to-circumstances) state of mind, by out-of-context references one could conceivable be misled into misunderstanding Platonic philosophy as advocating mere sexual activity among mortals as a surefire way to attain some some high-and-mighty honors in postmortem existence. This sort of writing is intended humorously, as a satire on the credulity of uneducated persons who are easily misled by out-of-context quotations. [written 15 June 2018]}

Panofsky 1970 = Erwin Panofsky : "Et in Arcadia Ego : Poussin and the Elegiac Tradition". In :- Meaning in the Visual Arts (Middlesex : Penguin), pp. 340-67.

WVBV = Janis L. Pallister : The World View of Béroalde de Verville : Expressed Through Satirical Baroque Style ... . DE PE'TRARQUE A DESCARTES, XXIII. Paris : Librairie Philosophique J. Vrin, 1971. &dq=

{Ne'er-the-less, it may be feasible to involve erotic activities of mortals in assuring an enhanced post-mortem status (viz., assurance of redincarnation under favorable circumstances) -- but only, as in the Kaula metaphysics (and in its successor, the Bodish [especially the Sa-skya and rN~in-ma varieties of] Vajra-yana; namely by entailing occult facets of dream-yoga or, at the least, caerimonial-and-fervent appeal to the deities in control of the praeternatural mechanisms of dream-yoga.}

p. 441 immaterial puissance of the defunct

"R. A. Schwaller de Lubicz ... spoke [1985, p. 150] of

a post-eschaton spiritualisation of matter and a postlapsarian body :

{After the death of one's material body, one (or rather, the psychopomp guiding one's unconscious) will pass through a spiritual world-order during such temporary lapse into unconsciousness : the unconscious as such being then confined within a quasi-aithereal body.}

'At the end of humanity is man without body : substance within puissance'."

Schwaller de Lubicz ... spoke 1985 = Isa Schwaller de Lubicz (transl. by Andre' & Goldian vanden Broek) : The Egyptian Miracle : an Introduction to the Wisdom of the Temple. Rochester (VT) : Inner Traditions Internat.

p. 442 Middle/Intermediate Orient

"The ontological-hypostatic imaginal world of transfigurations and theophanies (mundus imaginalis) prefigures ... the animated subtle body ...; a process of exaltation

which subtly alludes towards an incorporeal ... state ... .

{lacking a material body, but not lacking a subtle body}

Henry Corbin's hermeneutical dialectic situates [1994, p. 117]

the imaginal world of transfigurations (mundus imaginalis -- <alam al-mithal {-mital}), Middle Orient, or subtle World ... (mundus archetypus), at the limen {'border'} of transcencus {sic! : read \transcensus\ 'surmounting'} -- an imaginal demarcation (a transconscious pleromatic limit) accessed through the intercessory agency of angelic intelligences ... .

{This nomenclature must identify the archetype-world (the grammar-defined realm of the grammatically universal substantives, i.e., common nouns -- as distinguished from the grammatically particular substantives, i.e., propre nouns), with the divine realm whence are imparted the divinely originated, or praeternaturally charged, revelations of theocratic significance, to piously receptive saints. This could be feasible via application of the Zarathustrian aequivalent to the Platonic eidola (which are known as "archetypes" when of metaphysical significance), to wit, "fravas.i", which are subtle-bodied immortal divine animal-and-vegetable counterparts to their material-bodied mortal correlatives.}

The mundus imaginalis as a comparable deathless situs (Suhrawardi's 'Intermediate Orient') [Corbin 1954, p. 257], allows for the manifestation of the apparitional form of autochthonic essence ... in creatural form; ... analogous to a 'theatre' ... of the apparition appearing in theophanic form."

Corbin 1994 = Henry Corbin : The Man of Light in Iranian S[.]ufism. New Lebanon : Omega.

Corbin 1954 = Henry Corbin : Avicenna and the Visionary Recital. Princeton Univ Pr.

pp. 442-3 invisible secret place where tarry the souls of the defunct

p. 442

"Agrippa, in reference to Irenaeus' account ... of the Valentin-

p. 443

ians, described [DOPh III] a descent to 'the middle of the of the shadow of death', 'where the souls of the dead were ...' ... . Further on, he mentions [DOPh XLI; 1993, p. 599] 'some invisible place' 'and there ["souls"] tarry ...'. ... .

... the magisterial Agrippa [1993, p. 600] in his exegesis of the Enchiridion suggested that 'the time which is interposed betwixt the death of a man and the last resurrection, containeth the soul in secret receptacles'.

Undoubtedly, this alludes to the imaginal pleromic world ..., and the puissances of palingenesis."

{"Undoubtedly"? It would be very much a strained force-fit to allege that Christian (and Muslim -- both derive from the Peres.iy/"Pharisaic" doctrine of resurrection involving [according to Qabbalah] "a dew of lights" bedewing the "luws." 'coccygeal bone') resurrection -- this resurrection-body being immaterial, either caelestial or telestial -- could somehow be aequated with redincarnation into another very ordinary material body.}

DOPh = De occulta philosophia.

Agrippa 1993 = Heinrich Cornelius Agrippa (ed. by Donald Tyson) : Three Books of Occult Philosophy. St Paul (MN) : Llewellyn.

{Now, there may be some satisfactory mode for identifying "the resurrection-body" of Valentian, and/or of S.uwfiy, metaphysics with the subtle body attributed (in Bodish Vajra-yana) to the Antara-bhava (Bar-do) state during the time-interval [considered to be some 49 nychthemera in Bodish Vajra-yana] betwixt death and redincarnation. Certainly, the Bon description [attested in ideographic-writing scriptures conserved by the Na-khi of Yun-nan] of the soul-of-the-defunct's riding on horseback (to wit, on a praeternatural horse resembling the Eddic Sleipnir) through the Bar-do : this may be quite closely likened the horseback-ride by Baldr's brother Hermo`d into Nifl-heim of the defunct.}

pp. 443-4 the postmortem soul {Bar-do body} "in eclipse"

p. 443

"As for the soul in eclipse {"When, [O!] SURYA {the sun-god}, the son of the Asura SWARBHANU, overspread thee with darkness" (R.c Veda 4:2[:3]:8[40]:5)}, ...

{During the New Kingdom of TL-MRJ, the books painted on the walls of the royal tombs indicate that entities in the Netherworlds enjoy only a single hour of sunlight in each nychthemeron, for gates similar to locks of a canal seal off sunlight from the other hour-regions at all other times.}

Giordano Bruno will further illuminate the multifaceted mysterion ... . ...

{According to occultists, the sun (surya) is visible (via "2nd sight") as a multifaceted jewel (known as the "soul") situated in the body on the level of the solar plexus : the "Dwelling Place of the Jewel" is at the "Solar Plexus", "ignited by ... the energy from the Sun" ("ESPC").}}

Dialectical postulates such as the soul ... '... being dead in itself and living in the object' (Eroici furori II:351)

{Among the subtle bodies, the telestic is the one whose existence is dependent on an object : in this case, on the transcendent faceted jewel (which is the soul) -- instead of on an ordinary material idol. [written 16 June 2018]}

change our perspective ... . ... . ... Henry Staten astutely concluded [1995, p. 109] : 'what we mistakenly call life, organic life,

is only a dark figure for a transcendent reality the essence of which

{"For now, we see through a glass, darkly; but then, face-to-face : ...

p. 444

repels death absolutely'."

then shall I know ... ." (Ist Epistole to the Korinthioi 13:12)}

Deathless being (hyperousion), that paradoxical inflection, at once mesocosm and intermonde, penetrates to the very core of coincidentia oppositorum of Heraclitus and Nicholas of Cusa."

R.c Veda, 4th as.t.haka, 2nd adhyaya, 3rd anuvaka, 8th sukta -- H. H. Wilson (transl) : Ṛig-Veda-sanhitá : A Collection of Ancient Hindu Hymns. London : William H. Allen & Co, 1857. Volume 3, p. 297.

Ist Epistole to the Korinthioi 13:12

p. 444 the kiss of death (quoted from Giordano Bruno : Eroici furori 2:1:47; 1:4:19)

"The death of lovers, which starts from supreme love, is called ... the mors osculi or deah by the kiss;

{This might refer to something alike to In-anna's (and somewhat similarly Kirke's) transforming of men (her successive husbands) into beasts.}

this same death is everlasting life, which man can have at his disposition at this time and in effect forever."

{This might refer to something alike to Eres^-ki-gal's acquiring (from In-anna) as a subsidiary husband of hers (at first displayed over her throne as a "trophy husband"), the hero Dumu-zid.}

pp. 444-5 the death-bringing kiss {cf. that imparted by Ioudas Iskariotes = \>is^ Qeryowt\ 'man of Qeryowt' in \Mow>ab\, an <arabic verbal-participle name from \>owb\ 'summon the dead'}

p. 444

"The expression mors osculi/mors osculum ('Death of the Kiss' ...) first appears in Patristic and Chaldean{-Oracular} the[o]urgical texts. It is also described ... particularly in descriptions of the death of the Virgin Many attributed Apollonius. It reappears in the oeuvres of Pico della Mirandola and Giordano Bruno, particularly in the ... binsica of Pico's Commento (a commentary on Marsilio Ficino) and Bruno's Eroici furori ... . Pico and the Renaissance Platonists, in turn, derived their knowledge of the mors osculi from {pseudo-}Plutarch's On the ei at Delphi ... . [Wind 1968, p. 60] ... .

... Pico remarked on the concomitant states ... during mors osculi :

[quoted from della Mirandola : Commento III,viii] Through the first death, which is only a detachment of the soul from the body ... the lover may see the beloved celestial Venus ... and by reflecting on her divine image, nourish his purified ... joy;

{Detachment of the "soul" from the material body is not necessarily any manner of "death", but may be experienced in trancing, in dreaming, in projection of the astral body, etc. Seeing (while quite alive) of divine persons is usual in dreaming, in false awakening, etc.}

but if he would possess her more closely ... he must die the second death {! the term "2nd death" is often employed with the connotation of complete severance from any assistance from the deity} by which he is completely severed from the body ... and ... can have with the celestial beloved ... the union ... ."

{A divine entity may possess a mortal being, and not contrariwise. Such possession can occurr in trance (when abetted by communal invocation or evocation. with hymns accompanied by instrumental music); "death" of the material body is quite unnecessary and would be superfluous, if not an absolute hindrance.}

p. 445

"Giordano Bruno argued ... that the soul descends into mortal 'sleep' (sonno) through mors osculi : 'The death of the soul, that the [Qabbalists] call the death by kiss, represented in the Canticle of Solomon'."

{FALSE! No sort of "death" is described nor implied nor "repraesented" in the Song of Songs (S^iyr ha-S^iyriym), which is simply the wording for a highly formal (especially a royal) wedding-caerimony.}

{The expression "petite mort" ('little death') was used as periphrasis for "syncope" (i.e., fainting) in 17th-century French literature ("LDOWSS", p. 68, fn. 9).}

"LDOWSS" = Mariacristina Natalia Bertoli : "The (Little Death) of Otherness in Wide Sargasso Sea". In :- Maria Isabel Romero Ruiz (editrix) : Women’s Identities and Bodies in Colonial and Postcolonial History and Literature. Cambridge Scholars Publ, Newcastle-upon-Tyne, 2012.pp. 61-78.

{Now, it well be be that in the course of a man's kissing a goddess in his dream (or correspondingly, woman's kissing a god in her dream), that the mortal dreamer will become perturbed in the event of suddenly awaking at the result of too-long protraction of such kissing -- for, the mortal dreamer's eyesight will have, in that case, for too long an interval of time, been obscured by the blurringly all-too-nigh proximity of the mortal's dream-eyen to the deity's dream-body (insufficient sensory imput from dream-eyesight leading to termination of the dream). The mortal mental's perturbation at such unwished-for separating from the divine spouse may be felt (sentimentally) as if (figuratively speaking) "worse than death" -- but the whole process leading to such awaking can readily-well be evaded simply by the mortal's confining any kissing to some non-obstructive-to-eyesight portion of the divine spouse's body, such as the back of the hand (which may be regarded appropriate for propre etiquette of kissing in a dream). [Thus, when a gentleman is politely kissing the back of a lady's hand in public (as is customary in Italy), he is, in effect, treating her as a high-goddess and himself as as her humble servant.} [written 4 July 2018]

p. 445 "blinding" of Erot-; prophetic "blindness"

"The 'blinding' of Eros, which Pico first {the 1st among Italian renaissance authors} postulated, reappeared as

{Foolish falling in love (especially by couples who had so little in common that they would soon separate) was sometimes figuratively (playfully) described as Cupid's having shot the couple while he was not attentive or was blindfolded or was temporarily blind.}

the nine blind lovers, the 'prophetic blindness' of the Eroici." (De Leon-Jones 1997, p. 6; Culianu 1987, p. 71)

{This is also figurative, to indicate (jokingly) that divine inspiration can indicate truths, even if the divinely-inspired seer may be uneducated, illiterate, or otherwise incapable of reading litterature.}

Most significantly {if humorously-intended figures-of-speech can be called "significant"}, the Eroici contained seven emblems alluding to the mors osculi ... ." (De Leon-Jones 1997, p. 155)

De Leon-Jones 1997 = Karen Silvia de Leon-Jones : Giordano Bruno ... : Prophets, Magicians, and Rabbis. New Haven : Yale Univ Pr.

Culianu 1987 = Ioan. P. Culianu : Eros and Magic in the Renaissance. Univ of Chicago Pr.

p. 445 the nature of death

"For Bruno, death was

an alchemical disassembling (kaivalya)

{The basic meaning of \kaivalya\ is 'isolation' or 'abstraction' (not 'disassembly'); only figuratively can it mean 'detachment of the soul from matter' (in the sense that the soul is then isolated from matter).}

of the metaphysical body (currus {a word figuratively employed in this context} subtilis);

{The meaning of \currus\ is 'chariot' (particularly, 'trimphal chariot'), never 'body'. However, both in the Tao-Te C^>in and in Bauddha litterature, the chariot is treated as paradigm (basic instance) for objects which can assembled and disassembled.}

as he stated in the Spaccio [De Leon-Jones 1997, p. 153] 'death is nothing but the divorcing of parts joined in a composite' (a view identical with the totus homo of Erasmus of Rotterdam)."

{In Bauddha litterature, the skandha-s ('constituents' [in this context : scil., 'of the mind']) can be so disconnected at death so as to praeclude further incarnation, thus becoming free from possible suffering; but only for someone who during life hath become an arhant : otherwise, prompt redincarnation must occurr, with all mind-connections as yet intact.}

"Essentially, Bruno's oeuvre reveals a strong concern with the renovatio of the subtle body, a transformation equally implicit in both the mors osculi and mors philosophorum {litterally. 'death, of philosophers'} (the 'philosophical death') --

the stage when the soul ... eclipses corporeality in excessus; for Evola [1995, p. 105] 'it is ... a question ... of a soul so concentrated in its power, that it unmakes the body'." {rather a jocose expression}

{These statements approximate the Bauddha understanding, which differeth only in being more praecise and detailed : by detailing the skandha-s, describing the stages of the mind in the process of dying, etc.}

Evola 1995 = Julius Evola : The Hermetic Tradition. Rochester (VT) : Inner Traditions.

p. 445 De Lubicz's lucubrations on death

"for Schwaller de Lubicz [1985, p. 20], 'there is still a possible vital subconsciousness within apparent death,

{The conscious mind is essentially under supraconscious (i.e., divine) control); with any subconscious effects operating only of the levels of functioning of the material body, and which thus are irrelevant to a mind which already hath departed out of the material body; and there will be no further connection with the material body after withdrawal from it of the "silvern cord" extended out of the aitheric body.}

and an innate life of matter after suppression {i.e., disintegration and withdrawal} of the subsconscious ... .

{The rudimantary consciousness innate to ordinary matter (such as is discussed by Alfred North Whitehead) will always be praesent; but is irrelevant to the refined consciousness of an incarnating soul (which is inhaerently independent of matter).}

Definitive death does not exist {perhaps not to materialist medical "science"; but it doth exist very definitely from the viewpoint of souls themselves};

{Definite death (of the material body) can be well-defined from the standpoint of a departed soul, which hath no remaining means of re-entry into its former soul; and by now is aimed, instead, at seeking another material body (usually an embryo as yet unoccupied by any other soul).}

there are only changes of non permanent states'."

{Consciousness itself is possible only on account of its continual changing : the process of change is the only permanent factor -- but that is not the same as saying that consciousness doth not (or cannot) exist. Likewise for any other process (including death : it is definitive).}

De Lubicz 1985 = Schwaller de Lubicz : Esotericism & Symbol. Rochester (VT) : Inner Traditions.

p. 446 "sublime power" & "concatenation of souls" [our comments written 18 June 2018]

"for Agrippa [1993, p. 613], immortality is not possible unless the soul is 'united to a more sublimed power'.

... a concatenation of souls, continually incarnating collectively with others in the living subject (ibbur {\<ibbuwr\ 'praegnancy. conception' (H-ED, p. 250a), cognate with \<ubbar\ 'embryo' (H-ED, p. 250b) : both apparently from Strong's 5669 \<abuwr\ 'stored corn', perhaps cognate with \Gabir\ 'recrudescent' and with \>iGbirar\ 'grudge' (DMWA, p. 778b)}),

{Such "stored corn" would be aequivalent to the "seeds of karman" (especially of unfavorable karman, which may be the continued grudges held by other persons adverse to the person in whom the unfavorable karman is stored), and which, when such seeds sprout, can recrudesce and result in effects.}

as described in ... treatises derived from Isaac { 'laughter'} Luria.

Consequently, resurrection through Sophia ... remains prominent in alchemical doctines. {The temporary resurrection of WSJR is facilitated by goddess H.QL-t ('magic', in the form of a divine bird : the hovering of female divine bird Ruwh. Qadas^ 'Spirit Holy') at the behest of goddess LS-t. This is aequated ritualistically with the sprouting of corn from the green cadavre of WSJR.}

"when we misidentify with our bodies (egotism) rather than realizing our divine nature (ignorance), we allow pleasure and pain (attachment and aversion) to guide us, and we wrongly fear death as the end of our lives (fear of change).  When we buy into our earthly existence, we allow the seeds of karma to take root." ("IYK")

This leitmotif appears explicitly in the verse of Guido Cavalcanti, a noted member of the Fedeli d'Amore and a contemporary of Dante Alighieri.

Cavalcanti carried the view that the mortal soul {should be : "mortal seeds-of-calamity"} (first propounded through the Aristotelian exegesis of Averroe:s) is ultimately subject to the absoluteness of the Sophianic."

{In the rite demonstrating the ephemerality of the resurrection of WSJR, the sprouted corn is allowed to wither-and-die. This would repraesent the evanescence of unfavorable karman, once the relative insignificance of the material universe be sincerely recognized and pragmatically acknowledged.}

H-ED = Dob ben-Abba : Hebrew-English Dictionary. Massada Pr, 1977.

"IYK" = "It's Your Karma: How Karmic Seeds Take Root ...".

{"The annual festival involved the construction of "Osiris Beds" formed in shape of Osiris, filled with soil and sown with seed.[33] The germinating seed symbolized Osiris rising from the dead." (W:"O--DT&I")} {It sprouted in "a green wooden box shaped like Osiris. ... The seedlings would sprout inside the dark tomb ..., but then they, too, would wither and die" (DGNAE, p. 52).}

{"Isis joined the fragmented pieces of Osiris ..., and briefly brought Osiris back to life ... .

This ... gave her time to become pregnant by Osiris before he again died." ("13. Osiris" & "SGE")}

W:"O--DT&I" = Wikipedia article "Osiris" -- "Death or Transition and Institution ...".

DGNAE = Stephanie Thornton : Daughter of the Gods : A Novel of Ancient Egypt. New American Library, 2014.

"13. Osiris".

"SGE" = "The sun gods in Egypt".

p. 446. fn. 48 Dante's alchemy of death

"Dante Alighieri is cited as an alchemist-philosophus along with 160 others in Magister Daniel Stolcius's summa Hortulus Hermeticus, c. 1627. Stolcius reportedly believed that bolth Dante and Galen knew the secret to a 'love potion' via the image of a fountain depicted on a medaliion (the alchemical alembicus), essential in producing the quinta essentia. ... C. S. GUTKIND, 'Dante Alighieri Alchymicus Amoris', Journal of the Warburg and Courtauld Institutes vol. 3 (1939-40):153-55."

p. 447 bewitchment by samsara

"Bruno identified as all matter constituting the feminine-telluric (materia e feminina) ...

the world of the object (samsara)

{The meaning of \samsara\ is 'transitory', not 'object'.}

in Indo-Tibetan tenets, with what Julius Evola enigmatically described [1995, p. 75] as 'bewitchment of the terrestrial'."

{That which may be ainigmatic here could be the phrase "the terrestrial" : it ought to be "the TELLuric", in reference to the 7 jewel-gravelled Underworlds known (in the puran.a-s) as \TALa\, the 1st (counting downwards) being ATaLa = ATLantis.}

p. 447 exit of soul from body at death; divine raven-of-speech

"In the Ars moriendi the soul is said to exit the body through the mouth ... . Pliny the Elder recounted an anecdote to the death of Aristeas of Proconnesus, recalling

[Agrippa 1993, p. 631] 'the soul of Aristeas was seen to fly out of his mouth' (Natural History, 7.53)." {This is the year, ante-ChrE, of the founding of Roma : do note that the hill reached by crossing the bridge (in Latin, \PONT-\) over river Tiberis to the PONTiff's residence, is the VATICANus, the name is whereof is cognate with Old Norse \ O`DINn\ and with Old High German \WUOTAN\.}

{This could be related to Huginn ('thought') and Muninn ('memory'), the pair of ravens who, as his pet-birds, counsel high god O`DINn (according to the Edda).}

p. 449 how Dante Alighieri's sacred heart is glorified by my lady (goddess) named 'Intelligence'

"In 'greeting' the soteriological Madonna Intelligenza : ''Love' awakens the sleeping 'Lady' and gives her Dante's heart to eat'. [Evola 1995, p. 127, n. 3]

In the Vita Nuova, Dante beholds his own flaming heart in the hands of the Lord of 'fearful aspect', who holds aloft the lady of salution, enunciating : Vide Cor tuum (Behold thy heart!) ; 'her image, her 'greeting', and her idea transform Love from a potential state to an actual state ...'." (Evola 1991, p. 197)

Evola 1991 = Julius Evola : Eros and the Mysteries of Love. Rochester (VT) : Inner Traditions.

p. 451 various appellations of goddess Sophia

"Among numerous appellations in hermeneutics, Sophia appears as

the divine Imaginatrix (Hadrat {\hadr\ 'to abandon, relinquish (time honored principles, etc.)' [DMWA, p. 1198b]}) in Persian Illuminationism ...,

and the pleromatic Fat{.}ima {\fat.iym\ 'weaned' (DMWA, p. 843a)}-Sophia." (Corbin 1990, pp. 267-9; Corbin 1977, pp. 51-73)

Corbin 1990 = Avicenna and the Visionary Recital.

Corbin 1977 = Spiritual Body and Celestial Earth.

pp. 454-5 aspects of the lady (goddess) named 'Sapience'

p. 454

"the redemptive figure of the Donna Sapienza who 'greets' Boetheus {probably intended as the Averroist philosopher Boetius of Dacia, who "associated with" the Averroist philosopher Siger of Brabant, also mentioned by Dante Alighieri} in the Consolatio Philosophiae;

p. 455

hence ... epiphanic apparition ... of inspiratrice figures of the Fedeli d'Amore :

Dante's Beatrice di Fosco Portinari;

Petrarch's Laura de Noves;

Guido Calvacanti's Giovanna;

Dino Compagni's l'amorosa Madonna Intelligenza;

Cino da la Pistoia's Selvaggia; et al."

p. 455 Zarathustrian female guardian-angel (guiding the soul of a dead man) DAENA {= Skt feminine-gendre form *\DHYANA\ 'trance'}

"farvashi-fravarti : Angel Daena, who as feminine daimon-paredros and Virgin of Light, gives guidance to the soul crossing the 'Bridge of Cinvat', separating 'the two universes' [Corbin 1957] :

The manifestation of celestial Beauty in the person of the Angel Daena ... provokes in the one to whom it is manifested a surge of love, strong enough to break all bonds and norms of the terrestrial condition" (Corbin 1971-2, vol. 2, p. 233).

fn. 81 "This figure ["Daena"] ... ecstasy can anticipate it to various degrees, from mental vision to the state of raptus" (Corbin 1990, p. 21).

Corbin 1957 = Henry Corbin : "Cyclic Time in Mazdaism and Ismailism". In :- Man and Time : Papers from the Eranos Yearbooks. BOLLINGEN SERIES XXX.3. Pantheon Bks. pp. 137-44.

Corbin 1971-2 = Henri Corbin : En Islam Iranien : Aspects spirituels et philosophiques. 2 voll. Paris : Gallimard.


Aaron Cheak (ed.) : Alchemical Traditions from Antiquity to the Avant-Garde. Numen Bks MMXIII, Melbourne (Victoria), 2013.