#seven hermetic principles | Explore Tumblr posts and blogs

high-priestess-house · 5 months ago

Text

𝖀𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌 & 𝖀𝖘𝖎𝖓𝖌 𝕸𝖆𝖌𝖎𝖈𝖆𝖑 𝕮𝖔𝖗𝖗𝖊𝖘𝖕𝖔𝖓𝖉𝖊𝖓𝖈𝖊𝖘

Witchcraft magical correspondences refer to the associations made between various objects, substances, times, and events with specific magical effects or purposes. These correspondences have deep historical roots and derive from a blend of multiple sources, including ancient alchemy, early science, cultural symbolism, religious beliefs, and intentionality.

Ancient Alchemy

Alchemy, the precursor to modern chemistry, played a significant role in shaping magical correspondences. Alchemists sought to understand the mysteries of matter and the transformation of substances, often imbuing their experiments with spiritual and mystical significance. For example, the seven classical planets (Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn) were associated with specific metals (gold, silver, mercury, copper, iron, tin, and lead, respectively). These associations were believed to reflect the planets’ influences on earthly matters and human affairs. Alchemical texts also explored the relationships between colors, elements, and spiritual principles, influencing the development of magical correspondences in witchcraft.

Ancient alchemy holds a significant place in the history of science, philosophy, and mystical traditions, influencing various fields and practices, including witchcraft. The importance of ancient alchemy can be understood through its contributions to the development of modern science, its philosophical and spiritual dimensions, and its enduring influence on magical and esoteric traditions.

The Great Work (Magnum Opus): Central to alchemy is the concept of the Great Work, which symbolizes the alchemist’s quest for spiritual and material transformation. This process involves the purification and perfection of substances, often mirroring the alchemist’s inner spiritual journey toward enlightenment and self-realization.

Symbolism and Allegory: Alchemical texts are rich in symbolism and allegory, using metaphors to convey complex philosophical and spiritual concepts. Symbols such as the philosopher’s stone, the ouroboros (a serpent eating its own tail), and the four elements (earth, air, fire, water) encapsulate profound ideas about the nature of reality, transformation, and the interconnectedness of all things.

Hermetic Tradition: Alchemy is closely associated with Hermeticism, a philosophical and spiritual tradition based on the writings attributed to Hermes Trismegistus. Hermetic principles, such as “As above, so below” and the unity of opposites, permeate alchemical thought and emphasize the correspondence between the macrocosm (the universe) and the microcosm (the individual).

Magical Correspondences: Alchemical principles and symbols have been integrated into various magical and esoteric traditions. The associations between planets, metals, and elements in alchemy have become foundational correspondences in many forms of magic and witchcraft.

Transmutation and Transformation: The alchemical goal of transmutation, particularly the transformation of base metals into gold, has a symbolic counterpart in magical practices. This idea of transformation is applied to personal growth, healing, and the manifestation of desires through magical means.

Ritual and Practice: Alchemical rituals, with their focus on purification, transformation, and the attainment of higher states of being, have influenced the structure and content of magical rituals. The use of specific substances, tools, and processes in alchemy has parallels in magical workings, emphasizing the transformation of both the practitioner and the environment.

Alchemy in the Renaissance: During the Renaissance, alchemy experienced a revival as scholars and practitioners sought to integrate ancient wisdom with emerging scientific knowledge. Figures like Paracelsus and John Dee contributed to the development of alchemical thought, blending it with medicine, astrology, and early chemistry.

Psychological Alchemy: In the 20th century, Carl Jung, a prominent psychologist, explored alchemy as a metaphor for psychological processes. Jung’s interpretation of alchemical symbolism as representing the individuation process—the integration of the conscious and unconscious mind—brought new insights into the relevance of alchemy for personal development and psychotherapy.

Contemporary Practice: Today, alchemy continues to inspire both scientific inquiry and spiritual exploration. Modern alchemists, both literal and symbolic, seek to uncover the hidden principles of transformation in nature and the self. The enduring appeal of alchemy lies in its holistic approach, integrating material, psychological, and spiritual dimensions of existence.

Early Science and Natural Philosophy

Early scientific observations and natural philosophy also contributed to the development of magical correspondences. Ancient and medieval scholars often categorized the natural world into elements (earth, air, fire, and water) and humors (blood, phlegm, yellow bile, and black bile), each with specific qualities and effects. These classifications were used to explain natural phenomena and human health, and they found their way into magical practices. For instance, herbs and stones were categorized based on their perceived elemental qualities, and their uses in magic were aligned with these characteristics.

Cultural Symbolism and Mythology

Cultural symbolism and mythology provided another rich source of correspondences. Different cultures imbued animals, plants, colors, and objects with symbolic meanings based on their myths, legends, and folklore. For instance, the oak tree was sacred to many ancient European cultures and associated with strength and protection, while the owl, often seen as a symbol of wisdom in Greek mythology, became associated with knowledge and divination in magical practices. These symbolic associations were passed down through generations and integrated into the magical correspondences of witchcraft.

Religious Beliefs and Practices

Religious beliefs and practices also shaped magical correspondences. Many magical traditions borrowed from the rituals and symbols of dominant religious practices in their regions. In Western Europe, for instance, Christian symbols and saints were often syncretized with older pagan deities and symbols. The use of incense, candles, and specific prayers or chants in magic often mirrors religious rituals, emphasizing the importance of intentionality and spiritual alignment in magical workings.

Intentionality and Personal Experience

The role of intention and personal experience cannot be overlooked in the development of magical correspondences. Practitioners of witchcraft often develop their own associations based on personal experiences, intuition, and the results of their magical workings. This process of individual experimentation and reflection allows for a dynamic and evolving system of correspondences that can vary between different traditions and practitioners. The intention behind the use of a correspondence is believed to be a critical factor in its effectiveness, highlighting the importance of the practitioner’s focus and purpose.

Synthesis and Evolution

Over time, these diverse influences have synthesized into the rich tapestry of magical correspondences used in witchcraft today. Texts such as the “Key of Solomon,” “The Picatrix,” and various grimoires have codified many of these correspondences, while modern practitioners continue to adapt and expand them based on contemporary understanding and practice. The integration of psychological insights, ecological awareness, and cross-cultural exchanges in the modern era further enriches the system of correspondences, making it a living and evolving aspect of witchcraft.

No single person or group decided these correspondences; rather, they evolved organically through the accumulated wisdom and practices of different cultures. Here are some key influences and sources:

Ancient Civilizations

Egyptians: Ancient Egyptian priests and magicians developed extensive knowledge of correspondences. They believed that everything in nature was interconnected and that specific plants, stones, and symbols held particular powers. Their practices were recorded in texts like the Ebers Papyrus and various temple inscriptions.

Greeks and Romans: The Greeks and Romans contributed significantly to the development of correspondences, particularly through the work of philosophers and physicians like Hippocrates, Theophrastus, and Pliny the Elder. Their writings on herbalism, astrology, and natural philosophy helped establish connections between natural elements and their supposed properties.

Celts: The Druids of the Celtic world had a deep understanding of nature and used various plants, trees, and natural phenomena in their spiritual and magical practices. Their knowledge was passed down orally and later recorded by Christian monks.

Medieval and Renaissance Europe

Medieval Herbalists and Alchemists: During the Middle Ages, herbalists and alchemists in Europe studied ancient texts and conducted their own experiments. They documented the properties of plants, minerals, and metals in texts like the “Materia Medica” and various grimoires. Alchemical traditions, which sought to transform base materials into higher forms, also contributed to the understanding of correspondences.

Astrology: Medieval and Renaissance astrologers played a significant role in establishing correspondences, particularly through the association of planets with specific days of the week, metals, and plants. The writings of figures like Ptolemy and later Renaissance magicians like Cornelius Agrippa and Paracelsus were influential in this regard.

Eastern Traditions

Chinese Medicine and Taoism: Traditional Chinese medicine and Taoist practices developed a system of correspondences based on the Five Elements (Wood, Fire, Earth, Metal, Water). These elements were connected to various aspects of life, including organs, emotions, seasons, and directions. The “Huangdi Neijing,” an ancient Chinese medical text, is a key source of this knowledge.

Indian Ayurveda and Hinduism: Ayurvedic medicine and Hindu spiritual practices established correspondences between herbs, gems, times of day, and deities. Texts like the “Atharva Veda” and various Ayurvedic treatises documented these associations.

Modern Influences

Grimoires and Occult Literature: From the Renaissance onward, numerous grimoires (books of magic) compiled and expanded upon earlier correspondences. Notable examples include the “Key of Solomon,” “The Lesser Key of Solomon,” and “The Picatrix.” These texts were influential in shaping modern Western magical practices.

The Golden Dawn and Modern Witchcraft: In the late 19th and early 20th centuries, the Hermetic Order of the Golden Dawn and similar occult organizations synthesized various magical traditions, creating detailed systems of correspondences. Influential figures like Aleister Crowley and Dion Fortune contributed to this synthesis. In the mid-20th century, Gerald Gardner and others who founded modern Wicca drew upon these traditions, further popularizing and systematizing magical correspondences.

Conclusion

Magical correspondences are the result of centuries of observation, experimentation, and synthesis by various cultures and traditions. They were not decided by any single individual or group but evolved over time through the collective wisdom of countless practitioners. Today, they continue to be an essential part of many magical and spiritual practices, providing a framework for understanding and working with the interconnectedness of the natural and spiritual worlds.

400 notes · View notes

talonabraxas · 2 months ago

Text

“As above, so below, as within, so without, as the universe, so the soul…” Hermes Trismegistus

Tree of Life 'As Above, So Below' Talon Abraxas

The Seven Principles taught by Hermes Trismegistus

These are the seven principles taught by Hermes Trismegistus, also known as Hermes, the Greek God of travelers/thieves/commerce and the messenger of the Gods. He was also known as the great priest Thoth to the Egyptians.

“….it is understood that these ideas where passed from Master to Initiate for generations, for the purpose of personal growth and with the intention of achieving a greater and deeper understanding of the self, the world and beyond. For the student of religion, philosophy and science, the Hermetic teachings act as the key to tying all of the different schools of thought into one cohesive body of knowledge.”

The Seven Principles of the Universe:

1. Principle of Mentalism: “All is Mind” 2. Principle of Correspondence: “As is above, so is below. As is below, so is above.” 3. Principle of Vibration: “Nothing rests; everything moves; everything vibrates.” 4. Principle of Polarity: “Everything is dual; everything has an opposite, and opposites are identical in nature but different in degree.” 5. Principle of Rhythm: “Everything flows, out and in; the pendulum-swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left- rhythm compensates.” 6. Principle of Cause and Effect: “Every cause has its effect; every effect has its cause.” 7. Principle of Gender: “Everything has its masculine and feminine principles.”

46 notes · View notes

melliae · 5 months ago

Text

Assorted Pharos/Ryoji Thoughts

So, huh, don’t expect something too meaningful or conclusive for this. It’s quite literally just me rambling about the possible connections and influences Pharos and Ryoji have as they come. Quite messy, and it may not make much sense…

Phallus and Birds

As I said in my post about Nyx, Pharos’ japanese name (“ファルロス”) isn’t a word that exists. It’s a combination of “ファルス” (“Phallus”) and “ファロス” (“Pharos”, as in the lighthouse of Alexandria). The two of them mark him as the masculine aspect of the Star Eater (i.e., its psyche), while its body remains as the feminine or maternal one.

“In this sense, the concept of matter is also only one archetypal representation among many others; indeed the concept of matter derives from the archetype of the Great Mother. [...] The archetype of the Father, that is, of the mind, is the polar opposite.” - Psyche and Matter, by Marie-Louise von Franz.

This divide is important to make clear, since it harks back to one of the fundamental inspirations mentioned by the FES Fan Book: Jung’s childhood dream about “Father Phallos”. I’m not going to explain it since it’s somewhat long, but the gist is that it acted as one of the foundations of Jung’s work, as seen with Seven Sermons to the Dead:

“Spirituality conceiveth and embraceth. It is womanlike and therefore we call it mater coelestis, the celestial mother. Sexuality engendereth and createth. It is manlike, and therefore we call it phallos, the earthly father.” - Sermo V.

I’m not going into detail about what Jung exactly meant by “womanlike” or “manlike” beyond pointing out it is more akin to the Yin and Yang division, but through western or hermetic lens.

While the parts of sexuality and creativity are better represented by Ryoji for obvious reasons, the identification between Pharos and Father Phallos is still important because it points to the former’s future as the “son” or “avatar” of “Dea Luna Satanas”.

I put Systema Munditotius here again because it’s a graphical summary of the cosmology and psychological principles presented in Seven Sermons, showing how the human mind is a whole that encompasses all dualities. But instead of focusing on the vertical axis this time, I’m going to explain the horizontal one, where we can see:

The Emptiness (the black circle named “Inane”) at the leftmost extreme, whose dissolving and destructive capacities are manifested in the figure of “the Devil”, represented by the waxing moon—the so-called “Dea Luna Satanas” or “Goddess Moon Satan”.

The Fullness (the white circle named “Plenum”) at the rightmost extreme, with its creative capacities manifesting in the golden circle called “Deus Sol”, the Godly Sun.

Now, despite the presence of another Devil-like figure in the series (Nyarlathotep, with the japanese version of Eternal Punishment directly calling him “the archetype that destroys humans egos”), it’s undeniable the connection between Nyx as the moon and, well, the lunar Satan described in the Sermo IV:

“The dark gods form the earth-world. They are simple and infinitely diminishing and declining. The devil is the earth-world’s lowest lord, the moon-spirit, satellite of the earth, smaller, colder, and more dead than the earth.”

And that’s where the other half of the left side enters: the Devil-Moon is the root of everything that’s “physical”, the “visible” and “sensual” spirits of earth (the green circle named “Mater Natura”) that manifest through the sexuality of the Phallos, who lies in the “depths of the earth” according to Jung’s dream—in the unconscious, with the Dark Hour being a symbol of it. That’s to say, Father Phallos and thus Pharos are the result of the countless souls that are attached to earth, of people dead in spirit and alive in bodies—of the Lost, and those who transmogrify each night, and those who have lost all hope.

However, unlike Pharos, the Avatar doesn’t show many “sensual” details, despite the entire Fool’s Journey it/he recited being a perfect metaphor of the earthly/gross side of life (i.e., you are born, you grow, you die); on the contrary, it presents a couple of celestial characteristics. The meaning of these properties lie on the other half of the right hemisphere, in the heavenly sphere that the wise kin of the Sun inhabits, communicating with the receptive nature of the human soul (or Celestial Mother) in the form of a white bird—the Holy Spirit.

“The white bird is a half-celestial soul of man. He bideth with the Mother, from time to time descending. The bird hath a nature like unto man, and is effective thought. He is chaste and solitary, a messenger of the Mother. He flieth high above earth. He commandeth singleness. He bringeth knowledge from the distant ones who went before and are perfected. He beareth our word above to the Mother.” - Sermo VI.

Yet, due to Nyx’s body being a shadowy reflection of the Heavenly Mother, it’s to be expected the Bird too becomes twisted, from a pure white dove into a pitch-black crow. There’s no need to go over all the references to black birds during the game, from Tartarus to Nyx Avatar—the messenger or “angel” of Nyx.

So, on one side we have Death as a Shadow, primitive and all-consuming, and on the other we have Ryoji, a conscious being filled to the brim with love and energy. Pharos is, then, the in-between, the liminal state between consciousness and unconsciousness, a baby that’s trying to break free from the grip of the unconscious’ “womb”, yet joins the “divine” with the mortal.

“The "child" is born out of the womb of the unconscious, begotten out of the depths of human nature, or rather out of living Nature herself. It is a personification of vital forces quite outside the limited range of our conscious mind; of ways and possibilities of which our one-sided conscious mind knows nothing; a wholeness which embraces the very depths of Nature.” - Archetypes and the Collective Unconscious.

Be it from Nyx or the protagonist/Makoto himself, Death/Pharos/Ryoji, from the moment his being was fragmented, sought separation and division, to know where his essence began and ended. He was trying to create himself. That’s the most beneficial manifestation of the Phallos: the birth of a “sun” or (primitive) consciousness through the active energy of the unconscious.

“The psychic life-force, the libido, symbolizes itself in the sun or personifies itself in figures of heroes with solar attributes. At the same time it expresses itself through phallic symbols.” - Symbols of Transformation.

An event comparable to the separation of the waters through the spirit (or “dove”) of God himself, or to the eating of the fruit of knowledge upon the serpent’s goading. That’s to say, a manifestation of the beginning of individuation, the development of the—his—Self out of the unconscious’ waters.

Introversion and Extraversion

Makoto is introverted and Ryoji extraverted.

…

Okay. That isn’t something new, like, at all. But it’s a good start, since I’m not referring to the popular conception that we have of introversion and extraversion, but to the jungian one, explained in Psychological Types:

“The introvert’s attitude is an abstracting one; at bottom, he is always intent on withdrawing libido from the object, as though he had to prevent the object from gaining power over him. The extravert, on the contrary, has a positive relation to the object. He affirms its importance to such an extent that his subjective attitude is constantly related to and oriented by the object.”

I went into a deeper explanation in my post about Philemon’s and Nyarlathotep’s Types, but the above is the main idea: the introverted individual focuses inwards, in the inner realm of the universal “subjective factor” or unconscious, and the extraverted individual focuses their energy into the external world and its objects, relating to the present. As a compensatory method, the differentiated attitude of consciousness will be opposed by the acquisition of the contrary attitude within the unconscious, giving rise to psychic wholeness and certain peculiarities that, for the moment, aren’t important.

Now, with that out of the way, I want to focus on a particular scene described by the book, about an interpretation of Spitteler’s “Prometheus and Epimetheus”, with Jung concluding that the brothers are representations of introversion and extraversion respectively:

“For just as Prometheus makes all his passion, his whole libido flow inwards to the soul, to his innermost depths, dedicating himself entirely to his soul’s service, so God pursues his course round and round the pivot of the world and exhausts himself exactly like Prometheus, who is near to self-extinction. All his libido has gone into the unconscious, where an equivalent must be prepared; for libido is energy, and energy cannot disappear without a trace, but must always produce an equivalent. This equivalent is Pandora and the gift she brings to her father: a precious jewel which she wants to give to mankind to ease their sufferings.”

Prometheus parted ways with the outer world to focus completely on his soul, the realm of the unconscious and his Anima. Understanding that libido can be symbolized by fire, light and heat, then Prometheus’ actions can be interpreted as he trying to “incubate” the treasure that lies deep within, which is compared in other parts of the book with the dharmic tapas or meditation, and the birth of the Buddha, one of the “three jewels”… The underlying meaning of the scene should be obvious at this point.

“The moon with her antithetical nature is, in a sense, a prototype of individuation, a prefiguration of the self: she is the “mother and spouse of the sun, who carries in the wind and the air the spagyric embryo conceived by the sun in her womb and belly.” This image corresponds to the psychologem of the pregnant anima, whose child is the self, or is marked by the attributes of the hero.” - Mysterium Coniunctionis.

A renewal of the “Sun”, who is no other than Pharos/Ryoji himself. Or do you think the sobriquet of Saturn, the Persona unlocked through his Linked Episodes, is for nothing?

Just like the maternal Nyx holds the golden, cosmic egg inside its body, Makoto “incubates” within him the seed of a new life, enveloping it/him just like the ocean does with all sorts of “primitive” life forms. This is not surprising considering that introversion is the “feminine” (or “ying”) attitude, and that Makoto was, in fact, described as the “mother” of Pharos in the Club Book (Thanks to elle-p for pointing it out!).

But I think there’s something much more interesting in how Makoto “incubated” Ryoji, because just like the moon, as a symbol of the Anima, carries “the child of the sun”, Prometheus makes his libido flow towards his soul… or Anima. That’s to say, both Makoto and Ryoji, at some level, represent each other’s Anima, the sexual counterimage to consciousness that mediates the collective unconscious.

(While technically a non-canon portrayal of things, I still think it fits here :) After all, we know butterflies represent the souls of individuals in the series)

It’s not a perfect correlation naturally; the soul-image is that of the opposite gender of consciousness, to balance the psyche. But the mirror idea is the basis of their relationship, with Ryoji and the protagonist playing each other’s attitudes. The movies are more explicit with this, and there’s a particular quote I really hold close to my heart:

“綾時は理の対極にいるようなキャラクターです。物静かな理と社交的な綾時は"静と動"の関係であり，彼らの対比第3章の物語に欠かせない視点をもたらしています” - Keitaro Motonaga, Persona 3: Falling Down Pamphlet.

“Ryoji is a character that feels like the opposite of Makoto. The quiet Makoto and the sociable Ryoji have a relationship of ‘stillness and motion’, and their contrast brings about an indispensable perspective in the third chapter of this story.”

The connections are clear: Makoto is an introverted sensor (ISxx), and Ryoji is an extroverted intuitive (ENxx). And if we really break down their character, Makoto is an ISFJ (overall ISFx, with the J/P depending on the particular media) and Ryoji an ENFP, which is pretty damn close to a mirror match! You can compare them with Elizabeth, who is likely an ENTP.

Anyway, what’s more interesting in Ryoji’s Type is how it’s described on Psychological Types, under the “Extraverted Intuitive” section:

Going from “object” to “object” and situation to situation, never satisfied with the current circumstances staying the same.

That applies to people too, how they can go from “adventure” to “adventure” in search of romance.

Thanks to the enthusiasm they hold for what is next, they are able to inspire others as well.

Their unconsciousness is mainly governed by an archaic Sensation directed towards introversion, which means their blind spot corresponds to the endosomatic part of the senses, manifesting as strange and absurd sensations (which yes, it can include perceiving the world as dream-like).

And since Ryoji is a feeler as well, all those characteristics acquire a romantic tinge, seeing things by what they emotionally mean instead of what they (sensually) are. Does it sound familiar? Metaphors about “flowing water” maybe? You can quite literally do one of those school homeworks of joining columns with those points and Ryoji’s characterization.

Another interesting thing to consider is the contrastive relation between Ryoji’s and Makoto’s Types, which returns to my previous point of Ryoji being “incubated” through Makoto’s introversion, because he’s the personification of Makoto’s unconscious functions. The only exception is Ryoji being an extraverted feeler (ExFx) instead of an extraverted thinker (like with Elizabeth again, or Metis), but I still think it fits with Edogawa’s explanations in P4G:

“However, it's not impossible that you might have picked it. The other path was certainly a logical choice. Your Shadow is the path that you didn't take. In other words...It is another you. The Shadow is the ‘you that wasn't picked.’”

Through his fear and trauma, Makoto withheld all the “heat” he could have vested life with inside his soul, warming and breathing life into the “seed” that was sealed within. But whereas the Shadow merely personifies that repressed libido and possibilities, Ryoji became human only through living them—he didn’t only embody Makoto’s repressed yearnings and sufferings, but made them his own. This returns once more to the “jewel” of Pandora that doesn’t solely belong to Prometheus (i.e., Makoto), but to the whole world.

“hell: a name for the *prima materia, the *black colour which appears during the *putrefaction of the matter of the Stone at the *nigredo, the torture through which the ‘body’ of the Stone passes while being dissolved by the secret fire. [...] The nigredo stage is also known as ‘Tartarus’. During the process of the nigredo the colour of the putrefaction is said to be as black as pitch, and the shades of hell appear. A profound blackness reigns both over the matter in the alembic and over the alchemist who may experience the torments of hell while witnessing the shadow or underworld of the psyche.” - A Dictionary of Alchemical Imagery, by Lyndy Abraham.

There’s no need to explain why Tartarus and the Dark Hour are the unconscious, but I’ve to in regards to how they represent Makoto’s “stagnant hell” and their relationship with alchemy.

Fire and Motion

According to the same book I quoted before, “A Dictionary of Alchemical Imagery”, towers in general can be interpreted to be symbols of the alchemical alembic, the main instrument through which the alchemists try to create the philosophers’ stone. However, alchemy is both an outer and inner discipline, so the tower isn’t merely a symbol for the external instrument, but also for the inner one: the human soul, which is put through “hellish” heat to purify it. Thus, towers, hell, and the individual become synonyms for the same alchemical instrument of transformation, fueled by the “secret” or “inner fire” that, in this case, corresponds to Makoto’s libido.

If we follow the normal alchemical process, then Death/Ryoji should be equal to the prima materia or the “first matter” used to create the Stone. But since the Stone is a symbol of the Self, the presence of Ryoji is iffy unless we, instead of thinking of him as the actual goal of alchemy, interpret him as the “secondary” goal, as gold itself, the mineralized/gross essence of the sun.

“But when the alchemists speak of gold they mean more than material gold. In the microcosmic-macrocosmic law of correspondences, gold is the metallic equivalent of the sun, the image of the sun buried in the earth. The sun in turn is the physical equivalent of the eternal spirit which lodges in the heart (the ‘sun’ of the human microcosm).” - A Dictionary of Alchemical Imagery.

This is a topic I already explained previously, since “sun = life = libido = phallus”, corresponding to the masculine/yang/extraverted side of things. As I previously noted on Nyx's post, one can see all of these correspondences with Ryoji’s infamous yellow scarf that represents the golden color—Nyx's core—of the final battle according to the Design Works (again, thanks to elle-p for pointing out that indecipherable text!), decidedly marking him as a product of Makoto’s inner work—as his “mineralized” life-energy.

But to describe Ryoji as purely gold would be incorrect; he’s far from being a pure manifestation of the incorruptible essence of the sun. His true nature is pointed by, again, the final Persona of his Linked Episodes, Saturn, the black sun .

“This power is called ‘sulphur.’ It is a hot, daemonic principle of life, having the closest affinities with the sun in the earth, the “central fire” or ‘ignis gehennalis’ (fire of hell). Hence there is also a Sol niger, a black sun, which coincides with the nigredo and putrefactio, the state of death.” - Mysterium Coniunctionis.

It’s darkness itself, the stagnation of life and its energy that leads to the state we see in the Dark Hour: putrid and rotten to the core, stagnated and filled to the brim with the dead and lost in life. It’s the collective “dark night of the soul”, the nigredo stage of alchemy of all humanity that can only be overcome by setting the world in “fire”, the element of motion and change that makes the clock advance with each full moon and each cleared floor in Tartarus, for better or worse. The transformation of Death into Ryoji is just the repetition of such a process at the individual level.

And if all of that sounds familiar, it should be! That’s the fundamental meaning of both the Fortune and Death arcanas, representing the nature of life as endlessly changing to represent its wholeness. Thus, life stagnating and “becoming a void” is a paradox that must be solved by reigniting its motion/change, lest it collapses into itself.

“This card is attributed to the letter Nun, which means a fish; the symbol of life beneath the waters; life travelling through the waters. [...] In alchemy, this card explains the idea of putrefaction, the technical name given by its adepts to the series of chemical changes which develops the final form of life from the original latent seed in the Orphic egg.” - Book of Thoth, by Aleister Crowley.

The Death arcana is that hellish fire that puts people under the most unbearable pain to put things in the correct path once more. Due to that, it has three “manifestations”: the scorpion that kills itself when finding itself surrounded by “fire”; the serpent that renews itself through its shedding, crawling and thus still attached to earth; and the eagle, the spirit of life that soars the sky, unbounded by and embracing change at the same time. Yet, Death as a Shadow represents the contrary, the stagnated core of the Dark Hour that leads all to its destruction and that must be burned—killed and resurrected

Alchemy is necessarily a violent process, because it requires the constant death and union of the elements so they can be “perfected”. In Death’s case, its alchemical work began from the moment it was separated/“killed” and sealed in Makoto, who is a stand-in for the maternal womb, the alchemical vessel, and the mercurial waters that dissolve the murdered element. Yet, as the alchemist himself, Makoto also pours his own life and heat into the dissolved Shadow to unify and resurrect it in a new, “purer” shape: Pharos, the “creativity” of a nascent sun, the seed of a new life.

(By that matter, Nyx crashing against earth follows a similar pattern: the original being is mutilated and “dissolved” through the alambic—the primordial hadean earth. The broken egg or core is an image that has the same meaning as the separation of Death; both fall under the dismemberment motif of alchemy)

But then, how does all of this relate with Saturn? Well, it’s because Saturn has a really long history in hermeticism, alchemy, and astrology: he represents the outermost and heaviest planet of all, embodying the limitations and structure of the universe such as time and death, devouring nature to rebirth it once again. Furthermore, the planet is associated with none other than lead, the heaviest metal that’s commonly used as a metaphor for the first matter, the moribund nature that… well, it should be obvious what one must do.

And funnily enough, just as fire is the element of transformation and renewal, Intuition in general corresponds to the function that oversees the dynamic elements of reality. It perceives the relations and motion between external/internal objects. So in more than one sense, Ryoji is the “inner fire”/“spirit” of Makoto. However, since alchemy deals with opposites and due to his nature as the black sun/saturn, there must be a limiting element in nature to restrain his ever-expanding/intuitive nature…

The Bonds of Death

Why a scarf? Why not another piece of cloth or even jewelry? Well, the image above answers why: a scarf is no different from a noose, one of the most common elements of death deities and grim reaper figures around the world, for what’s death but a hunter of humans? Thus, Ryoji’s scarf is a symbol of how even himself is bound to death, to his underlying nature.

“The difference seems to be due to the repression of real sensations. These make themselves felt when, for instance, the intuitive suddenly finds himself entangled with a highly unsuitable woman—or, in the case of a woman, with an unsuitable man—because these persons have stirred up the archaic sensations.” - Psychological Types.

I can hardly argue in favor of the “unsuitable” part, but there’s no need to really explain the other one, right? “Déjà vu” and all. That’s the “magical” part of Introverted Sensation, which transforms the sensed objects into symbols of the collective psyche through impressing it onto them. And in case of inferior Sensation, as presented above, those filtered sensations become “effective entities” on their own right since the archetypal forces of the unconscious control them, possessing them even. This strengthens the idea of Ryoji’s attraction being rooted not only in the forgotten or unconscious memories of when he was Pharos, existing in a liminal state between consciousness and unconsciousness, but also points to how those memories are themselves mixed with archaic, mythological imagery, and that only has one source.

The protagonist is Ryoji’s “alchemist” and thus an equal to his “mother”, a reflection of Nyx as Death’s “mother”, the “black ocean” from which the transmuted golden egg (or seed) was extracted. This relationship is also pointed out by the fortune teller in club Escapade during January, explaining how “nothingness is the other face of the infinite world/universe”, ultimately hinting at the same thing I explained through the inferior Sensation: the oneness between the figure of Nyx and Makoto (understanding him as a symbol for all humanity).

In particular, I think the image above is perfect for this, since not only Nyx’s core and Makoto are (close to be) superimposed with each other, but also due to the black spiral in the background. The spiral also appears on the Great Seal’s surface, and within this context I have to quote Jung once more:

“We can hardly escape the feeling that the unconscious process moves spiral-wise round a centre, gradually getting closer, while the characteristics of the centre grow more and more distinct. Or perhaps we could put it the other way round and say that the centre—itself virtually unknowable—acts like a magnet on the disparate materials and processes of the unconscious and gradually captures them as in a crystal lattice. For this reason the centre is (in other cases) often pictured as a spider in its web (fig. 108), especially when the conscious attitude is still dominated by fear of unconscious processes.” - Psychology and Alchemy.

The book and even the own paragraph goes on to say that the “centre” is the Self (along with a noteworthy mention of the orphic egg again). But more importantly is the mention of the web here, representing consciousness’ “fear” of joining into the endless spiral that moves around without end, and its connection to the first kanji of Ryoji’s name: “綾”, which means “twill weave” or a “pattern of diagonal stripes”, a textile element that shouldn’t be so different from a web. Needless to say, all of that is connected to the figure of the alchemist/crafter and that of a mother.

The scarf in the first image, due to the fetal position of Ryoji, can be read as an umbilical (normally red) cord connecting him to Makoto/the “mother”, while the second is a little more explicit with the association to the red thread of fate—and what other fate there’s but death? Ryoji’s inherent connection to Death and Nyx is expressed through the “golden cord” that his scarf is, which can also be read as a noose, and as a manifestation of the inferior Sensation, the static element that eternally joins him to his source.

(Scan uploaded by Vesk)

Even the final resolution of Ryoji and Makoto, the white stone and pure dove incarnated, can’t abandon the chain that binds them to death and its hellish fire. However, this time is a willing acceptance of its existence, holding it with one’s hand instead of letting it strangle the individual unconsciously. Even the hands at the waist are holding each other gently, representing the final union of the “lovers” at the top of the alembic—at the top of Tartarus—in the form of a winged spirit.

“The united bodies of sulphur and argent vive, usually symbolized by a pair of lovers, are killed, dissolved and laid in a grave to putrefy during the stage known as the *nigredo. Their souls fly to the top of the alembic while the blackened *hermaphroditic body is sublimed, distilled and purified. When the body is cleansed to perfect whiteness it is then reunited with the soul (or united soul and spirit).” - A Dictionary of Alchemical Imagery.

Death is fate indeed, and in that fire, change and life. It’s the ultimate “fetter” that no one can go against, let alone the immortals that do not fear it.

#persona 3 #persona 3 spoilers #ryoji mochizuki #makoto yuki #persona 3 protagonist #thematic analysis kinda?#there's a lot more I could comment here #specially in relation to his relationship with junpei since both of them are “red”#but I think this enough for the moment

33 notes · View notes

somethinginthemyste · 5 months ago

Text

So I don't know much about Alchemy for The Magnus Protocol and I'm not sure how this pertains to things but I'm trying to learn and I stumbled across some interesting connections to the Seven Hermetic Principles so like, if people know more and want to share their thoughts? As I'm understanding, the Hermetic Principles are connected to or simply are also known as Hermeticism to which Alchemy was commonly regarded as "The Hermetic Art". Maybe people have already thought of this and analyzed it but I haven't been able to get to that part of the fandom for some reason so maybe this will bring me there.

Ripped from Wikipedia, take that as you will:

1. The principle of mentalism

"The All is Mind; the Universe is Mental."

This kinda fits with what Colin says that "too much mercury and the world ends" where mercury represents the spirit or mind. The universe is mental so too much of the mind, the mental, would overwhelm it and end everything.

2. The principle of correspondence

"As above, so below; as below, so above.” [...] This principle embodies the truth that there is always a correspondence between the laws and phenomena of the various planes of being and life.

This really feels like how the O.I.A.R. operates right? There is always a correspondence between the laws and phenomena, Gwen is the correspondence between the order and law of the O.I.A.R. and the "external" phenomena.

3. The principle of vibration

"Nothing rests; everything moves; everything vibrates."

I'm still trying to find a good solid connection to this, but I also have a theory that the fact that Alice's brother Luke is in a band is going to come back in a big way. Like, a Grifter's Bones kind of way.

4. The principle of polarity

"Everything is dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled."

How many doppelganger stories have we had? How many stories about the missing part of you, the better version of you, the second half? Even with Celia, if everything has poles what if her poles exist across universes. That's why she's waking up random places, because the poles are attracting or repelling each other. If all paradoxes may be reconciled, what paradox is governing her life.

5. The principle of rhythm

"Everything flows, out and in; everything has its tides; all things rise and fall; the pendulum-swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates."

Every story we hear about gambling has this principle in place. If someone is having too much luck with the dice, the dice compensate for it. If someone is having too much luck with betting on their own misfortune, the app compensates for it. It swings back and forth, good to bad to good to bad, perfectly balancing itself despite people's attempts to keep it swinging in their favor.

6. The principle of cause and effect

"Every cause has its effect; every effect has its cause; everything happens according to law; chance is but a name for law not recognized; there are many planes of causation, but nothing escapes the law."

I'm not completely sure how to connect this, but it does work sorta well with the gambling themes again? But also it fits with the things happening with Episode 7 and the random organization coming to kill the invasive species of volunteers. Not sure.

7. The principle of gender

"Gender is in everything; everything has its masculine and feminine principles; gender manifests on all planes."

Ok hear me out, this podcast is queer is fuck. Archives was queer but we have so much more representation of gender specific things like the nonbinary Ink5oul and our beloved trans girl Alice. The fact that there is legitimately a principle of gender in something connected to alchemy and we have even more gender representation is amazing. Still waiting for a genderfluid External, maybe one day. Or maybe we met them already and don't know.

Anyway that's what I've learned. If anyone has more information or ideas please share, I'm desperate for more information and ideas and theories.

#the magnus protocol #tmagp #the magnus archives #tma #I really want a genderfluid character to relate to but that's my own personal journey #I would love a genderfluid fear entity just sayin

37 notes · View notes

drunkwhenimadethis · 11 months ago

Note

hey love! what have been some of your favorite reads lately? xo! 🕊️

Hi hun 🐰 I’m flipping through the same four books all month

Neville Goddard Deluxe Reader

The Kybalion: The Seven Hermetic Principles

Anaïs Nin “Fire: From a Journal of Love” Diaries

The Tides of Mind: Uncovering the Spectrum of Consciousness

42 notes · View notes

corvusblackk · 8 months ago

Text

The 7 principles of the Kybalion: the connection of the human mind to the core of the universe and how to “hack” it

The Kybalion is a text that sets out the seven principles of Hermetic philosophy, an esoteric and spiritual tradition whose origins can be traced to ancient Egypt and Greece.

I’ve recently bought the book “The Kybalion: The forbidden knowledge of Hermetic philosophy and universal laws - the art of Hermetic alchemy and the 7 principles”.

What are these principles? They are the fundamental principles of truth, and according to the authors (which are anonymous, and called “Three Initiates”) an individual who comprehends these deeply can reach the Magic Key which can unlock all the secrets of the Temple.

•••

- First Principle: of Mentalism

it affirms that the universe si fundamentally of mental nature, this means that all the things are created by the mind.

- Second Principle: of Correspondence

it highlights the idea that a correspondence exists between the various planes of existence, therefore something that happens on a plane it automatically reflects on another one.

- Third Principle: of Vibration

it affirms that everything in the universe is in constant movement and vibrates on a specific frequency.

- Fourth Principle: of Polarity

it emphasizes the idea that everything had its his opposite and that these are complementary and necessary for their reciprocal existence.

- Fifth Principle: of Rythm

it explains that everything moves in a cyclical way and that rythm schemes are present in all the things of the universe.

- Sixth Principle: of Cause and Effect

it sustains that everything that happens has a cause na defect and that nothing happens by coincidence.

- Seventh Principle: of Gender

it reveals that in everything exists a masculine energy and a feminine one and that these energies are necessary for the creation and manifestation.

•••

I just started this book and I’m not even halfway, but if you want to know more I will update what I learn from it.

#kybalion #universal laws #universe #law of assumption #loa blog #reality shifting #shifting #shifting realities #desired reality #alchemy #occult

26 notes · View notes

jimi-rawlings · 2 months ago

Text

IFÁ DIVINITION WITH OCCULT KABBALAH ANGELS POSSESSION.

Appearances of the "angel of the Lord" may leave the reader with the question of whether an angel or YHWH had appeared. Apart from the view that "the angel of the Lord is just that—an angel",[7] there are a variety of interpretations, e.g. that the angel is an earthly manifestation of the God of Israel or of Jesus Christ.

BIRTH NATAL CHART THROUGH OCCULT PLANETARY INTELLIGENCE (IFÁ BAPTIST)

Mars sol Palm Fond Banishing Birth

In ceremonial magic, banishing refers to one or more rituals intended to remove non-physical influences ranging from spirits to negative influences.[1] Although banishing rituals are often used as components of more complex ceremonies, they can also be performed by themselves. Banishing can be viewed as one of several techniques of magic, closely related to ritual purification and a typical prerequisite for consecration and invocation.

The Ifa literary corpus, called odu, consists of 256 parts subdivided into verses called ese, whose exact number is unknown as they are constantly increasing (there are around 800 ese per odu). Each of the 256 odu has its specific divination signature, which is determined by the babalawo using sacred palm-nuts and a divination chain. The ese, considered the most important part of Ifa divination, are chanted by the priests in poetic language. The ese reflect Yoruba history, language, beliefs, cosmovision and contemporary social issues. The knowledge of Ifa has been preserved within Yoruba communities and transmitted among Ifa priests.

Mars-Sun (Mars sol)

Mercury (Taurus)

Couronne Laine Rouge (Body Armor and Weapon Type Oversoul): Mars-Sun (Mars sol); Mars/Pluto-Jupiter-Saturn (Sagittarius); Mercury Canis Minor from Taurus (Mars Moon) Palm Fond Laurel Wreath: Attributes; Sunset Warrior Angel of the Lord (Asė); Theocracy is a form of autocracy[2] in which one or more deities are recognized as supreme ruling authorities, giving divine guidance to human intermediaries who manage the government's daily affairs.[3][4] Priest-king (ensi), assisted by a council of elders including both men and women.[51]

OCCULT

Wicca (English: /ˈwɪkə/), also known as "The Craft",[1] is a modern pagan, syncretic, earth-centered religion. Considered a new religious movement by scholars of religion, the path evolved from Western esotericism, developed in England during the first half of the 20th century, and was introduced to the public in 1954 by Gerald Gardner, a retired British civil servant. Wicca draws upon ancient pagan and 20th-century hermetic motifs for theological and ritual purposes.

In Traditional Western Occultism, Planetary intelligences are one of the seven divine beings associated with each of the seven traditional planets of astrology.[1] The basic idea is that each planet is part of the Great Chain of Being and has a vast hierarchy of various spirits, intelligences, angels, deities, plants, stones and minerals as partaking in its nature.[2] Within this conceptual framework, the Planetary Intelligence is the part of the Planet that corresponds to the mental plane, the plane of abstract thought.[3]

In astrology, the Sun is usually thought to represent the conscious ego, the self and its expression, personal power, pride and authority, leadership qualities and the principles of creativity, spontaneity, health and vitality, the sum of which is named the "life force". Sun influences traits like power and self-esteem.[26] One of the first recorded references to Sun worship is from the Mesopotamian Religion and described in the Epic of Gilgamesh. The 1st-century poet Marcus Manilius in his epic, 8000-verse poem, Astronomica, described the Sun, or Sol, as benign and favorable. In medicine, the Sun is associated with the heart, circulatory system,[27] and the thymus. Additionally, humans depend on the sun to produce and obtain vitamin D; an important supplement aiding the body's immune system and bone health. In Ayurveda, it rules over life-force (praan-shakti), governs bile temperament (pitta), stomach, bones and eyes. In modern astrology, the Sun is the primary native ruler of the fifth house, but traditionally it had its joy in the ninth house.

Possessive invocation may be attempted singly or, as is often the case in Wicca, in pairs - with one person doing the invocation (reciting the liturgy or prayers and acting as anchor), and the other person being invoked (allowing themselves to become a vessel for the spirit or deity). The person successfully invoked may be moved to speak or act in non-characteristic ways, acting as the deity or spirit; and they may lose all or some self-awareness while doing so. A communication might also be given via imagery (a religious vision). They may also be led to recite a text in the manner of that deity, in which case the invocation is more akin to ritual drama. The Wiccan Charge of the Goddess is an example of such a pre-established recitation. See also the ritual of Drawing Down the Moon.

IFÁ

Couronne Laine Rouge Wing Transfer Asė

Automatic writing, also called psychography, is a claimed psychic ability allowing a person to produce written words without consciously writing. Practitioners engage in automatic writing by holding a writing instrument and allowing alleged spirits to manipulate the practitioner's hand.

THE ARABA, CHIEF PRIEST OF IFA: "YORUBA RELIGION AT THE CROSSROADS”

Ifarinwale Ogundiran ("The Araba")

The Araba is the Chief Priest of Ifa, a traditional Yoruba religion, of the town of Modakeke, Nigeria. He has worked with scholars from American and European universities conducting research on his life and Yoruba religions. The visit incorporated dance and drum performance of various orisa rhythms, and a discussion of the Yoruba religion's inclusive cosmology and the challenges it faces in the increasingly exclusive religious landscape of contemporary Nigeria.

BABALAWOS

Babalawos are key custodians of the Ifa system, preserving and transmitting Yoruba cultural heritage through oral tradition, rituals, and ceremonies. This system provides a framework for understanding morality, human relationships, and the world at large. As spiritual leaders and diviners, Babalawos offer guidance to individuals and communities by employing the Ifa divination process, addressing various aspects of life such as health, relationships, and career choices.

The Babalawos are believed to ascertain the future of their clients through communication with Ifá. This is done through the interpretation of either the patterns of the divining chain known as Opele, or the sacred palm nuts called Ikin, on the traditionally wooden divination tray called Opon Ifá. In addition to this, some of them also perform divination services on behalf of the kings and paramount chiefs of the Yoruba people. These figures, holders of chieftaincy titles like Araba and Oluwo Ifa in their own right, are members of the recognised aristocracies of the various Yoruba traditional states.

ASĖ

Brother DNA

ORI

Intercessory Prayer with a Conscious Vessel and KABBA NICENE as Religious Identity

In the Roman Catholic Church, to obtain the plenary indulgence once a day, it is necessary to visit a church or oratory to which the indulgence is attached and the recitation of the Sunday prayers, Creed and Hail Mary.[82] Recitation of the Apostles' Creed or the Nicene-Constantinopolitan Creed is required to obtain a partial indulgence.[83]

KABBALISTIC TEXT

The Zohar (Hebrew: זֹהַר‎, Zōhar, lit. "Splendor" or "Radiance"[a]) is a foundational work of Kabbalistic literature.[1] It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of ego[citation needed] to darkness and "true self" to "the light of God".

The godhood self sought by left-hand path followers is represented by the qliphah Thaumiel in the Tree of Knowledge.[4]

In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlīppōṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlīppīn, plural of קְלִפָּה qəlīppā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.[1][2] The realm of evil is called Sitra Achra (Jewish Babylonian Aramaic: סִטְרָא אַחְרָא, romanized: sīṭrāʾ ʾaḥrāʾ, lit. 'The Other Side') in Kabbalistic texts.

Regardie and Crowley

According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial, and Othiel.[15]

Crowley (who calls them "Orders of Qliphoth")[16] and Israel Regardie[17] list the qlippoth and their associated sephiroth on the tree of life as:

Thaumiel, associated with Kether

Ghogiel, associated with Chokmah

Satariel, associated with Binah

Agshekeloh, associated with Chesed

Golohab, associated with Geburah

Tagiriron, associated with Tiphareth

Gharab Tzerek, associated with Netzach

Samael, associated with Hod

Gamaliel, associated with Yesod

Lilith, associated with Malkuth.

The Kabbalistic angels, also known as the Angels of the Shem HaMephorash, are 72 celestial spirits whose names are derived from the 72-fold name of the Hebrew god as found in the Book of Exodus.

TUTELARY DEITY

A radiant or radiate crown, also known as a solar crown, sun crown, Eastern crown, or tyrant's crown, is a crown, wreath, diadem, or other headgear symbolizing the Sun or more generally powers associated with the Sun.

SUN SEPARATISM

Religion; Ethnicity; (Melanin) Sun Kissed Skin Tone; Clan; Gold Industrial City; Planetary Intelligence Occult; Separatism from Abrahamic Religion

DIASPORA

Odinani, also known as Odinala, Omenala, Odinana, and Omenana[1] (Igbo: Ọdịnanị/Ọ̀dị̀nàlà), is the traditional cultural belief and practice of the Igbo people of south east Nigeria.[2] These terms, as used here in the Igbo language, are synonymous with the traditional Igbo "religious system" which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocratic in nature, spirituality played a huge role in their everyday lives. Although it has largely been syncretised with Catholicism, the indigenous belief system remains in strong effect among the rural, village and diaspora populations of the Igbo. (Nigerian ASĖ; Chicago and Ethiopia)

JEWS I PROTECT

Proponents of the Kenite hypothesis explain this inconsistency as a preserved implication that the cult of Yahweh said to have been created by Moses had a known pre-history. Further indirect support for the Kenites being the true bearers of the Yahwistic faith is taken from the positive portrayal of Kenites in the rest of the Tanakh. Kenites and some groups closely associated with them appear to have been known as fervid devotees of their god Yahweh, even during times when Yahweh's own chosen people, the Israelites, had at large abandoned his worship.

cPP/TOBACCO/PAINKILLERS TRAFFICKING P4P/EMBEZZLEMENT AND CHURCH SWAG & POVERTY TRAP ARE LEGAL ADVICE

Culinary linguistics, a sub-branch of applied linguistics, is the study of food and language across various interdisciplinary fields such as linguistic, anthropology, sociolinguistics, and consumption politics and globalisation.[1]

Mercury (Canis Minor) Deity Grace Crown: Wine Risotto Course Meal with Economic Geography Business Cluster and 10% Gold Loonie Tips (Asė); Starchy potato, rice and pasta dishes call for high acid wines, like Barbera. Beef and other rich meats, like duck, love high tannin wines, like Cabernet Sauvignon or Tannat; Mercury (/ˈmɜːrkjʊri/; Latin: Mercurius [mɛrˈkʊrijʊs] ⓘ) is a major god in Roman religion and mythology, being one of the 12 Dii Consentes within the ancient Roman pantheon. He is the god of financial gain, commerce, eloquence, messages, communication (including divination), travelers, boundaries, luck, trickery, and thieves; he also serves as the guide of souls to the underworld[2][3] and the "messenger of the gods".

I use Barbera, Cabernet, Sauvignon, or Tannat for Wine Belt Region Economies of Agglomeration. I use French Onion Risotto for Duck And Lamb for Rice Polyculture and Husbandry.

Agency theory explains the relationship between agents and principals. A principal relies on an agent to execute certain business or financial transactions on their behalf and to represent their interests without regard for self-interest.

Craft unionism refers to a model of trade unionism in which workers are organised based on the particular craft or trade in which they work. It contrasts with industrial unionism, in which all workers in the same industry are organized into the same union, regardless of differences in skill.

POPE SAINT

Once in the chair of Saint Peter, Gregory XIII dedicated himself to reform of the Catholic Church. He implemented the recommendations of the Council of Trent. He mandated that cardinals reside in their sees without exception, and designated a committee to update the Index of Forbidden Books. Gregory XIII was also the patron of a new and greatly improved edition of the Corpus juris canonici. The Index Librorum Prohibitorum (English: Index of Forbidden Books) was a changing list of publications deemed heretical or contrary to morality by the Sacred Congregation of the Index (a former Dicastery of the Roman Curia); Catholics were forbidden to print or read them, subject to the local bishop.[1] Catholic states could enact laws to adapt or adopt the list and enforce it.

The Summa Theologiae or Summa Theologica (transl. 'Summary of Theology'), often referred to simply as the Summa, is the best-known work of Thomas Aquinas (1225–1274), a scholastic theologian and Doctor of the Church. It is a compendium of all of the main theological teachings of the Catholic Church, intended to be an instructional guide for theology students, including seminarians and the literate laity. Presenting the reasoning for almost all points of Christian theology in the West, topics of the Summa follow the following cycle: God; Creation, Man; Man's purpose; Christ; the Sacraments; and back to God.

SUNSET CROWN BAPTIST

THEOLOGY: Sun Principality Divination LEFT HANDED-PATH PLANETARY INTELLIGENCE CROWN CRISTA HORCRUX ANCHOR VESSEL INVOCATION

SUN CHURCH PRACTICE

The Nicene Creed (/ˈnaɪsiːn/; Koinē Greek: Σύμβολον τῆς Νικαίας, romanized: Sýmvolon tis Nikéas), also called the Creed of Constantinople,[1] is the defining statement of belief of Nicene Christianity[2][3] and in those Christian denominations that adhere to it. Although Constantine lived much of his life as a pagan and later as a catechumen, he began to favour Christianity beginning in 312, finally becoming a Christian and being baptised by Eusebius of Nicomedia, an Arian bishop, although the Catholic Church and the Coptic Orthodox Church maintain that he was baptised by Pope Sylvester I. He played an influential role in the proclamation of the Edict of Milan in 313, which declared tolerance for Christianity in the Roman Empire. He convoked the First Council of Nicaea in 325 which produced the statement of Christian belief known as the Nicene Creed. In the Roman Catholic Church, to obtain the plenary indulgence once a day, it is necessary to visit a church or oratory to which the indulgence is attached and the recitation of the Sunday prayers, Creed and Hail Mary.[82] Recitation of the Apostles' Creed or the Nicene-Constantinopolitan Creed is required to obtain a partial indulgence.[83]

Tithe; noun; one tenth of annual produce or earnings, formerly taken as a tax for the support of the Church and clergy.

Language Arts (Religious Swear Words and Sicanje) Igbo Vowel Harmony and Yoruba Religious Term Ori, Ase, and Ifà with Roman Alphabet.

Geopolitical Religiopolitical Economic Geography Westminster System Liberal Arts for Mirror for Princes

Sun Peninsula Supply Side Economics Commerce Center Busıness Cluster with Plantation Economy Rural Areas and Industrial States Border as a Premier Referenced Prince

Contract Theory with Business Clusters (Retail and Supplier) Subsistence Construction with Architecture Arithmetic Skills Subsistence Farming with Options/FX Hedging Tribal Prince of SUNSET CROWN BAPTIST

HEDONIC SUN LIGHTNING ANGELS

Human Form: Premier-Chargé d'affaires and Executive Branch Communist Working Class Athletes

Hedonic Shamanism: Crista Wing Transfer in Urban Setting

Hedonic Hell: Material religion is a framework used by scholars of religion to examine the interaction between religion and material culture. It focuses on the place of objects, images, spaces, and buildings in religious communities.

Hedonic Keystone Community: HAŠK Mladost (Mladost, lit. "Youth") is an academic kinaesthetic society from Zagreb, Croatia, sponsored by the University of Zagreb. Clubs named Mladost exist in Painting Polar, Culinary, Construction, Ag/FX Simulators, athletics, field hockey, judo, basketball, bowling on ice and asphalt, fencing, volleyball, swimming, rugby, synchronised swimming, skiing, ice-hockey, ice skating, table tennis, archery, chess, tennis, water polo and rowing

Hedonic Human Form: Sun Peninsula Supply Side Economics Commerce Center Busıness Cluster with Plantation Economy Rural Areas and Industrial States Border as a Premier Referenced Angel Prince.

Hedonic Acting: Red Collar (Freeport Smuggling and Canvas Robbery) with Conflict Minerals for Screenplay and Quarterly Budgeting for Painting Polar (Tuxön Polâr)

Hedonic Husbandry: Coffee (Mıxology, Olfactory Arts, and Sephora)

Hedonic Astrology: Capricornus Constellation Conjunction Leo Minor Constellation Conjunction Taurus (Sun Sun-Moon, Mercury-Mars-Venus Moon, Saturn-Uranus-Jupiter Rising)

Hedonic Paradox Liberal Arts: Science and Arts (Nutritional BioChemistry and Gastronomy-Culinary Linguistics); (Bioaesthetics and Modelling)

Hedonic Birth: Prenatal Hormones Vitamins with Fetus Alcohol Consumption for Sensory Overload Asperger's

Hedonic Economic Geography (Church): Peninsula Husbandry Metallurgy Purchasing Matrix Business Cluster

Hedonic Animals: Sheep (Rambouillet, Lacaune, Texel) and Lammas & Alpacas

Hedonic Pricing Primate City: It has transformed people's lives from agriculture to businesses linked to tourism, significantly raised the standard of living, and helped reduce the economic divide between urban and rural zones (Su, 2011; Zeng & Ryan, 2012).

Value theory is the systematic study of values. Also called axiology, it examines the nature, sources, and types of values. As a branch of philosophy, it has interdisciplinary applications in fields such as economics, sociology, anthropology, and psychology.

The term originates in ethical philosophy, where axiological or value hedonism is the claim that pleasure is the sole form of intrinsic value,[3][4][5] while normative or ethical hedonism claims that pursuing pleasure and avoiding pain for oneself or others are the ultimate expressions of ethical good.[1] Applied to well-being or what is good for someone, it is the thesis that pleasure and suffering are the only components of well-being.[6]

Psychological or motivational hedonism claims that human behavior is psychologically determined by desires to increase pleasure and to decrease pain.[3][1]

Hedonic pricing is a model that identifies price factors according to the premise that price is determined both by internal characteristics of the good being sold and external factors affecting it.

SOL ANGELS: HELL EVENING STAR SUN MATERIAL WORLD SUNSET ANGELS CLAN SOLAR CROWN DEITIES (SUN PRINCIPALITY)

Hedonic Astrology: Capricornus Constellation Conjunction Leo Minor Constellation Conjunction Taurus (Sun Sun-Moon, Mercury-Mars-Venus Moon, Saturn-Uranus-Jupiter Rising)

In a later extended sense in intertestamental Jewish literature, the abyss was the underworld, either the abode of the dead (Sheol) or eventually the realm of the rebellious spirits (fallen angels) (Hell). In the latter sense, specifically, the abyss was often seen as a prison for demons.

In this example, the adept must surrender all, including the guidance of his Holy Guardian Angel, and leap into the Abyss.

A tutelary (/ˈtjuːtəlɛri/; also tutelar) is a deity or a spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of "tutelary" expresses the concept of safety and thus of guardianship. A radiant or radiate crown, also known as a solar crown, sun crown, Eastern crown, or tyrant's crown, is a crown, wreath, diadem, or other headgear symbolizing the Sun or more generally powers associated with the Sun. Apart from the Ancient Egyptian form of a disc between two horns, it is shaped with a number of narrowing bands going outwards from the wearer's head, to represent the rays of the Sun. These may be represented either as flat, on the same plane as the circlet of the crown, or rising at right angles to it.

Thomism is the philosophical and theological school which arose as a legacy of the work and thought of Thomas Aquinas (1225–1274), the Dominican philosopher, theologian, and Doctor of the Church.

Augustine of Hippo, who converted from Manichaeism to Christianity, criticised the Manichaeans for polytheism and paganism, stating that Manichaeans, due to their dualistic cosmology, believe in two different deities. The Manichaean bishop Faustus of Mileve defends Manichaeism by stating that Catholics erroneously assume that the Prince of Darkness had a divine essence, while in fact, the Prince of Darkness does not share any attributes with the Divine, thus Manichaeism would not worship multiple gods, but rather one true god.[2] They are both two different principles: although eternally existing, clearly distinct. Only the light particles within humans are consubstantial to the Divine.

🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲🇺🇲💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸💸

3 notes · View notes