Philemon said : “Draw nearer, enter into the grave of God. ... The God should not live in you, but you should live in the God.”

p. 339a

“three shades approached me. I noticed from their chilly breath that they were dead. The first figure was that of a woman. She drew near and made a soft whirring sound,

p. 339b

the whirring of the wings of the sun beetle. Then I recognized her ... red sun disk and the song of the golden wings.”

p. 345b

“my soul advised, and ... she suddenly came to me ... and exclaimed : “... A fire hovers in the air -- it draws near -- a flame -- many flames -- a searing miracle -- ... My beloved, it is the mercy of the eternal flame -- the breath of fire descends on you!” ...

p. 346a

But my soul said, “You possess the word that should not be allowed to remain concealed.”

“What is my word?” I answered ... . ...

But she ... said, “I see the surface of the earth and ... a sea of fire rolls close in from the north, it is setting the towns and villages on fire, plunging over the mountains, breaking through the valleys, burning the forests -- people are going mad -- you go before the fire in a burning robe with singed hair, a crazy look in your eyes, ... a hoarse and foul-sounding voice -- you forge ahead, you announce what approaches, you go into every valley and stammer words of fright ... . You bear the mark of the fire and men are horrified at you. ...””

p. 346b

“But one night a dark crowd knocked at my door ... . Then my soul appeared and said in haste, “They are here ... . ... Let the dark ones speak.” ...

Then I said to the dark ones, “So speak, you dead.” And immediately they cried in many voices, “We have come back from Jerusalem, where we did not find what we sought. ...” [fn. 79 : “See above, p. 294”.]

... (and this is the first sermon to the dead) [as preached by Philemon] :

“Now hear : ... Nothingness is the same as the fullness. ... Nothingness is empty and full. {“Form is emptiness; emptiness is form.” (Vajra-cchedika)} ... That which is endless and eternal ... has all qualities.

p. 347a

... to think about the Pleroma ... would mean self-dissolution. Creation is not in the Pleroma, but in itself. ... Although the Pleroma is altogether pervasive, creation has no share in it ... . ... But we have no share therein, as we are infinitely removed from the Pleroma; ... since we are distinguished from the Pleroma in our essence as creation ... . ...

Every so-called fixed and certain thing is only relative. That alone is fixed and certain that is subject to change. Creation, however, is subject to change; therefore it alone is fixed and determined because ... it is quality itself. ... Creatures came into being, but not creation : since creation is the very quality of the of the Pleroma ... . ... Differentiation is creation. ... Differentiation is its essence, and therefore it differentiates. ...

p. 347b

Hence the creature’s essence strives toward differentiation and struggles against primeval, perilous sameness. This is called principium individuationis. [fn. 85 : “The principium individuationis is a notion from the philosophy of Arthur Schopenhauer. ... The principium individuationis was the possibility of multiplicity (The World as Will and Representation (1819), 2 vols. tr. E. J. Payne ..., pp. 145-46). The term was used by Eduard von Hartmann ... . It designated the “uniqueness” of each individual[,] set against the “all-one unconscious” (Philosophie des Unbewussten ... [Berlin : C. Dunker], 1869, p. 519).”] This principle is he essence of the creature.

We must, therefore, distinguish the qualities of the Pleroma. These qualities are pairs of opposites, such as

... the fullness and the emptiness,

... the different and the same,

... the one and the many, etc.

The pairs of opposites are the qualities of the Pleroma that ... cancel themselves out. ...

p. 348a

Since our nature is grounded in differentiation, we have these qualities in the name and under the sign of differentiation, which means :

First : these qualities are differentiated and separate in us; therefore they do not cancel each other out, but are effective. ... The Pleroma is rent within us.

Second : these qualities belong to the Pleroma, and we must possess and live them only in the name and under the sign of differentiation. We must differentiate ourselves from these qualities. ... But if we remain true to our essence, which is differentiation, ... we do not fall under the spell of the Pleroma ... . ... If, therefore, you strive for distinctness or sameness ..., you pursue thoughts that flow to you out of the Pleroma : thoughts, namely, concerning ... the Pleroma. Inasmuch as you run after these thoughts, you fall again into the Pleroma, and attain distinctiveness and sameness at the same time. Not your thinking, but your essence, is differentiation. ... At bottom, therefore, there is only only striving, namely the striving for one’s own essence. ... Since, however, thought alienates us from our essence, I must teach you that knowledge with which you can bridle your thoughts.””

Philemon said (to Jung) : “these dead ... were seekers and therefore still hover over their graves.

p. 348b

... They do not know ... and therefore I must teach them, so that their life may be fulfilled and they can enter into death. ... I do not know whether it is the best that one can know. But ... I am certain these things are as I say. ... There are no mistakes in these things, ... there are only different levels of knowledge. ... Only in your world are things always other than you know them, and therefore there are only mistakes in your world.”

p. 348b

“the dead drew near and lined the walls and cried out, “We want to know about God.” ... (and this is the second sermon to the dead) [as preached by Philemon] :

p. 349a

“... Effectiveness ... is a God above God, since it unites fullness and emptiness through its effectuality. This is a God ... We call ... ABRAXAS. ... Abraxas stands above the sun ... . ... If the Pleroma had an essence, Abraxas would be its manifestation. ...”

The dead now raised a great tumult ... . But ... one after another the dead also stepped back into the darkness once more and the noise of their outrage gradually died away in the distance.”

Philemon said (to Jung) : “these dead have had to reject the belief of the Christians ... .

p. 349b

... the world ... entered into that month of the great year where one should believe only what one knows. [p. 348, fn. 89 : “Jung replied : “... I don’t need to believe. I know.” ... C. G. Jung Speaking ... (p. 428).”] That ... is also a remedy for the long sickness that rose from the fact that one believed what one did not know.” {To believe in a Deity without seeing that Deity (as a praeternatural apparition) and hearing that Deity’s voice (praeternaturally) would be a long-deluding mental illness; because the Deity would not care to be believed in by whomever that Deity had not made a praeternatural apparitional visitation to.}

p. 349b

“the dead approached like a fog from a swamp and exclaimed, “Tell us more about the highest God.”

p. 350a

... (and this is the third sermon to the dead) [as preached by Philemon] :

“... The power of Abraxas is twofold; but you do not see it ... . What the Sun God speaks is life ... . But Abraxas speaks that hallowed and accursed word that is at once life and death. Abraxas produces truth and lying, good and evil, light and darkness, in the same word and in the same act. {Zr.van Akarana is the source of both the good of Ahura Mazda and of the evil of Angro Mainyu.} ...

p. 350b

That ... terrible Abraxas ... is the manifest opposition to the Pleroma and its nothingness. ...”

Now the dead howled and raged, for they were incomplete.”

Philemon said (to Jung) : “... This God is to be known but not understood. ...”

p. 351a

“the dead came running sooner, filling the place with their mutterings, and said : “Speak to us about Gods and devils ... .”

... (and this is the fourth sermon to the dead) [as preached by Philemon] :

“... But there are two devil Gods; one is the Burning One, the other the Growing One. The burning one is EROS ... . ... [fn. 107 : “In the Symposium, Diotima teaches ... about the nature of Eros ... that “ ‘He is a great spirit ... . Everything classed as a spirit ... interpret and carry messages from humans to gods and from gods to humans. They convey prayers ... from humans, and commands ... from gods. ...’ ” ... 202e-203a.”] The growing one is the TREE OF LIFE. ...

Each star is a God, and each space that a star fills is a devil. ...

p. 351b

For the Gods are many, while men are few. ... The bright Gods form the heavenly world. ... The dark Gods form the earthly world. ... The heavenly Gods magnify, the earthly Gods diminish. ...”

Here the dead interrupted ... with angry laughter and mocking shouts, and as they withdrew, their discord, mockery, and laughter faded into the distance.”

p. 352a

Philemon said (to Jung) : “... What happened to the sacred frog? Did they see his golden eye? Where is the atonement for the 7,777 cattle ...? Did they do penance for the sacred ore ...? ... Your hand grasped the earth and tore off the halo and weighed and numbered the bones of things. ... These dead laugh at my foolishness. But would they have raised a murderous hand against their brothers {in the Great War} if they had atoned for the ox with the velvet eyes? If they had done penance for the shiny ore? If they had worshiped the holy trees? If they had made peace with the soul of the golden-eyed frog? ...” [fn. 110 : “This may refer to the advent of Christianity into Germany in the eighth century CE” {when Germans ceased atoning, doing penance, worshipping, and making peace with the soul in the traditional non-Christian fashion. Thus, C. G. Jung is rightfully holding the impious nature of Christianity culpable for the murderous Great War (and, by implication, for all northern European wars over the span of at least a millennium).}]

10

p. 352a

“the dead approached noisily, pushing and shoving; they were scoffing and exclaimed, “Teach us ... .”

... (and this is the fifth sermon to the dead) [as preached by Philemon] :

“The world of the Gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly ones in sexuality. [fn. 112 : “In ... 1925 ..., Jung said : “Sexuality and spirituality ... need each other” (Analytical Psychology, p. 29).”]

p. 352b

... Man and woman become devils to each other if they do not separate their spiritual ways {which is why there are separate societies for men and for women in, e.g., Freemasonry}, for the essence of creation is differentiation. ... Spirituality and sexuality ... possess and encompass you, since they ... reach beyond you, existing in themselves. ...”

11

p. 353a

... the dead remained silent and did not move, but looked ... with expectation.

... (and this is the sixth sermon to the dead) [as preached by Philemon] :

“The daimon of sexuality approaches our soul as a serpent ... called thought-desire. The daimon of spirituality descends into our soul as a white bird ... called desire-thought. ... You poor souls, ... how do you reach eternal light? ...

p. 353b

But since you are dead, this knowledge frees you from life and strips you of your greed for men and it also frees your soul from the shrouds that the light and the shadow lay on you, compassion with men will overcome you and from the stream you will reach solid ground, you will step forth from the eternal whirl onto the unmoving stone of rest, the circle that breaks flowing duration, and the flame will die down. ...”

The dead now fell silent and stared ... and slowly crept away.”

Philemon said (to Jung) : “... I stepped out of the whirling circle. ... I stepped onto what is solid and took it with me and saved it from the wave surge, from the cycle of births {metempsychosis?}, and from the revolving wheel of endless happening. It has been stilled.” {escape from the wheel-of-rebirths into nirvan.a?}

12

p. 354a

“And the dead came again, this time with pitiful gestures and said, “... we would like you to teach us about men.”

... (and this is the seventh sermon to the dead) [as preached by Philemon] :

“Man is a gateway, through which you pass from the outer world of Gods, daimons, and souls into the inner world, out of the greater into the smaller world. Small and inane is man {small and inane is the material universe}, already he is behind you, and once again you find yourselves in endless space {‘Endless Space’ is Zaratustrian}, in the smaller or inner infinity {the ‘Lesser First World’ of Manda<ism}. At an immeasurable distance a lonely star stands in the zenith. {“The righteous shall shine as stars in the firmament.” (Daniye>l)} ... In this world, man is Abraxas ... of his own world. This star is the goal of man. This is his guiding ... to his rest, toward ... the long journey of the soul after death {the journey of the soul after death, described in, e.g., the Saroddhara to the Garud.a Puran.a}, ... everything that man withdraws from the greater world {the ‘Greater First World’ of Manda<ism} shines resplendently. ... Prayer increases the light of the star {“star light, star bright, first star I see to-night”}, it throws a bridge {Cinwat Bridge} across death, it prepares life for the smaller world, and assuages the hopeless desires of the greater. When the greater world turns cold, the star shines. ... Weakness and nothingness here, eternally creative power there.

p. 354b

Here nothing but darkness and clammy cold[,] there total sun.”

But ... the dead remained silent ... and they ascended like smoke above the shepherd’s fire, who watches over his flock by night.”

Philemon said (to Jung) : “... You dreamed of the flame ... . But life is duration, the flame dies away. I carried that over, I saved it from the fire. That is the son of the fire flower. ... I am the one who saved it for you, the black and golden seed and its blue starlight. {“Blue Star” of Hopi prophecy?} ... I saved being from time, redeeming it from the fires of time {Kalagni} and the darkness {Kala} of time, from Gods and devils.”

13

“a dark form with golden eyes approached me from the shadows of the night. ...

p. 355a

The dark one answered, saying, “I come from afar. I come from the east and follow the shining fire that precedes me ... . ... You may call me death -- death that rose with the sun. ... I lay the cover of protection on you. ... You will go to men as one veiled. ...” {concealing anti-Christian doctrine under the veil of feigned Christianity, as in Freemasonry} ...

Philemon “touched my eyes and opened my gaze and showed me the immeasurable mystery. ... And I saw that the sky had the form of a woman and sevenfold was her mantle of stars and it completely covered her. {This is Kemetic goddess NW-t the star-covered night-sky.} ...

p. 355b

A voice came from afar and was like a falling star {Wormwood? (Apokalupsis of Ioannes 8:11)} ... . In this moment my vision ended.”

p. 356b

Philemon spake unto the dead : "Afterward, when I had impregnated the dead body of the underworld, and when it had given birth to the serpent of the God, I went to men and saw the fullness of their affliction and their madness. ...

p. 357a

Stupidity is the daughter of the God. ... It is worth giving one's life for the sake of serving the serpent of the the God. ... Whosoever lives has become one who deceives the God. ... The serpent grows hot and fiery ... . Its fat burns in the blazing flame. The flame becomes the light of men, the first ray of a renewed sun."

"Salome interrupted me : "... Your soul would also like a new husband -- ha ha! -- she loves change. You are not pleasurable enough for her. In that respect she is unteachable and therefore you believe that she is mad. ... Elijah does not think about what is, only about what is to come. Therefore he knows it." ...

{When the 3 Kharites competed, the winning-prize was awared to Kale by Teiresias (GM 105.h).}

Elijah said, "... The voice that I heard was ... a thunderous pagan roar, a call my ancestors knew ... . It sounded prehistoric, ... yet harmonic.""

{In being a seer who prophesied concerning sexual matters (GM 105.h), Teiresias is the Hellenic hero best matching this characterization of Jung's so-called "Elijah" (the name "Elijah" here being merely a sobriquet for "Teiresias").}

p. 357b

Jung said : "... The one God is dead -- yes, truly, he died.

{"the great god Pan is dead!" (GM 26.g, 5)}

He disintegrated into the many, and thus the world became rich overnight. ... The one God became ... a multiple one, whose body consists of many Gods, and

{This is pun : /PANt-/ 'all'.}

a single one, ... yet he is brighter and stronger than the sun. ...

{Pan "was on occasion formidable ... at nooday ..., because he is asleep then and will be angry if disturbed (Theoc. 1.15 ff.)." (OCD, s.v. "Pan")}

p. 358a

Elijah ... said, "... Does the one still exist if it stands next to the many?"

I answered, "... the uniqueness of the one thing is the other God, ... whose spirit is as large as the world.""

{"in late theologizings he becomes a universal god" (OCD, s.v. "Pan") .}

p. 358a

"my soul replied, "... You can in effect help men only through the Gods, not directly. ..." ...

p. 358b

I answered, "... I also recognize that I must yield to the Gods. What is their wish?"

"They want obedience," she replied. ...

I answered, "... There is no longer any unconditional obedience ... . ..."

My soul answere, "The Gods want you to do for their sake what you know you do not want to do." ...

I exclaimed, "... But do the Gods also do what I want? ..."

"You do not want to obey the God?" my soul cried, astonished. ... Soon afterward, she ... said ..., "The Gods are outraged that you do not want to be obedient." ...

I replied, "... I will let no one tell me what to do. ..." ...

p. 359a

As my soul departed, I saw that she was shocked ..., since she belonged to the race of the Gods and daimons and forever sought to convert me ... . When I was asleep {a dream within a dream}, my soul came again and in a dream cunningly painted me as a horned devil to .. make me [out to be revealed as ] ... the rebel against the eternal law".

p. 359a

"strolling in the fragrant grass ... a blue shade came from the other side ... . ...

p. 359b

The shade replied, "Oh Simon Magus ..., are you in my garden or am I in yours? ... Is this garden not mine?""

Philemon said : "The terrible worm [fn. 156 : "I.e., Satan"] came before you ["you" being Christ -- fn. 153 : "In Black Book 6, the shade is identified as Christ (p. 85)."], whom you recognize as your brother insofar as you are of divine nature,

{In the Bogomil doctrine, SATANail is recognized as the brother of Christ.}

and as your father insofar as you are of human nature."

“[Soul:] “The first light means the Pleroma. /

The second means Abrasax. /

The third the sun. /

The fourth the moon. /

The fifth the earth. /

The six the phallus. /

The seventh the stars. ... the seventh light, the highest, the floating, which rises with flapping wings, released from the embrace of the tree of light with six branches and one blossom, in which the God of the star lay slumbering. ... (Black Book 6, pp. 104-6)”

“[Soul:] “the golden bird ... is above you and under your God. It flies ahead of you. ... The golden bird is no soul : it is your entire nature. {cf. “Golden Horos name” of Kemetic king} ... The golden bird sits in the tree of the six lights. The tree grows out of Abrasax’s head.” (Black Book 6, pp. 114-20)