Apoposterous!

It is important to know how to apply the scientific method. It is even more important to know when to apply it.
Apparently, you can excel at the former and fail miserably at the latter - in that order.

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According to Martines de Pasqually's classification of spiritual beings (aka angels), one spiritual class can endorse the powers of a class that is above it. Namely, the septenary major spirits (your regular kind of angel) took on superior denary powers despite these being the prerogative of... denary spirits (who are so close to God as to be nearly indistinguishable - think Metatron or the burning bush) after the first fall, the one that gravitated around Lucifer. How can septenary spirits endorse denary powers, you may ask. This is because 7 = 1+2 + ... + 6 + 7 = 28 = 10. Thus they only endorse a denary power once emancipated, not a denary essence, since they reach 10 only through the theosophical addition of 7.

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In our all-out technological world, some talented individuals keep reminding us what a book really should be: a work of art, and a source of wisdom.A good friend of mine is one of those individuals. Check his work out here: http://bit.ly/oqE4b

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... Nor, indeed, Denys the Areopagytus or, quite clearly, any of the Greek or Latin Fathers. It is so obvious, I don't think I've actually mentionned it, and JF Var was kind enough to remind a few friends at the Eleazar Institute (http://www.apokatastasis.org/) of this.

 So let's say it once and for all: the comparisons drawn between Martines de Pasqually's teachings and those of the Church Fathers, or, indeed, of cabalists should that occur, are to point out convergences, to comare in order to better understand both, not to suggest inheritance. Common ancestry is possible, but must be proven; however, Martines is very unlikely to have ever read the Fathers.
Which, obviously, is actually interesting given the many common intuitions that we have been pointing out in various places. The Spirit moves in mysterious ways...

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The main difference between the two is that the West places reason above experience, whereas the East favours experiencing participation in the divine. Theology vs. Theosophy; Talking vs. Doing.

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I think my next blog post will be about la chose. We'll see how it goes since it is quite a daunting prospect: Robert Amadou has written a few thorough pieces on the topic, so thorough in fact that it gets quite confusing. And it is confusing because of the infamous lack of clarity of Martines de Pasqually himself to start with.
I'll push the case that la chose is closer to the divine energies and deification of the Eastern Churches' tradition (see St Maximus the Confessor and Psalm 82) than anything in Western theology. Stay tuned.

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And interesting discussion follows from my latest blog post at Apokatastasis. Bassem and VF Var suggest that moral categories such as Thought, Will and Action, used by Martines de Pasqually and especially Willermoz (influenced by St Augustine) as near synonyms of Father, Son and Holy Spirit, ought to be clearly separated from the hypostases in and of themselves. This may introduce a role for divine energies that the Western Churches have left aside, but which play a fundamental role in Eastern churches, most notably with regard to deification. Deification isn't that far from reconciliation in Martines' teachings.

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Well, posterous might be the thing I've been looking for. Somewhere between Twitter and a blog, for snippets of stuff I'm interested in. Less formal than other avenues (Apokatastasis), and thus more lively, hopefully. Anyway, bare with me. Things posted here should be short and sweet.

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