The Charm of Arktos

(Update 1/9/2018: Interested in more about this ritual?  Check out my more polished, fleshed-out writeup over on this page!)

Tonight, as most celestially-minded people are aware, is the end of the peak period for the Perseid meteor shower.  It’s one of the more famous meteor showers, given the brightness of the meteors as well as the rate of shooting stars, between 60 and 100 meteors per minute.  It’s a fantastic time to go stargazing, especially if you have clear weather. And, of course, for the supernaturally-and-celestially-minded, it’s also a fantastic time for magic.

I’m not particularly big on using meteor showers for anything else besides making a wish, but I realized that tonight would be a fantastic time for an outside starry ritual to call on the stars themselves.  A storm just blew threw where I live, so the skies are clear and the air is bright, which is perfect for any magic calling on things higher up than us; the Moon is still mostly full, though waning, which is good for sending things out and away from us; the meteors bring tangible matter from the heavens to earth.  And, moreover, according to my lunisolar grammatomantic calendar, the lunar date of today is associated with the letter Pi, which I give ritually to the Olympian goddess Artemis.  Normally, I don’t have much of a practice with this goddess, not being a hunter, midwife, or young girl, but I realized that I have just the ritual that would mesh pretty well with her.  And, given the celestial atmosphere (literally and figuratively), it’s a good one to use tonight!

The following ritual is one I call the Charm of Arktos, taken from the Greek Magical Papyri (PGM VII.686).  The spell is an invocation to the constellation of Ursa Major, the Great Bear, known to the Greeks as Arktos, the Bear.  The bear was an animal sacred to Artemis, which links this ritual to her.  The constellation of Ursa Major is, as is famously known, formed in part by Polaris, the North Star, which was the direction the Egyptians associated with immortality (since the stars in the northernmost part of the sky never set under the earth, or into the underworld).  The ritual is fairly short and straightforward, and all you need to bring is offerings to the goddess; dates, wine, fresh (specially spring) water, and sharp floral or musky incense are perfect offerings for this.

On a night clear enough to see the stars (like tonight, hopefully!), go outside, preferably to a high place and face north to the constellation of Ursa Major, the Bear.  Raise your arms and call out to the stars:

Arktos, Artkos! Thou who rules over heaven, the stars, and the whole world! Thou who causes the axis to turn and governs the system of the cosmos by force and Anankē! I appeal to thee, imploring and supplicating you, that you do for me me this … because I call upon thee in thy holy names at which thy deity rejoices, names which thou art not able to ignore:

  • ΒΡΙΜΩ (BRIMŌ), earth-breaker, great huntress!
  • ΑΜΑΜΑ (AMAMA), well-bedded, Dardanian, all-seeing, night-running, attacking mankind, subduing mankind, summoning mankind, conquering mankind!
  • ΛΙΧΡΙΣΣΑ ΦΑΕΣΣΑ (LIKHRISSA PHAESSA), aerial one, strong goddess of Erymna, thou who art the song and dance, guardian, spy, delight, delicate, protector, adamant and adamantine, o Damnameneia!
  • ΒΡΕΞΕΡΙΚΑΝΔΑΡΑ (BREXERIKANDARA), most high, Taurian, unutterable, fire-bodied, light-giving, sharply armed!

Make your request as specified and ask that it be effected, that the Bear send away all evil and target all your enemies, reflect all bad luck and send you blessings, or other similar things.  Make your offering to the northern stars, and Artemis especially, and thank them for their work and their eternal, undying light.  Close the ritual as you like, then return indoors.

Even if you don’t do the ritual, I hope you can enjoy the stars tonight all the same!

The Sash of Powers, or a Fancy New Magical Thingie

So, beading and jewelry making has been a recent hobby of mine ever since my good friends in some ATRs got me hooked on them.  The use of colored seed beads and semiprecious (or precious!) stone beads really opens up a lot of avenues for occult crafting and designing.  After all, my carcanets aren’t too bad an innovation, reducing the need for drawing intricate pentacles and expanding on the powerful uses and correspondences of color to various forces.  Still, although having beaded necklaces to represent the forces is nice, I decided one night to make something fancy, something grand, something awesome with these supplies I have on hand.  To that end, I ended up making a large beading project, what I fancifully call the Cingula Potestatum, or the Sash of Powers:

Sash of Powers

It’s a pretty long thing, worn as a sash over one shoulder and down the opposite hip, measuring about 6′ 6″ in length total, which is a surprisingly good fit for someone my height.  I could, of course, wrap it three times around my neck and wear it as an exceptionally elaborate necklace, but having a sash in ceremonial work is surprisingly comforting and empowering.  Basically, the sash represents all the powers I work with: the celestial, supercelestial, subcelestial, elemental, abstract, and divine powers of the cosmos, world, and universe.  After all, other magicians use the lionskin belt from Golden Dawn-style Solomonic work for much the same purpose, and finding ways to jazz up my white ceremonial robe and indicating the powers I call upon is always something I enjoy and support.

The design for the sash can be broken down into seven major sets representing different levels of manifestation or cosmic power in the Hermetic paradigm I work within, each set being separated by a particular kind of bead; the major sets use gold/blue tiger’s eye (solar/lunar or light/dark), the zodiac signs use labradorite, the planets use onyx, the elements use bone, the banners use quartz, and the geomantic figures use dark agate.  I also threw on some skull and eye beads at the end with a crucifix to mark this as an instrument and sign of life, death, wisdom, protection, and holiness; a pentacle of Solomon, or the grand hexagram of Solomon, would work equally well.

  1. The Prime Mover (white, clear, 10 pairs)
  2. The Fixed Stars (silver, grey, 12 pairs)
  3. The Zodiac Signs
    1. Aries (white, red, 6 pairs)
    2. Taurus (emerald, green, 6 pairs)
    3. Gemini (bright orange, orange, 6 pairs)
    4. Cancer (ruby, purple, 6 pairs)
    5. Leo (gold, yellow, 6 pairs)
    6. Virgo (black, orange, 6 pairs)
    7. Libra (white, green, 6 pairs)
    8. Scorpio (black, red, 6 pairs)
    9. Sagittarius (gold, blue, 6 pairs)
    10. Capricorn (ruby, black, 6 pairs)
    11. Aquarius (bright orange, black, 6 pairs)
    12. Pisces (emerald, blue, 6 pairs)
  4. The Seven Planets
    1. Saturn (black, maroon, 3 pairs)
    2. Jupiter (blue, purple, 4 pairs)
    3. Mars (red, orange, 5 pairs)
    4. Sun (yellow, pink, 6 pairs)
    5. Venus (green, orange, 7 pairs)
    6. Mercury (orange, purple, 8 pairs)
    7. Moon (purple, blue, 9 pairs)
  5. The Four Elements
    1. Fire (red, green, 4 pairs)
    2. Air (yellow, purple, 8 pairs)
    3. Water (blue, orange, 20 pairs)
    4. Earth (black, white, 6 pairs)
  6. The Creator: The Twelve Banners of the Tetragrammaton (white forIod, yellow for Heh, red for Vav, black for final Heh in groups of 4 as needed)
    1. IHVH
    2. IHHV
    3. IVHH
    4. HVHI
    5. VHIH
    6. HHIV
    7. VHIH
    8. VHHI
    9. VIHH
    10. HIHV
    11. HIVH
    12. HHVI
  7. The Creation: The SixteenGeomantic Figures (white for active elements, black for passive elements in groups of 4 as needed)
    1. Via
    2. Cauda Draconis
    3. Puer
    4. Fortuna Minor
    5. Puella
    6. Amissio
    7. Carcer
    8. Laetitia
    9. Caput Draconis
    10. Coniunctio
    11. Acquisitio
    12. Rubeus
    13. Fortuna Maior
    14. Albus
    15. Tristitia
    16. Populus

The color choices and number of beads might need a bit of explaining.  The geomantic figures use white and black, fitting enough for their binary and abstract nature, using the order of the beads to indicate the figure (e.g. white-black-white-black is Amissio).  The planetary beads use the Queen and King scale colors of their corresponding sephiroth in as many sets as corresponds to their sephiroth, so Jupiter (associated with Chesed, the fourth sephirah) gets four blue beads alternating with purple beads.  The elemental beads are similar, using the flashing colors of the elements, with the numbers coming from the number of sides of their corresponding Platonic solids (fire/tetrahedron/four, air/octahedron/eight, etc.).  The zodiacal beads use two sources for the colors: the first color given in each set comes from Agrippa (book I, chapter 49), though each color represents two signs; the second color comes from the Queen scale of the sign’s ruling planet.  Thus, Agrippa’s color for Aries and Libra is white, and Aries is ruled by red Mars and Libra by green Venus, so Aries is white and red while Libra is white and green.  I made the Agrippa colors a little brighter or flashier (using reflective red or ruby beads instead of solid red) to help differentiate the beads a bit more.  The pairs of the zodiacal beads come out to 6, each pair representing 5° of that particular sign.  The colors for the sphere of the Prime Mover and of the Fixed Stars as a whole come from the Queen scale of the Tree of Life, though instead of using light blue beads for Chokmah I used clear grey beads; instead of using sets of 1 and 2 for these spheres, respectively, I used 10 (1 × 10) and 12 (2 + 10) since I wanted some substance there, and also since these numbers also work well for their corresponding forces.  The Twelve Banners simply used four earthy colors, representing the faces of Divinity apparent to us down here throughout creation.

Of course, no bit of ceremonial regalia is complete without an accompanying prayer, and the grander the regalia, the grander the prayer, amirite?  Trying to come up with a prayer that hits all the forces that this sash represents, however, would take a lot of doing, except there’s actually something that’s already been written up that fulfills this purpose.  Many of my readers will be familiar with the Circle of Art from the Lemegeton Goetia, especially the version that Crowley and Mathers produced.  This Circle has, around the space where the magician stands, a series of words that are basically the correspondences of the ten sephiroth of the Tree of Life.  Crowley and Mathers “explained” these names, not as a series of correspondences, but rather as a series of prayers to be said when writing out the names.  In effect, the prayers consecrate the circle by connecting the circle and the magician to the sephirah being invoked through the prayers.

Lemegeton Circle of Art


Since this Sash of Powers represents, in a more colorful fashion, all the same forces as the Lemegeton Circle of Art, I figured I may as well appropriate the prayers for my own purposes, adding on a bit more to invoke the corresponding angels of the forces invoked.  The resulting set of prayers for the sash then becomes something like this:

God Almighty, God Omnipotent, hear my prayers and the cries of your servant N.!  You, whose dwelling is in the highest heavens, the great King of Heaven and all the Powers therein, and of all the holy hosts of Angels and Archangels, hear the prayers of thy servant who puts his whole trust in You.  Let the holy Angels command and assist me at this and all times; command thy holy Angels above and below the fixed stars to assist and aid thy servant that I may command all the spirits of the air, fire, water, earth, and hell so that it may tend unto Your glory and Man’s good.  O God who is with us, be always present with me; strengthen me and support me both now and forever in these mine undertakings which I do as an instrument in Your hands, o God of Hosts.  Great God, governor and creator of all the planets and the hosts of heaven, command them by Your almighty power to be now present and assist me, your poor servant, both now and forever.  Most Almighty, eternal, and ever-living Lord God, command thy seraphim to attend to me now at this time to assist me and defend me from all peril and danger.  O Great God of Hosts, all-seeing and almighty God, be present with me both now and forever, and let Your almighty power and presence ever guard and protect me at this present time and forever. Great God of Hosts, let Your almighty power defend me and protect me both now and forever.  Come and expel all evil and danger from me both now and forever.  O great God of all wisdom and knowledge, instruct thy poor and most humble servant by thy holy cherubim.  Direct me and support me at this present time and forever.

God Almighty, God Omnipotent, hear my prayers!  May your holy angels of the stars, planets, and elements Metatron, Iophiel, Malkhidael, Asmodel, Ambriel, Muriel, Verkhiel, Hamaliel, Zuriel, Barbiel, Advakhiel, Hanael, Cambriel, Barkhiel, Tzaphqiel, Tzadqiel, Kamael, Michael, Haniel, Raphael, Gabriel, Sandalphon, Michael, Raphael, Gabriel, Uriel, and Raziel attend to the work of your servant.

May the angelic choirs of the Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels, and Angels attend to the work of your servant.

May the seven archangels Michael, Gabriel, Uriel, Raphael, Jehudiel, Barachiel, and Sealtiel who stand before the August Throne attend to the work of your servant.

May Your holiest of holy Names resound throughout all creation, and may all creation of Your divine hand be at mine own to aid me in this work.

Is the use of this sash traditional?  Yes and no; there are parallels between other magical practices, such as that of the bandera of Palo Mayombe, elekes of Santeria, the lionskin belt of the Golden Dawn, the stole of Christian priests, and the like.  It’s certainly its own kind of innovation, but it’s one that makes sense, especially as a kind of badge of office when presenting myself to spirits in formal ritual, or if I ever get together and form a temple with others (a laughable notion!).  Still, making use of this kind of crafting is just ongoing development of the spiritual work and work I’m doing.  Who knows?  It may even become part of a new tradition handed down over time.

49 Days of Definitions: Part X, Definition 4

This post is part of a series, “49 Days of Definitions”, discussing and explaining my thoughts and meditations on a set of aphorisms explaining crucial parts of Hermetic philosophy. These aphorisms, collectively titled the “Definitions from Hermes Trismegistus to Asclepius”, lay out the basics of Hermetic philosophy, the place of Man in the Cosmos, and all that stuff. It’s one of the first texts I studied as a Hermetic magician, and definitely what I would consider to be a foundational text. The Definitions consist of 49 short aphorisms broken down into ten sets, each of which is packed with knowledge both subtle and obvious, and each of which can be explained or expounded upon. While I don’t propose to offer the be-all end-all word on these Words, these might afford some people interested in the Definitions some food for thought, one aphorism per day.

Today, let’s discuss the forty-sixth definition, part X, number 4 of 7:

The immortal nature (is) the movement of the mortal nature, (as to) mortality, earth is its grave; (and) heaven (is) the place of the immortal.  The immortal came into being because of the mortal, but the mortal comes into being by means of the immortal.  Evil is a deficiency of the good, good (is) fullness of itself.

So, now that we know that all of nature exists within the body of Man, what can we say about what nature actually is?  We know that there are four elements: earth which forms the basis for material existence, water which helps to grow, fire which inhibits growth, and air which joins together (II.2,3,4,5).  We know that there are different groups of living creatures: heavenly beings with only soul and immortal bodies, stones with only mortal bodies, plants with mortal bodies and breath, animals with mortal bodies and breath and soul, and Man with mortal bodies, breath, soul, and Nous (IV.2), and each of those bodies is composed of some mixture of the elements (IV.1).  There are two fluidities, the female which receives things and the male which emits things, which are always at work in the world to cause increase and decrease (X.1).  So far, that’s all we know.

Now we start to read about the interaction of different natures and what those natures are.  For one, “the immortal nature is the movement of the mortal nature”.  Natures with immortality refer to heavenly beings, which we can say are gods, or more Hermetically, the planets and stars of the sky.  These are the beings that “have” and “adorn heaven” (IX.7), and as we might infer from the place of astrology in many occult sciences and philosophies, these are the things that influence anything and everything down below.  Indeed, the planets and stars are the movement of the life and natures on the world, giving them impetus to act in certain ways just as the soul moves the body.

Further, note how this definition makes a clear demarcation between things high up and things down below: “as to mortality, earth is its grave; and heaven is the place of the immortal”.  Human beings and all mortal life down here is relegated to the earth, since earth is “the receptacle of the dead” as well as “nurse of the living” (II.3).  On the other hand, the immortal creatures reside in heaven, forever there and never down here, just as humans do not ascend into heaven to be immortal; after all, “you do not have the power of becoming immortal; neither does, indeed, the mortal have the power of dying” (VIII.7).  The only means by which we can interact is the air, since “heavens and earth are united with each other by the air” (II.2).

So, what gives with the fact that the immortal beings move us mortal ones around?  After all, isn’t Man the one to own and manage the world (VI.1)?  Don’t we ourselves have the power of the gods and the heavenly beings (VIII.6)?  Well, yes, we do.  We have the power of leading ourselves around in a way that nothing else does; the immortal beings move the mortal things, and most mortal things would, as I read this, be influenced by and obey the immortal ones.  However, we who are Man don’t have to follow suit; we can be led around by the immortal beings, or we can move ourselves.  In either case, movement is still accomplished, but if we let other things push us around, we basically relinquish our control to them, and those other things may not have our best interests at heart.  If our soul wants us to do one thing, but our bodies are pushed around to do the opposite, that hurts us and we’re driven further from perfection, not closer to it.  Thus, we can resist the power of the immortal beings and choose our own path, though it may not be easy (and it’s often not in the face of actual danger or adversity provided by them).

So why have immortal beings at all?  To help us learn more about ourselves, the world, and God.  After all, “the immortal came into being because of the mortal”.  The immortal beings, with their nature, have their own things and experiences and worlds that we as Man need to learn from.  From them we learn immortality, rulership, power of motion over others, and the like; they came into being as the entire world came into being for us (VIII.6).  However, they still have influence over us, and it is by them (not the soul, or not just the soul, as we hypothesized in the last definition!) that move bodies around down here to create more bodies.  Thus, “the mortal comes into being by means of the immortal”.  While the soul is the maker of the body, the body is made by the soul by means of the immortal beings in heaven.  (This should sound familiar if you know emanationism in Qabbalah, where an Idea comes down from God through the sephiroth of the planets and stars down to manifestation here on Earth.)

Recall, though, that this isn’t the first mention of stars and astral influences in the Definitions.  Way back in VII.5, I mentioned these two little symbols that I couldn’t type, common symbols in Armenian manuscripts for glosses, but one meant “star” and the other meant “sinner”.  While the propensity and judgment of individual humans according to their soul’s “illness” and “passion” (IX.4) can lead them to choose certain actions, the motion of the stars and planets above can also lead us to do the same.  We can be moved by the stars, just as anything mortal down here can, if we let it.  Certain influences, thoughts, accidents, opportunities, and the like can all be presented to us to lead or move us in certain ways that our souls may agree with or cry out against.

After all, keep in mind that these heavenly beings may not have our best influences at heart; they are still in the world and thus of matter, and moreover, have no Nous (IV.2).  They are entirely worldly, and as such, they are evil just as anything material is (according to X.1).  Evil, as we’re aware, is “conspicuous” (X.1), and we know that not only is evil the opposite of good, but that evil “is a deficiency of good”.  Evil is a lack, that which is missing something.  A dark room is dark because it has no light; one is ignorant because they do not know something.  Evil is defined by what it lacks; this is why it’s so conspicuous.  Good, on the other hand, is “fullness of itself”; it is complete in itself, just as light shows things to be just as they are without changing or modifying them (II.6).  Good “bears no comparison”, and knowledge of something cannot be compared to knowledge of anything else; ignorance is simply lacking knowledge, while knowledge is knowledge.  It cannot be substituted with knowledge of anything else, nor can it be enlarged or decreased in any way.

So, about those planets, stars, gods, and heavenly beings?  While they may not be outright ignorance, they don’t have all knowledge, either.  They are without Nous, and so while they may exist as part of and within God, they are without knowledge of God and therefore without knowledge of the world or themselves.  This makes them ignorant, and thus possessing the quality of evil.  They lead us to potentially ignorant ends, unaware of the intelligible or non-worldly aspects of their actions, and can so lead us to stay trapped down here when we let them.  (This should now sound like the function of the archons in Gnosticism.)  With knowledge, we understand the entire world and all the influences and natures within; without, we get trapped and are moved to know only a select few things in a select few ways.

49 Days of Definitions: Part VII, Definition 5

This post is part of a series, “49 Days of Definitions”, discussing and explaining my thoughts and meditations on a set of aphorisms explaining crucial parts of Hermetic philosophy. These aphorisms, collectively titled the “Definitions from Hermes Trismegistus to Asclepius”, lay out the basics of Hermetic philosophy, the place of Man in the Cosmos, and all that stuff. It’s one of the first texts I studied as a Hermetic magician, and definitely what I would consider to be a foundational text. The Definitions consist of 49 short aphorisms broken down into ten sets, each of which is packed with knowledge both subtle and obvious, and each of which can be explained or expounded upon. While I don’t propose to offer the be-all end-all word on these Words, these might afford some people interested in the Definitions some food for thought, one aphorism per day.

Today, let’s discuss the twenty-eighth definition, part VII, number 5 of 5:

God is within himself, the world is in God, and man in the world.  His (i.e. man’s) deficiency is ignorance, his plenitude in the knowledge of God.  ※ He says that evil (consists) in ignorance and good in knowledge ⍜.

A short definition to finish up this section!  The first part of this definition sounds awfully like the first definition from the third set, which said that “where heaven is, God is too, and where the world is, heaven is too”, and also that “God is in heaven, and heaven in the world”.  Here, we have some more relationships between God and the world: namely, that God is within himself, that the world is in God, and that Man is in the world.

That God is within himself should come as no surprise.  We already know that “nothing is uninhabited by God” (III.1), and that God is “the father of the intelligible” (III.4) while being intelligible himself (I.1).  In other words, God is God, all things are within God, and God is in all things; everything is a complete Whole, and that Whole is the All, the One, or God.  If you want to translate this into set theory of mathematics, we can say that God is a set that includes all things including itself.  From this, it logically follows that the world, which is a thing that exists, exists within God.  Man exists in the world, or at least the physical bodies of Man and the idea of Man; since these things exist in the world, and since they exist, and since the world exists within God, Man also exists within God.  This basically rephrases III.1 using some more terms about Man now that we’ve been talking about Man for some time.

As for Man, however, we have some more talking to do.  The last definition brought up the terms “good” and “evil”, and we said this about the two terms:

Turning towards God and rejoining with him, coming into the perfect “knowledge of the beings” and light of Nous, is therefore good; turning away from God and ignoring the impetus of Nous and the directions that would lead us to God is therefore evil.

The current definition talks about the deficiency and the plentitude of Man, or rather, wherein he is evil and wherein he is good.  “His plentitude is the knowledge of God”; this accords with what we said before.  We can tie this back further with the perfection of the soul, which is “the knowledge of beings” (VI.3), and this is effectively the knowledge of God.  After all, to know God is to know all the things within God, all the gods, all the worlds, and ourselves, and “know thyself” is among the most holy maxims ever uttered or written.  This is what is good for us to do.

If knowledge of God is good, and evil is the opposite of good, then the opposite of knowledge of God must be evil.  The opposite of knowledge is ignorance, and that is indeed what this definition says: “[Man’s] deficiency is ignorance”.  To not know God is evil, then, yet this is the state of us as we are; to know God, we must have Nous, and not all beings are accorded Nous consciously.  Does that mean we were born evil?  Not really, but kinda?  This is where the Gnostic and Neoplatonic strains of thought shows itself within Hermeticism: because we have a material body, we are at least in some way cut off from God.  Indeed, the past few definitions have talked about this, and it’s hard to come in contact with God while being in body.  Moreover, because we have a body, we have the capacity for good and evil, which simply don’t exist outside the physical, material realm of bodies and matter.  We can choose evil and thus choose to be ignorant; we can likewise choose good and thus choose to be knowledgeable of God.

But what about as we are in the world, as we were born?  When we were born, we didn’t know how to walk or control our poop, much less high philosophy and God.  But that’s okay, because we were still in possession of souls made in the idea of Man, and those souls we have provide us with the actions and movement to move us towards knowledge of God, so long as we listen and act accordingly.  Soul is movement, and even more than that, a “necessary movement” (II.1); we cannot help but act.  The soul can often be considered like water, which is always in motion; it will take the path of least resistance, one way or another.  If water is dammed up or blocked off, it will find a new path or simply overflow it.  There is no way to completely stop water without turning it into something else.  Likewise, with the soul, we are always compelled to act, though how we act is determined by our own conscious choices and may not always be what the soul would ideally prefer.

The last part of this definition basically says the same thing as the second sentence here, but makes it explicit that ignorance is evil, not just the deficiency of Man, and that knowledge is good, not just the plentitude of Man.  However, this is made awkward by the inclusion of two symbols, which I cannot replicate well on a computer.  I tried to find similar Unicode characters to represent them, and they indicate common concepts or abbreviations in medieval Armenian manuscripts: ※ means “star”, while ⍜ means “sinner”.  The footnotes provided by Jean-Pierre Mahé to the Definitions say that these are glosses provided by the scribe, and suggest some sort of connection between sin and stars.  The Corpus Hermeticum talks about such connections, and suggests that sins and evil come from the stars high up in the heavenly part of the world (chapter XVI, parts 13 through 16), though I won’t get into it here.  Suffice it to say that, because we have material bodies, we are at the whim of various influences that affect our bodies and, therefore, our souls.  Many of these influences come from the stars, the “living beings in heaven”, and cause us or lead us to act in certain ways.  Not all of these influences agree with what the Nous within our souls desires, and so may lead us into ignorant and evil actions.  This complicates our role and job down here, but it’s also part and parcel of living within a large and complex system.

By acting in a good manner and striving to know God, ourselves, and all other things, we can attain our “plenitude”, our fullness and grace, that allows us to achieve perfection.  Perfection is this very thing, and is moreover marked by the awareness of and reception of Nous into our bodies and souls, enabling us to be made closer to God as well as to the ideal humanity we should be anyway.  This is what we’re supposed to do, and it’s difficult, but it’s worth it; moreover, it’s what we’re driven to do when left to our own devices and free from detrimental influences that would cause us to act otherwise.  However, to attain our fullness of knowledge, we also have to use the full range of human experience and power; although different living creatures can only experience one type of world, humanity can explore all worlds, including those which are immaterial.  To know all things, we must know all the worlds, and transcend them to become more and better than we are in any one world.