Glimpses of the Left..

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I, In l11ountainous caves. A similar function is sometimes attributed to snakes. TIl
the symbolism of the serpent has a certain ambivalence. There is the Agathodaimon, representing benevolent qualities, and Kakodaimon, connected with the evil element. The Gnostic serpent is Nous and Logos. : He is often associated with the feminine force of SophiajEnnoia, the One Who Gives Birth to Everything, the Anima Mundi. In this sense, the serpent represents the feminine wisdom, intuition, repetition, rhythm, creation. Unlike in the teachings of the Ophites, other Gnostic doctrines included the serpent's connection to the primordial darkness, cosmic abyss, and dark waters. He was not only the savior but also the ruler and the essence of evil existing in the world. The gigantic snakej dragon was thought to coil around the globe, encircling the earth in its eternal embrace. The Gnostic treatise Pistis Sophia claims: "In the outer darkness there is a great dragon having its tail in its mouth",23 This serpent is an archaic symbol, most often referred to as Ouroboros. This motif appears in many cultures, in Egypt, Greece, etc. not only as the Gnostic symbol. Ouroboros has a very complex meaning. He represents the time and the continuum of life, cyclic changes in Nature, death and rebirth. His images sometimes include the inscription "En to pan" (One is All). The serpent devouring his own tail stands for eternal movement. Ouroboros kills himself, marries himself, impregnates himself, devours himself, and gives birth to himself - this is the union of opposites and the primordial self-sufficiency. He can be interpreted as the union of male and female elements because half of his body is bright and the other half dark. It implies the union of opposing principles, like in the Chinese Yin-Yang symbol in which Yang represents masculine force and Yin - feminine. Ouroboros is therefore another example of a variety of meanings attributed to the symbolism of the serpent and its connection to extremes: the positive and the negative. He represents the primordial state of existence that contains both darkness and light, destruction and creative potential. This is the archetypal darkness in human consciousness. We can also find the motif of the cosmic serpent coiling around the globe in the Vodou tradition. Here he is called Damballah and depicted as the serpent leaned over the path through which the sun walks each day. Sometimes he is united with his female counterpart, Aida, the rainbow. Damballah is the patron of the heavenly waters and springs and rivers on the earthly plane. When he hides in the sea, the cosmic waters reflect hi m 23 Hans Jonas: The Gnostic Religion - 38 -
Page 2 and 3: a of fifteen texts on chosen Hand P
Page 4: Contents Foreword to the Second Edi
Page 7 and 8: process of - and this process is To
Page 9 and 10: pY1nr� • .,.,iinn of man's proj
Page 11 and 12: JjalJnOlme't, in his view, is the p
Page 13 and 14: The Left Hand Path philosophy is al
Page 15 and 16: man in a similar way. of clusters c
Page 17 and 18: of an individual. Passive of this s
Page 19 and 20: Typhonian Tradition is rooted in an
Page 21 and 22: structures by the solar current. Fo
Page 23 and 24: Tree these entities reside on the a
Page 25 and 26: Sansenoi, and Semangelof, to bring
Page 27 and 28: Mehetabel daughter of and the is so
Page 29 and 30: Lilith is also associated with the
Page 31 and 32: Agrat - but these are rather her ri
Page 33 and 34: were as animals from time immemoria
Page 35 and 36: "Nagaraja", liKing of Serpents" . I
Page 37: worlds, embodying particular aspect
Page 41 and 42: instance, neutralP three essences -
Page 43 and 44: " I was, am now, and shall have no
Page 45 and 46: test. filled two vessels with mud,
Page 47 and 48: Taus is therefore also a of man: th
Page 49 and 50: Zoroastrianism The cult of the Wise
Page 51 and 52: monarchic emerged. The Persian myth
Page 53 and 54: The old Persian was unknown to the
Page 55 and 56: Yatukan Ritual of the Black Dragon
Page 57 and 58: Naonhaithya! Spirit of Discontent!
Page 59 and 60: qlipothic In his theories, Steiner
Page 61 and 62: The curved branches represent two h
Page 63 and 64: years in earth evolution. On such o
Page 65 and 66: The a._ ... ...,. .. ,." ..........
Page 67 and 68: putting a ring and a pentacle, and
Page 69 and 70: eturned and saw what happened, to e
Page 71 and 72: Kelly's of a is rooted in his inter
Page 73 and 74: suspected that they have been dark
Page 75 and 76: The realm of demonic magic was inst
Page 77 and 78: What is certain is that from now on
Page 79 and 80: uses as fuel for his magical operat
Page 81 and 82: pn)tecte!d soldiers in battles and
Page 83 and 84: in the medieval Hecate was the "'-V
Page 85 and 86: The of ritual tools is left to the
Page 87 and 88: MELEZI Hecatel Goddess of You are t
Page 89 and 90:
Come forth to us! Lead us into the
Page 91 and 92:
other of that would enjoy an equall
Page 93 and 94:
harmony with the laws of the univer
Page 95 and 96:
the witch, the downfall which occur
Page 97 and 98:
• The first how he up those where
Page 99 and 100:
Sometimes the magician has to offer
Page 101 and 102:
point of this might seem an easy me
Page 103 and 104:
I The Book of the Law gives us a in
Page 105 and 106:
of initiation. Why is the union of
Page 107 and 108:
Anu (An) means "heaven" and is the
Page 109 and 110:
demonic fire or a destructive torna
Page 111 and 112:
It induces a particular kind of a t
Page 113 and 114:
seconds. Sometimes it resembles a t
Page 115 and 116:
They listen neither to prayers nor
Page 117 and 118:
vital sexual essences during a perv
Page 119 and 120:
and the devils went and dwelt insid
Page 121 and 122:
is associated with the of chaos and
Page 123 and 124:
"Beloved and all ye other who haunt
Page 125 and 126:
that the of the word "hams" is simi
Page 127 and 128:
good nor evil, existing in its undi
Page 129 and 130:
sanctuaries and shrines around the
Page 131 and 132:
Invocation of Pan Melez! Lord of Lu
Page 133 and 134:
phenomena (a facade which we are ab
Page 135 and 136:
occasionally. Conscious of I decide
Page 137 and 138:
Ahriman. Ahrimanic beings are conne
Page 139:
From Steiner's christocentric of Ah
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Glimpses of the Left..

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