Adamical Mythos

Introductory course on Enochian Magic. A good place to start.

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Adamical Mythos

Post#1 » Mon Sep 24, 2018 3:35 pm

In view of his divine origin, as an unconditional emanation from God, Adam was not only the noblest being, which, as an expression of divine power, had the preference of all others, for he never owed his existence to a mother; he was a heavenly Adam, brought into being by God him­self and was not born into the world in the ordinary manner. He also enjoyed, in consequence of his nature, every prerogative of a pure spirit, surrounded by an invulnerable veil. But this was not the sensual body of the present time, which is only an evidence of his degradation — a coarse mantle — by which he sought to protect himself against the raging elements. His garments were holy, simple, indestructible, and of an in­dissoluble character. To this condition of perfect glory, in which he enjoyed the purest happiness, he was destined in order to reveal the power of the Almighty, and to rule the visible and invisible. Being in possession of all the prerogatives and insignia of a king, he could also use every means to fulfill his high destiny. As the champion of unity, he was secure from the attacks of all inward and outward enemies, because the veil by which he was covered (the germs of which are still within us), rendered him invulnerable. One advantage that the original pure man possessed was, that no natural poison, nor all the powers of the elements could harm him. Christ promised invulnerability to his apostles and all his followers, through the regeneration of man. In this condition man also bears a fiery, double-edged, all-penetrating sword, a living word, which combines in itself all power, and through which "everything is possible to him.

In this condition of kingly honor and power, man, as the most lifelike image of his father, (whose vice-regent he was on earth), could have enjoyed the purest happiness had he properly guarded his Eden, but he committed a breach of trust. Instead of ruling over the things of sense and striving for a higher spiritual state, to which he was ordained, he im­bibed the unhappy idea of exchanging the great cardinal points of light with truth, that is, he confounded light with truth, and in this confusion he lost both and robbed himself. Because he lost sight of the boundary of the kingdom over which he was placed as a watchman, and confined himself to only a portion of it, namely, the sensual, the glitter of which blinded him so greatly as to make him forget all else; because he flattered himself that he could find the light in another place than the first great fountain, he fastened his voluptuous eye on a false existence, became enamored of sensualism and became sensual himself. Through this adultery he sank into darkness and confusion, the result of which was, that he was transplanted from the light of day into the night of innu­merable small twinkling stars, and now he experienced a sensual naked­ness of which he was ashamed. The abuse of the knowledge of the connection between the spiritual and the bodily, according to which man endeavors to make the spiritual sensual and the sensual spiritual, is true adultery, of whom, he who is moved by the female sex is simply a conse­quence and an imitator. Through sin man lost not only his original habi­tation, and became an exile into the religious state of the fathers and mothers, having to go in the way of the flesh, but he also lost the fiery sword, and with it everything else that had made him all-seeing and un­conquerable. His holy garments now became as the skin of animals, and this mortal, perishable covering afforded him no protection against the elements. With the wasted half of his body, the spiritual also added to the confusion, and discordant sounds were heard in the dark places of his spiritual domain.

Although man had sunk deep in sin, the hope of a full restoration was given to him on condition of a perfect reconciliation. Without such reconciliation, however, he sinks deeper and deeper, and his return be­comes still more precarious. In order to be reconciled he must become self-abased, and resist the false allurements which only serve to steep him in the mire of the elements, and he must seek, by prayer, to obtain the more exalted blessings of benevolent influences, without which he cannot draw a pure breath. In this reconciliation he must gradually overcome everything, and put away everything from him that will cloud his inner nature and separate him from the great source of his being; because he can never enjoy peace within himself and with nature around him until he has thus overcome everything opposed to his own nature, and gained the victory over all his enemies. But this can only be done when he re­turns the same road upon which he had wandered away. He must wean himself by degrees from the sensual by a heroic life, and like a weary, footsore wanderer, who has many steep mountains to scale con­tinue to mount upward, until he reaches the goal, which is lost in the clouds. Overcoming one obstacle after another, he must dispel the dark vapors that intervene between himself and the true sun, so that in the end the pure rays of light may reach him without interruption.

The Almighty has provided means to aid man in the work of recon­ciliation. God has appointed higher agents to lead him back to Him from the error of his ways. But he can only be fully restored through the Savior of the world, who finished and perfected all that these agents had accomplished only in part at different times. Through Him all power became animated: and exalted; through Him he approaches the first and only true light, a knowledge of all things, and especially, a knowledge of himself. If the man is willing to accept this offered help, he will surely arrive at the desired goal, and he will be so firmly established in faith, that no future doubts can ever cause him to waver. If he elevates his will, so as to bring it in unison with the divine will, he may spiritualize his being already in this world, so that the higher spiritual kingdom may become visible to his eyes, and feel God nearer to him than he ever thought it possible; that all things may become possible to him, because he adds all power to his own, and in this union and harmony, with a fullness of a higher vitality, the divine agents, Moses, Elias, yea, even Christ himself, may become visible to him, when, living amid thought, he requires books no longer. In short, man can attain to such a degree of perfection, even in this life, that death will have nothing more to do than to disrobe him of his coarse covering in order to reveal his spiritual temple, because he then lives and moves within the eternal. Only when he arrives at the end of this vale of darkness, will he receive, at each stage of his journey, more extended life, greater inward power, purer air, and a wider range of vision. His spiritual being will taste nobler fruits, and at the end of his race nothing can separate him from the exalted harmonies of those spheres, of which mortal sense can draw but a faint picture. Without distinction of sex, he will begin to live the life of angels, and will possess all their powers, of which he had but a faint sign here; he will then again enjoy the incense of the eternal temple, the source of all power, from which he was exiled, and Christ will be his great High Priest (Heb. 7:17, 24, 25). Man will not only enjoy his own gifts, but he will have a part in the gifts of the elect, who constitute the council of the wise; that holy sovereign will be more ex­alted there than he could be here; there will be no rising or setting or the light of the stars; no changes of day and night, and no multiplicity of languages; every being will in that moment be enabled to read the name of that holy book, out of which flows life for every creature (He­b. 12:22, 23).

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