#hack the space you #occupy

Tweets for 2012-01-22

Posted: January 22nd, 2012 | Author: Twitter | Filed under: Tweets | No Comments »

@nedroid Man, It's So Loud In Here-They Might be Giants http://t.co/1u6otdKR in reply to nedroid #
Independent … Association. Wait. What? http://t.co/HPrjfQxb #
Listening to Klanghausen, a .microsound project, at http://t.co/KfAG1xLD #

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The Hermetic Library Blog

In Nomine Babalon, XVII
“This description is particularly appropriate to their placement on and derivation from the Circumference of the Sigillum, in that the Circumference itself is one great wheel and the names as drawn therefrom form both wheels about and within this larger wheel, as well as figures like unto lighting bolts.”
“In this way, Thrones became described as various types of fiery wheels in relation to their function in the chariot of God, as in Ezekiel 1: 15–20: Now as I beheld the living creates, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Withersoever the spirit was to go, they went, thither was their spirit to go; and the wheels of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.”
“It is also clear from these references that the description and function assigned to the Thrones became a means of accounting for the symbols and metaphysics of the visions of Ezekiel and probably to a lesser degree similar visions of Daniel.”
“It is in the Celestial Hierarchy that the Thrones become situated and defined with the structure of subsequent Christian metaphysics, and from this context that essentially all further elaborations are derived. The Thrones and their celestial functions are given in chapters II, V–VII, and XI of the Celestial Hierarchy, wherein they are described as being symbolically represented by ‘some kind of fiery wheels above the heavens, or material thrones upon which the Supreme Deity may recline,’ and further as great wheels, covered with numerous eyes, marking the end of the uppermost choir or hierarchy of angels where the emanations from God begin to take on material form.”
“Again, it is not our purpose to elaborate the somewhat complicated history and understanding of these texts and their authorship, but it should be understood that until the 16th C. these texts were attributed to Dionysus the Areopagite (Acts 17), otherwise known as St. Denys, though scholarship has determined definitively that they are the work of a 4-5th C. Neoplatonic follower of Proclus.”
“In any case, this passage of Paul’s is the principle reason for the elaborate development attributed to St. Denis or Pseudo-Dionysus, in his Celestial Hierarchy and in passing as a matter of introduction in his Ecclesiastical Hierarchy. Conversely, the work of Pseudo-Dionysus is concerned with putting Judeo-Christian angelology in the context of Platonic metaphysics and cosmology.”
“As we have noted, these terms came with a metaphysical connotation from a prior sectarian Hebrew apocalyptic context. It is also possible that these terms had similar meaning in the context of the Middle Platonic cosmology and theurgy that was familiar to Paul’s Hellenistic audience, and about the development of which we unfortunately know little, but which was to come to fruition in the Chaldean Oracles and the works of Iamblichus and Proclus.”
Untitled
“St Paul’s usage of the term Thrones in this context indicates that it must have had meaning within then-current metaphysics. Though it is possible that the context of Colossians is an entirely mundane and political one, thones, and even dominions, principalities, and so on have been interpreted by subsequent Christian theologians in an almost entirely metaphysical way.”

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