The Opening of the Maw

Liber Chockmah,

A Philosophy by the Aspirants of Darekh Tsari,

The Narrow Way.

Sub Figura A: Prime Theorum

When the turn of the century came, the pursuit of illumination found new traction
within many societal fads and tropes, ranging from New Ageism to neo-Qabalah. This left our
subculture in a rather sickly and infirm state of entropy, primarily because the focus of our
traditions shifted to meet the abject materialism of the modern age, or the social frustrations of
the modern youth that were to carry the torch onward. For years this has been the case.

Many attempts have been made at using networking resources like the internet or
magickal orders to grow beyond this barrier, but these attempts are repeatedly met with
hostility, and nobody has been receptive to older ideas precisely because a decent part of the
modern social rebellion has to do with denial of old ways. So many of the philosophies
created in the name of this rebellion have fallen back upon hyperindividualism and the need for
physical substance to ones Work- if it doesnt produce results, the definition of that being
vague at best, then its not considered worthwhile. One thing is agreed upon throughout most
of the post-modern occult society, however; results mean magick.

What is magick? Many attempt to give this word a denotation, but for the most part,
communities fall back upon the connotation implied when any of its more trusted members
use the word. Throughout our time scavenging these communities for the remaining scraps of
philosophy left amongst the savages, weve found that, sadly, in the biggest hubs of occult
subculture, it has been defined as the physical and beneficial effect produced to better the life
of a magician.

It has been the pursuit of our budding order, the Maw of QNA, to reform the pursuit of
occultism, and to perhaps create a new ideology to stand alone, apart from these new values,
to return to the pursuit of illumination and the love of ideals before we see the eventual
collapse of philosophical self-improvement as a virtue in these communities. We have created
this, and written this book to record perhaps a small part of our ideas, whether they be fully
formed or not as of yet. Perhaps this book will be revised in the future, and new editions will be
released, and pieces will be revised, as we continue our work. For now, we offer you this, our
thesis, Darekh Tsari- The Narrow Way.

- Frater QNA

Sub Figura A, Chapter 1

The Tree of Life

- Frater QNA

Central to many philosophies, the Tree of Life is widely considered to be one of the most
important parts of Sacred Geometry, along with the Flower of Life (which, interestingly enough,
does fit geometrically on top of the ToL itself). Also called the Etz Chiim, the Tree of Life is the
standard of progression by which Qabalists seek to re-unify with the prime materia of Kether,
and to become Adam Kadmon, which is comparable in some ways to the uberman of Nietszche.
Its use in many traditions has left the individual meaning of its symbols in a rather occluded
and ambiguous state. There are nine Sefirot (which means sapphire), and one hidden Sefirot,
which is Daath- there are also 32 paths, each corresponding to a High Arcana from the Tarot, or
a letter from the Hebrew alphabet.

In Darekh Tsari, the Sefirot themselves represent various axis of thought. Remaining
true to the original meanings of the names of the Sefirot, each level of thought corresponds to
an idea in the mind of the prima des universiis, our pet name for the prime driving force of the
universe, and yes, the Spanish is terrible on purpose. The goal of any Tsarite is to first master
the level of thought represented by the Sefirot, and then to purify it by learning to view the
central associations of that domain in the way they were originally formed at the creation of
that level of consciousness.

The narrative of the Tarot is the way in which the aspirant relates to his mystical journey
up the Tree of Life. Each Arcana would represent a state of being that a Tsarite experiences in
between each domain, and the challenges associated with that Arcana should reflect within the
obstacles he experiences. We believe this is by and large how the Tarot can be most effectively
used in divination as well.

The Sefirot, in order, are-

Malkut
Iesod

Hod

Nietzach

Tipharet

Geburah

Chesed

Daath, which resides within The Abyss (see chapter 6)

Binah (BNH)*

Chockmah (QNA)*

Kether (YHVH)*.

*- See chapter 7.

Sub Figura A, Chapter 2

Aqidah over Iman

- Frater QNA

Perhaps one of the most vital keys to thinking effectively is to understand the mind itself
and how it works. Many struggle with this because it is, of course, asking the eyeglass to look
back at itself. How exactly can you observe the self objectively? This difficulty has evaded
solution for thousands of years, stunting the ability of psychoanalysts and philosophers to truly
grasp the nature of perception. Without going into specifics about history and re-inventing the
wheel, it can be said that society has greatly suffered for this as well.

Preoccupation and pointless entertainment abound in this day and age. Our thoughts
often become so modulated by our response to emotional conditioning that self-analyzation is
taboo, because it requires us to question the validity of our most personal impulses. Axiom has
become so important as the foundational structure to individual behavior and rumination that
ascertaining which thoughts are the result of conditioning and sympathetic response to
perceived certainties, or genuine realization.

Can one honestly claim genuine realization, no matter what form of thought he
prescribes to? Perhaps mankind is born to be sheathed in illusion, simply not capable of
understanding whatever he bumps into just outside that tiny reality he can visualize mental
imagery within. He cannot observe the truth directly, and so he must understand how the truth
changes what is mutable from within the immutable nature of the truth itself- he must seek to
understand the external properties and the inner nature of things, both in terms of physics and
philosophical ideation.

A rock will still fall if you drop it, no matter what spiritual properties you attribute to
that specific object. However, just because the rock does not change physically one cant
discount the cognitive effect of genuine experience. Your consecration of that stone is still
phenomenally important, whether it retains the ability to physically alter the world or not.
What matters is how you changed to fit reality, and whether you successfully hit the correct
tumblers leading through a portcullis of discovery. The rock cannot accompany you; a rock has
no cognition, no self-realization, and perhaps no causal fate beyond that door, and because this
lump of compressed sediment cannot possess comprehension, the inner nature of anything can
never be known to it.

It becomes obvious at this point that no exploration of the mind was ever meant to alter
the inner nature of a thing. The mystery is not just that mankind exists, but the way he
perceives reality, and how a simple emotion can change his entire system of belief, whether
subtle or groundbreaking. This, rather, can be a terrible thing, and is perhaps the greatest
enemy of true discovery.

Often you may find that assumptions are made in polite society that correct inner
nature to better fit in with realities not in competition to our protected axioms. Growth is
always possible, change is just around the corner, and faith is more important than rationality.
Sometimes this can feel good. You have to ask yourself, what is more important to me- do I
want to feel exceptionally good, or do I want to be exceptionally fulfilled? Even then, is
fulfillment anything but another distraction that prevents one from understanding the truth of
his small, cloistered reality?

Aqidah is confident know-ledge. Iman is faith. To determine which you want to

pursue, you have to understand what each means. Confident knowledge will fail you a hundred
thousand times and reveal one immutable certainty, something Absolute, and perhaps even
that will be incorrect and so on into eternity, forever discovering, forever striving. Iman will
make you feel good in the moment where you currently reside, entertained by your
surroundings and completely and utterly content to do nothing with that moment other than
what makes your individual point of reference fit the tastes of your ego.