David Allen Hulse, The Eastern Mysteries—An Encyclopedic Guide To The Sacred Languages & Magickal

Nuanced differences between Nihilism, absurdism and Existentialism

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http://www.carlosmartorell.net/map

Rosicrucian fundamentals by Plummer, George Winslow, 1876-1944

Sebastian Gardner, Sartre's Being and Nothingness

In classical empiricist approaches, we could say that our ways of talking depend upon the world; to the extent that our talk is rooted, or grounded in what the facts of the world will permit or allow us to say, our talk is about what we ‘find’ to be there. 

On the other hand, in line with hermeneutical or interpretive views, it is equally true to say that what we take to be the nature of the world depends upon our ways of talking about it; thus, to the extent that it is they that ‘give’ or ‘lend’ it intelligible (and legitimate) structure and significance, it is as we ‘make’ it to be.

—John Shotter, Social Individuality Versus Possessive Individualism

The Qabalah describes the universe as divided into four separate “Worlds”. The first is Atziluth, the Archetypal World, the world of Pure Spirit which activates all of the other worlds which evolve from it. The second world is Briah, the Creative World, the level of pure intellect. The third is Yetzirah, called the Formative World because here are found the subtle and fleeting patterns behind matter. The final World is Assiah, the active world containing both the physical world of sensation and the unseen energies of matter.

Robert Wang, The Qabalistic Tarot: A Textbook of Mystical Philosophy