Magick Without Tears

98 MAGICK WITHOUT TEARS form rather than on its substance. But we are not considering poetry, or poetic prose; all we want is intelligible meaning.) It does not follow that a passage is nonsensical because you fail to understand it; it may simply be too hard for you. When Bertrand Russell writes "We say that a function R is 'ultimately Q-convergent Q' if there is a member y of the converse domain of R and the field of Q such that the value of the function for the argument y and for any argument to which y has the relation Q is a member of Q." Do we? But you do not doubt that if you were to learn the meaning of all these unfamiliar terms, you would be able to follow his thought. Now take a paragraph from an "occult teacher." What's more, I'll give you wheat, not tares; it seems terrifyingly easy for sound instruction to degenerate into a 'pi-jaw'. Here goes! To don Nirmanakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. To reach Nirvana's bliss but to renounce it, is the supreme, the final step-the highest on Renunciation's Path. Follows a common-sense comment by Frater O.M. All this about Gautama Buddha having renounced Nirvana is apparently all a pure invention of Mme. Blava tsky, and has no authority in the Buddhist canon. The Buddha is referred to, again and again, as having "passed away by that kind of passing away which leaves nothing whatever behind. " The account of his doing this is given in the Mahaparinibbana Sutta; and it was the contention of the Theosophists that this "great, sublime Nibbana story" was something peculiar to Gautama Buddha. They began to talk about Parinibbana, super-Nibbana, as if there were some way of subtracting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing