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Page 1 of 11930 · PDF PAGE 52
There must always be some slight pang of pain in a true Astral Vision ; it hurts the Self to hâve to admit the existence of a not- Self ; and it taxes the brain to register a new thought. This is true at the first touch, even when exaltation and stimulation resuit from the joy of making an agreeable contact. There is a deeper eiïect of right reaction to a strange Self: the impact invariably tends to break up some complex in the Seer. The class of ideas concerned has always been tied up, labelled, and put away. It is now necessary to unpack it, …
1930 · PDF PAGE 46
… its character- istic mode of présentation to some “plane” or other. But there are “planes” proper to every clairvoyant who explores the Astral Light without préjudice; in such case, things assume the form of his own mind, and his perception will be clear in proportion to his personal purity. On the higher planes, the diversity of form, due to grossness, tends to disappear. Thus, the Astral Vision of “Isis” is utterly unlike that of “Kali”. The one is of Motherhood and Wisdom, ineffably candid, clear, and loving; the other of Murder and madness…
1930 · PDF PAGE 41
APPENDÏX III Notes on the nature of the “Astral Plane” \ i) What are “Astral” and “Spiritual” Beings? Man is one: it is a case of any consciousness assuming a sensible form. Microcosms and elementals. Maybe an elemental (e.g. a dog) has a cosmic conception in which he is a microcosm and man incomplète. No means of deciding same, as in case of kinds of space. 1 2 Similarly, our gross matter may appear unreal to Beings clad in fine matter. Thus, science thinks vulgar perceptions “error”. We cannot perceive at ail except within our gamut; as, conc…
1930 · PDF PAGE 44
…rders of nature precisely analogous to Magick, when we obtain a Vision of Beauty by the use of certain colours, forms, sounds, etc.) n) “Astral” Beings may thus be defined in the same way as “material objects”; they are the Unknown Causes of various observed effects. They may be of any order of existence. We give a physical form and name to a bell but not to its tone, though in each case we know nothing but our own impressions. But we record musical sounds by a spécial convention. We may therefore call a certain set of qualities “Ratziel”, or d…
1930 · PDF PAGE 48
…st explore and exploit his own inheritance with his own eyes and hands. The Magician must not accept the Master Therion’s account of the Astral Plane, His Qabalistic discoveries, His instructions in Magick. They may be correct in the main for most men; yet they cannot be wholly true for any save Him, even as no two artists can make identical pictures of the same subject. More, even in fundamentals, though these things be Truth for ail Mankind, as we carelessly say, any one particular Magician may be the one man for whom they are false. May not …
1930 · PDF PAGE 45
(b) We may select any particular property of any object, and give it an astral shape. Thus, we may take the tricky périls of a mountain, and personify them as “trolls”, or the destructive énergies of the simoom, as “jinn”. (c) We may analyse any of these symbols, obtaining a finer formj thus the “spirit” contains an “angel”, the angel an “archangel”, etc. (d) We may synthesize any set of symbols, obtaining a more general form. Thus we may group various types of earth-spirit as gnomes. (e) Ail these may be attributed to the Tree of Life, and dea…
1930 · PDF PAGE 47
…and ready to exert his authority; yet courteous, gracious, patient, and sympathetic. 16) There are two opposite methods of exploring the Astral Plane. (a) . One may take some actual object in Nature, and analyse it by evoking its astral form, thus bringing it into knowledge and under control by applying the keys of the Qabalah and of Magick. (b) . One may proceed by invoking the required idea, and giving body to the same by attracting to it the corresponding éléments in Nature. 17) Every Magician possesses an Astral Universe peculiar to himself…
1930 · PDF PAGE 60
…es the Ass of Priapus; he makes his sexual force carry him whither He wills to go. Let the Magician therefore adventure himself upon the Astral Plane with the declared design to penetrate to a sanctuary of discarnate Beings such as are able to instruct and fortify him, also to prove their identity by testimony beyond rebuttal. Ail explana- tions other than these are of value only as extending and equi- Jibrating Knowledge, or possibly as supplying Energy to such Magicians as may hâve found their way to the Sources of Strength. In ail cases, nau…
1930 · PDF PAGE 90
…ed this Ritual, successfully realising the full import of this controlled rapture, ought not to allow his mind to loosen its grip on the astral imagery of the Star-spate, Will-Symbol, or Soul-symbol, or even to forget its duty to the body and the sensible surroundings. Nor should he omit to keep his Body of Light in close touch with the phenonema of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideas from obsession. But he should hâve acquired, by previous practice, the faculty of. de…
1930 · PDF PAGE 49
…from the image of the Magician’s private idea of Nakhiel, so far as he is concerned. The stronger one is to create, the more readily the Astral Light responds, and coagulâtes créatures of this kind. Not that such création is necessarily an errorj but it is another branch of one’s Work. One cannot obtain outside help from inside sources. One must use précautions similar to those recommended in the chapter on Divination. The Magician may go on for a long lime being fooled and flattered by the As Irais thaï lie has himself modified or manufacturée…
1930 · PDF PAGE 51
…e ought not to be liable to mistake one’s own sensible impressions for somebody else’s! It is only Man’s incurable vanity that makes the Astral "Strayed Reveller” or the mystic confuse his own drunken babble with the voice of the Most High. The essence of the righî sensation consists in récognition of the reality of the other Seing. There will be as a rule some element of hostility, even when the reaction is sympathetic. One s soul-mate” (even) is not thonight of as oneself, at first contact. One must therefore insist that any real appearance o…
1930 · PDF PAGE 50
…t layer by layer. The work of the Body of Light — with the technique of Yoga — is the foundation of the whole. One’s appréhension of the Astral Plane must be accurate, for Angels, Archangels, and Gods are derived therefrom by analysis. One must hâve pure materials if one wishes to brew pure beer. If one hâve an incomplète and incorrect view of the uni verse, how can one find out its laws? Thus, original omission or error tends to extend to the higher planes. Suppose a Magician, invoking Sol, were persuaded by a plausible spirit of Saturn that h…
1930 · PDF PAGE 43
psychical phenomena to the intention of “Astral” Beings, without committing ourselves to any theory. Cohérence is the sole quality demanded of us. 6) Magick enables us to receive sensible impressions of worlds other than the “physical” universe (as generally understood by profane science). These worlds hâve their own laws; their inhabitants are often of quasi-human intelligence ; there is a definite set of relations between certain “ideas” of ours, and their expressions, and certain types of phenomena. (Thus, symbols, the Qabalah, etc. enable u…
1930 · PDF PAGE 3
… in respect of the form. 'Number IL — On pages 244-288 are given several rituals of Initiation. Pages 302-317 give an account of certain astral visions. Pages 326-332 give a formula for Rising on the Planes. Number III. — Pages 151-169 give details of certain magical formulae. Pages 170-190 are a very perfect example — classical, old style — of a magical ritual for the évocation of the spirit of Mercury. Pages 190-197 — a ritual for the consécration of a talisman. A very perfect example. Pages 198-205 — a very fine example of a ritual to invoke…
1930 · PDF PAGE 11
…ms, Vibration of Divine Names, the Rituals of Pentagram and Hexagram, and their uses in protection and invocation, a method of attaining astral visions so-called, and an instruction in the practice called Rising on the Planes. Equinox II, p. 11 and appendix VI in this book. Liber VIL Liber Liberi vel Lafis Lazuliy Adumbratio Kabbalæ A egy'ptiorum-. sub Figura VII. Being the Voluntary Emancipation of a certain exempt Adept from his Adeptship. These are the Birth Words of a Master of the Temple. 215 —
1930 · PDF PAGE 9
…ail students. The Shaviug of Shagpat, by George Meredith. An excellent allegory. Lilith, by George MacDonald. A good introduction to the Astral. Là-Bas, By J. K. Huysmans. An account of the extravagances caused by the Sin-complex. The Lore of Proserpine, by Maurice Hewlett. A suggestive enquiry into the Hermetic Arcanum. En Route, by J. K. Huysmans. An account of the follies of Christian mysticism. Sidonia the Sorceress, by Wilhelm Meinhold. 213
1930 · PDF PAGE 28
…ch practices as he may prefer? and to Write a careful record of the same for one year. Néophyte. — Has to acquire perfect control of the Astral Plane. Zelator. — His main work is to achieve complète success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross. Practicus. — Is expected to complété his intellectual training, and in particular to study the Qabalah. Philosophus. — Is expected to complété his moral training. He is tested in Dévotion to the Order. Dominus Liminis. — Is expected to show mastery of Pratyahara a…
1930 · PDF PAGE 39
…y poising on his head a cup filled with water to the brim; if he spill one drop, he is rejected. He is tested in “the Spirit Vision” or “Astral Journeying” by giving him a symbol unknown and unintelligible to him, and he must interpret its nature by means of a vision as exactly as if he had read its name and description in the book when it was chosen. The power to make and “charge” talismans is tested as if they were scientific instruments of précision, as they are. In the Qabalah, the candidate must discover for himself, and prove to the exami…