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Page 60 of 901916 · PDF PAGE 11
… loss. To the Buddhist it is a figment of the imagination of certain Hindu philosophers. The Qabalists use it as almost synonymous with body. Every metaphysician that ever lived has used this word in a different sense, and has nearly always forgotten to define it. Now if, to bring back the matter to the question of Mr. Stuart and his letters to the universe, we find in one of them the word gold, we may be too ready to assume that
1919 · PDF PAGE 413
…sed to be with regard to any given piece of instruction. 15. Before thou canst approach the foremost gate thou hast to learn to part thy body from thy mind, to dissipate the shadow, and to live in the eternal. For this, thou hast to live and breathe in all, as all that thou perceivest breathes in thee; to feel thyself abiding in all things, all things in self. In verse 13 we were told to master the Paramitas before approaching the last gate. Now the author harks back to what he had to do before he approached the first gate, but this may be rega…
1954 · PDF PAGE 221
…a peculiar kind of perspiration; secondly, an automatic rigidity of the muscles; and thirdly, the very curious phenomenon of causing the body, while still absolutely rigid, to take little hops in various directions. It seems as if one were somehow raised, possibly an inch from the ground, and deposited very gently a short distance away. I saw a very striking case of this at Kandy. When
1907 · PDF PAGE 110
…e. Morbid or no, continued the doctor, most saints have used this method. What I was about to say was that since we wish to overcome the body by fatigue, we shall do just as wisely to seek Union with God / in excessive debauch. If done with the same purpose, and sleep successfully banished, the same result will occur. If your Messalina failed—well, what does the poet say? Try, try, try again! Re your verses, Jack! And with a disdainfu! glance at his clothes, as much as t “ Where ’5 my toga?” the scholar began: THE RETURN OF MESSALINA FROM the m…
1907 · PDF PAGE 263
…rds and the voice of man , but all has its place and its destination ." “ All things of which this world is composed , spirit as well as body , will again enter into the Principle , and into the root from which they went out .” Zohar , Part ii, fol . 218b . The Qabalist Abram ben Dior , says : “ When they ( the Qabalists ) affirm , that All Things have been drawn from No - Thing , they do not wish to speak of nothing properly to say , for never can being come from Non - being , but they understand by Non - being , that , which one can conceive …
1911 · PDF PAGE 90
…ny of armed angels, and their captain is standing in front of me. He too is clad in silver armour; and about him, closely wrapped to his body, is a whirling wind, so swift that any blow struck against him would be broken. And he speaketh unto me these words: Behold, a mighty guard against the terror of things, the fastness of the Most High, the legions of eternal vigilance; these are they that keep watch and ward day and night throughout the aeons. Set in them is all the force of the Mighty One, yet there stirreth not one plume of the wings of …
1912 · PDF PAGE 103
87 the body comes into contact with every atom in the Universe all at once,” is the description Bhikku Ananda Metteya gives of it. The root of the tongue gives the “ideal sound ”; and the pharynx the “ideal sight.”1 The Samadhi par excellence, however, is Atmadarshana, which for some, and those not the least instructed, is the first real Samadhi; for even the visions of “ God ” and of the “ Self” are tainted by form. In Atmadarshana the All is manifested as the One: it is the Universe freed from its conditions. Not only are all forms and ideas d…
1919 · PDF PAGE 270
…voke Thee. Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of thee as One but as None; and let them speak not of thee at all, since thou art continuous. During this speech the Priestess must have divested herself completely of her robe. See CCXX. I. 62. THE Priestess. But to love me is better than all things; if under the night-stars in the desert thou …
1910 · PDF PAGE 224
…rst, beyond Life and Death the generator from Nothingness. His armour was the Primal Water of Chaos. The infinite moon-like curve of his body; the flashing swiftness of his Word, that was the Word that formulated that which was beyond Chaos and Cosmos; the might of him, greater than that of the Elephant and of the Lion and of the Tortoise and of the Bull fabled in Indian legend as the supports of the four letters of the Name; the glory of him, that was even as that of the Sun which is before all and beyond all Suns, of which the stars are littl…
1910 · PDF PAGE 224
…rst, beyond Life and Death the generator from Nothingness. His armour was the Primal Water of Chaos. The infinite moon-like curve of his body; the flashing swiftness of his Word, that was the Word that formulated that which was beyond Chaos and Cosmos; the might of him, greater than that of the Elephant and of the Lion and of the Tortoise and of the Bull fabled in Indian legend as the supports of the four letters of the Name; the glory of him, that was even as that of the Sun which is before all and beyond all Suns, of which the stars are littl…
1913 · PDF PAGE 530
…ithout dying at least to intelligence and to reason, since in order to see the invisible, one must be mad; the phantom of Him who has no body; the confused form of Him who is without form and with- out limit; it is in ¢Za¢ that, without knowing it, the greater number of believers believe. He who 7s essentially, purely, spiritually, without being either absolute being, or an abstract 232
1913 · PDF PAGE 530
…ithout dying at least to intelligence and to reason, since in order to see the invisible, one must be mad; the phantom of Him who has no body; the confused form of Him who is without form and with- out limit; it is in ¢Za¢ that, without knowing it, the greater number of believers believe. He who 7s essentially, purely, spiritually, without being either absolute being, or an abstract 232
1911 · PDF PAGE 72
…urrection. * Since the examination in the amphitheatre I have been a naked spirit without garments or anything; by garments he means the body. 70
1929 · PDF PAGE 48
…m. The images rose up threatening, disappeared only by blasting themselves into the pultaceous coprolite which was, as it were, the main body of the army which composed Arthur. Deeper and deeper as he dropped the phenomena grew constantly in every sense. Now they were a jungle in which the obscurity and terror of the whole gradually overshadowed even the abhorrence due to every part. The madness of the living is a thing so abominable and fearful as to chill every human heart with horror; it is less than nothing in comparison with the madness of…
1913 · PDF PAGE 156
THE EQUINOX must now incarnate itself ever more completely in that body, and in the bodies and minds of all men. He has made his darkness light; that light must illuminate the darkness of all. Having then received this last Initiation, this destruction of the opposition between One and the Many, he descended from the mountain, and awaited nightfall. The nature of the Initiation itself—its climax and comple- tion—can only be given in the sublime words of the Angel of the A&thyr itself. We therefore quote it in full— The Angel reappears. The blac…
1913 · PDF PAGE 156
THE EQUINOX must now incarnate itself ever more completely in that body, and in the bodies and minds of all men. He has made his darkness light; that light must illuminate the darkness of all. Having then received this last Initiation, this destruction of the opposition between One and the Many, he descended from the mountain, and awaited nightfall. The nature of the Initiation itself—its climax and comple- tion—can only be given in the sublime words of the Angel of the A&thyr itself. We therefore quote it in full— The Angel reappears. The blac…
1930 · PDF PAGE 83
…ers articulately so far as words may, what his Angel is to Himself. He says this, with his Scin-Laeca wholly withdrawn into his physical body, con- straining His Angel to indwell his heart. Line 1. “I am He” asserts the destruction of the sense of separateness between self and Self. It affirms existence, but of the third person only. “The Bornless Spirit” is free of ail space, “having sight in the feet”, that they may choose their own path. “Strong” is G B R, the Magician escorted by the Sun and the Moon (See Liber D and Liber 777) The “Immorta…
1911 · PDF PAGE 111
…etter”? Depart therefore, for the Vision of the Voice of the ninth Aethyr that is called ZIP is passed. Then I threw back myself into my body by my will. Bou-SAapa. Dec. 7th, 1909. 9.30-11.10 p.m. Tue Cry OF THE 8TH AETHYR, WHICH IS CALLED ZID There appears in the stone a tiny spark of light. It grows a little, and seems almost to go out, and grows again, and it is blown about the Aethyr, and by the wind that blows it is it fanned, and now it gathers strength, and darts like a snake or a sword, and now it steadies itself, and is like a Pyramid …
1996 · PDF PAGE 133
…ine eyes, o prophet, a light undesired, most desirable. 62. I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. Commentary: “uplifted in thine heart”:—compare “The Book of the Heart Girt with a Serpent.”1 1 [“Liber Cordis Cincti Serpente sub figura LXV.”] See Equinox III(l) [(1919), and The Holy Books ofThelema (Equinox 111(9)) (1983).] 63. Thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of Hell’s own worm. Commentary: T…
1907 · PDF PAGE 304
…ity . I have . 13 . Their ( the mystics of all lands ) endeavour has been to slow the rate of change ; their methods perfect quietude of body and mind , produced in varied , and too often vicious , ways . Regularisation of the breathing is the best known formula . Their results are contemptible , we must admit ; but only so | Science and Buddhism , vol . ii, p . 256 .