Horoscop saptamanal rac diana

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To the latter sign, the egyptians were nationally, traditionally and habitually grateful; For they conceived that from osiris all the greatest of terrestrial enjoyments were derived. Rather, you must see for yourself that your own opinions are sound. Put 11, 12 or 13 cards in one stack say, hearts then the kumbha rasi december horoscope card showing.

Can you find love in the zodiac. I also look at the full birth certificate name to get the destiny number and find out what personal year and pinnacle cycle each person is in. Wayne dyer is a wonderful example of someone who embraced all of the traits in his numerology blueprint, and as a result, made this world a much better place. For those two things to align as they did, i am certain it is a divine message. Statements go general and obvious that they cannot possibly be wrong.

Din aprilie si pana in august poate fi momentul pentru imbunatatirea vietii voastre sociale. Horoscop 4 aprilie Rac. Horoscop zilnic pentru Rac pentru luna Aprilie Citeste in continuare horoscopul zilei si sa ai o zi traita cu credinta, incredere in tine, in viata si iubire! Horoscop zilnic BERBEC 21 martie — 20 aprilie Esti determinat sa schimbi anumite situatii stresantye care te pot trage in jos iar ziua de astazi iti da energia si determinarea dorita ca sa te duci spre ceea ce vrei.

Horoscop 5 august. Citeste acum de pe site-ul nostru un horoscop zilnic realist, sau mai exact horoscopul zilei de azi 06 septembrie Horoscop azi Introdu zodia care te intereseaza pentru a afla horoscopul european. Horoscop zilnic Rac — Horoscopul zilei de 28 aprilie Blogul Dianei - diane.

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Horoscop Aprilie - previziunile zodilor in sanatate, bani, dragoste si cariera. Abonarea si vizionarea sunt gratuite. Suntem la sfarsitul saptamanii care ne-a intrdus in energia speciala a lui Jupiter retrograd care va dura pana pe 11 august Acest site contine fisiere cookie. O previziune astrala saptamanala realizata de Urania ceal mai de succes astrolog din Romania.

Zodia Scorpion: 24 octombrie — 23 noiembrie. Sirul de evenimente din aceasta luna va cere sa luati decizii calculate, fara sa va lasati condusi de emotii. Mai mult despre Gemeni: dragostea si relatiile Gemenilor in septembrie si horoscop Gemeni. Horoscop lunar - horoscop aprilie , zodia Rac. This article gives an in-depth Cancer sign profile, provided you can handle a really crabby crab, when he is made to accept that the following is actually true about him.

Horoscop Fecioara - previziunile zodiei Fecioara in sanatate, bani, dragoste si cariera. Horoscopul zilnic de azi Rac 22 iunie — 22 iulie Zilele acestea este bine sa te ocupi de relatiile parteneriale. Va fi un an incarcat, plin de presiune si de activitati, asa ca atentie la stres.

Daca planificati o calatorie, luna noiembrie este cea mai buna luna pentru a face acest lucru. Afla ce rezerva luna Aprilie din zodiacului in materie de bani, sanatate si cariera. Horoscop zilnic Gemeni - 11 septembrie Horoscop zilnic. Horoscop Gemeni Azi — 8 Septembrie Iata horoscopul weekend de dragoste septembrie , primul weekend al acestei toamn aflat in inca sub influenta celei mai benefice Luni Noi a anului, cea din 30 august. A nul care tocmai s-a incheiat, il putem numi Anul Scorpionului din doua motive. Afla ce ti-au rezervat astrele in anul Tag: horoscop acvaria.

Any mere theory is easy to upset. One can find flaws in the reasoning process, one can assume that the premisses are in some way false; but in this case, if one attacks the evidence for Dhyana, the mind is staggered by the fact that all other experience, attacked on the same lines, will fall much more easily. In whatever way we examine it the result will always be the same. Dhyana may be false; but, if so, so is everything else. Now the mind refuses to rest in a belief of the unreality of its own experiences.

It may not be what is seems; but it must be something, and if on the whole ordinary life is something, how much more must that be by whose light ordinary life seems nothing! The ordinary man sees the falsity and disconnectedness and purposelessness of dreams; he ascribes them rightly to a disordered mind. The philosopher looks upon waking life with similar contempt; and the person who has experienced Dhyana takes the same view, but not by mere pale intellectual conviction. Reasons, however cogent, never convince utterly; but this man in Dhyana has the same commonplace certainty that a man has on waking from a nightmare.

Similarly comes the reflection of the man who has had experience of Dhyana: "I am not that wretched insect, that imperceptible parasite of earth; it was only a bad dream. It is probably rare for a single experience to upset thus radically the whole conception of the Universe, just as sometimes, in the first moments of waking, there remains a half-doubt as to whether dream or waking is real. But as one gains further experience, when Dhyana is no longer a shock, when the student has had plenty of time to make himself at home in the new world, this conviction will become absolute.

Another rationalist consideration is this. The student has not been trying to excite the mind but to calm it, not to produce any one thought but to exclude all thoughts; for there is no connection between the object of meditation and the Dhyana. Why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as pain or fatigue?

Surely this once, if never again, the Hindu image expresses the simplest theory! That image is that of a lake into which five glaciers move. These glaciers are the senses. While ice the impressions is breaking off constantly into the lake, the waters are troubled. If the glaciers are stopped the surface becomes calm; and then, and only then, can it reflect unbroken the disk of the sum. This sun is the "soul" or "God. We should, however, avoid these terms for the present, on account of their implications. Let us rather speak of this sun as "some unknown thing whose presence has been masked by all things known, and by the knower.

It is probable, too, that our memory of Dhyana is not of the phenomenon itself, but of the image left thereby on the mind. But this is true of all phenomena, as Berkeley and Kant have proved beyond all question. This matter, then, need not concern us. We may, however, provisionally accept the view that Dhyana is real; more real and thus of more importance to ourselves than all other experience. This state has been described not only by the Hindus and Buddhists, but by Mohammedans and Christians.

In Christian writings, however, the deeply-seated dogmatic bias has rendered their documents worthless to the average man. They ignore the essential conditions of Dhyana, and insist on the inessential, to a much greater extent than the best Indian writers. But to any one with experience and some knowledge of comparative religion the identity is certain.

We may now proceed to Samadhi. MORE rubbish has been written about Samadhi than enough; we must endeavour to avoid adding to the heap. Even Patanjali, who is extraordinarily clear and practical in most things, begins to rave when he talks of it. But it is more than likely that his commentators have misunderstood him. The most reasonable statement, of any acknowledged authority, is that of Vajna Valkya, who says: "By Pranayama impurities of the body are thrown out; by Dharana the impurities of the mind; by Pratyahara the impurities of attachment; and by Samadhi is taken off everything that hides the lordship of the soul.

If we can only do as well as that! In the first place, what is the meaning of the term? Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it.

Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in dozens of different ways. Power grows faster than desire. The boy who wants money to buy lead soldiers sets to work to obtain it, and by the time he has got it wants something else instead -- in all probability something just beyond his means. We shall therefore not trouble at all about what any Samadhi may or may not bring as far as its results in our lives are concerned.

We began this book, it will be remembered, with considerations of death. Death has now lost all meaning. The idea of death depends on those of the ego, and of time; these ideas have been destroyed; and so "Death is swallowed up in victory. Let us try a final definition. Dhyana resembles Samadhi in many respects. There is a union of the ego and the non-ego, and a loss of the senses of time and space and causality. Duality in any form is abolished. The idea of time involves that of two consecutive things, that of space two non-coincident things, that of causality two connected things.

These Dhyanic conditions contradict those of normal thought; but in Samadhi they are very much more marked than in Dhyana. And while in the latter it seems like a simple union of two things, in the former it appears as if all things rushed together and united. One might say that in Dhyana there was still this quality latent, that the One existing was opposed to the Many non-existing; in Samadhi the Many and the One are united in a union of Existence with non-Existence.

This definition is not made from reflection, but from memory. Further, it is easy to master the "trick" or "knack" of Dhyana. After a while one can get into that state without preliminary practice; and, looking at it from this point, one seems able to reconcile the two meanings of the word which we debated in the last section.

From below Dhyana seems like a trance, an experience so tremendous that one cannot think of anything bigger, while from above it seems merely a state of mind as natural as any other.

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Frater P. Samadhi is but an expansion of this, so far as I can see. Five years later he would not take this view. He would say perhaps that Dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss. Perhaps he does not really know the conditions which induce Samadhi. He can produce Dhyana at will in the course of a few minutes' work; and it often happens with apparent spontaneity: with Samadhi this is unfortunately not the case.

He probably can get it at will, but could not say exactly how, or tell how long it might take him; and he could not be "sure" of getting it at all. One feels "sure" that one can walk a mile along a level road. One knows the conditions, and it would have to be a very extraordinary set of circumstances that would stop one. But though it would be equally fair to say: "I have climbed the Matterhorn and I know I can climb it again," yet there are all sorts of more or less probable circumstances any one of which would prevent success.

Now we do know this, that if thought is kept single and steady, Dhyana results. We do not know whether an intensification of this is sufficient to cause Samadhi, or whether some other circumstances are required. One is science, the other empiricism. One author says unless memory deceives that twelve seconds' steadiness is Dharana, a hundred and forty-four Dhyana, and seventeen hundred and twenty-eight Samadhi.

And Vivekananda, commenting on Patanjali, makes Dhyana a mere prolongation of Dharana; but says further: "Suppose I were meditating on a book, and I gradually succeeded in concentrating the mind on it , and perceiving only the internal sensation, the meaning unexpressed in any form, that state of Dhyana is called Samadhi. Other authors are inclined to suggest that Samadhi results from meditating on subjects that are in themselves worthy.

For example, Vivekananda says: "Think of any holy subject:" and explains this as follows: "This does not mean any wicked subject. He gave up the practice after a few months, and meditated on the Cakkras, etc. Also his Dhyana became so common that he gave up recording it. But if he wished to do it this minute he would choose something to excite his "godly fear," or "holy awe," or "wonderment.

There is no apparent reason why Dhyana should not occur when thinking of any common object of the sea-shore, such as a blue pig; but Frater P. It will be a good thing when organized research has determined the conditions of Samadhi; but in the meantime there seems no particular objection to our following tradition, and using the same objects of meditation as our predecessors, with the single exception which we shall note in due course. The first class of objects for serious meditation as opposed to preliminary practice, in which one should keep to simple recognizable objects, whose definiteness is easy to maintain is "various parts of the body.

Prominent in this class are the seven Cakkras, which will be described in Part II. There are also various "nerves", equally mythical. The second class is "objects of devotion," such as the idea or form of the Deity, or the heart or body of your Teacher, or of some man whom you respect profoundly. This practice is not to be commended, because it implies a bias of the mind.

You can also meditate on "your dreams. That this is the explanation is evident from the nature of the preceding and subsequent classes. But in all this one feels inclined to suggest that it will be better and more convincing if the meditation is directed to an object which in itself is apparently unimportant.

One does not want the mind to be excited in any way, even by adoration. At the same time, one would not like to deny positively that it is very much "easier" to take some idea towards which the mind would naturally flow. The Hindus assert that the nature of the object determines the Samadhi; that is, the nature of those lower Samadhis which confer so-called "magic powers.

Meditating on the tip of the nose, one obtains what may be called the "ideal smell"; that is, a smell which is not any particular smell, but is the archetypal smell, of which all actual smells are modifications. It is "the smell which is "not" a smell. Similarly, concentration on the tip of the tongue gives the "ideal taste"; on the dorsum of the tongue, "ideal contact.

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The root of the tongue gives the "ideal sound"; and the pharynx the "ideal sight. 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 destroyed, but also those conceptions which are implicit in our ideas of those ideas. But it is quite impossible to describe this state of mind.

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One can only specify some of the characteristics, and that in language which forms no image in mind. It is impossible for anyone who experiences it to bring back any adequate memory, nor can we conceive a state transcending this. There is, however, a very much higher state called Shivadarshana, of which it is only necessary to say that it is the destruction of the previous state, its annihilation; and to understand this blotting-out, one must not imagine "Nothingness" the only name for it as negative, but as positive.

The normal mind is a candle in a darkened room. Throw open the shutters, and the sunlight makes the flame invisible. That is a fair image of Dhyana. But the mind refuses to find a simile for Atmadarshana. It seems merely ineffective to say that the rushing together of all the host of heaven would similarly blot out the sunlight.

But if we do say so, and wish to form a further image of Shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not a light extremely dim compared with some other light, but darkness itself. It is not the change from the minute to the vast, or even from the finite to the infinite. It is the recognition that the positive is merely the negative. The ultimate truth is perceived not only as false, but as the logical contradictory of truth. It is quite useless to elaborate this theme, which has baffled all other minds hitherto.

We have tried to say as little as possible rather than as much as possible. Still further from our present purpose would it be to criticise the innumerable discussions which have taken place as to whether this is the ultimate attainment, or what it confers.

It is enough if we say that even the first and most transitory Dhyana repays a thousandfold the pains we may have taken to attain it. And there is this anchor for the beginner, that his work is cumulative: every act directed towards attainment builds up a destiny which must some day come to fruition. May all attain! These books should be well studied in any case in conjunction with the second part -- Magick -- of this Book IV. After three months the Student is examined in these books, and if his knowledge of them is found satisfactory, he may become a Probationer, receiving Liber LXI and the secret holy book, Liber LXV.

The principal point of this grade is that the Probationer has a master appointed, whose experience can guide him in his work.

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But Hinduism has no single founder. Lao Tze is one of our best examples of a man who went away and had a mysterious experience; perhaps the best of all examples, as his system is the best of all systems. We have full details of his method of training in the Khang Kang King, and elsewhere. But it is so little known that we shall omit consideration of it in this popular account. The blood-libel was visited upon early Christians by the Romans and is visited today upon Thelemites by Christian Fundamentalists.

Other kinds are subject to the same remarks, but the limits of our space forbid discussion of these. Sit in a chair; head up, back straight, knees together, hands on knees, eyes closed. Kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs. Stand; hold left ankle with right hand and alternately practise right ankle in left hand, etc.

Sit; left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight. Muscle spasm tends to result from pinching or compressing nerves, and can lead to permanent injury. Also beware of constricted circulation, which produces numbness more than it does pain. Wear loose clothing and avoid pressing on hard objects. The three sounds represent the creative, preservative, and destructive principles.

There are many more points about this, enough to fill a volume. O the Jewel in the Lotus! May she enlighten our minds! Say: He is God alone!

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God the Eternal! He begets not and is not begotten! Nor is there like unto Him any one! Unity uttermost showed! It is impossible to combine Pranayama properly performed with emotional thought. It should be resorted to immediately, at all times during life, when calm is threatened. On the whole, the ambulatory practices are more generally useful to the health than the sedentary; for in this way walking and fresh air are assured.

But some of the sedentary practice should be done, and combined with meditation. Of course when actually "racing" to get results, walking is a distraction. The whole sermon is to be found in the Talmud. With the thought that reminds you of a break associate the notion of counting. The grosser kind of break can be detected by another person. It is accompanied with a flickering of the eyelid, and can be seen by him. With practice he could detect even very small breaks. Yet there is a very striking similarity, though only a superficial one. One can only say that, since it certainly occured between such and such hours, it must have lasted less than that time.

Thus we see, from Frater P. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above! That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. Do it thus: "A.

Western anatomical knowledge has advanced since Crowley wrote this! Compare the precise parallel in the Zohar: "The Head which is above all heads; the Head which is "not" a Head. Conquer "the nerve Udana," and you can walk on the water; "Samana," and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. For instance, by conquering earth, one could take a short cut to Australia; or by conquering water, one can live at the bottom of the Ganges. They say there is a holy man at Benares who does this, coming up only once a year to comfort and instruct his disciples.

But nobody need believe this unless he wants to; and you are even advised to conquer that desire should it arise. It will be interesting when science really determines the variables and constants of these equations. Such difficulties as we have mentioned have been purely natural obstacles. For example, the great question of the surrender of the self, which bulks so largely in most mystical treatises, has not been referred to at all. We have said only what a man must do; we have not considered at all what that doing may involve.

The rebellion of the will against the terrible discipline of meditation has not been discussed; one may now devote a few words to it. There is no limit to what theologians call "wickedness. He is perfectly safe so long as he sticks to meditation, doing no more and no less than that which we have prescribed; but the mind will probably not let him remain in that simplicity. This fact is the root of all the legends about the "Saint" being tempted by the '"Devil. These attacks on the will are as bad as the thoughts which intrude upon Dharana. It would almost seem as if one could not succesfully practice meditation until the will had become so strong that no force in the Universe could either bend or break it.

Before concentrating the lower principle, the mind, one must concentrate the higher principle, the Will. Failure to understand this has destroyed the value of all attempts to teach "Yoga," "Menticulture," "New Thought," and the like. Every one knows the force of habit. Every one knows that if you keep on acting in a particular way, that action becomes easier, and at last absolutely natural.

All religions have devised practices for this purpose. If you keep on praying with your lips long enough, you will one day find yourself praying in your heart. It is the chief secret of the Ancients, and if the keys have never been actually lost, they have certainly been little used. Again, the confusion of thought caused by the ignorance of the people who did not understand it has discredited the whole subject.

It is now our task to re-establish this science in its perfection. To do this we must criticize the Authorities; some of them have made it too complex, others have completely failed in such simple matters as coherence. Many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. We shall consider a simple form of magick, harmonized from many systems old and new, describing the various weapons of the Magician and the furniture of his temple.

We shall explain to what each really corresponds, and discuss the construction and the use of everything. This circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. The scourge tortures him; the dagger wounds him; the chain binds him.

It is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. He wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. The book of spells or conjurations is his magical record, his Karma.

THE Temple represents the external Universe.

The Magician must take it as he finds it, so that it is of no particular shape; yet we find written, Liber VII , vi, 2: "We made us a Temple of stones in the shape of the Universe, even as thou didst wear openly and I concealed. There may, however, be some choice of rooms; this refers to the power of the Magician to reincarnate in a suitable body.

Though the Magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. He will consider convenience and possibility. His circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse.

Once the circle is made and consecrated, the Magician must not leave it, or even lean outside, lest he be destroyed by the hostile forces that are without. He affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. He affirms the limitation implied by his devotion to the Great Work.

He no longer wanders about aimlessly in the world. The centre of this circle is the centre of the Tau of ten squares which is in the midst, as shown in the illustration. The Tau and the circle together make one form of the Rosy Cross, the uniting of subject and object which is the Great Work, and which is symbolized sometimes as this cross and circle, sometimes as the Lingam-Yoni, sometimes as the Ankh or Crux Ansata, sometimes by the Spire and Nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage, "chymical nuptials," and in a hundred other ways.

Whatever the form chosen, it is the symbol of the Great Work. This place of his working therefore declares the nature and object of the Work. Those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. The Tau is composed of ten squares for the ten Sephiroth. This triangle is only visible in the parts which are common to two of the sides; they have therefore the shape of the diamond, one form of the Yoni.

The significance of this is too complex for our simple treatise; it may be studied in Crowley's "Berashith. The size of the whole figure is determined by the size of one square of the Tau. And the size of this square is that of the base of the Altar, which is placed upon Maukuth. It will follow then that, in spite of the apparent freedom of the Magician to do anything he likes, he is really determined absolutely; for as the Altar must have a base proportionate to its height, and as that height must be convenient for the Magician, the size of the whole will depend upon his own stature.

It is easy to draw a moral lesson from these considerations. We will merely indicate this one, that the scope of any man's work depends upon his own original genius. Even the size of the weapons must be determined by necessary proportion. The exceptions to this rule are the Lamp, which hangs from the roof, above the centre of the Circle, above the square of Tiphereth; and the Oil, whose phial is so small that it will suit any altar.

On the Circle are inscribed the Names of God; the Circle is of green, and the names are in flaming vermilion, of the same colour as the Tau. Without the Circle are nine pentagrams equidistant, [ 6 ] in the centre of each of which burns a small Lamp; these are the "Fortresses upon the Frontiers of the Abyss. They keep off those forces of darkness which might otherwise break in. The names of God form a further protection. The Magician may consider what names he will use; but each name should in some way symbolise this Work in its method and accomplishment.

It is impossible here to enter into this subject fully; the discovery or construction of suitable names might occupy the most learned Qabalist for many years. These nine lamps were originally candles made of human fat, the fat of enemies [ 7 ] slain by the Magician; they thus served as warnings to any hostile force of what might be expected if it caused trouble. To-day such candles are difficult to procure; and it is perhaps simpler to use beeswax.

The honey has been taken by the Magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. This beeswax is also used in the construction of the Pantacle, and this forms a link between the two symbols. The Pantacle is the food of the Magus; and some of it he gives up in order to give light to that which is without. For these lights are only apparently hostile to intrusion; they serve to illuminate the Circle and the Names of God, and so to bring the first and outmost symbols of initiation within the view of the profane.

These candles stand upon pentagrams, which symbolize Geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by Spirit, the Will of man perfected in its aspiration to the Higher. They are placed outside the Circle to attract the hostile forces, to give them the first inkling of the Great Work, which they too must some day perform. THE Altar represents the solid basis of the work, the fixed Will [ 8 ] of the Magician; and the law under which he works. Within this altar everything is kept, since everything is subject to law.

Except the lamp. According to some authorities the Altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of Acacia, for Acacia is the symbol of resurrection. The Altar is a double cube, which is a rough way of symbolizing the Great Work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity.

The surface of this Altar is composed of ten squares. The top is Kether, and the bottom Malkuth. The height of the Altar is equal to the height above the ground of the navel of the Magician. The Altar is connected with the Ark of the Covenant, Noah's Ark, the nave "navis," a ship of the Church, and many other symbols of antiquity, whose symbolism has been well worked out in an anonymous book called "The Cannon," [ 9 ] Elkin Mathews , which should be studied carefully before constructing the Altar.

For this Altar must embody the Magician's knowledge of the laws of Nature, which are the laws through which he works. He should endeavour to make geometrical constructions to symbolize cosmic measurements. For example, he may take the two diagonals as say the diameter of the sun. Then the side of the altar will be found to have a length equal to some other cosmic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another.

Each Magician should work out his own system of symbolism -- and he need not confine himself to cosmic measurements. He might, for example, find some relation to express the law of inverse squares. The top of the Altar shall be covered with gold, and on this gold should be engraved some such figure as the Holy Oblation, or the New Jerusalem, or, if he have the skill, the Microcosm of Vitruvius, of which we give illustrations.

On the sides of the Altar are also sometimes drawn the great tablets of the elements, and the sigils of the holy elemental kings, as shown in The Equinox, No. VII; for these are syntheses of the forces of Nature. Yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. These are not the substances which we now call by these names; they represent "principles," whose operations chemists have found it more convenient to explain in other ways.

But Sulphur represents the energy of things, Mercury their fluidity, Salt their fixity. They are analogous to Fire, Air and Water; but they mean rather more, for they represent something deeper and subtler, and yet more truly active. Sattvas is Mercury, equable, calm, clear; Rajas is Sulphur, active, excitable, even fierce; Tamas is Salt, thick, sluggish, heavy, dark.

But Hindu philosophy is so occupied with the main idea that only the Absolute is worth anything, that it tends to consider these Gunas even Sattvas as evil. This is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the Indian peninsula: "Everything is sorrow," etc. Accepting their doctrine of the two phases of the Absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the Absolute.

The Christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory. Paul says: "Where sin abounded, there did grace much more abound. Then shall we do evil that good may come? God forbid. Instead of condemning the three qualities outright, we should consider them as parts of a sacrament.

This particular aspect of the Scourge, the Dagger, and the Chain, suggests the sacrament of penance. The Scourge is Sulphur: its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. It is applied to the Nephesh, the Animal Soul, the natural desires.

The Dagger is Mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the Magician to fill the Holy Cup.

Profesionalni Astrolog ISAR C.A.P.

Those faculties which come between the appetites and the reason are thus dealt with. The Chain is Salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the Magician, where Daath is situated. These instruments also remind us of pain, death, and bondage. Students of the gospel will recollect that in the martyrdom of Christ these three were used, the dagger being replaced by the nails.

The Scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. Iron represents severity, copper love, and lead austerity. The chain is made of soft iron. It has links. It is now evident why these weapons are grouped around the phial of clear crystal in which is kept the Holy Oil.

The Scourge keeps the aspiration keen: the Dagger expresses the determination to sacrifice all; and the Chain restricts any wandering. THE Holy Oil is the Aspiration of the Magician; it is that which consecrates him to the performance of the Great Work; and such is its efficacy that it also consecrates all the furniture of the Temple and the instruments thereof.

It is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. For this reason the Magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. This oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire.

It is the pure light translated into terms of desire. It is not the Will of the Magician, the desire of the lower to reach the higher; but it is that spark of the higher in the Magician which wishes to unite the lower with itself.

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