“The so-called 'Left-Hand Path' - that of Kaulas, Siddhas and Viras - combines the... Tantric worldview with a doctrine of the Übermensch which would put Nietzsche to shame... The Vira - which is to say: the 'heroic' man of Tantrism - seeks to sever all bonds, to overcome all duality between good and evil, honor and shame, virtue and guilt. Tantrism is the supreme path of the absolute absence of law - of shvecchacarī, a word meaning 'he whose law is his own will'." ― Julius Evola, The Path of Cinnabar.

“It is necessary to have “watchers” at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the anti-traditional forces grow in strength. Even though these values cannot be achieved, it does not mean that they amount to mere “ideas.” These are measures…. Let people of our time talk about these things with condescension as if they were anachronistic and anti-historical; we know that this is an alibi for their defeat. Let us leave modern men to their “truths” and let us only be concerned about one thing: to keep standing amid a world of ruins.” ― Julius Evola, Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga.

“We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue, like that Roman soldier whose bones were found in front of a door in Pompeii, who died at his post during the eruption of Vesuvius because someone forgot to relieve him. That is greatness. That is what it means to be a thoroughbred. The honorable end is the one that can not be taken from a man.” ― Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life.

Monday, September 5, 2011

"Liber O" and The Hermetic Tradition

From THREE BOOKS OF OCCULT PHILOSOPHY by Heinrich Cornelius Agrippa, (Cthonios Books), p. 557-558.
Neither can the great reading of books direct you here, since they are but as riddles. How great writings are there made of the irresistible power of the Magical Art, of the prodigious Images of Astrologers, of the monstrous transmutations of Alchymists, of that blessed stone, by which, Mydas like, all metals that were touched are presently transmuted into Gold, or Silver, all which are found vain, fictitious, and false, as often as they are practised according to letter. Yet such things are delivered, and writ by great and grave Philosophers, and holy men, whose traditions, who dare say are false? Nay, it were impious to think that they were lyes. There is therefore another meaning then what is written in letters, and that is vailed with divers mysteries, and as yet clearly explained by none of the Masters, and which I believe no man can attain to by reading of books only, without a skilfull, and faithfull master, unless he be divinely illuminated, as very few are. Therefore it is a vanity for any man that searcheth into the secrets of nature, to give himself to bare reading. For they that thus do, are, being ensnared in the gins of the exterior spirits, to whom it is given to rule, made dangerous slaves, not knowing themselves, and go back into the footsteps of their flocks, seeking without themselves, what they have in themselves. And this is that which I would have you know, because in us is the operator of all wonderfull effects, who knows how to discern, and effect, and that without any sin or offence to God, whatsoever the monstrous Mathematicians, the prodigious Magicians, the envious Alchymists, and bewitching Necromancers can do by spirits. In us I say is the operator of Miracles.

Not the bright stars of th' skie, nor flames of Hell,
But th' spirit that these doth make, doth in us dwell.


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From THE HERMETIC TRADITION by Julius Evola, p. 194-5.
After a “separation” has taken place…, there follows a control over a “form” or “subtle body” that can be detached from the physical body. Thereupon it becomes possible to project one’s own “double” which, as a regenerated consciousness, has the power to transport itself instantaneously to any given point in space, resulting thereby in a corresponding apparition…. This “form,” being sustained solely by the mind, can assume whatever shape the mind imagines and imposes. Hence not only bilocation, but also the ability, that the Orient attributes to the yogis, to appear simultaneously in several different forms apart from those which (up to this stage) the unity of a single physical body lying in abeyance maintains. If in many popular traditions or among primitive people there are witch doctors said to have the power to manifest themselves and act in the forms of animals, while remaining elsewhere and lying in their human body, there is reason to think there are other phenomena substantially like these. But in the greater part of these cases (if they are authentic), they are not the deliberate acts of the Higher Soul. Such phenomena are the result rather of a dark promiscuity on the part of the sorcerer with one of the occult forces of animality, which erupting in him, dominates the “double” to whom is transmitted the figure of the type that corresponds in the visible animal kingdom (“werewolves,” “leopard-men,” etc.): dissociated projections in which are dramatized the totemic rapports....

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From BOOK IV, Pt. III, Chapter 18. By Aleister Crowley
Now this fine body perceives a universe which we do not ordinarily perceive. It does not necessarily perceive the universe which we do normally perceive, so although in this body I can pass through the roof, it does not follow that I shall be able to tell what the weather is like. I might do so, or I might not: but if I could not, it would not prove that I was deceiving myself in supposing that I had passed through the roof. This body, which is called by various authors the Astral double, body of Light, body of fire, body of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class ... in particular, the phantoms of the astral plane…. There is some sort of vague and indeterminate relation between the Astrals and the Materials; and it is possible, with great experience, to deduce facts about material things from the astral aspect which they present to the eyes of the Body of Light.

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From BOOK IV, Pt. III, Chapter 18, Pt. II. By Aleister Crowley
The spiritual planes are of several types, but are all distinguished by a reality and intensity to be found nowhere else. Their inhabitants are formless, free of space and time, and distinguished by incomparable brilliance. There are also a number of sub-planes, as, for example, the Alchemical. This plane will often appear in the practice of "Rising on the Planes"; its images are usually those of gardens curiously kept, mountains furnished with peculiar symbols, hieroglyphic animals, or such figures as that of the "Hermetic Arcanum", and pictures like the "Goldseekers" and the "Massacre of the Innocents" of Basil Valentine. There is a unique quality about the alchemical Plane which renders its images immediately recognizable.

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From BOOK IV, Pt. III, Appendix III. By Aleister Crowley
But the fundamental problem of Religion is this: Is there any praeter-human Intelligence, of the same order as our own, which is not dependent on cerebral structures consisting of matter in the vulgar sense of the word? …. It is obviously impossible to communicate with an independent intelligence — the one real object of astral research — if one allows one's imagination to surround one with courtiers of one's own creation…. Now the proof that one is in contact with an independent entity depends on a sensation which ought to be unmistakeable if one is in good health…. The essence of the right sensation consists in recognition of the reality of the other Being. There will be as a rule some element of hostility, even when the reaction is sympathetic. One's "soul-mate" (even) is not thought of as oneself, at first contact…. We must not assert the "reality" or "objectivity" of an Astral Being on no better evidence than the subjective sensation of its independent existence. We must insist on proof patient to all qualified observers if we are to establish the major premise of Religion: that there exists a Conscious Intelligence independent of brain and nerve as we know them.

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From LIBER O, Part I. by Aleister Crowley.
1. This book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. The advantages to be gained from them are chiefly these: ("a") A widening of the horizon of the mind. ("b") An improvement of the control of the mind. 4. The student, if he attains any success in the following practices, will find himself confronted by things (ideas or beings) too glorious or too dreadful to be described. It is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. Before entering upon any of these practices, the student should be in good health, and have attained a fair mastery of Asana, Pranayama and Dharana. 5. There is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger that he will be led astray, obsessed and overwhelmed by his results, even though it be by those which it is necessary that he should attain.

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From BOOK IV, Pt. III, Chapter 18, Pt. I. By Aleister Crowley
The proper method is as follows: — Develop the body of Light until it is just as real to you as your other body, teach it to travel to any desired symbol, and enable it to perform all necessary Rites and Invocations. In short, educate it…. To sum up, the first task is to separate the astral form from the physical body, the second to develop the powers of the astral body, in particular those of sight, travel, and interpretation; third, to unify the two bodies without muddling them. This being accomplished, the magician is fitted to deal with the invisible.

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From THE HERMETIC TRADITION by Julius Evola, p. 202.
…Zosimos tells us that the “tincture” of Gold… cannot be obtained in the solid state (that is, the material state) of the bodies: “they must first be subtilized and spiritualized,” until “the spiritual forces, which cannot be perceived by the (physical) senses, have been made effective.” It is necessary to “dissolve the substances and what must then be transmuted to obtain the physical transmutation are the celestial natures.” ….for what makes the conversion of the incorporeal into the corporeal…, it is necessary to understand, by analogy with everything that pertains to the purely initiatory experience, that the consciousness must not be the pure “spirit” aspect of the substances but, after being elevated to that aspect, it must be put back in rapport with the same substance as the body in such a way that “the two are made one.” Otherwise the results would be but a step into other forms of consciousness without direct relationship to the physical plane, which is necessary for the alchemical operation. It is necessary then to form “intermediate substances” or “androgynous” substances both “spiritual and corporeal” (perception of the substance and perception of its “psychic” dimension, the one in function of the other): and thus has been established the first conditions for the operations of physical alchemy…. Also important, in this regard, is the reference to a “true and not fantastic imagination” and to an “intellectual vision,” the first being accomplished in the “Light of Nature.”


References
Note: Referring to Crowley for certain specific technical procedures is not to be interpreted as a blanket-endorsement of his philosophy of “Thelema.”
Aleister Crowley by Julius Evola. From Chapter IX, “Il Satanismo” (“Satanism”) of Maschera e volto dello spiritualismo contemporaneo (“Mask and Face of Contemporary Spiritualism”)
Magick in Theory and Practice - Chapter 18
Appendix III: Notes for an Astral Atlas - Magick in Theory and Practice - Aleister Crowley
Liber O vel Manus et Sagittae sub figurâ VI

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