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    ICES - Liber93 PDF

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    alxberry

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    Woring 310 ee aa ca WAL COLLEGE OF cai gs gupen OF TEN onary PERO PLANE IIT COMPANION 90-100 LIBER* Personal & Confidential TENTH DEGREE | DEVOTED TO THE ADVANCEMENT AND MYSTICAL ENLIGHTENMENT OF MAN 4 — pace comarrrets 29 * Phrectings 0 Uninors md Sitent One UATE READY NOTES "EIGHEEDN It ds innediately evident thet anything thet can be eccompliched with one half of one's faculties can be mich nore easily ecoomplished by using all of those faculties, In epite of the truth of this eimpie fact, aéucation encourages, wan to depend altogether upon his conscious resources, Avery effort, it would seen, is nade to have nin deny, neglect, end forget that part of hineelf called the unconscious Our Kertinist teachers tel) uo that it ie this shorteaighted attempt to confine an within the Limits of hie objective conecioumess which has Kept nan wandering Sm exile for ao long. “it 42 thie situation, toc, wich our Order in striving hard to corzect. “Man's inprisonuent and exile bogin to lose teir efzect once he Degine to retlize thet in the subsosctous pert of bineel? Lies the key to bis cape. It night be said therefore, thet one of the prime objectives 4m this degree és to tocone scqueintet and Kio ourselves through the process of self-study s Was advocated earlier, and ty the techniques which are being given st hie Point 2 the Works, Men we are able to perceive and comm Toth the conscious’ and sentient part of oureelvec, ee well se the unknown and usconseious agpects, we will thet be Petter equiped to fof Agents of Omeity. For thie, both the conscious and unconscious of our beings must function hermoniously as» waole. of ite tmowtedge of the unconscious and the manner in which it functions, ur Order bes exphasized the value of dreane in supplying knowledge of the higher worlds. snother equally valuable espect of droase bat been opt in sind ao well. ‘Mose de the ability of Grears to help us individually in integrating our Inowledge of ourselves a thst we nay becone avare of our past mistaken and present Ansaturities and have the means to correct then. Bt de for thet ronson thet we have deen askod to form the babit of recording our dreams, ‘Tais for aost nay geen both unieportant anf unnecessary, for having doen ‘taught to regard dreans a0 being due to physiological causes ané with zo seneitle bearing upon our dally affaire, we have consideses that those who pretended. #0 find neaning in then were either overly superetitious or exceedingly gullible. Xo doutt, such ie amy times the cese, for without the explanations given to initiates, dreans can easily beoone subjects of superstitious interpretation and ead wen trey Zon truth rather than toward st. ‘hey ca aleo be interpreted. by ‘the mserupulons ao as to sake the naive and inexperienced dreamer feerful, assigning nore importance tp ther then thoy should have ant at the ano tino transforming the intent of every drome into eouething impossible or fantastic. This is littie Detter than being dependent upon fortmetellors oF wodiuse % direct our Lives (OUR ORDER TOES WOT SNCOURAGE SUCH DEPENDENCE OH OTHERS. Tt shows us the technique of right dependence upon ureelves and gives us the explanations necessary for Baking the proper spproeck to our unconscious, nstracting Us carefully 12 ORE malyaie of ite Toporte. he {iret eecential, hovover, is thet WE FORM THE MAST Gr'ebiokoInG ote DabhaS,, Tass Se not always Guay, for unless ve Go it imedintely ‘upon amakening fiom the dean, izportant elenente slip avay wd are lost. It is Recessary than, that we Koop & novetook end pencil nearby, and perhaps a flashlight, fo that a drean occuring in the eddie of the night will not escape us» The second) step de to review the cream before retuming to sleep ond to read through carefully {be next nomaing wiet we have written during the night, If additional deteile occur “rich we say have forgotten 10 record, we suould até then as footno ‘Se aay be pousible % group the elerents of a drese eo thet the umumuel, eignificent, or pussling parte ney be eeparated, con't 93 ol “UPARIOR DEGREE page tee commemicu 29 contd ‘Since vo know thet éreane aze intontod to supply forgotten, Méien, or neglected aspects of things, we should socept auy pasticuler drean as the coment of our ‘unconscious on soxe subject thet ouce Teprevented a wishy a feaz, oF e paDbies Sn the conscious Teale. Therefore, 4f we have retire: with «sind filles wet perplexity or troubled Wy an unfulfilled wisn or a protien wnsolved, we aignt fret ‘ost the dream for possible relationship to tast protien, wish or perplesity. Souetises, the roletionansp ss evident at once although the aituation im the dream soe reverdel and even the setting and characters are changes. If, however, the nave boon faced is correcting, it Se Iikoly: thet the dreas will coutein many elonoste that geen altogether without ‘Benning oF possibly of eprlicatios tp the present eituetions Suppose, for instance, that you dzeaned that you walked into 2 store and asked to buy a Hporritor ribbon but the salessan subtly changed into a judge and began to Lecture you ac though you were in a court and an attoupt wore being sade to prove you pillty of come offense, Suppose the salecnancjudge eald to your "our offense Ee great and you will be confines to the jail at Nev ork," Ax the officer leade you emay, he auiler st yots ou resogaise hin ee an old friend, wove nane ie Teaildar. Then you wakes Let ue say thot you have boon faced for sone tine with pmoblca of getting @ perticuler lind of anformetion. Tt may be of e mechanical nature anf your om Experience and cxperinents uave mot helped. You vere not thinking opecifically of this paoblos whos you went to eleep, but St was prominent in your conseiousns Peshape in the office tet day you pasued a etenogracher's desk walle abe Tas putting on a new xibton in her machine, Your firet thought ie t diantee the dreas bs being nerely a garbled josnine of the day's activity. Then you recall the courtmoon part of £t, your being sentences tp New Yore and the fect of the friendly Seiler. In ehinlcing over this, you probably wonder why You vere to be jailed 4n ew Totes Then you rexesber thet your friond who appeared in tho areas ao be desler Lives in New Yor. You have not thought atovi hn 1p a long tine} tut sow She thought atziker you suddenly thet he de the vexy one to give you the Snforaation you must have, Tue drean which before seemed curiously ellly mow hes aemning. The typewriter ribton which Sn your ares you are trying t buy represente the inforustion You ents Zou are arrested and told ou have consitted an offense, (Tou bed to be Tinested, of stopped, becmise you ese tiyine to solve the prosien inoozrectly) Finally, you are sentenced to New York ana find your jatler to be your friend because he 42 the oue who can help Jou With your probles and ko lives in Tew Yorks Thother words, your wnconsosots famulties have dranctized your situation out of striking ofcnante available to then to call your attention to elenents which your Consedoue mind has forgotten, Although thie te a hypothetical érean, it illustrates She process as well ae the help the unconscious stants ready to give once we pay. attention to 1. Our neceasity ie to enegurage our unconscious faculties to a Ghenoelves, and thie we are doing by regular periods of neditation. IP WE ARE ‘PRGESHMIS UN TEIS AND IP WE FOMOW JF sy CAKEULLT MADAVING AND ANALTSING OUR DreMMS, W2 SHALL PIRD OUR MARFINIS? TEACHINGS EPPSDTIVE TH PREPARING US FOR OUR MISSION YN LIFR AND SUPPLYING US AS WELL WITH THE KOOWLEDGE OF WORLDS FOYOND THs Ov, WEIGH WE sD MICE DESIRE. ‘met ie one of the main objects of thie degree? 1 BBLOME ACQUASNTED WITH THE Uicoxsxo0S PARE OF OURSELVES 10 THR BD THAT 1? AND OUR OONSCIOUS PACULITES WAT FUNCTION HARMONIOUSLY AS OXE. oat are the value of our nedStetions? THEY ARE POR THE PURPOSE OF STIMULANING OUR ‘UHOONSEIOUS 90 AGTIVISY AND ENCOURAGE 17S RRSPOHSES. carer tas spear rmniqn par ag aaggatont out druae? HEL JOST Tastee specifi fetes oe et ganas ae oe ere a Og 93 v2 SUPERIOR DRAREE pege three conramreis 29 sy conte : Wuet can wo expect from our dreane? 17 15 10 BE EXPECTED THAT DREAMS FILL BE OF SERVICE 19 US IN THROWING LEIGH? UFO" OUR BOFES, €2SHHS, PEARS AND AMBITIONS. Should we Ask other poople to interpret our dreams for us? M0. OUR ATM IS 10 INTIRPRET OUR DREAMS’ FOR OURSELVES.” WE SHOULD NOT DRPEND ON OTERRS WOR SHOULD WS OFF 10 30 FOR OTHERS THAT IF TIME THEY MIST HE ABLE 10 1) FOR TERISELTES. (Cis: BIS 1S 4 LENGTHY LECTURE, HUT PATRLY CLEAR, PEREAPS 17 WOULD BE BEST IW ‘THE TOTEREST OF TOME AVATLABLE , TO REPEAT SALIENT POINTS 207 GAVE NENTEIM DISCUSSION ‘Tee cizth leaf of the "Hook of lim" treats of the laws qpveraing the formation of she tenporal Torld and the natural division of the circle by the rasius.” Tala center, called "Taira any" Wy the Gadeliste, deals ith the sin as the source of Life on our planet ant especially with those Phaser of {t alove and below the Sortton. tis page corzesposse with the Sopkirah Tiphereth (aiettercath), Seety. Riateate Grae tepercat kere eine netate of hagneceate "Peps we te te Cenlerot equilistas of soo mate freer belay sn tar eiddte of fy'certedl Botany feontss, $F ie Eetues‘en eoqes are esd Toes one hither ey 42 Se tne ania Sf Guslation ttteee she suet af tne mathe Slee of fae. Ct 5 Se eee Des of Loe at Se aot eee Nite ene ie ante Popa the poieh of tie of feoners at ae'a suid ftw me poket oe Her Pgh Ua Bae ar le leo ics ee a ieeeitee gre hag 4 ana EH Sean SL OLB eT ee aie Lisa bates een a ee, Cte 6 he Gale hi ee tne aH ee squtitelue of eged ant Gosthby bore Destin nt lnsoy tend te ous Eiesteneaigy tent sets tey the the poise of wien ot teensoeser iad prytoloey, TOR teisauay wrote te Spel st aoweribeeutes cherchenietde of aes oat Shsgd 230 Wotoat tse teate a (Sos sS'ecd Hotsese Gos 1) equally find their tiene tesa. ‘Tae efx Sephizoth, of which Tiphareth is the center, are sonetines called Adan ‘Qudson, the exchelypel sen; in fact, Tipbareth cannot rightly be wderstood except fe the central point of these etx which, for all practical purposes, constitute She archetypal Einglos which Lies bokind the Kingion of fora in Maliuth and ‘end dotersinos the puscivitios of matter. ‘When we heve to consider « Sephirah in reletion to its neighbours in onder to Antezpret it in the Light of its position on the Pree, st 42 not possible to proceed with on extizely eysteustic and orderly exposition of the dabslistic cyeten, for ve mist of necessity forestall with partial explanations im orier to ‘We mist therefore pmse and give sone explanation of the three teach, Hod ad Tosod. Wetsach £2 ooncemed with the Nature forces and clenental contacts} tot with ceremonial nagic end oorult knowledge; snd Yeood with paychien end the etheric double, ‘Mghareth ‘teelf, muprorted ty Geburen and Chesed, represents soership, fof the higher payshien of’ the individuality. Tue four Sephizoth below Tipbereth represent the personality or lower self {the four Sephizoth etove Tiphareth are the Individuality, oF higher self, and Kether ie the Divine Spark, of neucleus of sanifectotion. ‘Maphareth, therefore, must not be regarded ac en deolated factor, tt as focussing point, center of transition or trenemtetion. TEE CBTRAL FrLLAR Zs AuwAYS CONCERNED TIPE CORSCHUSESS. In Tépharete we Tiné the archetrpel ideas com 93 43 - Tipharete ss sometiner called the Place of Tncarnation, Which Se 4 sineulas Spropon eypeLiation. The aoraai munca, spon seieing Bia contoioumeen to 8 Eire ioral stove tasoe of austae life, Seaaid tte sstosn, Tits has Second birthy she Alanson bas @iesi he Corietoaan is tovne’ Baviag reat the TeLL'on the Teaple,. the spiritual aepizaat he taken the fice, sae mont Sletseant step, torard Liberation. One of the magical inages of Tiphareth io the Child. It is the lowest point eached by the iacaranted God, ané having cone into birth in Miphareth, the Som Of God becones a link between haan and Divine. The child ia the srue son of Binah, Mary ~ Marah, tho Great Sea, but it ie the precipitation of that Sephirah through its lower level eaapation, Geburah, the Giver of Death. The Soa of Got is thus worm t die, as are ali Living beings, bur his death 9 onlained and dedicated fo a npecial purpose, Maile still in’ this life, be strives to tring tis Kingdon up out of worldMiness and carry 1 across the Abyst that aeparetes anciad roa {2iuaination; he labours to “releen" tusanity, to free St from Rondage, to Liberate it. Seis trely the Hedeener, aad in the end, he life ie sacrificed, loosing great forces to restore the equilibriun between the elenenta of the Tree. ‘Rarefore; second suricel tang of Tiphareth ig he stcrifioet God, ent 48 ts this daage that the focal posse of ali observances in the Christian Gherehene) It'de aitficelty if aot iavoositie, to find t churob of my Shrietin fect that does sot somewhere feature 2 Cross, which ie not only « Christian syatol, ut also ome of the eyatols of Tiphareth. eat Christians have act considered is the third image of Mphereth, « majestic King, which brings ue etreignt beck to Kether, the Crom, The close tie botwoen the Som and Kether, through Chokae and Bineh; "Our Father (and Cur Mother) woich art in Heaven," ben been ignored. Only the link betwoen the Son ané Chesed, "Our Meredful Father," 40 observed. Thus, Christimnity has loot its aystic way, and creopt in a few inetences, Sainta Iagustine, Francis, Bernard, and elaver Bekart, SEEad others ——~ there {a rot, and baa not been for sowe centuries, exy visible Gjeticel teaching oF practise. "The Church, by concentrating upon the 1 as the Child snd the Seorificed Reteener, to the exclusion of the Hajestic Xing, bee performed en oven greater sacrifice, -- that of relinquishing the true salvation snd Liberetion of its people. Meanwhile, ‘he Son stands patiently in Mphereth, ready to lead all who cove to Ma wey the dllunination of Rether. ‘The zond to ether passes through Tiphareth, Tisch is the weaning of Jemus' words: "lo nan cometh unto the Father, but by me." [his te written da the 14th chapter of the Gospel of Saint-John, who’ mst certainly eve deen a Qebalist, Zor he hes also eaid in the {Och chapter: “I an the door: ty me Sf any sen enter jn, be aball de saved." In further support of the probability that SEna Zena Gaveliot; one sight seonll she stevenont, virtually aeanineless unde: any Scher interpretation, alan fzoa chapter 14: "In sy Father's hruse are nany mansions: Se'ge were aot soy 7 Would Bave told you." Te not the Ots Chiia, the Tree of Life, Ny tater's homse?® "ind are fot the ssany mansions" the SepBrot2? me text in the Sepher Ietsireh says of Tipbareth: “Tbe Sixth Path is celled the Hesouciling Intelligence, beesuse she inundation of tho precipitations are multiplied ‘ibin itrfor it enits ite influence ap a stream to 7411 the reservoirs of the Tiessiogs ty which they are united one to another." The question immediately ari Suny is'tne sixth Path celled the Reconciling Intelligence?" "ae answer 40 siople, Once we look at the Tree, It is the only Sephirah to which every Path leads Brectiy. "Ft do in Sanedéate contact with every one of the other Sephiroth, and thus Se dnperis to the four lower Sephiroth some of its ow essence, as well es the essence Of tach of the higher Sesnsrotn. Mphareth ia alec in the center of the surrounding 93 64 Five Sephiroth which, with it, have collectively been called Adam Fadzon. Receiving the "inundation of the precipitations” from the sore etheral. Sephiroth, it "fills the reservoirs of the blessings" of those below 1%, uniting and reconolling’ th Tipharem is the only Sephirah to heve assigned to it two Spiritual Experiences, ‘the Vision of the arsony of Things, and the Hysteries of the Saczef ice! God. Although seesingly unrelated, they are conscnent to a lenge degree and singularly appropriate to the realm of the Son. The second of these has already deen discussed in the context of the magical intge of the Child and requires na further alucidation here: ind in view of whet has been anid just ator so The Totsizatio text, we should have up difficulty in understanding that upon joriag inte the Vision of the Son, one would becoue fully avare of the harmony of all things, asterial es well ae :piritual. This universe 1s one, baving feeanated fron’ the the One Source. Ail things are one, for there 18'm0 other. Coa aot only reigns in Mis world, He has becose Eis world. If we do pot come to understand thio, wo have not comprehended what ie neant by the precipitation of he creative forces through Kether into each of the mcceeding Sephiroth. Ghat whieh fiasily flows into the sost saterial section of the tree of Life is She anne ae that woich first entered the Tree frpu Ain Soph Aur through Tether. ‘he Hindu sage saya, "éham Brahaanmi" - - "I an Srahasa." Does this seem a shocking piece of sppcentricity to the pereon raised under the Christian ethic, of the Jewish ethic, for that astyer?” Does be really sean to say tbat be is Coa? Yee, of course be seens it. Maat else could te be? Mat else ie there for anyone to be? If you are souething elso than God, you do rot exist at all, for God ia Ain exiatence. fere 19 only existeuce and noc-existence, the latter being only figure of speech since nothing can notwexist. Tould jou be willing to say, Tin not God™™. To say this is the only real slaspheay, for you ere denying both God end yourself, end it would be aber to deny your om exisvonce. If you exist, God existay Sf God exists, you exist. low can it be otherwise? SUPEOR DEGEEE page five conmmrscus 29 contd of mmsfectation suid te easignet, A12 references tthe Son clears refer Pipheretay all references to the Fether refer to Tethers all sefereces te acly ort seer to Yost Let us sun ups Jupiter, the beneficient ruler and ler-giver of Chesed, is balanced Wy Maze the Warrior, the fiery destructive force in Gebruah and the to are ‘equilibrated Sn Tighareth, the Kedeener, In the Supemal frimgle we see the pHinary Sepbizeh, Kether, enansting « pair of opposites which express the two olde Of Ste nature Chokash, Force — and Binsh, Pore — masculine ma fenizine Geepactively. Tm the Seon! Telangle we Revo dhe pale nf appocsten which find heir oquilstriun dn a thind, placed upon the Miaéle Piller =~ Tpharethy Froa this we defuce thet the First Trimgle derives its significance froa that which Lies denind 4¢'— and the Second Triangle derives ts significance f7ou that into which it Seques forth, In the Pirst Trimgle ve Tint « representation of the Creative fonces of the mubstance of the unsveree; in the Seooné Triangle wo have @ Sepropentation of the goveming forces of evolving life, In Chesed Se the wise and kindly King, the fatter of his people, onganising his Feels, tuilding up industry, fostering learning, and bringing the guts of Givitiestion. In Geburah we have © warrior king, lesiing his people in batt defending bit Kingion from the assmults of the enemy, extending his toundarien by conquest, puniebing erine, and destroying erilndoers. Zp Miphareth vo have the Saviour, sacrificed upon the Cross for the salvation of is people, end therety bringing Gebureh into equilibriue with Cheset, Time we see thet the nercios of Chesed and the severities of Gebureh unite for the healing of the nations. Behind Tiphareth, traversing the Tzee ie drem Paraketh, the Veil of the Temple, the anelogue, on the lower plane, of the Abyes Waich separates the three Supersels Expe the rest of the Troe. (als PAUSE HIRE AND EAVE Tao. SSI DRAW IN THD VEIL OX ‘TEER CHAR? TP 1S DRAM ACHSS THE TREE WIND TIPGARETE, EETWERS TIPEANETE AND ‘THE 13 SHPEXROTE AnQVE (OBBSRAR & CESSED), (WRITE IN TEE WaMBs PAROKETE). Like the Atyes, tbe Veil perks chsen in consoiqueness. Tne node of noatation on ‘one side of the chess &ffere in Iiad fxm the node of sestation prevailing on the BISE," when Fuilsp sala to Our Lord: “Show us the Fatie?, emus ror! at Tete ooen ue bath seen the Father." All the bunkn sind can lmow of Tether is ite Peflection in Tipbareth, the Christoenter, the Sphere of the Som. The vet, Parmteth, must be pierced ty those who would ascend in coneoiousiess the niidle Piller and liberate thenselvos fron the purely busen delusion of separeted selfuood, Thich mst be "cmeified” and enter into reelisstion of unity with the Grest One Self Df ALL. Parokoti ie the Veil of the Temple which was rent agunder frox top to Seton wes Joous “yielded up the ghost” won the Cross, SSIT now heve enough Knowledge fo goditete on thie and elem: further light, Ask yourselfy-~. EAP 008s S05 MEAN? 4221 should now understand that the Sephizoth on the Middle Pillar, the Pillar of Ulanese, nay be taken as Tepresenting levels of consciousness and the planes on hich they operate, Mallth (nos 10) 49 sensory conscioumess; Yeapd (Ko. 9) ia ‘tral peychieny Pipbareth ie iiiusinated consciousness, tbe bighest aspect of the Fersooalsty with which the Sndividuslity has coalesced; this is the condition which Jeally constitutes initiation; st is the consciousness of the higher self brought through into the Personality, Jt $e a glean of higber conseioumess coming fom Senind the vell Paroketh, Ii 4s for tis reason that the Hessians anf Savioure of fhe world - of ell the various religions - are assigned to Tiphareth in the conta 93 u6 SUPERIOR DEseEE page oix convamicie 23 con't syttoiien of the toe, for they were the Lightringers to nutentty: en as alt sto Teg’ eias fae hnaves lee So) Waey Sng “als geotflcal eons 2 she oe ot Tee om Dpe Baws met ice Sada, Be parte tone toe oe eof, the Lusher selfs ‘bel, tho Iovietle Sophia, ve eve cirety secede Eooredey ‘socomding to the Rabtig,and conscious awareness or apprehension according to the =~ Sais’ of tae peylclosiots at tc'bnal ge'he Mile Hues ie ntey, te Se ee cee Oe Eee tenet ‘Yenod, the Sphere of the loon, —~ and thence to the sensory brain consciousness of taiinth, ‘Thus ve see that consciousness met firet descend in the course of EWOLTION tron the Pirst Mantfest through the subtle planes of existence to dense etter, ‘Then must be evolved thet which was firet sevplved. It is obvious thet sothing can be ovolved oF unfolded which was zt previously involved oF infolded. ‘The question that is adézessdio each of you individually is: How are you going to rend the veil of the tenple fron top to botton? How are you going to pieroe the ‘ell of Paroketh? Dipbureth 4s called Uy the Qubeliete Shenesh, oF the Sphere of the Sum. The sun Seto us truly the Giver of Life ent the source of all being; 1¢ 45 the only tlequate ayntol of God the Father, wao ey aptly be celled the Sun behind the eu) TMphareth, im fect, being the imoliate reflection of Kether. Tt is through the solistion of the sun that Life cones to the earth. Kether, apace, the source of ‘Sil existence, reflects into Tipherets, which acts as a trinsforuer and distributor Of the prinsl, spiritual energy. Wo Tecesve thie energy directly by neans of sunlight, end’insirectly ly noms of chlorophyll in green plants, which enables hen fo Utilise sunlight and which vo oat et fret hand in vegetable foods, and ot second hand in the tissues of herbivorous creatures. Modern people have learat the ‘Yeluc of oulight and vitanins in the physiological econoxy, tut have not realized he very important part playod Wy the epirituel, aepect of the solar influences in one's peyoiie economy. There i8'e Tipharic factor in the sou of pan which, Recording to ancient tradition, as its physical corresponience in the solar plans, ‘mich $e eble to plok up the eibtle aspect of the solar energy in the sane way that the chlozophyl in the leaf of a plant picks up ite more tangible aspect. If we fre out off fon thie energy ané prevented from assimilating it, we becose as sickly {ind foetle in pind and boty at plente growing in e cellar out off from ite nore ‘fengible agpoct, This outting-off from the spiritual aspect of Nature is due to Bente] attitudes, oem wo refuse to acknowledge our part in Nature, and Nature's Fart dn us, wo imibic thie free flow of ifergiving wagnetion between the part and fhe wholes sod, lacking certain elenents essential tp spiritual function, peyehic hesith 4s ispossible, It ie throuh the mediation of the mun, then, that lite cones to earth, and it in by ears of the Tipharic conscioumess that we contact ‘She sourvos of vitality and dzav upon then, bots cousciously and unconsciously. i cemsot epend any wore tine on this interesting Sephira tonight ao we will ring this introduction to a close with a fev words ebout sacrifice: The three Magical Inages of Tiphareth are curious, for et first sight they are so utterly ‘unrelated that each one appears to cancel gut the thers, however their significance ad relationship appears cloarly, speaking trough the languege of systolic especially when stucied in the Light of the life of Jems. ‘SPRRIOR DECREE page seven convminron 29 Mphareth, being the firet conmlation of the Supemsle, is aptly xepreemted ‘25 tho noy-tom Child in the manger at Setlehen; as the Sacrificed tod he becomes ‘the Kediator between God and tan} snd when he bas ricen from the dead He sa a0 @ ing cone to his Kinglos, Tiphareth 49 the obild of Kether and. the King of Malivth, ond in His own sphere He is secrificed. We shall not derstand thie ‘srigat Unloss wo have sone coucopt of the real Seaning of secrifiee, which ie Very different to the populer one, which conceives of St as the voluntary lose of sonething dear. Sacrifice is the traneletion of force fon one form to anpther. Tuere 4s'mo oush thing oo tho total destruction of forces however completely it Gisappoure ‘rou our Ken, it neintaimitecl? in sone other form according to ‘he greet notarel lor of the aouservetion of ener4yy which Se the Lew that gaintalae~ Our universe in existence. nergy Hay be locked up in forn, and therefore stati or dt may bo Zrve fron ite bondage to fom end be in efroulation, When re mike @ Sicrifice of any aort, we take a static fore of energy ~ and by bred:ine up the fora that Suprigone 4¢ — put it dato free eizeulation 4a the ooenoe, That which we storifice in one form tums up agein in due course in mother fom. Apply thie conoept to the religious and ethical ideas of eacrifice and cone vary valuable clues are obtained, ‘Tae God-nane of this ephere Le Aloth Ve Danth, which aesocietes it intimately with ‘he Invisible Sephireh that coues between it and Kether, The Sepbizeh way best. Ye understool as apprehension, the dawming of consciousness; snd we nay interpret fhe phrase *Tetragransaton Aloeh Va Daath" as "God nede sanifest in the ephere of ind, 4p the microcoes Tphareth represents the igher peychion, the mie of consciousness of the individuality, or Mgher self. Tt ie essentially the phere of religious tystioiom ao Getinguiahed from the uagic and paychion of Tesot Be it rmenbered: ‘the Sephizot of the Central Pillar represent lovele of couscioumess, and the Sephizoth on the eide pillars represent powers and modes of function. Téphareth Se said to be the Sphere of the Greater Masters; it is the Temple not, fale with banda, etergal in the heavens anf the Great Waite Lodge, It is bere the initinted adept functions when 4n the higher conecioumess; bere that he cones to Beet the Uastere, and St Se by nosns of the Nese and ty an inderstending of the significance of ihe Hane of Alosh Va Dasth thet he opens up the higher coneciousness. de ene vraag ar gf tant ert ye ot Dua Wii aes arenas oa, Bele bed wearin anes satis Seeger erate a erecta, Sate ta ES eSals Saree See Be Sevien SO Sah Gireane Grice arora edie Dap tule toe i ate Sana Ee SEM ES Sines s'oiciee malas a dyeterien of the Crucifixion. Te Vico anetgned to Tiphareth ie Pride, and dn this attribution we here some very true paychology. Pride bas ite moots in egies end as long oe ve are elf centered we cannot be nade one with all things, In the true selflessness of the Path ‘the soul overflows Sts boundaries and enters into all things through 1ini*i« eympeihy and perfect love; but in pride the soul tries to extend ite boundaries #11 4¢ potwennes all things and 4t de a very different matter to possess a thing — to being nade ooe with it, wherein it equally possossee us in pezfect reciprocity. Tt ie thie one-sided arrangement which ie the vice of the adept. He rust elve an ‘well as teoeive, and be must give hinself U;AESERVEDLE 4¢ he would participate Sn wysticnl union, which ie the fruit of the storifice of crucifixion, "Let Me who would be the greatest among you be the servant of all", sxid Cur lord. Tt ie against Bis vice of Pride that the Hartiniet is protected through the symbolic wearing of the mak ~~ if be Se sincere, contd 92 48 ‘SUPERIOR DEGREE age eight conrmmzeiz 29 con Brethren, es interesting as the subject 2, I'm afreid thet the lecture has ther too lengthy end T do not think we will have tine for furthe T hope however that qur work ie stimlating you miffSeieatly to encourage you to do youtom Sotependent research and etuiy, for we BEve only Linited Hine at Gonventicles, Please now chart the following: ‘The Nagicel Inege: There are thros = A Mageatse xine. pessirty A Seerifioed gods (Noter omeld "eH (Ask the sevazes to study he Magical Tepes of each Sephivah cod ove how Yelp explein the meeninges) ts He me sree ‘The lundane Chakra ie: the Sun. Yartuer Devotion to the Greet Ross Ysces Pride Correspondence in the microcosm: The breast. (which melot ‘the heart). Here are the systole: A truncated pyramid, i.e. a pyramid with the top ext off = therefore beving 6 Sidesi four eidec, a top anda tottor. (see ahegras). A pute. ‘Tee Sevooetion: "0 wonderful, beautiful Fingios of Light, shot upon ay heart ‘Thy rays of truth thet ell pride mqy be consuned ant only perfect love resain,” ‘The patz of opposites: Pertility/sterility (Pruitfuluess/Serrenness). There de 0 lot to poner here, please do ap before we meet acein. ‘The God Mane 9: Petzegransaton Alosh Ve Dasth, The Yau of the Tetragramaton (YodcEe-Tau-He) in placed here, Renenber that the Tod de at To. 2; the first He de st lio, 35 and the Van de here at 6. Carry out the meditation thie week ueing the Snvocction and either of the syntols. TISHAY TLIUSERATION OF HE sHHAOLS A Pp te, Brethren, in view of tonight's lengthy discourse I will forego the exeninatich of the Kystic's Konitor; however, for next tine be prepared to answer questions $6 = 20, There Se a very definite reaon why Jou are required to lnow the Appreina and the Morita ty haart, Yoo dp not euspect the reason and you will feoon find ont, So be petiont and dp as you are requested Itt AND OUP NOTES "EIGHTE conte 93° 69 ores 70R srupaMs nom SRRAOTVE VIZUALS ATION Visualisation io an essential part of aeditetion after the Western Tredition and denunds the developaent of the ebility to visuslise grestévely. (CREATIVE VISUALIZATION 9 the term used to describe a technique desimed to train the menory and imagination to reproduce in the mind, and in exect detail, objects, people eu eitustions complete with sights, sounde,’melie md tactile sensctions of reality. ‘This tocknique (which ie basioally creasive dnydronning) ie arguably the greatest cod woot duportent of elt the gecilt rte. It iv elap gue of the moot iftioult to muster. Phis te becase, for ont thing, exact visulisation, ike total recall, cones naturally to very fer people; ~~ ae for fost ue, acte of inaginetion of such pagattude ere posetbl only after anths or even yoete of Goasistest and patient practices Secondly, the inaginative faculty, which we 12 posse children, is quite often dissouraged oF actively sepreseed in most of us in our formative youre, decease it Se thouekt to be an undesirable quelity, thst leate to the "Gino wasting’ activity of deydreanins. Consequently, we lose touch with our Smaginets feoulty almost coupletely st a very euzly age, and find st very Aifficult indeed to regain St on douun’ in later Life. to an abundant degroe as ‘The purpose of creative Timualization in the Western Traiition is twofold. Pisstlyy. 4: can be uaeé in sedieetion to ‘onliven' scones gush as those fount on the Tarot Cande, thus potentiating the iapination end enouring ‘active’ and enlightening Reditetion soesions, Alternatively, 1: may be ood to creute a scenario in the nind wiich it de intended should eventually cone to take place in reality. ‘The first of those alterastives constitutes the prinary use of the technique which Jou are, oF at least should be, using ip connection with the path workings given in fotes "twenty-two". ‘the second alternative may be ufanilier to you. Tt depends for its successful applicerion upon the power of the mune sind, working in concert with certain cosmic Sues, to aftect the plastic ether that underlies the reslity we see about us every dey,’ end ao change ff. (At this point, kindly paune and re-read Totes for Students ‘page tw, Peres ont. ‘hia etter is the most important - and the nost misunderstood ~ use of she technigs of erective visuslssetion, ‘It has, sn aodified for, been oternized and popularized Tend rather poorly utilised) under the now title of “positive thinking", elthough Sponttive thincing” as St ie presented by the various tooks and oourses available ge the pubject 4a only a pelo and barely reoguuable shadow of ite nore powerful Cousin ~ CEEATIVE VISUALIZATION. ‘the nowo end whys of ervative vieuslisation, wha 4¢ 4m used to 'tamert with reality, ben be very succinctly cunned wp by two velinkmown occult precepts, The first tor Sie Atove, So Below.” dis you elzeady low, whnt this noms, basically, ie thet the macrososs (or larger An 20, SP endlge) citects, end ean bo effected ty the wiczosom (em), If you om sae sot thet rouliey ekiote on many 2evele, end that those levels Lifter one fro ‘EEChers than you sili roeiloe thet win’ aost people call reality ie iz fact only GBs Geees' and tho densest of amy, Sbeae Tevele, oF Retins, which you here already Team of, are separate fron, yer clonely assocdated with each otter, dn tine eal poco, ad together form a complex ant closely interwoven setrix of being Sat is qrgenited and purposeful, snd that dmvolves everyting fat 8+ cont 33 i0 contd ‘The most inportmt thing to realise about thon ie that ali events first occur tn the highest of then ~ the Archotypal or Atz{luthtc ~ and that the Bigher levele. fare more fluid end loss deneo than the lower one rents that will eventually cone into being on the asterial level (our reality) = fret exist on the Archetypel level, where they exit in egsence, but mot yet n fact, = of rather, not yor in our uetorial fact, and there ie a eisent Lapse of tine detwoen the birth of eny given event on the Archetypal, or the highest level; and ite passage through the intervening levels; and 188 cofremonding existence ie our hie tine epee de very ieportunt, Zor At momo thet any ovent thet oooure t= our dense reality hse alnmiy occured, "in essence, on a less dense, more plastic end igher cosnic level, — on which level it can, if the tesk

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