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Corpus Hermeticum The Kybalion. Alchemy Astrology Theurgy. New York: G. Putnam's Sons. Lecture at the Wiccan Conference in Canberra, At its height it probably had no more than a hundred members. Yet its influence on magic and esoteric thought in the English-speaking world would be hard to overestimate.

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Gilbert has found evidence which suggests that Westcott was instrumental in developing the Order's rituals from the Cipher Manuscripts. Spirit Allies , p. Liam Miller ed. Yeats, the Tarot and the Golden Dawn. New Yeats Papers. II second ed.

Dublin: Dolmen Press. Gordon, editor, Encyclopedia of Occultism and Parapsychology , v. No longer associated with the SRIA after , Mathers continued to oversee a few temples until his death, when his wife, Moina, assumed supervision. Golden Dawn Companion. Aquarian Press, Waite by Bro. Hachette UK. Retrieved November The occult power behind the spear which pierced the side of Christ. Red Wheel. Simon and Schuster. Magic and witchcraft in Britain.


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Hermetic Qabalah Influence and influences Occult and divinatory tarot. It may be approached within limits as narrow as we choose to appoint; yet there remains a "great gulf fixed" which is utterly impassable.


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  • The surd is simply not in the series; you might as well try to find Consciousness by making microtome sections of the brain. Yet the relation between 1 and 2 is perfectly clear and simple; there is no incommensurability about it at all. It is for one thing the ratio of the hypoteneuse of a right-angled isoceles triangle to one of the other sides, in Euclidian geometry. The difficulty of commensuration can exist only in minds obsessed by the atavistic necessity of counting cowries or wives on the fingers.

    Let me then maintain that such collections as "The thoughts of a man's lifetime" constitute a series in the same sense as the inductive numbers. This collection conforms perfectly with Peano's 'ideas' and 'proposition'. Every thought is a thing in itself; it is determined by its predecessors and determines its successors; it is concatenated with them by 'psychological time'.

    Briefly, it fulfils every condition required by the definition. The 'recurrenee' of a thought is no objection, for the identity is superficial, like that of a digit in a long decimal. Any thought in this series possesses a chain of sub-thoughts which connect it with its neighbours; these may be discovered by the proper psychological methods. But each pair of such sub-thoughts may be similarly investigated, and so on ad infinitum.

    Each thought is inevitably itself, although it is related to all other possible thoughts. There are not two thoughts of which we can say that one either merges into, or necessarily begets, the other. Any series of thoughts is therefore a true inductive series, exactly as the "natural numbers" are, with the added properties that it is real and omniform. It is atomic, its elements being intrinsically individual; and yet a continuum, since its intervals are susceptible of subdivision indefinitely prolonged without producing any diminution of these properties of the original series. The difference between successive thoughts and successive numbers is that by inserting r terms between p and q -- p:p : p 2 : p 2 -1 : q -- we apparently approximate the members, so that p-q p 2 - p ; while the sub-thoughts which intervene between my impression on waking "A fine frosty morning" and my reaction "I'll go skating" come to me from very various departments of my mind, and no two of them are in any way more closely connected than their culmination in consciousness is to its forerunner.

    But this difference is in reality an illusion born of the obsession already diagnosed; 2 is nearer to 1 and to 3 than 3 is to 1 only in respect of one particular function. Full comprehension of the true nature of number, as conceived by this Book, should enable the mind to transcend its "normal" trammels.

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    It will no doubt be objected that these speculations, even if correct, are sterile; or, even worse, discouraging to that study of the relations between phenomena which has been the basis of all advance in knowledge. I might deny the reality of the progress, since it has only exposed the self-contradictions, and emphasized the mysteries, which beset us.

    But I prefer to take my stand on the ground that we have been totally wrong, hitherto, in our fundamental attitude to the Universe. The only possible issue from the vicious circle wherein we are penned is to refuse resolutely to allow ourselves to accept 1 the evidence of our senses, 2 the pleadings of our minds, 3 the reactions between phenomena as tokens of Truth. All objects are equally capable of conveying any given impression to us; it is merely a question of arranging the conditions of the experiments. We can add or subtract any conceivable quality at will.

    Thus, "there is no difference"; and each existence is inscrutably itself. We are only the more deceived as it multiplies its Protean projections. Our proper course is to destroy the instruments of perception which we at present possess, recognizing that they are no more than personal prejudices which limit and delude us in every way. Our senses assure us that the earth is flat, and that the Sun moves across it, until we amend their assertions by the aid of instruments, and of reason.

    Yet the astronomer with his telescope is no less arbitrary than the cave-man with his eye. We are like the Snark in the Barrister's dream, witnesses, lawyers, and judge in one. We have no standard independent or ourselves; and we know only too well that our witnesses, the senses, are neither competent, clear, trustworthy, intelligent, or even capable of giving evidence on the actual issues.

    The mid is in even worse plight. Obviously, its judgments must be based on its own laws, and we have no shadow of reason for supposing that these possess any authority beyond their own jurisdiction. We know that the Structure of the brain has been determined by the animal struggle to survive: it is adapted to the conditions of environment.

    Hermetic Order of the Golden Dawn

    It is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. We have no right to assert that its internal reactions correspond to the external world in any way whatever. Officially recognized thinkers are only just beginning to realize what mystics have known since the Morning Star glimmered through the haze on the horizon of History, that the Laws of Thought are only expressions of the bondage of the thinker. Apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense, apart from the imperfections inseparable from its origin, our judgments are necessarily no more than representations of the consistency of one part of our internal structure with another.