The Universe ↭Administrative I

Written by probationideadlyi on November 10th, 2014. Posted in Book of The Law



The modern view of the Universe



The Universe


  • Thoth :  universe   The Universe The Great One of the Night of TimeTreat Time and all conditions of Event as servants of thy Will ; appointed to present the Universe to thee in the form of thy Plan. And: blessing and worship to the  Prophet of the Lovely Star 
  • Lower Arcanum: 
  • tau thelema: Tau

tau key path

Study of the Paths begins not with the first card,  but with the last, . This is because we ascend the, working from our material perspective  ("below") to the realms of Pure Spirit  ("above").

Our understanding of the more refined universal patterns is based on what we learn on this earth. It is with the earth that serious esoteric work begins and ends, as long as our Divine Consciousness is functioning through a physical vehicle.

The Path of Tau ,  THE UNIVERSE, joins ? Malkuth (the Earth) with ? Yesod -The Moon (the Foundation). The Foundation can be presented in this way

                        and in general contain database of the Whole moon virtual commandment of points.  It is the first Path out of the material condition and leads toward an understanding of the Personality forged by the  Higher Self of ?  ? Tiphareth for each incarnation. The Thirty Two Paths of Wisdom calls this the "Administrative Intelligence, and we give you the  Eighty -Eight Paths to  develope? " and says that it "directs and associates in all their operations the seven planets as the Earth = her Satelllite the Moon create ray of information to other Planes  in " Symbolically, this Path connects the earth with the balanced powers of   Microprosopus represented by the   Hexagram (seven planets on the Tree of Life.)

Tau is the last letter of the Hebrew alphabet. Between  Aleph and Tau is the entire universe, referred to in Christian Greek terms as the alphaAlpha and Omegaomega, the beginning and the end. Tau means cross, a  tau -geburah-chesed-yesod-malkuthT-Cross as well as one which is equal-armed, which is appropriate to its position on the Cube of Space as described in the Sepher Yetzirah.

That book refers to Tau as the "Palace of Holiness, sustaining all things" with the  start with all stars in ?constellations on tauTau.  It is both "Power and Servitude." And, hen considered on the impossible cube Cube of Space, it is found to be at the exact central point of the three Maternal etters, Aleph, Mem and Shin, the symbolic forms of energy from which manifestation was created. The Path of THE UNIVERSE is the key to all of this because it falls at the point where they all cross . This crossing point, where these primary  energies are balanced, is the sanctum sanctorum of the devotional mysteries. Some writers have even described this Path as   "Heaven," or "Nirvana," meaning that here one experiences the consciousness of the greater universe, an ultimate reality by comparison with our sensory condition. And by the formula of "As above, so below, " we understand that our experience of the completed universal pattern below tells us something about the Creator above.

One symbol which can be applied to both THE FOOL and THE UNIVERSE, the beginning and the end, is the   Swastica or  Gammadion. In Kether its arms spin so rapidly that they merge and are perceived as a unified point. Such is the lesson of  THE FOOL. On the Path of THE UNIVERSE, however, it could be said that the Swastica has slowed its spin so that each of the arms is completely perceptible and are seen to be perfectly balanced around the central point. This is the complete expression of The One in matter.

In discussing THE UNIVERSE we are really discussing the world of matter. Most people have a dualist conception of themselves: they are body and mind, and when they dream or meditate, the images which come to them are considered to be divorced from the physical. Yet the Mysteries have stated for generations that the cosmos is all mind, and that the distinction between mind and body is one of perception, not of actuality. In fact, when we close our eyes and see pictures, what we are first seeing is the most refined form of matter, the images and energy forms which are closest to the physical condition. The concept which must be grasped (an admittedly difficult one) is that most of the physical world is unseen. It is for this reason that on the scheme of the Four Worlds, the marked id disc     ?   triniti shieldMalkuth of Assiah    alone is described as our sphere of sensation. The idea is symbolized in the card by the  seven pointed star representative of the  777 Seven Palaces of Assiah. To experience the Path of THE UNIVERSE is to be taken to the gateway of these  seven palaces.

THE UNIVERSE symbolizes a Path where the components of the Universal Plan become apparent, without necessarily being understood. One may enter the Holy of Holies, and encounter these forces in such a way that he is "in them, but not of them." What is important is that, as opposed to other Paths, the energies are all present in their full expression, and are self-balanced. This, as well as the idea that Tau is the central point of the  Aleph, Mem and Shin

Paths, is what is meant by the equal-armed cross. From the standpoint of practical mysticism, THE UNIVERSE may be considered the most important card in the deck, for it is the point at which we begin the process of inner exploration. It is the point where we step abruptly into a reality that may be at once frightening and reassuring because so much of what we encounter on this Path is of our own making. It is on this Path that we encounter our own individual personality consciousness, all that is inside our heads, divorced from the security of physical reality. It is the initiation of the Personality into its own structure, which is a Microcosmic Universe. At the same time, we encounter symbols and ideas which are of a greater consciousness than our own, and begin to see the ways in which our being relates to a total universal picture.

This is a Path which can only be successfully travelled by those who have begun to bring their Personalities into a self-understanding balance; those who have not will find themselves tormented by phantoms of their own making, and the Gates closed to them. On the other hand, those who have truly come to grips with the life experience will find inner help and encouragment at every step. It is on the Path of THE UNIVERSE that one discovers the extent to which the process of inner exploration is guided and, particularly, the very real protection and assistance given mankind by the  PrincipalitiesArchangels. Until one begins these exercises, the Archangels are merely an abstraction, something in which one can vaguely believe or disbelieve.

A word of caution might be in order here. Insofar as THE UNIVERSE is a Path of entry to the Astral, it must be borne in mind that the Astral "seeks to deceive.   " A great many people believe themselves to be on one Path or another when they are, in actuality, entertaining themselves with an extended fantasy. We must be extremely cautious in accepting any of the images which appear to us as a "reality" of any sort, until we have applied every test of reason and feeling. There comes a time when we know that what we are experiencing could not possibly be of our own making because we are actually learning. We are acquiring new information which can often be verified or corroborated by research. One way or the other, a considerable amount of the gross must be sorted out before we come to the subtle.

This is one of the most important lessons of THE UNIVERSE, a Path which must be approached with the Principalities virtue of ? Malkuth, that of discrimination. It is only through discrimination that we can place ourselves in the "Administrative" balance symbolized by the dancing woman  draped with the  Caph-shaped scarf (reference to the     WHEEL OF FORTUNE) and surrounded by the animal symbols of the Four Elements.

In Qabalistic terms, what is represented is, again, the principle of the Four united by a Fifth        +  which is ?    Spirit= Here we may recall that the earliest Qabalists (as in the Sepher Yetzirah) discussed only three Elements: Air, Water and Fire, with Earth and Spirit being a later addition to the philosophy. And, as we have seen, the Tree of Life has changed form over the centuries to accomodate such conceptual changes. One such important change has related
to the Thirty-Second Path which in some schemes is the only Path connecting thesphere of sensation to the rest of the Tree. The addition of the Paths of Shin (JUDGMENT) and Qoph   (THE MOON) smwave  matrix code scan matrix code scan matrix code scan matrix code scan  matrix code scan matrix code scan  matrix code scan matrix code scan matrix code scan matrix code scan  while primarily bringing the number of Paths in line with the Hebrew Alphabet, secondarily declared a direct connection between Malkuth and the two Side Pillars.

One very interesting illustration from the Sixteenth Century shows a man holding the entire Tree by the Path of THE UNIVERSE. So we see that for four hundred years, at least, the essential interpretation of this Path as an experiential foundation for consciously travelling all of the other Paths has not changed, though the concept has been slightly mitigated by the addition of the two Paths.
The principle that we grasp the entire Tree through what is Taught on the Path of the Universe is very profound, and brings us back to the idea of the  "As Above, so below ." We have discussed the "Will to Form," of Binah, the Great Mother, which is the origin of life consciousness, and which is Saturn in the exalted Supernal Realm. This is the same energy, now completely expressed, found on the Thirty-Second Path. The female figure at the center of the card is the fullest expression of the Great Mother who is  THE EMPRESS. She is I-sis, the Aima Elohim, she is Binah, she is Saturn, she is all the archangelsprinciples behind what we perceive as matter, the Cosmic Dancer who administers and activates the Elements. She is also a doorway to and from Malkuth, Saturn who both gives life and destroys it, the great tester who rules both birth and death.

When we die, leaving behind our "animal skin," it is on this Path that we rise like the Dancer, surrounded by a ring of stars.
All of the key Tarot decks are agreed that the female figure should be surrounded by an oval shape of some sort. In Crowley's deck this is a ring of stars. In the Marseilles and Waite decks this is a wreath. In the Golden Dawn deck the oval is formed by twelve spheres (the twelve Signs of the Zodiac) bound together by seventy-two pearls (the Shemhamaphoresch? , or hafnium72Seventy-Two     Names of God). What is symbolized is both the womb of the human female, through which the child passes in birth, and the Great Womb into which the soul passes in  death.

The profound symbolism of the Great Mother through which one passes as a doorway to and from life is, unfortunately, minimized by some writers (including Case) who state that "tradition" claims the female figure to be hermaphroditic. That idea is unreasonable, but may be an honest attempt on the part of some Qabalistic theoreticians to reconcile the feminity of the Path with the Magical Image of Yesod into which it leads, a "Beautiful Naked Man."einsteinium9999 The latter represents the eternal outpouring of the Christ-Spirit from Tiphareth, personified within ?Yesod before it passes down to ?Malkuth. The Christian mystery is not simply an event of two thousand years ago to be recalled with reverence, it is a secret key to a natural pattern. The Christ (Buddha or Osiris or Krishna) force continues to be born into our world, be sacrificed for the benefit of mankind, resurrected and assumed. This is, like the Yod Heh Vau Heh, continual to the end of time, which will be the end of the race's need for sensory experience. Time is, of course, one of Saturn's primary restrictions.

As long as we are functioning within the framework of time, an event, including the downpouring and uprising of Tiphareth force, must have a beginning, a middle and an end. Life processes run in waves, or spirals which come back upon themselves. This is the natural course of the akashic fluid of Yesod. Thus, again, is the woman shown dancing. She swirls and revolves as opposed to her most abstract form of energy, THE EMPRESS, where she is placed solidly on a Supernal Throne. This spiral Force of nature is directed by the wands which she carries: they represent active and passive energy, each of which has two poles.
Crowley's card shows these natural forces as the serpent Kundalini, described as "Coiled in ? Yesod." This is a reference to the primary sexual forces of nature to be encountered with THE UNIVERSE. These are the forces which we learn to direct in ourselves and onto which we impose the strictures of Binah, the Great Mother, the Great Sea.

Water is very important to this Path which is the Great Sea of consciousness in its most dense and difficult expression. The Thirty-Second Path might be considered a dark cave, filled with treacherous caverns and tunnels, some  to the Qlippoth  .

The Reincarnating Ego



A mighty wind rolls through all the Æthyr; there is a sense of absolute emptiness; no colour, no form, no substance. Only now and then there seem as it were, the shadows of great angels, swept along. No sound; there is something very remorseless about the wind, passionless, that is very terrible. In a way, it is nerve-shaking. It seems as if something kept on trying to open behind the wind, and just as it is about to open, the effort is exhausted. The wind is not cold or hot; there is no sense of any kind connected with it. One does not even feel it, for one is standing in front of it. Now, the thing opens behind, just for a second, and I catch a glimpse of an avenue of pillars, and at the end a throne,supported by sphinxes. All this is black marble.
Now I seem to have gone through the wind, and to be standing before the throne; but he that sitteth thereon is invisible. Yet it is from him that all this desolation proceeds. He is trying to make me understand by putting tastes in my mouth, very rapidly one after the other. Salt, honey, sugar, assafoetida, bitumen, honey again, some taste that I don't know at all; garlic, something very bitter like nux vomica, another taste, still more bitter; lemon, cloves, rose-leaves, honey again; the juice of some plant, like a dandelion, I think; honey again,salt, a taste something like phosphorus, honey, laurel, a very unpleasant taste which I don't know, coffee, then a burning taste,then a sour taste that I don't know. All these tastes issue from his eyes; he signals them.
I can see his eyes now. They are very round, with perfectly  black pupils, perfectly white iris, and the cornea pale blue. The sense of desolation is so acute that I keep on trying to get away from the vision.
I told him that I could not understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going.
Now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. And now, through the humming  , come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm.
And now I hear the meaning of the muttering: I am he who was before the beginning, and in my desolation I cried aloud, saying, let me behold my countenance in the concave of the abyss. And I beheld, and lo! in the darkness of the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure.
Then I closed mine eye, that I might not behold it, and for this was it fixed. Now it is written that one glance of mine eye shall destroy it. And mine eye I dare not open, because of the foulness of the vision. Therefore do I gaze with these two eyes throughout the æon. Is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that I may behold and destroy?
Now I take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. And the edge of the dagger is turned.
And tears drop from his eyes, and there is a mournful voice: So it hath been ever: so must it ever be! Though thou hast the strength of five bulls, thou shalt not avail in this.
And I said to him: Who shall avail? And he answered me: I know not. But the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. And thou shalt sharpen its edge seven times by the seven ordeals.

(One keeps on looking round to try to find something else because of the terror of it. But nothing changes at all. Nothing but the empty throne, and the eyes, and the avenue of pillars!)
And I said to him: O thou that art the first countenance before time; thou of whom it is written that “He, God, is one; He is the eternal one, without equal, son or companion. Nothing shall stand before His face”; all we have heard of thine infinite glory and holiness, of thy beauty and majesty, and behold! there is nothing but this abomination of desolation. He speaks; I cannot hear a word; something about the  Book of the Law. The answer is written in the Book of the Law, or something of that sort.
This is a long speech; all that I can hear is: From me pour down the fires of life and increase continually upon the earth.From me flow down the rivers of water and oil and wine. From me cometh forth the wind that beareth the seed of trees and flowers and fruits and all herbs upon its bosom. From me cometh forth the earth in her unspeakable variety. Yea! all cometh from me, naught cometh to me. Therefore am I lonely and horrible upon this unprofitable throne. Only those who accept nothing from me can bring anything to me.
(He goes on speaking again: I cannot hear a word. I may have got about a twentieth of what he said.) And I say to him: It was written that his name is Silence, but thou speakest continually.
And he answers: Nay, the muttering that thou hearest is not my voice. It is the voice of the ape.
(When I say that he answers, it means that it is the same voice. The being on the throne has not uttered a word.) I
say: O thou ape that speakest for Him whose name is Silence, how shall I know that thou speakest truly His thought? And the muttering continues: Nor speaketh He nor thinketh, so that which I say is true, because I lie in speaking His thoughts.

He goes on, nothing stops him; and the muttering comes so fast that I cannot hear him at all. Now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence.
And the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible.
I seek to go up close to the throne, and I am pushed back, because I cannot give the sign. I have given all the signs I know and am entitled to, and I have tried to give the sign that I know and am not entitled to, but have not the necessary appurtenance; and even if I had, it would be useless; for there are two more signs necessary.
I find that I was wrong in suggesting that a Master of the Temple had a right to enter the temple of a  Magus or an ss off  Ipsissimus. On the contrary, the rule that holds below, holds also above. The higher you go, the greater is the distance from one grade to another.

I am being slowly pushed backwards down the avenue, out into the wind. And this time I am caught up by the wind and whirled away down it like a dead leaf.
And a great Angel sweeps through the wind, and catches hold of me, and bears me up against it; and he sets me down on the hither side of the wind, and he whispers in my ear: Go thou forth into the world, O thrice and four times blessed who hast gazed upon the horror of the loneliness of The First. No man shall look upon his face and live. And thou hast seen his eyes, and understood his heart, for the voice of the     gadolinium-ytterb64ape is the pulse of his heart and the labouring of his breast. Go, therefore, and rejoice, for thou art the prophet of the Æon arising, wherein He is not.
Give thou praise unto thy lady  Nuit, and unto her lord Hadit, that are for thee and thy bride, and the winners of the ordeal X       reactor raygun    chi. And with that we are come to the wall of the Æthyr, and there is a little narrow gate, and he pushes me through it, and I am suddenly in the desert.

November 29, 1909. 1.30-2.50 p.m.



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