75 lines
5.1 KiB
Plaintext
75 lines
5.1 KiB
Plaintext
BEATITUDE.
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There are two well-distinguished forms of the Beatific Vision. The higher
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pertains to Kether, and is thus proper only to the Ipsissimus, though it may
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be enjoyed sporadically (and, as it were, by accident) by those of lower
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grades.
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It is of extremely rare occurrence, and has indeed never been described in
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any detail; it may even be said that it is doubtful whether any account of its
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true form has ever been given to the world. It need only be said in this place
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that its formula is "Love is the law, love under will," and that its nature is
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the Perpetual Sacrament of Energy in action. It is dependent upon the perfect
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mastery of the Mysteries of Sorrow and of Change, with thorough identification
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with that of Individuality.
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Let us then occupy ourselves with the lower form of this Vision (so
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called); it is not technically a Vision at all) which pertains to Tiphareth,
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and is thus the natural grace of the Minor Adept. It may be said at once that
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those who have attained to higher grades, especially those above the Abyss,
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can hardly return to this Vision. For it implies a certain innocence, a
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certain defect of Understanding which is not possible to a Master of the
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Temple. Again, the Grades of Exempt and Major Adept are too energetic to admit
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of the balanced quietude of this state.
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Only in the centre of the Tree of Life, only in the self-poised security of
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the Solar Axis, can we expect to find the steady indifference to Event which
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is the basis of the Trance, and that Ontogenous radiance which tinges it with
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Rose and Gold.
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This Trance differs notable from most others in a way which the above-
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stated conditions would lead us to expect. It is, psychologically, a state; as
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opposed to an Action or an Event. True, all Trances of Samadhic intensity are
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in a sense timeless; but it may be said that most of them are marked by well-
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defined issues of a critical character. That is, the entry to each is
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quasispasmodic. In this case, however, we find no such diagnostic.
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The Trance may be continued for weeks or months, and the most ardent
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devotee of Tahuti, searching his Magical Record with the most conscientious
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acuteness, finds it impossible to indicate the onset of the Vision. In fact,
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it may be surmised that the Vision arises not from any given action but rather
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from a subtle suspension of action. The conflict of events has ended happily
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in a state of serenely perfect balance, in which, though energy continues to
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manifest, its issues have become without significance. We may compare the
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condition with the return of health of a fever-stricken man. The alternation
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of pyrexia and subnormal temperatures has subsided; he forgets gradually to
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consult the thermometer at the accustomed intervals, become absorbed
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instinctively in his regular pursuits. At the same time he is not longer aware
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of the hot and cold spells, but half consciously of the quiet glow of health.
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Similarly in this vision all conscious magical effort ceases, although the
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practices are continued with all customary diligence, and the whole of the
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Adepts's impressions, internal as external, are suffused with the glow of
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beauty and delight. The state is in many respects closely akin to that sought
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by the smoker of opium; but it is natural and requires no artificial
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regulation.
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It will appear from the foregoing that nothing could be more absurd than to
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attempt to give instructions for the attainment of this state.
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To aspire to it (still worse, to seek to regain it after it has passed)
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must appear the climax of bad logic. Nor, delectable and blessed as it is, can
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one call it actually desirable.
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We need not assume that it is in any wa deleterious, that it exhausts good
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Karma, or that it wastes time and damps aspiration. It should be accepted,
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when it occurs, with calm indifference, enjoyed to the full, and quitted
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without regret. Its occurrence is in any case clear evidence that the Adept
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has reached a definite and rather exalted state of being, since he can live so
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many hours without being perturbed by the incidence of any motive force. It
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implied a marked degree of attainment of internal and external control. It
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proves the possibility of perfect repose in the midst of the greatest
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activity, and thus indicates the solution of the ultimate problem of
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philosophy, the proem to the conquest of the Three Characteristics. It should
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encourage the Adept in his Aspiration by heartening him to confront the
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appalling postulate of the Abyss. It should serve him as refreshment and
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nourishment; it should assure him of the possibility of perfection in the
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Greater Work by demonstrating its existence as a Crown to the Less.
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Moreover, the enjoyment of Delight and the apprehension of Beauty in all
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things, even on this plane where analysis has not yet become acute, do
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actually fortify the heart and enkindle the imagination.
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Let therefore the Postulant of the Rosy Cross pursue his Path in solemn
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strength, aware that at the proper moment he may receive, unasking, the
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reward, and enjoy the revivifying flood of dulcet Light, which has been called
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by the Adepts the Beatific Vision.
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