Beyond the physical universe, above the subtle universe, far removed from the god forms, angels, and enlightened beings, beyond the 'I am presence', above Kether, and superior to the 'visible object of worship':
Nondual Reality, Naked Awareness manifesting:
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ooo. This is the Book of the Cult of the Infinite Without.
oo. The Aspirant is Hadit. Nuit is the infinite espansion of the Rose; Hadit is the infinite concentration of the Rood (Instruction of V.V.V.V.V.).
o. First let the Aspirant learn in his heart the First Chapter of THE BOOK OF THE LAW (Instruction of V.V.V.V.V).
1. Worship, i.e. identify thyself with, the Khabs, the secret Light within the Heart. Within this again, unextended, is Hadit.
This is the first practice of the Meditation (ccxx,I:6 and 21).
2. Adore and understand the Rim of the Stele of Revealing.
Above, the gemmed azure is
The naked splendor of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit
This is the first practice of Intelligence (ccxx, I:14).
3. Avoid any act of choice or discrimination.
This is the first practice of Ethics (ccxx, I:22).
4. Consider the six and fifty that 6/50=0.12.
o the circumference Nuit.
. the center, Hadit.
1 the unity proceeding, Ra-Hoor-Khuit.
2 the world of illusion.
Nuit thus comprehends All in None.
Also 50+6=56=5+6=11, the key to all Rituals.
And 50X6=300, the Spirit of the Child within.
(Note NFic=72, the Shemhamphorash and the Quinaries of the Zodiac, etc.)
This is the second practice of Intelligence (ccxx,I:24,25).
5. The Result of this Practice is the Consciousness of the Continuity of Existence, the Omnipresence of the Body of Nuit.
In other words, the Aspirant is conscious only of the Infinte Universe as a single Being.
This is the first Indication of the Nature of the Result (ccxx,I:26).
6. Meditate upon Nuit as the Continuous One Resolved into None and Two as the phases of her being.
This is the second practice of Meditation (ccxx,I:27).
7. Meditate upon the facts of Samadhi on all planes the liberation of heat in chemistry, joy in natural history, Ananda in religion, when two things join to lose themselves in a third.
This is the third practice of Meditation (ccxx, I:28,29,30).
8. Let the Aspirant pay utmost reverence to the Authority of the A.·.A.·. and follow Its instructions, and let him swear a great Oath of Devotion unto Nuit.
This is the second practice of Ethics (ccxx, I:32).
9. Let the Aspirant beware the slightest exercvise of his will against another being. Thus, lying is a better posture than sitting or standing, as it opposes less resistance to gravitation. Yet his first duty is to the force nearest and most potent; e.g. he may rise to greet a friend.
This is the third practice of Ethics (ccxx, I:41).
10. Let the Aspirant exercise his will without the least consideration for any other being. This direction cannot be understood, much less accomplished, until the previous practice has been perfected.
This is the fourth practice of Ethics (ccxx, I:42,43,44).
11. Let the Aspirant comprehend that these two practices are identical.
This is the third practice of Intelligence (ccxx, I:45).
12. Let the Aspirant live the Life Beautiful and Pleasant. For this freedom hath he won. But let each act, especially of love, be devoted wholly to his true mistress, Nuit.
This is the fifth practice of Ethics (ccxx, I:51,52,61,63).
13. Let the Aspirant yearn toward Nuit under the stars of Night, with a love directed by his Magical Will, not merely proceeding from the heart.
This is the first practice of Magick Art (ccxx, I:57).
14. The Result of this Practice in the subsequent life of the Aspirant is to fill him with unimaginable joys: to give him certainty concerning the nature of the phenomenon called death, to give him peace unalterable, rest, and ecstasy.
This is the second Indication of the Nature of the Result
(ccxx, I:58).
15. Let the Aspirant prepare a perfume of resinous woods and gums, according to his inspiration.
This is the second practice of Magick Art (ccxx, I:59).
16. Let the Aspirant prepare a Pantacle, as follows. Inscribe a circle within a Pentagram, upon a ground square or of such other convenient shape as he may choose. Let the circle be of scarlet, the Pentagram black, the ground royal blue studded with golden stars. Within the circle, at its centre, shall be painted a sigil that shall be revealed to the Aspirant by Nuit herself. And this Pentacle shall serve for a Telesmantic Image, or as an Eidolon, or as a Focus for the mind.
This is the third practice of Magick Art (ccxx, I:60).
17. Let the Aspirant find a lonely place, if possible a place in the Desert of Sand, or if not, a place unfrequented, and without objects to disturb the view. Such are moorlands, fens, the oÿen sea, broad rivers, and open fields. Also, and especially, the summits of mountains. There let him invoke the Goddess as he hath Wisdom and Understanding so to do. But let this Invocation be that of a pure heart, i.e., a heart wholly devoted to Her, and let him remember that it is Hadit Himself in the most secret place thereof that invoketh. Then let this serpent Hadit burst into flame.
This is the fourth practice of Magick Art (ccxx, I:61).
18. Then shall the Aspirant come a little to lie in Her bosom.
This is the third Indication of the Nature of the Result
(ccxx, I:61).
19. Let the Aspirant stand upon the edge of a precipice in act or in imagination. And let him imagine and suffer the fear of falling.
Next let him imagine with this aid that the Earth is falling, and he with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling that he hath ever suffered be as nothing in comparison. This is the forth practice of Meditation (Instruction of V.V.V.V.V.).
20. Thus having understood the nature of this Third Indication, let him in his Magick Rite fall from himself into Nuit, or expand into Her, as his imagination may compel him.
And at that moment, desiring earnestly the Kiss of Nuit, let him give one particle of dust, i.e., let Hadit give himself up utterly to Her.
This is the fifth practice of Magick Art (ccxx, I:61).
21. Then shall he lose all in that hour.
This is the fourth Indication of the Nature of the Result.
(ccxx, I:61).
22. Let the Aspirant prepare a lovesong of rapture unto the Goddess, or let him be inspired by Her unto this.
This is the sixth practice of Magick Art (ccxx, I:63).
23. Let the Aspirant be clad in a single robe. An "abbai" of scarlet wrought with gold is most suitable.
This is the seventh practice of Magick Art (ccxx, I:61).
24. Let the Aspirant wear a rich head-dress. A crown of gold adorned with sapphires or diamonds with a royal blue cap of maintenance, or nemmes, is most suitable.
This is the eighth practice of Magick Art (ccxx, I:61).
25. Let the Aspirant wear many jewels such as he may possess.
This is the ninth practice of Magick Art (ccxx, I:61).
26. Let the Aspirant prepare an Elixir or libation as he may have wit to do.
This is the tenth practice of Magick Art (ccxx, I:63).
27. Let the Aspirant invoke, lying supine, his robe spread out as it were a carpet.
This is the eleventh practice of Magick Art (Instruction of V.V.V.V.V.).
28. Summary. Preliminaries.
These are the necessary possessions.
• The Crown or head-dress.
• The Jewels.
• The Pantacle.
• The Robe.
• The Song or Incantation.
• The Place of Invocation.
• The Perfume.
• The Elixir.
29. Summary continued. Preliminaries.
These are the necessary comprehensions.
• The Natures of Nuit and Hadit, and their relation.
• The Mystery of the Individual Will.
30. Summary continued. Preliminaries.
These are the meditations necessary to be accomplished.
• The discovery of Hadit in the Aspirant, and identification with Him.
• The Continuous One.
• The Value of the Equation n + (-n).
• Cremnophobia.
31. Summary continued. Preliminaries.
These are the Ethical Practices to be accomplished.
• Assertion of the Kether-point-of-view.
• Reverence to the Order.
• Abolition of human will.
• Exercise of true will.
• Devotion to Nuit throughout a beautified life.
32. Summary continued. The Actual Rite.
• Retire to desert with crown and other insignia and implements.
• Burn perfume.
• Chant incantation.
• Drink unto Nuit the Elixir.
• Lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness.
• Being actually within the bosom of Nuit, let Hadit surrender Himself.
33. Summary concluded. The Results.
• Expansion of consciousness to that of the Infinte.
• "Loss of all" the highest mystical attainment.
• True Wisdom and perfect Happiness.
To support the work on the After Abyss articles on this Blog (and in a forthcoming book), I will share descriptions of the nondual insights.
The nondual here translates to awareness far beyond or above the Abyss after the so-called identity collapse: the anatta (or anatma, non-self) insight and the cessation experience (nirodha samapatti).
But to get there, let us first examine the authentic Thelema teachings on samadhi in the video below.
I say authentic because when we stray too far to the left-hand side (ego-tripping, as it were), we start to make up things on our own.
There is nothing wrong with that, for sure. In Truth, however, there is no need to invent new things, for Reallity above the Abyss is already perfect.
On a more personal note, great work summing up the original ideas on Samadhi, brother IAO131!
Serene unemotional and non-dramatic (meaning, above astral level) position on Crowley and his life and teachings.
It is a refreshing breeze in a storm of idiocracy of wanna-be Thelemites and various occultists, authors, and other armchair experts in magick who can't seem to be able to pull their heads out of astral glamour.
These days, everyone talks about the shortcomings of Crowley, rarely realizing how brilliant he really was. Mr. Churton does seem to understand.
Great work!
I highly recommend Tobias' books as well:
https://tobiaschurton.com/4_books.html
Tomorrow, we will explore the Luxor area; my human heart, however, is already fulfilled.
The Face of Heruraha in LIL
We can perceive the text below from several vantage points.
The text may appear as a religious composition worthy of veneration.
It may be appreciated as a great mystery, revealed through symbolism and insights above reason.
Or, it might be perceived as living and breathing Truth, validated by direct empirical knowledge.
I prefer the latter, although the awe and appreciation still lingers somewhat...
How do you see the text in question?
Let me know in the comments below.
-------------
The Cry of the 1st Aethyr,
Which is Called LIL1
First, let praise and worship and honour and glory and great thank be given unto the Holy One, who hath permitted us to come thus far, who hath revealed unto us the ineffable mysteries, that they might be disclosed before men. And we humbly beseech His infinite goodness that he will be pleased to manifest unto us even the Mystery of the First Aethyr.
(Here followeth the Call of the Aethyr.)2
The veil of the Aethyr is like the veil of night, dark azure, full of countless stars. And because the veil is infinite, at first one seeth not the winged globe of the sun that burneth in the centre thereof. Profound peace filleth me, --- beyond ecstasy, beyond thought, beyond being itself, IAIDA. (This word means "I am", but in a sense entirely beyond being.)
(Note. --- In Hebrew letters it adds to 26. In Hebrew letters the name of the Aethyr is 70, ayin; but by turning the Yetziratic attributions of the letters into Hebrew, it gives 663, is the sum of the numbers from 0 to 11.)
Yes; there is peace. There is no tendency of any sort, much less any observation or feeling or impression. There is only a faint consciousness, like the scent of jasmine.
The body of the Seer is rested in a waking sleep that is deeper than sleep, and his mind is still; he seems like a well in the desert, shaded by windless palms.
And it is night; and because the night is the whole night of space, and not the partial night of earth, there is no thought of dawn. For the light of the Sun maketh illusion, blinding man's eyes to the glory of the stars. And unless he be in the shadow of the earth, he cannot see the stars. So, also, unless he be hidden from the light of life, he cannot behold Nuit. Here, then, do I abide in unalterable midnight, utterly at peace.
I have forgotten where I am, and who I am. I am hanging in nothing.
Now the veil opens of itself. (To Scribe. Come nearer; I don't want to have to speak so loudly.)
It is a little child covered with lilies and roses. He is supported by countless myriads of Archangels. The Archangels are all the same colourless brilliance, and every one of them is blind. Below the Archangels again are many, many other legions, and so on far below, so far that the eye cannot pierce. And on his forehead, and on his heart, and in his hand, is the secret sigil of the Beast.4 And of all this the glory is so great that all the spiritual senses fail, and their reflections in the body fail.
It is very strange. In my heart is rapture, holy and ineffable, absolutely beyond emotion; beyond even that bliss called Ananda, infinitely calm and pure. Yet at the gates of mine eyes stand tears, like warriors upon the watch, that lean on their spears, listening5.
The great and terrible Angel keeps on looking at me, as if to bar me from the vision. There is another forcing my head down in sleep.
(It's very difficult to talk at all, because an impression takes such an immense time to travel from the will to the muscles. Naturally, I've no idea of time.)
I have gone up again to the child, led by two Angels, abasing my head.
This child seems to be the child that one attempted to describe in "The Garden of Janus".6
Every volition is inhibited. I have tried to say a lot, but it has always got lost on the way.
Holy art thou, O more beautiful than all the stars of the Night!
There has never been such peace, such silence. But these are positive things. Singing praises of things eternal amid the flames of first glory, and every note of every song is a fresh flower in the garland of peace.
This child danceth not, but it is because he is the soul of the two dances, --- the right hand and the left hand, and in him they are one dance, the dance without motion.
There is dew on all the fire. Every drop is the quintessence of the ecstasy of stars.
Yet a third time am I led to him, prostrating myself seven times at every step. There is a perfume in the air, reflected down even to the body of the seer. That perfume thrills his body with an ecstasy that is like love, like sleep.
And this is the song:
I am the child of all who am the father of all, for from me come forth all things, that I might be. I am the fountain in the snows, and I am the eternal sea. I am the lover, and I am the beloved, and I am the first- fruits of their love. I am the first faint shuddering of the Light, and I am the loom wherein night weaveth her impenetrable veil.
I am the captain of the hosts of eternity; of the swordsmen and the spearmen and the bowmen and the charioteers. I have led the armies of the east against the armies of the west, and the armies of the west against the armies of the east. For I am Peace.
My groves of olive were planted by an harlot, and my horses were bred by a thief. I have trained my vines upon the spears of the Most High, and with my laughter have I slain a thousand men.
With the wine in my cup have I mixed the lightnings, and I have carved my bread with a sharp sword.
With my folly have I undone the wisdom of the Magus, even as with my judgments I have overwhelmed the universe. I have eaten the pomegranate in the House of Wrath, and I have crushed out the blood of my mother between mill-stones to make bread.
There is nothing that I have not trampled beneath my feet. There is nothing that I have not set a garland on my brow. I have wound all things about my waist as a girdle. I have hidden all things in the cave of my heart. I have slain all things because I am Innocence. I have lain with all things because I am Untouched Virginity. I have given birth to all things because I am Death.
Stainless are my lips, for they are redder than the purple of the vine, and of the blood wherewith I am intoxicated. Stainless is my forehead, for it is whiter than the wind and the dew that cooleth it.
I am light, and I am night, and I am that which is beyond them.
I am speech, and I am silence, and I am that which is beyond them.
I am life, and I am death, and I am that which is beyond them.
I am war, and I am peace, and I am that which is beyond them.
I am weakness, and I am strength, and I am that which is beyond them.
Yet by none of these can man reach up to me. Yet by each of them must man reach up to me.
Thou shalt laugh at the folly of the fool. Thou shalt learn the wisdom of the Wise. And thou shalt be initiate in holy things. And thou shalt be learned in the things of love. And thou shalt be mighty in the things of war. And thou shalt be adept in things occult. And thou shalt interpret the oracles. And thou shalt drive all these before thee in thy car, and though by none of these canst thou reach up to me, yet by each of these must thou attain to me. And thou must have the strength of the lion, and the secrecy of the hermit. And thou must turn the wheel of life. And thou must hold the balances of Truth. Thou must pass through the great Waters, a Redeemer. Thou must have the tail of the scorpion, and the poisoned arrows of the Archer, and the dreadful horns of the Goat. And so shalt thou break down the fortress that guardeth the Palace of the King my son. And thou must work by the light of the Star and of the Moon and of the Sun, and by the dreadful light of judgment that is the birth of the Holy Spirit within thee. When these shall have destroyed the universe, then mayest thou enter the palace of the Queen my daughter7.
Blessed, blessed, blessed; yea, blessed; thrice and four times blessed is he that hath attained to look upon thy face. For I will hurl thee forth from my presence as a whirling thunderbolt to guard the ways, and whom thou smitest shall be smitten indeed. And whom thou lovest shall be loved indeed. And whether by smiting or by love thou workest, each one shall see my face, a glimmer through a thousand veils. And they shall rise up from love's sleep or death's, and gird themselves with a girdle of snake-skin for wisdom, and they shall wear the white tunic of purity, and the apron of flaming orange for will, and over their shoulders shall they cast the panther's skin of courage. And they shall wear the nemyss of secrecy and the ateph crown of truth. And on their feet shall they put sandals made of the skin of breasts, that they may trample upon all they were, yet also that its toughness shall support them, and protect their feet, as they pass upon the mystical way that lieth through the pylons. And upon their breasts shall be the Rose and Cross of light and life, and in their hands the hermit's staff and lamp. Thus shall they set out upon the never-ending journey, each step of which is an unutterable reward8.
Holy, Holy, Holy, Holy; yea, thrice and four times holy art thou, because thou hast attained to look upon my face; not by my favour only, not by thy magick only, may this be won. Yet it is written: "Unto the persevering mortal the blessed Immortals are swift."
Mighty, mighty, mighty, mighty; yea, thrice and four times mighty art thou. He that riseth up against thee shall be thrown down, though thou raise not so much as thy little finger against him. And he that speaketh evil against thee shall be put to shame, though thy lips utter not the littlest syllable against him. And he that thinketh evil concerning thee shall be confounded in his thought, although in thy mind arise not the least thought of him9. And they shall be brought unto subjection unto thee, and serve thee, though thou willest it not. And it shall be unto them a grace and a sacrament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality --- FOR I AM HORUS, THE CROWNED AND CONQUERING CHILD, WHOM THOU KNEWEST NOT!
Pass thou on, therefore, O thou Prophet of the Gods, unto the Cubical Altar of the Universe; there shalt thou receive every tribe and kingdom and nation into the mighty Order that reacheth from the frontier fortresses that guard the Uttermost Abyss unto My Throne.
This is the formula of the Aeon, and with that the voice of LIL, that is the Lamp of the Invisible Light, is ended. Amen.
Biskra, Algeria.
December 19, 1909. 1:30 - 3:30 p.m.
1
LIL = {Cancer}{Aquarius}{Cancer} = 76 = {HEB:Nun- final}{HEB:Vau} {HEB:Yod}{HEB:Bet}{HEB:Chet} = Secret, a refuge; {HEB:Chet}{HEB:Chet} {HEB:Yod}{HEB:Nun} rest, peace; and {HEB:Dalet}{HEB:Bet}{HEB:Ayin}, a Servant (in the noble sense). In Hebrew LIL would be 70, the eye of Horus, {HEB:Ayin}. But see a previous note on the twelvefold table, 15th Aethyr, where these letters rule the Universe. (scil. that of the present Aeon.)
2
The Seer was only too well aware that, considering the dire straits to which he was put to obtain the Second Aire, he was surely incapable of penetrating the First. In fact, only a full Magus could pierce the Second properly, and for the First, none but an Ipsissimus would be competent. This apprehension was in fact justified. Only now and then was he able to live at the level of LIL; much of the Vision and the Voice here printed is but a pale reflection in Rauch (and even that at the cost of infinite effort) of the Word of the Angel of the Aethyr. These "Ersatz-words" are indicated in the present edition by square brackets.
3
i.e. by taking L as Luna. In the note in the title, we have taken it as {Cancer}, experience having shewn that this mode is more accurate. L is {Moon} in her decrease, and {Cancer} her house. But the Enochian alphabet is referred to the Zodiac and the Elements; only indirectly to the planets; and it is imprudent to make any exception.
4
Sun and moon conjoined
5
There are long intervals between many of these paragraphs, the Seer having been lost to Being. The reader will note that "The Great and Terrible Angel" has not been mentioned, but comes in suddenly. This was because the Seer's speech was inaudible, or never occurred. This angel was the "Higher Genius" of the Seer.
6
See the Winged Beetle and Eqx. I, No. 3, where this poem is given at length.
7
This passage is quite spurious, a vague and false reflection of the true voice, which was a lyrical sequence of the Atus of Thoth{WEH Note: In this Word lurks a Pun that is Key to all the Work.}
8
This passage is not wholly wrong; it is the poor expression, which is to be deplored.
9
This prophecy has proved true in many cases, often in the most strange and unexpected ways.
