Only after the “wedding” and the “first bridal night” does Power lawfully fill the vessel, and the union of being with mind takes place — the potential with the actual, which constitutes the essence and goal of the World process.
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The development of mind within any Myth is subject to two forces – on the one hand the organizing, systematizing logic of the Myth, cosmizing the mind, and on the other the transformative force that provides the “leaps” — transcensuses — of mind.
The more the very character of a Magus’s life’s movement resembles the smoothness and beauty of a dance, the more effective and harmonious his Way.
The Egyptians believed that the cosmic cycle of time was renewed each day not by the action of the cosmos’ component parts, but by the actions of humans and gods.
The main lesson for every Magus in this story should be the confidence that he is capable of creating his own viable Myth and acting within it — in the case that none of the existing Myths satisfy his individuality.
Within the category of will the process occurs whereby individuality is unveiled and creatively conjoined with the world‑process in its most general sense.
When interacting with Runic vectors, one must try to grasp their first principle — that is, the most general description of the guiding force they express.
For a Magus it is vitally important to control his imagination and avoid emotionally charged modeling of situations if he truly strives for the effective realization of his will.
It is essential to understand clearly that all the principal “friends” and “enemies” of the personality dwell precisely in the Psychocosmos.
When constructing a Ritual it is important to understand which sounds are used in it, how they interact with one another and with the operator’s being, and how appropriate they are to the goal and the technology of realization.
The course of development of the Magus’s mind goes beyond merely carrying out the tasks of the current incarnation, and therefore may require changing the form in which his awareness is manifested.
For the Magus it is very important to take into account aspects of these influences not only during special Rituals but also in “ordinary” life, since this brings him into harmony with the flow of forces in the cosmos and therefore increases the effectiveness of his workings.
At the level of the individual mind the power of destruction manifests as the Parasite of mind, and at the level of the Macrocosmos — as the Supreme Predator