Discipline and practice, as the two components of the Way, are directed toward the “return” of the mind to its original purposes and the meaning of its manifestation.
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Observations
The problem is a reduction in the mobility of the ruach, a loss of the “fluidity” of mind; there is little difference whether mind becomes mired in problems and suffering or “gets stuck” in “positive thinking”—in either case mobility is disrupted and the natural nature of mind is constrained.
The Western Way is the Way of liberation through exhaustion, that is — the identification and actualization of the “root” potentials of this stream of awareness
However elevated a state of mind may be, so long as it is confined within its own horizons, even if those horizons seem impossibly vast, we are not speaking of liberation.
For a Magus striving to constructively actualize both forces — attraction and repulsion — and to avoid becoming dependent on either, it is vitally important to evade the traps of acceptance and rejection.
The destructive darkness of the “anti-cosmos” and the engulfing, dissolving darkness of chaos differ in nature and in their mechanisms of influence on the “daytime” mind.
The understanding of poetry’s power as the art of embodying logoi underpins many transformational processes in worlds “far from Magic.” In practice, truly inspired poets are often more successful realizational Magi than arid occultists who cannot achieve such creative manifestation.
The transition of the mind from the “ordinary” to the “magical” (or, more broadly, the traditionally spiritual) worldview is not merely a rebellion, not simply a confrontation or an attempt to find greater personal value; it is a real revolution, a complete rupture with existing templates and matrices and their replacement by fundamentally different ones.
Only by harmoniously and consistently combining the two traditional approaches (“solve” and “coagula”, purification and realization) can one truly “exhaust” the gilgul, realize the potentials of the mind, and thereby go beyond the necessity of manifested existence (as well as beyond the prohibition against it).
To determine whether a given pull is a desire, and therefore whether it requires fulfillment, one must, first, find its roots (a desire is rooted in the depths of the mind, a need – in the body or personality, a whim – in transient fluctuations of the mind), second – determine its relation to the overall character of the mind’s development, and third – uncover its “evolutionary” prospect
Integration, that is — unification and transcendence, allows one truly to neutralize duality, remove its limiting influences, and thus to attain the purpose of manifested existence.
Magical rings are less adornments than tools—transformers and condensers, lenses and windows—through which the flow of energy can change both qualitatively and quantitatively.
Using the six-pointed star as the structuring “skeleton” of a Ritual, as opposed to the hexagram’s “direct,” defensive use, requires significantly greater additional expenditure of energy