All inhabitants of the psychocosmos – Keepers, Demons, Predators, Parasites, idams – can be regarded as matrices comprising assemblages of individual Me of lower order.
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The real situation is that most travelers lose their way, stray from the Way precisely by falling into the trap of indifference, rather than under the influence of greed or anger.
Only when the Magus has undergone and awakened Power within himself, and has undergone and realized Love within himself, can he integrate them into a unity and attain the Great Perfection of the pleroma.
The “strikes” of predators, coming one after another, steadily and tirelessly, pose a constant threat even to experienced travelers, since in this struggle there is always the danger of “burning” one part of one’s soul after another
The Magus must not merely become aware of unity, nor even simply see it; the Magus must also awaken his heart, find within himself a living source of love and compassion.
The Magus must constantly check what is happening to his mind, to his Power during an action: whether he becomes more harmonious, freer, or—sinks deeper into the abysses of illusion.
Just as the blissful reliance on materiality as the source of goods and pleasures is a dead end and leads only to the accumulation of empty experience, taking pleasure in negation drives one toward destruction and self-fixation.
It can be said that any successful Magus is a goetic Magus, even if the Lemegeton is not his reference book.
Responsibility for the Magus is not merely a pretty word, nor even a desirable positive quality; for him it is a direct condition of both his own survival and the safety of those around him.
Consideration of the involution of the Spirit, which receives so much attention in Kabbalistic literature, is indeed extremely useful from both worldview and practical standpoints.
Mapping the Turns of the Wheel as a Tree is extremely useful for the development of the mind, since it allows one to assess one’s position and paths of development with reasonable accuracy.
The Magus understands that he is not separable from the world, and this understanding for him is not an ethical principle but the very basis of his existence, the manner in which he looks at the world and interacts with the world — an interaction with himself.
In realizing oneself in actions, the Magus does not lose the inward orientation of self-reflection; otherwise, one risks losing equilibrium and falling into empty activity. And in immersing oneself, one does not forget the necessity of self-knowledge in actions — otherwise, one loses the meaning of one’s individuality.