Alliance of Serpents (The Fourth Dimension, Volume Book 2)

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We may close with a parting word concerning this Volume I. Every reader will inevitably judge the statements made from the stand-point of his own knowledge, experience, and consciousness, based on what he has already learnt. This fact the writer is constantly obliged to bear in mind: hence, also the frequent references in this first Book to matters which, properly speaking, belong to a later part of the work, but which could not be passed by in silence, lest the reader should look down on this work as a fairy tale indeed—a fiction of some modern brain.

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The errors of the day must be explained and swept away, yet it is more than probable—and in the present case it amounts to certitude—that once more the testimony of long ages and of history will fail to impress anyone but the very intuitional—which is equal to saying the very few. But in this as in all like cases, the true and the faithful may console themselves by presenting the sceptical modern Sadducee with the mathematical proof and memorial of his obdurate obstinacy and bigotry. There still exists somewhere in the archives of the French Academy, the famous law of probabilities worked out by an algebraical process for the benefit of sceptics by certain mathematicians.

It runs thus: If two persons give their evidence to. If three such evidences are joined together the certitude will become The Occultist may remain satisfied, and care for no more. A N Archaic Manuscript — a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process — is before the writer's eye. On the first page is an immaculate white disk within a dull black ground. On the following page, the same disk, but with a central point. The first, the student knows to represent Kosmos in Eternity, before the re-awakening of still slumbering Energy, the emanation of the Word in later systems.

The point in the hitherto immaculate Disk, Space and Eternity in Pralaya, denotes the dawn of differentiation. The one circle is divine Unity, from which all proceeds, whither all returns. Its circumference — a forcibly limited symbol, in view of the limitation of the human mind — indicates the abstract, ever incognisable PRESENCE , and its plane, the Universal Soul, although the two are one.

Only the face of the Disk being white and the ground all around black, shows clearly that its plane is the only knowledge, dim and hazy though it still is, that is attainable by man. The "Unconscious," according to von Hartmann, arrived at the vast creative, or rather Evolutionary Plan, "by a clairvoyant wisdom superior to all consciousness," which in the Vedantic language would mean absolute Wisdom.

Only those who realize how far Intuition soars above the tardy processes of ratiocinative thought can form the faintest conception of that absolute Wisdom which transcends the ideas of Time and Space. Mind, as we know it, is resolvable into states of consciousness, of varying duration, intensity, complexity, etc. Sensation, again, necessarily postulates limitation.

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The personal God of orthodox Theism perceives, thinks, and is affected by emotion; he repents and feels "fierce anger. The conceptions of a Personal God as changeless and infinite are thus unpsychological and, what is worse, unphilosophical. It is the ONE LIFE , eternal, invisible, yet Omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-Being; unconscious, yet absolute Consciousness; unrealizable, yet the one self-existing reality; truly, "a chaos to the sense, a Kosmos to the reason.

That which is motionless cannot be Divine. But then there is nothing in fact and reality absolutely motionless within the universal soul. Almost five centuries B. Leucippus, the instructor of Democritus, maintained that Space was filled eternally with atoms actuated by a ceaseless motion, the latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements. Epicurus and Lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity — an occult teaching.

From the beginning of man's inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed Deity was recognized and considered under its only philosophical aspect — universal motion, the thrill of the creative Breath in Nature. See Book II. It is only with reference to the intra-cosmic soul, the ideal Kosmos in the immutable Divine Thought, that we may say: "It never had a beginning nor will it have an end. A few years ago only, it was stated that: —. The latter is either "awake" or "asleep. Is it a substance? Then you are believers in a Personal God?

This will be answered farther on, in the Addendum to this Book; meanwhile, we claim our rights of Conceptionalists as against Roscelini's materialistic views of Realism and Nominalism. See " Science and the Emotions. The former will allow of no other God than the personified secondary powers which have worked out the visible universe, and which became with them the anthropomorphic God of the Christians — the male Jehovah, roaring amid thunder and lightning. If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintained that there is no Creator, but an infinitude of creative powers, which collectively form the one eternal substance, the essence of which is inscrutable — hence not a subject for speculation for any true philosopher.

Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction. Upon inaugurating an active period, says the Secret Doctrine, an expansion of this Divine essence from without inwardly and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion.

In like manner, when the passive condition is resumed, a contraction of the Divine essence takes place, and the previous work of creation is gradually and progressively undone.

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The visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep. This process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end. This passage will be explained, as far as it is possible, in the present work. Though, as it now stands, it contains nothing new to the Orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the Western student.

The first illustration being a plain disc the second one in the Archaic symbol shows , a disc with a point in it — the first differentiation in the periodical manifestations of the ever-eternal nature, sexless and infinite "Aditi in THAT " Rig Veda , the point in the disc, or potential Space within abstract Space.

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In its third stage the point is transformed into a diameter, thus It now symbolises a divine immaculate Mother-Nature within the all-embracing absolute Infinitude. When the diameter line is crossed by a vertical one , it becomes the mundane cross. Humanity has reached its third root-race; it is the sign for the origin of human life to begin. When the circumference disappears and leaves only the it is a sign that the fall of man into matter is accomplished, and the FOURTH race begins. The Cross within a circle symbolises pure Pantheism; when the Cross was left uninscribed, it became phallic.

It had the same and yet other meanings as a TAU inscribed within a circle or as a "Thor's hammer," the Jaina cross, so-called, or simply Svastica within a circle. By the third symbol — the circle divided in two by the horizontal line of the diameter — the first manifestation of creative still passive, because feminine Nature was meant. The first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father.

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Hence female deities were more sacred than the male. Nature is therefore feminine, and, to a degree, objective and tangible, and the spirit Principle which fructifies it is concealed. It was the glyph of the third root-race to the day of its symbolical Fall — i. Occultist will recognize as one of the "left-hand," and used in ceremonial magic. It is hoped that during the perusal of this work the erroneous ideas of the public in general with regard to Pantheism will be modified.

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It is wrong and unjust to regard the Buddhists and Advaitee Occultists as atheists. If not all of them philosophers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning. Indeed, if the Parabrahmam of the Hindus may be taken as a representative of the hidden and nameless deities of other nations, this absolute Principle will be found to be the prototype from which all the others were copied. Parabrahm is not "God," because It is not a God. Parabrahm is simply, as a "Secondless Reality," the all-inclusive Kosmos — or, rather, the infinite Cosmic Space — in the highest spiritual sense, of course.

Brahma neuter being the unchanging, pure, free, undecaying supreme Root, "the ONE true Existence, Paramarthika," and the absolute Chit and Chaitanya intelligence, consciousness cannot be a cognize, "for THAT can have no subject of cognition. IT — is "the Spirit of the Fire," not fire itself; therefore, "the attributes of the latter, heat or flame, are not the attributes of the Spirit, but of that of which that Spirit is the unconscious cause.

By certain Kabalistic transformations this name, androgynous in the first chapters of Genesis, becomes in its transformations entirely masculine, Cainite and phallic. The fact of choosing a deity among the pagan gods and making of it a special national God, to call upon it as the "One living God," the "God of Gods," and then proclaim this worship Monotheistic, does not change it into the ONE Principle whose "Unity admits not of multiplication, change, or form," especially in the case of a priapic deity, as Jehovah now demonstrated to be.

Therefore, when the Pantheists echo the Upanishads, which state, as in the Secret Doctrine, that "this" cannot create, they do not deny a Creator, or rather a collective aggregate of creators, but only refuse, very logically, to attribute "creation" and especially formation, something finite to an Infinite Principle. With them, Parabrahmam is a passive because an Absolute Cause, the unconditioned Mukta. It is only limited Omniscience and Omnipotence that are refused to the latter, because these are still attributes as reflected in man's perceptions ; and because Parabrahm, being the "Supreme ALL ," the ever invisible spirit and Soul of Nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea of the finite or conditioned from being connected with it.

And if the Vedantin postulates attributes as belonging simply to its emanation, calling it "Iswara plus Maya," and Avidya Agnosticism and Nescience rather than ignorance , it is difficult to find any Atheism in this conception. Narayana moving on the abstract waters of Space, is transformed into the Waters of concrete substance moved by him, who now becomes the manifested WORD or Logos.

Jacob; as also "The Aphorisms of S'andilya," translated by Cowell, p. For proof of this, see about Major Jacob's "Vedanta Sara. Yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest.

The Occultists are, therefore, at one with the Adwaita Vedantin philosophers as to the above tenet. They say that Absolute Unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that "something"; and the One All is like Space — which is its only mental and physical representation on this Earth, or our plane of existence — neither an object of, nor a subject to, perception. If one could suppose the Eternal Infinite All, the Omnipresent Unity, instead of being in Eternity, becoming through periodical manifestation a manifold Universe or a multiple personality, that Unity would cease to be one.

Locke's idea that "pure Space is capable of neither resistance nor Motion" — is incorrect. For the root of one, Brahmam, or Brahm, is derived by some from the word Brih, "to grow" or "to expand" see Calcutta Review, vol. It is not the One Unknown ever-present God in Nature, or Nature in abscondito, that is rejected, but the God of human dogma and his humanized "Word.

Among many other works recently published, we would recommend one especially to students of theoretical Occultism who would not venture beyond the realm of our special human plane.

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It is full of esoteric dogmas and philosophy, the latter rather limited, in the concluding chapters, by what seems to be a spirit of conditioned positivism. Nevertheless, what is said of Space as "the Unknown First Cause," merits quotation. And this incognisability has led to the error of supposing it to be a simple void, a mere receptive capacity.

But, even viewed as an absolute void, space must be admitted to be either Self-existent, infinite, and eternal, or to have had a first cause outside, behind, and beyond itself. This is precisely what has been done by the believers in an anthropomorphic Creator, an extracosmic, instead of an intracosmic God. Many — most of Mr.

Pratt's subjects, we may say — are old Kabalistic ideas and theories which he presents in quite a new garb: "New Aspects" of the Occult in Nature, indeed. Still they are expressed very philosophically, and under many unusual aspects, in the work referred to. The oldest religions of the world — exoterically, for the esoteric root or foundation is one — are the Indian, the Mazdean, and the Egyptian. Matter is dual in religious metaphysics, and septenary in esoteric teachings, like everything else in the universe.

As Mulaprakriti, it is undifferentiated and eternal; as Vyakta, it becomes differentiated and conditioned, according to Svetasvatara Upanishad , I. The author of the Four Lectures on the Bhagavad Gita, says, in speaking of Mulaprakriti: "From its the Logos' objective standpoint, Parabrahmam appears to it as Mulaprakriti.

Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
Alliance of Serpents (The Fourth Dimension, Volume Book 2) Alliance of Serpents (The Fourth Dimension, Volume Book 2)
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