458 Chapters
Medium 9781904658313

King of Swords

Zalewski, Chris; Zalewski, Pat Aeon Books ePub

The King of Swords wears an emblem which is a winged child's head with a Pentagram above it on the King's crown and breast. This relates to the intellect at its quickest, governed by the unseen power of the Kerub of Air. The sword and sickle he holds shows he ruleswith the former and slays with the latter. The sigil of his scale is a winged pentagram in a circle showing the concept of Spirit, of which he is and something that is not tangible. The Pentagrams on the heads of the Arch Fays who draw the Chariot also stand for Spirit, for they are the same substance as the King and are being directed by the intellect of the driver.

The Prince of the Sylphs portrays himself in his elemental attributions in cloud formations. At the direction of the Queen he will gather up the water in the air (atmosphere) and transports it to other areas as clouds, sending it where it will be the most effective. Clouds indicate nourishment but also a certain lack of direction for the clouds dissipate if not directed by the wind. There is a scattering of energies here as the Prince tries to do everything at once and he needs to call on many of his Elemental helpers.

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Medium 9781911597131

Chapter XXIV: A Sodomitic Will: From the Crow's Mouth

Horsley, Jasun Aeon Books ePub

CHAPTER XXIV

A sodomitic will: from the Crow's mouth

“My will to free mankind is so to speak sodomitic.”*

—Aleister Crowley, The Magickal Record of the Beast 666 (p. 206)

From John Symonds's introduction to The Magickal Record of the Beast 666:

Some portions of these early Crowley diaries are extant; they contain accounts of visions, rituals performed, magical schemes. The visions were either induced by cocaine or were the spontaneous products of his imagination. As visions, they are not impressive, and reveal Crowley's feelings of isolation, guilt and megalomania. One is supposed to take them literally. (Crowley, 1972, p. ix)

From what I read of the 1920 journals, I didn't read anything that stood out as an obvious vision. Admittedly there are long passages filled with religious exhortations and imagery and poetic, philosophical ramblings that don't appear to refer to anything in Crowley's immediate, external life. But what of the passage cited previously, in which Crowley clearly and starkly (albeit in his usual swollen, purple prose) describes the violations of a small child and an infant of only several months, and refers to a child's screams while being tortured? Is this a passage Symonds would have us read as an example of Crowley's “visions [that] are not impressive” but that we are supposed (by Crowley) to take “literally”? If so, what has he based his conclusion on, and why hasn't he shared it with us?

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Medium 9781904658443

2: Christ's Cup: The Christian Dimension

Matthews, John Aeon Books ePub

By the late 12th century the stage was already set for a new £_-'epiphany of the Grail. The Middle Ages had achieved their first flowering: a springing forth of new ideas and beliefs in minds freed at last from the sheer effort of survival. Art, architecture and literature were in their vernal aspect; Chartres Cathedral was still under construction, and complex webs of theology and mysticism were being unwound in both monastery and university. The relationship of mankind with creation, and with God, was amongst the all-important questions of the age.

Despite, or perhaps because of the fact that literacy was a skill reserved almost exclusively for clerics, memory was correspondingly stronger than today. The ear, not the eye, was the gateway to the imagination; when it came to storytelling, there were always willing listeners to wonder-tales in which a semi-divine hero slew beasts and overcame implacable enemies in order to rescue, and eventually marry, archetypal maidens.

There was also a stronger sense of conceptual or symbolic understanding. Labourers were known by their implements of toil, religious by their habit, nobility by their rich apparel, knights by their mounts and weapons. Although the Liturgy of the Mass was in Latin, except perhaps for the sermon, which may have been in the vernacular, this did not seem to matter; the actions of the priest at the altar were necessarily mysteriously emblematic of the way in which he mediated between Heaven and Earth on behalf of the congregation.

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Medium 9781911597087

Chapter Eight: Jesus and the Animals

Gorman, Max Aeon Books ePub

It is often alleged or assumed that there is no clear reference to the way man should relate to the animals in the teaching of Jesus, beyond the well-known saying about sparrows at Luke 12.6: ‘Not one of them is forgotten before God.’ Even if that were true, not only does this statement contain profound implications for the matter in itself—but surely his whole message of compassion must be taken to include compassion for all our fellow creatures. I suspect that many who call themselves Christians have not yet really reflected on this question, leaving it to others to articulate the ethics involved. Sadly, the Church has shown little concern in the matter.

But if we take into account all the evidence that is available, Jesus’ message is clear. It is that to be human is to be human to animals. Which surely should come as no surprise!

In 1881 an ancient Aramaic Gospel was discovered by the scholar and explorer the Reverend J.G.R. Ousley in a Tibetan gompa (monastery). The text describes, among other things, how one day Jesus entered a small village where he found a kitten which was not cared for. Jesus picked her up and put her inside his garment. He gave food and drink to the little cat, who was hungry. Some of the villagers expressed surprise that he should show such care for so insignificant a creature. Jesus said:

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Medium 9781912573066

Part IV: The Creative Years: Gains, Losses, and the Radical Imagination

Glouberman, Dina Aeon Books ePub

PART IV

THE CREATIVE YEARS: GAINS, LOSSES, AND THE RADICAL IMAGINATION

May 1980. My brother Emmet phones me. I am juggling preparing a meal for the kids with solving some Skyros problem, so I say hello and quickly give the phone to Yannis, who chats with Emmet. I never take the phone back, just say goodbye through Yannis. Too busy, as usual.

Yannis went to Skyros the next day and then three days later, my father phoned to tell me that Emmet had jumped off his balcony and killed himself. He was probably psychotic at the time, so I never knew if he was trying to fly or planning to kill himself.

Have I ever fully forgiven myself for that phone call when I wasn't listening to what may have been a cry for help?

When I got the news, I secluded myself with the kids and didn't phone anyone except Yannis. It was too fresh a wound, too hard to admit to the world that this terrible thing had happened.

My friend Sheila Rossan, a fellow American psychologist and one of the other PhD students of my professor, happened to phone me to invite me to a barbecue. I burst into tears when I answered the phone, so I was forced to tell her what had happened and how I was feeling. She started talking fast, saying whatever she could think of to soothe the pain and the guilt.

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