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Post by parsifal on Apr 8, 2017 12:11:44 GMT
On the face of it, the Typhonian Path would appear to be a dark one. So why does it not seem dark to me? In fact, the more I delve into it, the more I feel open to the "Universal Benediction" described in the history of the Order. I pose this question on the anniversary of the first day of the reception of Liber AL.
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Post by Gregory Peters on Apr 12, 2017 17:13:10 GMT
On the face of it, the Typhonian Path would appear to be a dark one. So why does it not seem dark to me? In fact, the more I delve into it, the more I feel open to the "Universal Benediction" described in the history of the Order. I pose this question on the anniversary of the first day of the reception of Liber AL. I tend to agree with you. Grant alluded to this throughout the trilogies, but I think it is easily missed or disregarded in favour of the "dark" allure. Yes, there is darkness, but it is from a light that is so bright that our unenlightened eyes perceive it as darkness. A radiant darkness
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Post by parsifal on Apr 13, 2017 12:57:33 GMT
Thanks Gregory. Speaking of radiant darkness, I came across something in Hecate's Fountain last night that sort of blew my mind, where Kenneth Grant suggests that the famous line from AL about the fish hook--"Tzaddi is not the Star" (I:57)--could be read to mean "Tzaddi is NVT the Star," that is, the fish hook, a reference to initiation by the Deep Ones out beyond Yuggoth, is "Nuit the Star." This is a stunningly Typhonian interpretation that, if correct, totally calls into question the reshuffling of the paths on the tree commonly accepted by mainstream Thelema. Admittedly, it plays into my fixation on Nu-ISIS and Sirius, the notion that there is a zone in the outer reaches of space from which the Current originates. But then I read in Michael Staley's essay "Iredescent Undulations" that:
"To encounter praeter-human entity is to weaken the notion of a self which is sovereign and separate, having an existence apart from the rest of the universe; this universe is thought of as somehow 'out there'. In reality, there is nothing other than consciousness, which is continuous."
Pure Advaita Vedanta. Pure Ramana Maharshi. A mighty paradox, indeed.
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Post by Raj Don Yasser on Apr 14, 2017 17:55:53 GMT
Very interesting and, for me, timely post. Over the past week I've reflected upon the same notion that the Typhonian path is often considered "dark" or "sinister" by many while my experience has been the opposite. Darkness implies Light and Light implies Darkness (as there can't be a shadow without a source of light). Not long ago, while cleaning my kitties litter box I asked myself, in answer to a random thought: "WHO would prefer to have cats that don't require having their litter box cleaned"? All ego-based dichotomies dissolved with a hearty laugh including perceiving any given path as "dark" or "light". In my daily journal I wrote that I "should probably clean my kitty litter box more often"!!!
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bryan
New Member
Posts: 20
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Post by bryan on Nov 27, 2017 17:44:50 GMT
parsifal. I often thought Crowley was having a good laugh when he suggested he was part of a great white brotherhood. Only recently did I actually realise that, that is most probably true. Crowley and his peers had to literally raise hell before the old gods could be picked apart. The Typhonian tradition or namely the typhonian mythology speaks of revenge against the father. With that in mind it seems that hell has a price to pay. Kenneth Grant went at the same job using different methods..
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Post by equinoxofthegods on Feb 7, 2018 15:03:30 GMT
This conversation brings to mind a couple of verses from KG's Vinum Sabbati published in Hidden Lore:
"The Set or Seat of magickal power was symbolic of the source. The Sabbath of Set (or Satan) was the rite of return to the source and that which lay beyond it, not in an infernal but an inverse manner." (followed by definition of Atavistic Resurgeance)
..."Medieval misconceptions of the Sabbath arose from the confusion of metaphysics for purely magickal physics of impersonal or elemental forces. The idea of evil arose through attributing these impersonal powers to a person in the form of one sole God or Creator-the personal god made in man's image. Pantheism permitted the free function of each and every part of the psycho-physical personality of man. When the elemental powers were claimed as personal possessions, that is to say when man regarded himself not as the channel or priest of such powers but as the possessor of them, he was forced to divide them into good and evil manifestations of his own inherent energy, in order to explain the existence in himself of seemingly disruptive or immoral forces. Thus, Satan became associated with those very energies which stemmed from the source or seat of creation. Satan, the Sun in the South, was the disruptive, destructive power of nature as well as the life-giving source. In this dichotomy of function abides the entire reason for the origin of the idea of good and evil and the medieval distortion of the Sabbatic Rite."
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