By Israel Regardie
A simple creation to the sensible Qabala as a street map to the subconscious, and to Man's interrelationship with the Universe -- with specific emphasis on mental integration, magick, and religious development.
Read Online or Download A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series) PDF
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Extra resources for A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series)
In short, one gets no further than a equals a. The relation of the whole series of equations then becomes apparent, and the conclusion to which one is forced is that each and every term is a thing-in-itself, unknown, though to some extent apprehensible by Intuition. There are several proofs of this, the simplest of which is perhaps as follows, showing that the most obvious statement cannot bear analysis. " That" vermilion is red " is undeniable, no doubt, but quite meaningless nevertheless; for each of the two terms must be defined by means of at least two others of which the same is true.
What do the symbols stand for? The mysterious reply is given that physics is indifferent to that; THE PIT 35 it has no means of probing beneath the symbolism. " Sir Jamcs Jeans confirms this view of the use of symbols, for on page 141 of his The Mysterious Universe, he writes ~ " The making of models or pictures to explain mathematical formulre and the phenomena they describe, is not a step towards, but a step away from, reality. • . " The Qabalist, therefore, is in no fear of attack from hostile sources because of his use of symbols, for the real basis of the Holy Qabalah, the ten Sephiros and the twcntytwo Paths, is mathcmatically sound and definite.
Spencer, too, saw it, but tried to gloss it over and to bury it beneath the ponderousness of his erudition. " The Universe cannot be explained by reason; its nature is obviously irrational. As remarked by Prof. " Prof. Arthur S. " One of the paradoxes of the intellect is that despite the fact that our knowledge is purely phenomenal, nevertheless even that knowledge is of no real depth. For instance, the judgment a is a is a meaningless tautology. In order to be significant our thought must pass beyond the bare identity of an object with itself, but it must not pass to something which has naught in common with the object.