By Israel Regardie
A uncomplicated creation to the sensible Qabala as a highway map to the subconscious, and to Man's interrelationship with the Universe -- with specific emphasis on mental integration, magick, and non secular development.
Read or Download A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series) PDF
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Additional resources for A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series)
This suggestion, admirable in every way, was agreed upon by the Assembly, and one of their number, an Adept skilled in the work of brush, ink, and pen, painted a set of seventyeight hieroglyphs, each representing symbolically some particular aspect of life, man, and the cosmos. And so these cards have come down to us to-day, intact, and practically unspoiled. the original set of pictures. Yet any one with a knowledge of the arcane wisdom can reconstruct them with case. It was only in the last century that we had the statement of Eliphaz Levi that were a man incarcerated in a dungeon cell in solitary confinement, without books or instructions of any kind, it would still be possible for him to obtain from this set of cards an encyclopredic knowledge of the essence of all sciences, religions, and philosophies.
Keser is the inscrutable Monad, the root of all things, defincd by Leibnitz with reference both to the ultimate nature of physical things and to the ultimate unit of consciousness, as a metaphysical point, a centre of spiritual energy, un extended and indivisible, full of ceaseless life, 44 A GARDEN OF POMEGRANATES activity, and force. It is the prototype of everything spiritual and, indeed, of all else in the cosmos. In this connection the reader will do well to bear in mind the following extract from The Mysterious Universe wherein Sir James Jeans writes: " This shows that an electron must, in a certain sense at least, occupy the whole of space.
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. Thus, if we assert a equals b, the judgment is false, since we pass from a to h, the latter having nothing in common with a. It is obvious, however, that a definition of this unknown (I can only be achieved by saying either a equals b or a equals cd. In the first case the idea of b is really implicit in (I; thus we have learned nothing, and if not so, the statement is false.