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Anthony Testa - The Key of the Abyss.pdf

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nothing but <strong>the</strong> understanding and initiation (or lack <strong>the</strong>re<strong>of</strong>) <strong>of</strong> <strong>the</strong><br />

person who makes those arguments.<br />

<strong>The</strong> Tree <strong>of</strong> Life is a key concept when discussing <strong>the</strong> path <strong>of</strong><br />

initiation that leads to <strong>the</strong> brink <strong>of</strong> Da’ath in regard to <strong>the</strong> necessity <strong>of</strong><br />

<strong>the</strong> initiate having fulfilled <strong>the</strong> task <strong>of</strong> an Adeptus Minor which is<br />

identified with <strong>the</strong> Sephirot Tiphareth, <strong>the</strong> Sun. <strong>The</strong> subject <strong>of</strong> <strong>the</strong> tree<br />

<strong>of</strong> life is entirely too large to explain here except in relation to <strong>the</strong> path<br />

<strong>of</strong> Initiation that is mapped to it but, fortunately, it is a subject about<br />

which a great deal has been written. In any case, we find that <strong>the</strong><br />

Sephirot, entered into one by one, is <strong>the</strong> path <strong>the</strong> aspirant takes or<br />

follows until he reaches Da’ath. One <strong>of</strong> <strong>the</strong> insights that Grant has<br />

built upon is <strong>the</strong> concept <strong>of</strong> <strong>the</strong> Qliphotic or negative side <strong>of</strong> <strong>the</strong> tree.<br />

This refers to <strong>the</strong> idea that <strong>the</strong> day or light side <strong>of</strong> <strong>the</strong> Tree must have a<br />

corresponding dark (or night) side, at least below Da’ath, since <strong>the</strong><br />

phenomenal universe is by nature dualistic. Grant gives a basic<br />

description <strong>of</strong> this concept: Each sephira <strong>of</strong> <strong>the</strong> Tree <strong>of</strong> Life has its<br />

corresponding Qliphoth which is <strong>the</strong> reflection <strong>of</strong> <strong>the</strong> energy which it<br />

represents, and <strong>the</strong>se averse Sephirot form what is known as <strong>the</strong> Tree<br />

<strong>of</strong> Death. Only <strong>the</strong> well-armed Initiate, <strong>the</strong> Adept, in fact, can use<br />

<strong>the</strong>se power-zones with impunity 130 .<br />

Before applying this concept, it may be useful to consider <strong>the</strong> concept<br />

<strong>of</strong> <strong>the</strong> path previously mentioned. In Magick, Crowley discusses <strong>the</strong><br />

grades from 0=0 to 10=1, which is <strong>the</strong> highest level <strong>of</strong> initiation<br />

known to man at this time. <strong>The</strong> portion that deals with <strong>the</strong> grades were<br />

are concerned with tells us: (In <strong>the</strong> grade <strong>of</strong> 8=3, t)he essential<br />

Attainment is <strong>the</strong> perfect annihilation <strong>of</strong> that personality which limits<br />

and oppresses his true self. <strong>The</strong> Magister Templi is pre-eminently <strong>the</strong><br />

Master <strong>of</strong> Mysticism, that is, His Understanding is entirely free from<br />

internal contradiction or external obscurity; His word is to<br />

comprehend <strong>the</strong> existing Universe in accordance with His own Mind.<br />

He is <strong>the</strong> Master <strong>of</strong> <strong>the</strong> Law <strong>of</strong> Sorrow (Dukkha). To attain <strong>the</strong> grade<br />

<strong>of</strong> Magus he must accomplish Three Tasks; <strong>the</strong> renunciation <strong>of</strong> His<br />

enjoyment <strong>of</strong> <strong>the</strong> Infinite so that he may formulate Himself as <strong>the</strong><br />

Finite; <strong>the</strong> acquisition <strong>of</strong> <strong>the</strong> practical secrets alike <strong>of</strong> initiating and<br />

130 ibid.<br />

91

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