Esoteric Dixie Dharma

If we desire to avoid insult, we must be able to repel it; if we desire to secure peace, one of the most powerful instruments of our rising prosperity, it must be known, that we are at all times ready for War. — George Washington

So, to begin - we are going to start from a false point of view ... that is so close to the correct view. Why? Because it establishes familiar context, for understanding the correct perspective - you will better understand what we are doing, and what distinguishes the correct perspective from the incorrect one. So, the first thing we discuss Knowledge & Conversation with the "Holy Guardian Angel" / the Holy Daimon / the Genius. For background information, this is the "High Magick" of the various Western Esotericisms. There is Operative Magick - working for practical effect, this is the putting cheese under your pillow to attract a big tiddy gf. And there is High Magick - working for the Alchemical Magnum Opus towards the "True Will" of the Awakened Hero ... the "Higher Self". This High Magick is a Ars Regia - a Royal Art, and its foundation is Theurgy ... Celestial Magick rather than "Natural" Magick. Here the Royal Magician comes close to the Buddhist understanding of Anatma; Non-Self ... but doesn't quite get there (and yes, the Buddhist "Theurgy" (Sadhana) ... is the "correct perspective, as we've described it, to surpass the errors of Western High Magick). How does the Royal Magician come close to Anatma? Firstly by recognizing that there is nothing true in the "I", in the Self of the Common Man. The common man is but a kind of complex of automatisms, a machine - everything he does, thinks, feels, says are the effect of influences and external impressions. He passes his entire existence in a kind of waking sleep. Passivity is the constant note, despite every appearance to the contrary. One is not present to oneself, one identifies with the experiences he has, and loses himself in them. He is continuously vampirized by the landscape he gazes upon, by the cigarette that he smokes, by the pleasure that he indulges in with a sexual partner, by his hardships, and his attitudes. There is no true "being" behind it all. "I" do not exist. It is a delusion - and this is something that must be understood, not theoretically, but via direct personal experience. Therefore, freeing oneself from false identification is key - this is what Buddhism means by "Buddha" - the "Awakened One" ... he has awakened from the sleep of this delusion. The other men, the unawakened men - are not true men but only sketches of man. The true man is he who is gone, gone beyond, gone way beyond ... not into some pantheistic Cosmic Divinity ... a "big Self" of which ones Soul is but a drop of water from an endless ocean ... no, Beyond any notion of Selfhood, towards an inconceivable absence of Self. It is said that non-implicative negation is the best way to dissolve concepts, and to "not" describe this, via describing how no concept adequately can describe it. While implicative negation is the best way to describe the actual experience of this - meaning, the same negation, but implying a true reality on the other side of the negation, one beyond the nearly infinite sea of deluded Selfhoods and "big Selfhoods" thought up by theologians and philosophers, to describe reality. The implicative negation, brings us to the ineffible Buddha Nature - the primordial grounds beyond dependent of origination, which is empty of all relative phenomena - but is the true, independent ultimate reality - the Vajra Mind - the indestructable non-Self we know as Buddha. One can see how this truth, of the Emptiness of Individual Selfhood ... could cause one to go mad, and it has caused many to go mad indeed, in the face of some glimpse beyond the veil. This weakness carried by so many, in the face ones own Buddha Nature, created the starting point, and basis for "High Magick" religious currents (to include the famous injunction Atman=Brahman) or the Sufi/Christian Zikr/Theosis means of filling oneself with God/recognizing oneself as God. That is the development of the idea of the "Eternal Essence".

I remember discussions with Bohr which went through many hours till very late at night and ended almost in despair; and when at the end of the discussion I went alone for a walk in the neighbouring park I repeated to myself again and again the question: Can nature possibly be so absurd as it seemed to us in these atomic experiments? — Werner Heisenberg

Go forth and conquer